SN single file, Bhikkhu Bodhi‍-esque

…

pāḷi source is reliable, human proof read, from suttacentral, 2025 june, unaltered except for white spaces to improve readability.
Pāḷi to English translation is AI, Bhikkhu Bodhi‍-esque, click link for details.
English to Chinese translation is AI, google gemini pro 2.5, 2025 june.

1 - SN 1 Devatā: Connected Discourses with Devatās

==================== SN1 - Devatāsaṃyutta ====================

==================== SN1 - Connected Discourses with Devatās ====================

==================== SN1 - 与天神相应的经文 ====================

1.1 - SN 1.1 Oghataraṇa: Crossing the Flood

--- SN1.1 - Oghataraṇasutta ---	--- SN1.1 - Crossing the Flood ---	--- SN1.1 - 渡过暴流 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.	一时，薄伽梵住舍卫城祇树给孤独园。
Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho sā devatā bhagavantaṁ etadavoca:	Then, when the night was advanced, a certain devatā of surpassing beauty, illuminating the whole of Jeta’s Grove, approached the Blessed One. Having approached, he paid homage to the Blessed One, stood at one side, and said to him:	其时，夜深，有天神以其绝世之美，遍照祇树给孤独园，诣薄伽梵前。至已，顶礼薄伽梵，立于一旁，白言：
“kathaṁ nu tvaṁ, mārisa, oghamatarī”ti?	“How, dear sir, did you cross the flood?”	“尊者，您是如何渡过洪流的？”
“Appatiṭṭhaṁ khvāhaṁ, āvuso, anāyūhaṁ oghamatarin”ti.	“By not standing still, friend, and by not striving, I crossed the flood.”	“朋友，我以不滞留、不勉力，渡过了洪流。”
“Yathākathaṁ pana tvaṁ, mārisa, appatiṭṭhaṁ anāyūhaṁ oghamatarī”ti?	“But in what way, dear sir, by not standing still and not striving, did you cross the flood?”	“然而，尊者，您是怎样以不滞留、不勉力而渡过洪流的呢？”
“Yadāsvāhaṁ, āvuso, santiṭṭhāmi tadāssu saṁsīdāmi;	“When I stood still, friend, I sank;	“朋友，当我滞留时，我便沉沦；
yadāsvāhaṁ, āvuso, āyūhāmi tadāssu nibbuyhāmi.	and when I strove, friend, I was swept away.	当我勉力时，朋友，我便被冲走。
Evaṁ khvāhaṁ, āvuso, appatiṭṭhaṁ anāyūhaṁ oghamatarin”ti.	It is in this way, friend, that by not standing still and not striving, I crossed the flood.”	朋友，正是这样，我以不滞留、不勉力，渡过了洪流。”
“Cirassaṁ vata passāmi,	“For long, indeed, I see	“久矣，我见
brāhmaṇaṁ parinibbutaṁ;	a brahmin fully quenched,	婆罗门已完全寂灭，
Appatiṭṭhaṁ anāyūhaṁ,	who by not standing still, not striving,	他以不滞留，不勉力，
tiṇṇaṁ loke visattikan”ti.	has crossed over attachment to the world.”	已渡过对世间的执着。”
Idamavoca sā devatā.	This is what that devatā said.	那位天神如是说。
Samanuñño satthā ahosi.	The Teacher consented.	导师认可了。
Atha kho sā devatā:	Then that devatā, thinking,	于是那位天神心想，
“samanuñño me satthā”ti bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyīti.	“The Teacher consents with me,” paid homage to the Blessed One, and keeping him on her right, she vanished right there.	“导师认可我了”，便顶礼薄伽梵，右绕三匝，即于其处消失。

1.2 - SN 1.2 Nimokkha: Liberation

--- SN1.2 - Nimokkhasutta ---	--- SN1.2 - Liberation ---	--- SN1.2 - 解脱 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho sā devatā bhagavantaṁ etadavoca:	Then a certain devatā, in the dark of the night, with her surpassing beauty, illuminating the whole of Jeta’s Grove, approached the Blessed One. Having approached, she paid homage to the Blessed One, stood to one side, and said this to the Blessed One:	尔时，某天神于深夜，以其绝世之美，遍照整个祇陀林，来到世尊面前。到已，顶礼世尊，立于一旁，对世尊说：
“Jānāsi no tvaṁ, mārisa, sattānaṁ nimokkhaṁ pamokkhaṁ vivekan”ti?	“Do you know, dear sir, liberation, release, and seclusion for beings?”	“尊者，您可知众生的解脱、释放与独处？”
“Jānāmi khvāhaṁ, āvuso, sattānaṁ nimokkhaṁ pamokkhaṁ vivekan”ti.	“I do know, friend, liberation, release, and seclusion for beings.”	“朋友，我确实知道众生的解脱、释放与独处。”
“Yathākathaṁ pana tvaṁ, mārisa, jānāsi sattānaṁ nimokkhaṁ pamokkhaṁ vivekan”ti?	“But in what way, dear sir, do you know liberation, release, and seclusion for beings?”	“但是，尊者，您是如何知道众生的解脱、释放与独处的？”
“Nandībhavaparikkhayā,	“Through the utter destruction of delight in existence,	“通过对存在的喜悦的彻底毁灭，
Saññāviññāṇasaṅkhayā;	through the destruction of perception and consciousness,	通过对感知与意识的毁灭，
Vedanānaṁ nirodhā upasamā,	through the cessation and appeasement of feelings:	通过感受的止息与平息：
Evaṁ khvāhaṁ āvuso jānāmi;	it is in this way, friend, that I know	朋友，正是这样，我知道
Sattānaṁ nimokkhaṁ pamokkhaṁ vivekan”ti.	liberation, release, and seclusion for beings.”	众生的解脱、释放与独处。”

1.3 - SN 1.3 Upanīya: Swept Away

--- SN1.3 - Upanīyasutta ---	--- SN1.3 - Swept Away ---	--- SN1.3 - 漂流而去 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Ekamantaṁ ṭhitā kho sā devatā bhagavato santike imaṁ gāthaṁ abhāsi:	Standing to one side, that devatā recited this verse in the presence of the Blessed One:	立于一旁，那天神在世尊前诵此偈：
“Upanīyati jīvitamappamāyu,	“Life is swept away, short is the life-span;	“生命被冲走，寿命短促；
Jarūpanītassa na santi tāṇā;	for one swept on by aging no shelters exist.	被衰老冲走的人，没有庇护所。
Etaṁ bhayaṁ maraṇe pekkhamāno,	Seeing this fear in death,	见此死亡之怖，
Puññāni kayirātha sukhāvahānī”ti.	one should do meritorious deeds that bring happiness.”	当行善业，以得安乐。”
“Upanīyati jīvitamappamāyu,	“Life is swept away, short is the life-span;	“生命被冲走，寿命短促；
Jarūpanītassa na santi tāṇā;	for one swept on by aging no shelters exist.	为衰老所驱者，无有庇护所。
Etaṁ bhayaṁ maraṇe pekkhamāno,	Seeing this fear in death,	见此死亡之惧，
Lokāmisaṁ pajahe santipekkho”ti.	one should forsake the bait of the world, looking for peace.”	当舍世间之饵，以求安宁。”

1.4 - SN 1.4 Accenti: Time Passes

--- SN1.4 - Accentisutta ---	--- SN1.4 - Time Passes ---	--- SN1.4 - 时光飞逝 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Ekamantaṁ ṭhitā kho sā devatā bhagavato santike imaṁ gāthaṁ abhāsi:	Standing to one side, that devatā recited this verse in the presence of the Blessed One:	立于一旁，彼天神于世尊前诵此偈：
“Accenti kālā tarayanti rattiyo,	“Time passes, the nights fly by,	“时光飞逝，长夜漫漫，
Vayoguṇā anupubbaṁ jahanti;	the stages of life are left behind in sequence.	人生阶段，次第而逝。
Etaṁ bhayaṁ maraṇe pekkhamāno,	Seeing this fear in death,	见此死亡之惧，
Puññāni kayirātha sukhāvahānī”ti.	one should do meritorious deeds that bring happiness.”	应行善业，以得安乐。”
“Accenti kālā tarayanti rattiyo,	“Time passes, the nights fly by,	“时光飞逝，长夜漫漫，
Vayoguṇā anupubbaṁ jahanti;	the stages of life are left behind in sequence.	人生阶段，次第而逝。
Etaṁ bhayaṁ maraṇe pekkhamāno,	Seeing this fear in death,	见此死亡之惧，
Lokāmisaṁ pajahe santipekkho”ti.	one should forsake the bait of the world, looking for peace.”	当舍世间之饵，以求安宁。”

1.5 - SN 1.5 Katichinda: How Many to Cut?

--- SN1.5 - Katichindasutta ---	--- SN1.5 - How Many to Cut? ---	--- SN1.5 - 应断几何？---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Ekamantaṁ ṭhitā kho sā devatā bhagavato santike imaṁ gāthaṁ abhāsi:	Standing to one side, that devatā recited this verse in the presence of the Blessed One:	立于一旁，那位天神在世尊前诵此偈：
“Kati chinde kati jahe,	“How many should one cut, how many abandon,	“应断几何，应舍几何，
kati cuttari bhāvaye;	how many further should one develop?	应再修几何？
Kati saṅgātigo bhikkhu,	A bhikkhu who has surmounted how many ties	比丘超越几何结缚，
oghatiṇṇoti vuccatī”ti.	is called a crosser of the flood?”	被称为度洪流者？”
“Pañca chinde pañca jahe,	“Five one should cut, five one should abandon,	“五者应断，五者应弃，
pañca cuttari bhāvaye;	and five further one should develop.	另有五者应修。
Pañca saṅgātigo bhikkhu,	A bhikkhu who has surmounted five ties	比丘超越五种结缚，
oghatiṇṇoti vuccatī”ti.	is called a crosser of the flood.”	被称为渡过洪流者。”

1.6 - SN 1.6 Jāgara: The Wakeful

--- SN1.6 - Jāgarasutta ---	--- SN1.6 - The Wakeful ---	--- SN1.6 - 觉醒者 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Ekamantaṁ ṭhitā kho sā devatā bhagavato santike imaṁ gāthaṁ abhāsi:	Standing to one side, that devatā recited this verse in the presence of the Blessed One:	立于一旁，彼天神于世尊前诵此偈：
“Kati jāgarataṁ suttā,	“How many are asleep among the wakeful?	“醒者之中，有几人沉睡？
kati suttesu jāgarā;	How many are wakeful among the sleeping?	睡者之中，有几人清醒？
Katibhi rajamādeti,	By how many does one gather dust?	由几人而积尘垢？
katibhi parisujjhatī”ti.	By how many is one cleansed?”	由几人而得清净？”
“Pañca jāgarataṁ suttā,	“Five are asleep among the wakeful,	“醒者之中，有五人沉睡，
pañca suttesu jāgarā;	five are wakeful among the sleeping.	睡者之中，有五人清醒。
Pañcabhi rajamādeti,	By five one gathers dust,	由五者积尘垢，
pañcabhi parisujjhatī”ti.	by five one is cleansed.”	由五者得清净。”

1.7 - SN 1.7 Appaṭividita: Unpenetrated

--- SN1.7 - Appaṭividitasutta ---	--- SN1.7 - Unpenetrated ---	--- SN1.7 - 未通达 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Ekamantaṁ ṭhitā kho sā devatā bhagavato santike imaṁ gāthaṁ abhāsi:	Standing to one side, that devatā recited this verse in the presence of the Blessed One:	立于一旁，彼天神于世尊前诵此偈：
“Yesaṁ dhammā appaṭividitā,	“Those by whom the Dhamma is not penetrated,	“法未通达者，
Paravādesu nīyare;	are led along by the doctrines of others.	为他人之教义所牵引。
Suttā te nappabujjhanti,	Asleep, they are not awake.	沉睡而未醒。
Kālo tesaṁ pabujjhitun”ti.	It is time for them to awaken.”	是彼等觉醒之时。”
“Yesaṁ dhammā suppaṭividitā,	“Those by whom the Dhamma is well penetrated,	“法已善通达者，
Paravādesu na nīyare;	are not led along by the doctrines of others.	不为他人之教义所牵引。
Te sambuddhā sammadaññā,	Those perfectly enlightened, with perfect knowledge,	彼等圆满觉悟，具足圆满知识，
Caranti visame saman”ti.	fare evenly over the uneven.”	于不平坦处亦能平稳行之。”

1.8 - SN 1.8 Susammuṭṭha: Utterly Forgotten

--- SN1.8 - Susammuṭṭhasutta ---	--- SN1.8 - Utterly Forgotten ---	--- SN1.8 - 全然遗忘 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Ekamantaṁ ṭhitā kho sā devatā bhagavato santike imaṁ gāthaṁ abhāsi:	Standing to one side, that devatā recited this verse in the presence of the Blessed One:	立于一旁，彼天神于世尊前诵此偈：
“Yesaṁ dhammā susammuṭṭhā,	“Those by whom the Dhamma is utterly forgotten,	“法已尽忘者，
paravādesu nīyare;	are led along by the doctrines of others.	为他人之教义所牵引。
Suttā te nappabujjhanti,	Asleep, they are not awake.	沉睡而未醒。
kālo tesaṁ pabujjhitun”ti.	It is time for them to awaken.”	是彼等觉醒之时。”
“Yesaṁ dhammā asammuṭṭhā,	“Those by whom the Dhamma is not forgotten,	“法未曾遗忘者，
paravādesu na nīyare;	are not led along by the doctrines of others.	不为他人之教义所牵引。
Te sambuddhā sammadaññā,	Those perfectly enlightened, with perfect knowledge,	彼等圆满觉悟，具足圆满知识，
caranti visame saman”ti.	fare evenly over the uneven.”	于不平坦处亦能平稳行之。”

1.9 - SN 1.9 Mānakāma: Conceit-Fond

--- SN1.9 - Mānakāmasutta ---	--- SN1.9 - Conceit-Fond ---	--- SN1.9 - 喜慢者 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Ekamantaṁ ṭhitā kho sā devatā bhagavato santike imaṁ gāthaṁ abhāsi:	Standing to one side, that devatā recited this verse in the presence of the Blessed One:	立于一旁，彼天神于世尊前诵此偈：
“Na mānakāmassa damo idhatthi,	“For one fond of conceit, there is no taming here,	“于此，喜慢者无有调伏，
Na monamatthi asamāhitassa;	nor is there sagehood for one who is unconcentrated.	心不专注者亦无圣智。
Eko araññe viharaṁ pamatto,	Dwelling alone in the wilderness, heedless,	独住旷野，放逸不羁，
Na maccudheyyassa tareyya pāran”ti.	one cannot cross beyond the realm of Death.”	不能超越死神之境。”
“Mānaṁ pahāya susamāhitatto,	“Having abandoned conceit, being well-concentrated,	“舍弃我慢，善于专注，
Sucetaso sabbadhi vippamutto;	with a mind well-released in every way,	心意全然解脱，
Eko araññe viharaṁ appamatto,	dwelling alone in the wilderness, heedful,	独处旷野，精进不懈，
Sa maccudheyyassa tareyya pāran”ti.	one can cross beyond the realm of Death.”	便能超越死神之境。”

1.10 - SN 1.10 Arañña: The Forest

--- SN1.10 - Araññasutta ---	--- SN1.10 - The Forest ---	--- SN1.10 - 森林 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Ekamantaṁ ṭhitā kho sā devatā bhagavantaṁ gāthāya ajjhabhāsi:	Standing at one side, that devatā addressed the Blessed One with a verse:	立于一旁，彼天神以偈问世尊：
“Araññe viharantānaṁ,	“Dwelling in the forest,	“居于林中，
santānaṁ brahmacārinaṁ;	peaceful, leading the holy life,	安详，修梵行，
Ekabhattaṁ bhuñjamānānaṁ,	eating a single meal a day,	日食一餐，
kena vaṇṇo pasīdatī”ti.	how is it their complexion is so serene?”	何以其容色如此宁静？”
“Atītaṁ nānusocanti,	“They do not sorrow over the past,	“彼等不为过去而悲伤，
nappajappanti nāgataṁ;	they do not long for the future;	不为未来而渴望；
Paccuppannena yāpenti,	they maintain themselves with what is present,	以当下自持，
tena vaṇṇo pasīdati.	therefore their complexion is serene.	故其容色安详。
Anāgatappajappāya,	Through longing for the future,	因渴望未来，
atītassānusocanā;	through sorrowing over the past,	因悲伤过去，
Etena bālā sussanti,	by this fools wither away,	愚人因此而枯萎，
naḷova harito luto”ti.	like a green reed that has been cut.”	如被斩断之绿苇。”
Naḷavaggo paṭhamo.	The First Chapter on the Reed.	初品芦苇品。
Oghaṁ nimokkhaṁ upaneyyaṁ,	The Flood, Release, Swept On,	洪水、解脱、漂流、
Accenti katichindi ca;	Passes, and How Many to Cut;	逝去，与应断几何；
Jāgaraṁ appaṭividitā,	The Wakeful, Unpenetrated,	觉者，未通达，
Susammuṭṭhā mānakāminā;	Utterly Forgotten, Fond of Conceit;	尽忘，喜慢；
Araññe dasamo vutto,	The Forest is the tenth spoken,	森林为第十说，
Vaggo tena pavuccati.	thus the chapter is called.	故此品名。

1.11 - SN 1.11 Nandana: Nandana

--- SN1.11 - Nandanasutta ---	--- SN1.11 - Nandana ---	--- SN1.11 - 欢喜园 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.	一时，薄伽梵住舍卫城祇树给孤独园。
Tatra kho bhagavā bhikkhū āmantesi:	There the Blessed One addressed the bhikkhus:	尔时，世尊告诸比丘：
“bhikkhavo”ti.	Bhikkhus.	比丘们。
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.	"Venerable sir," those bhikkhus replied to the Blessed One.	“尊者，”那些比丘回答世尊。
Bhagavā etadavoca:	The Blessed One said this:	世尊如是说：
“Bhūtapubbaṁ, bhikkhave, aññatarā tāvatiṁsakāyikā devatā nandane vane accharāsaṅghaparivutā dibbehi pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārayamānā tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi:	“Once in the past, bhikkhus, a certain devatā of the company of the Tāvatiṃsa devas, in the Nandana Grove, surrounded by a troupe of celestial nymphs, furnished and endowed with the five cords of divine sensual pleasure, enjoying herself, on that occasion recited this verse:	“比丘们，往昔，忉利天众中某天神，在欢喜园中，为一群天女所围绕，具足五种天界妙欲，自娱自乐，于彼时诵此偈：
‘Na te sukhaṁ pajānanti,	‘They do not know happiness,	“彼等不知快乐，
ye na passanti nandanaṁ;	those who have not seen Nandana,	未曾见过欢喜园者，
Āvāsaṁ naradevānaṁ,	the abode of the lordly devas,	此乃尊贵天神之居所，
tidasānaṁ yasassinan’ti.	of the glorious Tidasā.’	光荣之三十三天。”
Evaṁ vutte, bhikkhave, aññatarā devatā taṁ devataṁ gāthāya paccabhāsi:	When this was said, bhikkhus, a certain devatā replied to that devatā with a verse:	比丘们，此言一出，某天神以一偈回答彼天神：
‘Na tvaṁ bāle pajānāsi,	‘You do not know, you fool,	“汝不知，愚者，
yathā arahataṁ vaco;	the saying of the arahants:	阿罗汉之言：
Aniccā sabbasaṅkhārā,	‘All conditioned things are impermanent,	‘一切有为法皆无常，
uppādavayadhammino;	subject to arising and passing away;	皆有生灭之性；
Uppajjitvā nirujjhanti,	Having arisen, they cease;	生已即灭，
tesaṁ vūpasamo sukho’”ti.	their calming is happiness.’”	其寂静即为乐。’”

1.12 - SN 1.12 Nandati: He Delights

--- SN1.12 - Nandatisutta ---	--- SN1.12 - He Delights ---	--- SN1.12 - 他喜悦 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Ekamantaṁ ṭhitā kho sā devatā bhagavato santike imaṁ gāthaṁ abhāsi:	Standing to one side, that devatā recited this verse in the presence of the Blessed One:	立于一旁，彼天神于世尊前诵此偈：
“Nandati puttehi puttimā,	“He with sons delights in his sons,	“有子者为其子而喜悦，
Gomā gohi tatheva nandati;	he with cattle likewise delights in cattle;	有牛者亦为其牛而喜悦；
Upadhīhi narassa nandanā,	acquisitions are a man's delight,	所得是人之喜悦，
Na hi so nandati yo nirūpadhī”ti.	he who has no acquisitions does not delight.”	无所得者则无喜悦。”
“Socati puttehi puttimā,	“He with sons sorrows for his sons,	“有子者为子忧，
Gomā gohi tatheva socati;	he with cattle likewise sorrows for cattle;	有牛者亦为牛忧；
Upadhīhi narassa socanā,	acquisitions are a man's sorrow,	拥有乃是人之忧，
Na hi so socati yo nirūpadhī”ti.	he who has no acquisitions does not sorrow.”	无所拥有者则无忧。”

1.13 - SN 1.13 Natthiputtasama: No Love Like

--- SN1.13 - Natthiputtasamasutta ---	--- SN1.13 - No Love Like ---	--- SN1.13 - 无爱如...
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Ekamantaṁ ṭhitā kho sā devatā bhagavato santike imaṁ gāthaṁ abhāsi:	Standing to one side, that devatā recited this verse in the presence of the Blessed One:	立于一旁，彼天神于世尊前诵此偈：
“Natthi puttasamaṁ pemaṁ,	“There is no love like that for a son,	“无有爱如子，
natthi gosamitaṁ dhanaṁ;	there is no wealth like that of cattle,	无有财如牛，
Natthi sūriyasamā ābhā,	there is no light like that of the sun,	无有光如日，
samuddaparamā sarā”ti.	the ocean is the chief of pools.”	海洋为池之首。”
“Natthi attasamaṁ pemaṁ,	“There is no love like that for oneself,	“无爱如己，
natthi dhaññasamaṁ dhanaṁ;	there is no wealth like that of grain,	无财如谷，
Natthi paññāsamā ābhā,	there is no light like that of wisdom,	无光如智，
vuṭṭhi ve paramā sarā”ti.	rain is the chief of pools.”	雨乃池之首。”

1.14 - SN 1.14 Khattiya: The Khattiya

--- SN1.14 - Khattiyasutta ---	--- SN1.14 - The Khattiya ---	--- SN1.14 - 刹帝利 ---
“Khattiyo dvipadaṁ seṭṭho,	“The Khattiya is the best of bipeds,	“刹帝利为两足之最，
balībaddo catuppadaṁ;	the bull is the best of quadrupeds,	公牛为四足之最，
Komārī seṭṭhā bhariyānaṁ,	the maiden is the best of wives,	少女为妻之最，
yo ca puttāna pubbajo”ti.	and of sons, the first-born is best.”	长子为子之最。”
“Sambuddho dvipadaṁ seṭṭho,	“The Perfectly Enlightened One is the best of bipeds,	“圆满觉悟者为两足之最，
ājānīyo catuppadaṁ;	the thoroughbred is the best of quadrupeds,	良马为四足之最，
Sussūsā seṭṭhā bhariyānaṁ,	the obedient one is the best of wives,	顺从者为妻之最，
yo ca puttānamassavo”ti.	and of sons, the one who listens is best.”	聆听者为子之最。”

1.15 - SN 1.15 Saṇamāna: Murmuring

--- SN1.15 - Saṇamānasutta ---	--- SN1.15 - Murmuring ---	--- SN1.15 - 呢喃 ---
“Ṭhite majjhanhike kāle,	“When the time of mid-day is established,	“午时已至，
sannisīvesu pakkhisu;	and the birds have settled down,	群鸟栖息，
Saṇateva brahāraññaṁ,	the great forest murmurs,	大森林中私语，
taṁ bhayaṁ paṭibhāti man”ti.	that fear appears to me.”	那恐惧向我袭来。”
“Ṭhite majjhanhike kāle,	“When the time of mid-day is established,	“午时已至，
sannisīvesu pakkhisu;	and the birds have settled down,	群鸟栖息，
Saṇateva brahāraññaṁ,	the great forest murmurs,	大森林中私语，
sā rati paṭibhāti man”ti.	that delight appears to me.”	那喜悦向我袭来。”

1.16 - SN 1.16 Niddātandī: Sleep and Drowsiness

--- SN1.16 - Niddātandīsutta ---	--- SN1.16 - Sleep and Drowsiness ---	--- SN1.16 - 睡眠与昏沉 ---
“Niddā tandī vijambhitā,	“Sleep, drowsiness, yawning,	“睡眠、昏沉、呵欠、
Aratī bhattasammado;	discontent, and torpor from food;	不悦，与食后之倦怠；
Etena nappakāsati,	because of this, the noble path	因此，圣道
Ariyamaggo idha pāṇinan”ti.	does not shine for beings here.”	于此众生不显。”
“Niddaṁ tandiṁ vijambhitaṁ,	“Sleep, drowsiness, yawning,	“睡眠、昏沉、呵欠、
Aratiṁ bhattasammadaṁ;	discontent, and torpor from food;	不悦与食后昏沉；
Vīriyena naṁ paṇāmetvā,	having dispelled this with energy,	以精进驱除之，
Ariyamaggo visujjhatī”ti.	the noble path is purified.”	圣道得以清净。”

1.17 - SN 1.17 Dukkara: Difficult to Do

--- SN1.17 - Dukkarasutta ---	--- SN1.17 - Difficult to Do ---	--- SN1.17 - 难行 ---
“Dukkaraṁ duttitikkhañca,	“Difficult to do and very hard to endure	“难行且极难忍受
abyattena ca sāmaññaṁ;	is the ascetic life for one without skill;	是无技巧者之苦行生活；
Bahūhi tattha sambādhā,	there are many obstacles there,	其间有诸多障碍，
yattha bālo visīdatī”ti.	where the fool founders.”	愚者于此沉沦。”
“Katihaṁ careyya sāmaññaṁ,	“How many days could one practice the ascetic life,	“若不制心，
cittañce na nivāraye;	if one did not restrain the mind?	能行苦行几日？
Pade pade visīdeyya,	At every step one would founder,	步步皆会沉沦，
saṅkappānaṁ vasānugoti.	following the lead of one's thoughts.	随其思绪而行。
Kummova aṅgāni sake kapāle,	Like a tortoise drawing its limbs into its own shell,	如龟缩肢入壳，
Samodahaṁ bhikkhu manovitakke;	a bhikkhu, controlling his thoughts,	比丘制心，
Anissito aññamaheṭhayāno,	unsupported, not harming another,	无所依，不害他，
Parinibbuto nūpavadeyya kañcī”ti.	fully quenched, he would not blame anyone.”	圆满寂灭，不责任何人。”

1.18 - SN 1.18 Hirī: Conscience

--- SN1.18 - Hirīsutta ---	--- SN1.18 - Conscience ---	--- SN1.18 - 良知 ---
“Hirīnisedho puriso,	“Is there any person in the world	“世间可有人
koci lokasmiṁ vijjati;	restrained by conscience,	为良知所约束，
Yo nindaṁ apabodhati,	who awakens to reproach,	闻斥责而觉醒，
asso bhadro kasāmivā”ti.	like a good horse to the whip?”	如良马闻鞭？”
“Hirīnisedhā tanuyā,	“They are few who, restrained by conscience,	“他们是少数，为良知所约束，
ye caranti sadā satā;	fare ever mindful.	常行正念。
Antaṁ dukkhassa pappuyya,	Having reached the end of suffering,	已达苦之尽头，
caranti visame saman”ti.	they fare evenly over the uneven.”	于不平坦处亦能平稳行之。”

1.19 - SN 1.19 Kuṭikā: The Little Hut

--- SN1.19 - Kuṭikāsutta ---	--- SN1.19 - The Little Hut ---	--- SN1.19 - 小茅屋 ---
“Kacci te kuṭikā natthi,	“Surely you have no little hut?	“你肯定没有小屋吧？
kacci natthi kulāvakā;	Surely you have no nest?	你肯定没有巢吧？
Kacci santānakā natthi,	Surely you have no connecting lines?	你肯定没有牵挂吧？
kacci muttosi bandhanā”ti.	Surely you are free from bondage?”	你肯定解脱束缚了吧？”
“Taggha me kuṭikā natthi,	“Indeed I have no little hut,	“我确实没有小屋，
taggha natthi kulāvakā;	indeed I have no nest.	我确实没有巢。
Taggha santānakā natthi,	Indeed I have no connecting lines,	我确实没有牵绊，
taggha muttomhi bandhanā”ti.	indeed I am free from bondage.”	我确实解脱了束缚。”
“Kintāhaṁ kuṭikaṁ brūmi,	“What do I call your little hut?	“我如何称呼你的小屋？
kiṁ te brūmi kulāvakaṁ;	What do I call your nest?	我如何称呼你的巢？
Kiṁ te santānakaṁ brūmi,	What are your connecting lines?	你的牵绊是什么？
kintāhaṁ brūmi bandhanan”ti.	What do I call your bondage?”	我如何称呼你的束缚？”
“Mātaraṁ kuṭikaṁ brūsi,	“Mother you call my little hut,	“你称母亲为我的小屋，
bhariyaṁ brūsi kulāvakaṁ;	wife you call my nest,	你称妻子为我的巢，
Putte santānake brūsi,	sons you call my connecting lines,	你称儿子为我的牵绊，
taṇhaṁ me brūsi bandhanan”ti.	craving you call my bondage.”	你称渴爱为我的束缚。”
“Sāhu te kuṭikā natthi,	“Good for you that you have no hut,	“善哉，汝无茅舍，
sāhu natthi kulāvakā;	good for you that you have no nest.	善哉，汝无巢穴。
Sāhu santānakā natthi,	Good for you that you have no connecting lines,	善哉，汝无线索相连，
sāhu muttosi bandhanā”ti.	good for you that you are free from bondage.”	善哉，汝已解脱束缚。”

1.20 - SN 1.20 Samiddhi: Samiddhi

--- SN1.20 - Samiddhisutta ---	--- SN1.20 - Samiddhi ---	--- SN1.20 - 善见 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā rājagahe viharati tapodārāme.	On one occasion the Blessed One was dwelling at Rājagaha in the Tapodā Park.	一时，世尊住王舍城温泉园。
Atha kho āyasmā samiddhi rattiyā paccūsasamayaṁ paccuṭṭhāya yena tapodā tenupasaṅkami gattāni parisiñcituṁ.	Then the venerable Samiddhi, having risen at the first light of dawn, went to the Tapodā hot springs to bathe his limbs.	尔时，尊者善见于黎明初起时起身，往温泉沐浴其身。
Tapode gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno.	Having bathed his limbs in the Tapodā and come out, he stood in a single robe, drying his limbs.	在温泉沐浴完毕，出来后，他身着一袭僧袍，站着擦干身体。
Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ tapodaṁ obhāsetvā yena āyasmā samiddhi tenupasaṅkami; upasaṅkamitvā vehāsaṁ ṭhitā āyasmantaṁ samiddhiṁ gāthāya ajjhabhāsi:	Then a certain devatā, in the dark of the night, of surpassing beauty, illuminating the whole of the Tapodā, approached the venerable Samiddhi; having approached, while standing in the air she addressed the venerable Samiddhi in verse:	尔时，某天神于深夜，以绝世之美，遍照整个温泉，诣尊者善见前；至已，立于空中，以偈告尊者善见：
“Abhutvā bhikkhasi bhikkhu,	“Without having enjoyed, you beg, bhikkhu;	“未曾享受，汝乞食，比丘；
na hi bhutvāna bhikkhasi;	you do not beg after having enjoyed.	汝非享受后乞食。
Bhutvāna bhikkhu bhikkhassu,	Having enjoyed, bhikkhu, then beg;	享受后，比丘，再乞食；
mā taṁ kālo upaccagā”ti.	do not let the time pass you by.”	莫让时光流逝。”
“Kālaṁ vohaṁ na jānāmi,	“I do not know the time,	“我不知其时，
channo kālo na dissati;	the hidden time is not seen.	隐藏之时不可见。
Tasmā abhutvā bhikkhāmi,	Therefore I beg without having enjoyed,	是故我未尝享乐而乞食，
mā maṁ kālo upaccagā”ti.	lest the time pass me by.”	唯恐时光流逝。”
Atha kho sā devatā pathaviyaṁ patiṭṭhahitvā āyasmantaṁ samiddhiṁ etadavoca:	Then that devatā, having alighted on the earth, said this to the venerable Samiddhi:	尔时，彼天神从天而降，对尊者善见说：
“daharo tvaṁ, bhikkhu, pabbajito susu kāḷakeso, bhadrena yobbanena samannāgato, paṭhamena vayasā, anikkīḷitāvī kāmesu.	“You are young, bhikkhu, gone forth, a mere youth with black hair, endowed with the blessing of youth, in the prime of life, unfulfilled in sensual pleasures.	“汝年轻，比丘，已出家，一黑发少年，赋有青春之福，正当壮年，于感官之乐未曾满足。
Bhuñja, bhikkhu, mānusake kāme;	Enjoy human sensual pleasures, bhikkhu;	比丘，享受人间感官之乐；
mā sandiṭṭhikaṁ hitvā kālikaṁ anudhāvī”ti.	do not abandon the visible to pursue what is of time.”	莫舍弃可见之物，去追求有时限之物。”
“Na khvāhaṁ, āvuso, sandiṭṭhikaṁ hitvā kālikaṁ anudhāvāmi.	“Not so, friend, I do not abandon the visible to pursue what is of time.	“非也，朋友，我不舍可见之物，去追求有时限之物。
Kālikañca khvāhaṁ, āvuso, hitvā sandiṭṭhikaṁ anudhāvāmi.	And what is of time, friend, I abandon to pursue the visible.	朋友，有时限之物，我舍弃之，以求可见之物。
Kālikā hi, āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā; ādīnavo ettha bhiyyo.	For sensual pleasures, friend, are said by the Blessed One to be of time, of much suffering, much tribulation; the danger in them is greater.	朋友，世尊说，感官之乐有时限，多苦多难；其中之险更大。
Sandiṭṭhiko ayaṁ dhammo akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti.	This Dhamma is visible, immediate, inviting one to come and see, leading onward, to be personally experienced by the wise.”	此法是可见的、即刻的、引人来见的、导向的，智者当亲证的。”
“Kathañca, bhikkhu, kālikā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo?	“And how, bhikkhu, are sensual pleasures said by the Blessed One to be of time, of much suffering, much tribulation, the danger in them being greater?	“比丘，世尊如何说感官之乐有时限，多苦多难，其中危险更大？
Kathaṁ sandiṭṭhiko ayaṁ dhammo akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti?	How is this Dhamma visible, immediate, inviting one to come and see, leading onward, to be personally experienced by the wise?”	此法如何是可见的、即时的、引人来见、导向、为智者所亲证的？”
“Ahaṁ kho, āvuso, navo acirapabbajito adhunāgato imaṁ dhammavinayaṁ.	“I, friend, am new, recently gone forth, newly come to this Dhamma and Discipline.	“朋友，我是新人，刚出家，初来此法与律中。
Na tāhaṁ sakkomi vitthārena ācikkhituṁ.	I cannot explain it in detail.	我不能详尽解释。
Ayaṁ so bhagavā arahaṁ sammāsambuddho rājagahe viharati tapodārāme.	But there is the Blessed One, the Arahant, the Perfectly Enlightened One, dwelling at Rājagaha in the Tapodā Park.	但世尊，阿罗汉，圆满觉悟者，住于王舍城温泉园。
Taṁ bhagavantaṁ upasaṅkamitvā etamatthaṁ puccha.	Approach that Blessed One and ask about this matter.	近彼世尊，问此事。
Yathā te bhagavā byākaroti tathā naṁ dhāreyyāsī”ti.	As the Blessed One explains it to you, so you should bear it in mind.”	世尊如何为你解释，你便如何铭记于心。”
“Na kho, bhikkhu, sukaro so bhagavā amhehi upasaṅkamituṁ, aññāhi mahesakkhāhi devatāhi parivuto.	“It is not easy for us, bhikkhu, to approach that Blessed One; he is surrounded by other devatās of great power.	“比丘，我等不易亲近世尊；他为其他大能天神所围绕。
Sace kho tvaṁ, bhikkhu, taṁ bhagavantaṁ upasaṅkamitvā etamatthaṁ puccheyyāsi, mayampi āgaccheyyāma dhammassavanāyā”ti.	But if you, bhikkhu, would approach that Blessed One and ask about this matter, we too would come to hear the Dhamma.”	但若汝，比丘，能近彼世尊问此事，我等亦愿来闻法。”
“Evamāvuso”ti kho āyasmā samiddhi tassā devatāya paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā samiddhi bhagavantaṁ etadavoca:	“Even so, friend,” the venerable Samiddhi replied to that devatā, and he approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Seated to one side, the venerable Samiddhi said this to the Blessed One:	“诚然，朋友。”尊者善见回答那位天神，便前往世尊处；到达并顶礼世尊后，坐于一旁。坐于一旁，尊者善见对世尊说：
“Idhāhaṁ, bhante, rattiyā paccūsasamayaṁ paccuṭṭhāya yena tapodā tenupasaṅkamiṁ gattāni parisiñcituṁ.	“Here, venerable sir, having risen at the first light of dawn, I went to the Tapodā hot springs to bathe my limbs.	“尊者，今晨，我于黎明初起时，往温泉沐浴。
Tapode gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsiṁ gattāni pubbāpayamāno.	Having bathed my limbs in the Tapodā and come out, I stood in a single robe, drying my limbs.	在温泉沐浴后出来，我身着一袭僧袍，站着擦干身体。
Atha kho, bhante, aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ tapodaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā vehāsaṁ ṭhitā imāya gāthāya ajjhabhāsi:	Then, venerable sir, a certain devatā, in the dark of the night, of surpassing beauty, illuminating the whole of the Tapodā, approached me; having approached, while standing in the air she addressed me in this verse:	尊者，其时，某天神于深夜，以其绝世之美，照亮整个温泉，前来我处；前来后，立于空中，以此偈告我：
‘Abhutvā bhikkhasi bhikkhu,	‘Without having enjoyed, you beg, bhikkhu;	‘未曾享受，汝乞食，比丘；
na hi bhutvāna bhikkhasi;	you do not beg after having enjoyed.	汝非享受后乞食。
Bhutvāna bhikkhu bhikkhassu,	Having enjoyed, bhikkhu, then beg;	享受后，比丘，再乞食；
mā taṁ kālo upaccagā’ti.	do not let the time pass you by.’	莫让时光流逝。’
Evaṁ vutte, ahaṁ, bhante, taṁ devataṁ gāthāya paccabhāsiṁ:	When this was said, venerable sir, I replied to that devatā in verse:	尊者，此言既出，我以偈答彼天神：
‘Kālaṁ vohaṁ na jānāmi,	‘I do not know the time,	‘我不知其时，
channo kālo na dissati;	the hidden time is not seen.	隐藏之时不可见。
Tasmā abhutvā bhikkhāmi,	Therefore I beg without having enjoyed,	是故我未尝享乐而乞食，
mā maṁ kālo upaccagā’ti.	lest the time pass me by.’	唯恐时光流逝。’
Atha kho, bhante, sā devatā pathaviyaṁ patiṭṭhahitvā maṁ etadavoca:	Then, venerable sir, that devatā, having alighted on the earth, said this to me:	尊者，尔时彼天神降于地，对我说：
‘daharo tvaṁ, bhikkhu, pabbajito susu kāḷakeso, bhadrena yobbanena samannāgato, paṭhamena vayasā, anikkīḷitāvī kāmesu.	‘You are young, bhikkhu, gone forth, a mere youth with black hair, endowed with the blessing of youth, in the prime of life, unfulfilled in sensual pleasures.	‘汝年轻，比丘，已出家，一黑发少年，赋有青春之福，正当壮年，于感官之乐未曾满足。
Bhuñja, bhikkhu, mānusake kāme;	Enjoy, bhikkhu, human sensual pleasures;	比丘，享受人间感官之乐；
mā sandiṭṭhikaṁ hitvā kālikaṁ anudhāvī’ti.	do not abandon the visible to pursue what is of time.’	莫舍弃可见之物，去追求有时限之物。’
Evaṁ vuttāhaṁ, bhante, taṁ devataṁ etadavocaṁ:	When this was said, venerable sir, I said this to that devatā:	尊者，此言既出，我即对彼天神言：
‘na khvāhaṁ, āvuso, sandiṭṭhikaṁ hitvā kālikaṁ anudhāvāmi;	‘Not so, friend, I do not abandon the visible to pursue what is of time;	‘非也，朋友，我不舍可见之物，去追求有时限之物；
kālikañca khvāhaṁ, āvuso, hitvā sandiṭṭhikaṁ anudhāvāmi.	and what is of time, friend, I abandon to pursue the visible.	朋友，有时限之物，我舍弃之，以求可见之物。
Kālikā hi, āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā; ādīnavo ettha bhiyyo.	For sensual pleasures, friend, are said by the Blessed One to be of much suffering, much tribulation; the danger in them is greater.	朋友，世尊说，感官之乐，多苦多难，其险更大。
Sandiṭṭhiko ayaṁ dhammo akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti.	This Dhamma is visible, immediate, inviting one to come and see, leading onward, to be personally experienced by the wise.’	此法是可见的、即刻的、引人来见的、导向的，智者当亲证的。’
Evaṁ vutte, bhante, sā devatā maṁ etadavoca:	When this was said, venerable sir, that devatā said this to me:	尊者，此言既出，彼天神对我说：
‘kathañca, bhikkhu, kālikā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā; ādīnavo ettha bhiyyo?	‘And how, bhikkhu, are sensual pleasures said by the Blessed One to be of much suffering, much tribulation, the danger in them being greater?	‘比丘，世尊如何说感官之乐，多苦多难，其险更大？
Kathaṁ sandiṭṭhiko ayaṁ dhammo akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti?	How is this Dhamma visible, immediate, inviting one to come and see, leading onward, to be personally experienced by the wise?’	此法如何是可见的、即刻的、引人来见的、导向的，智者当亲证的？’
Evaṁ vuttāhaṁ, bhante, taṁ devataṁ etadavocaṁ:	When this was said, venerable sir, I said this to that devatā:	尊者，此言既出，我即对彼天神言：
‘ahaṁ kho, āvuso, navo acirapabbajito adhunāgato imaṁ dhammavinayaṁ, na tāhaṁ sakkomi vitthārena ācikkhituṁ.	‘I, friend, am new, recently gone forth, newly come to this Dhamma and Discipline, I cannot explain it in detail.	‘朋友，我是新人，最近出家，初来此法与戒律，不能详尽解释。
Ayaṁ so bhagavā arahaṁ sammāsambuddho rājagahe viharati tapodārāme.	But there is the Blessed One, the Arahant, the Perfectly Enlightened One, dwelling at Rājagaha in the Tapodā Park.	然有世尊，阿罗汉，圆满觉悟者，住王舍城温泉园。
Taṁ bhagavantaṁ upasaṅkamitvā etamatthaṁ puccha.	Approach that Blessed One and ask about this matter.	近彼世尊，问此事。
Yathā te bhagavā byākaroti tathā naṁ dhāreyyāsī’ti.	As the Blessed One explains it to you, so you should bear it in mind.’	世尊如何为你解释，你便如何铭记于心。’
Evaṁ vutte, bhante, sā devatā maṁ etadavoca:	When this was said, venerable sir, that devatā said this to me:	尊者，此言既出，彼天神对我言：
‘na kho, bhikkhu, sukaro so bhagavā amhehi upasaṅkamituṁ, aññāhi mahesakkhāhi devatāhi parivuto.	‘It is not easy for us, bhikkhu, to approach that Blessed One; he is surrounded by other devatās of great power.	‘比丘，我等不易亲近世尊，因他为其他大能天神所围绕。
Sace kho tvaṁ, bhikkhu, taṁ bhagavantaṁ upasaṅkamitvā etamatthaṁ puccheyyāsi, mayampi āgaccheyyāma dhammassavanāyā’ti.	But if you, bhikkhu, would approach that Blessed One and ask about this matter, we too would come to hear the Dhamma.’	但若汝，比丘，能近彼世尊问此事，我等亦愿来闻法。’
Sace, bhante, tassā devatāya saccaṁ vacanaṁ, idheva sā devatā avidūre”ti.	If, venerable sir, that devatā’s word is true, that devatā is here, not far away.”	尊者，若彼天神之言为真，彼天神当在此处，不远。”
Evaṁ vutte, sā devatā āyasmantaṁ samiddhiṁ etadavoca:	When this was said, that devatā said to the venerable Samiddhi:	此言一出，那夜叉对尊者善见说：
“puccha, bhikkhu, puccha, bhikkhu, yamahaṁ anuppattā”ti.	“Ask, bhikkhu, ask, bhikkhu, I have arrived.”	“问吧，比丘，问吧，比丘，我已到。”
Atha kho bhagavā taṁ devataṁ gāthāhi ajjhabhāsi:	Then the Blessed One addressed that devatā in verses:	尔时，世尊以偈告彼天神：
“Akkheyyasaññino sattā,	“Beings who perceive what can be designated,	“众生感知所能指称者，
akkheyyasmiṁ patiṭṭhitā;	become established in what can be designated;	便安住于所能指称者中；
Akkheyyaṁ apariññāya,	Not fully understanding what can be designated,	未能完全理解所能指称者，
yogamāyanti maccuno.	they come under the yoke of Death.	便受制于死神之轭。
Akkheyyañca pariññāya,	But having fully understood what can be designated,	但若完全理解了所能指称之物，
Akkhātāraṁ na maññati;	one does not conceive an designator;	便不再构想一个指称者；
Tañhi tassa na hotīti,	For that does not exist for him	因于他而言，那不存在了
Yena naṁ vajjā na tassa atthi;	by which one could speak of him; it does not exist for him.	可藉以言说他之物；于他而言，那不存在了。
Sace vijānāsi vadehi yakkhā”ti.	If you understand, speak, yakkha.”	若汝理解，夜叉，请说。”
“Na khvāhaṁ, bhante, imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāmi.	“I, venerable sir, do not understand in detail the meaning of what was stated in brief by the Blessed One.	“尊者，我未能详尽理解世尊简略所述之义。
Sādhu me, bhante, bhagavā tathā bhāsatu yathāhaṁ imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṁ jāneyyan”ti.	It would be good, venerable sir, if the Blessed One would speak in such a way that I might understand in detail the meaning of what was stated in brief by the Blessed One.”	善哉，尊者，愿世尊能以我能详尽理解世尊简略所述之义的方式开示。”
“Samo visesī uda vā nihīno,	“‘Equal,’ ‘superior,’ or ‘inferior,’	“‘平等’、‘优越’或‘低劣’，
Yo maññatī so vivadetha tena;	he who so conceives might dispute;	作如是想者或生争论；
Tīsu vidhāsu avikampamāno,	but one unshaken in the three modes	然于三相中不动摇者，
Samo visesīti na tassa hoti;	has no ‘equal’ or ‘superior.’	无有‘平等’或‘优越’之念。
Sace vijānāsi vadehi yakkhā”ti.	If you understand, speak, yakkha.”	若汝理解，夜叉，请说。”
“Imassapi khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa na vitthārena atthaṁ ājānāmi.	“And this too, venerable sir, I do not understand in detail, what was stated in brief by the Blessed One.	“此亦，尊者，我未能详尽理解世尊简略所述。
Sādhu me, bhante, bhagavā tathā bhāsatu yathāhaṁ imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṁ jāneyyan”ti.	It would be good, venerable sir, if the Blessed One would speak in such a way that I might understand in detail the meaning of what was stated in brief by the Blessed One.”	善哉，尊者，愿世尊能以我能详尽理解世尊简略所述之义的方式开示。”
“Pahāsi saṅkhaṁ na vimānamajjhagā,	“He abandoned calculation, did not attain to conceit,	“他舍弃了算计，未达我慢，
Acchecchi taṇhaṁ idha nāmarūpe;	he cut off craving here for name-and-form.	他于此断除了对名色之渴爱。
Taṁ chinnaganthaṁ anighaṁ nirāsaṁ,	Him, with fetters cut, untroubled, free from longing,	他，已断诸结，无忧无虑，无所渴望，
Pariyesamānā nājjhagamuṁ;	they did not find when searching,	他们寻觅时未曾找到他，
Devā manussā idha vā huraṁ vā,	devas and humans, here or hereafter,	天人，于此世或来世，
Saggesu vā sabbanivesanesu.	in the heavens or in any abode.	于诸天界或任何居所。
Sace vijānāsi vadehi yakkhā”ti.	If you understand, speak, yakkha.”	若汝理解，夜叉，请说。”
“Imassa khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmi—	“I, venerable sir, understand in detail the meaning of what was stated in brief by the Blessed One thus—	“尊者，我如此详细地理解世尊简略所述的意义——
Pāpaṁ na kayirā vacasā manasā,	One should not do evil by speech or mind,	人不应以言语或心意行恶，
Kāyena vā kiñcana sabbaloke;	or by body, anything at all in the whole world.	或以身体，于全世界任何事物。
Kāme pahāya satimā sampajāno,	Having abandoned sensual pleasures, mindful and clearly comprehending,	舍弃感官之乐，正念正知，
Dukkhaṁ na sevetha anatthasaṁhitan”ti.	one should not cultivate suffering connected with what is unbeneficial.”	不应修习与无益之事相关的痛苦。”
Nandanavaggo dutiyo.	Nandana Chapter, the second.	第二，欢喜园品。
Nandanā nandati ceva,	Nandana, and He Delights,	欢喜园，与他欢喜，
Natthiputtasamena ca;	and No Love Like,	与无爱如，
Khattiyo saṇamāno ca,	The Khattiya, and Murmuring,	刹帝利，与私语，
Niddātandī ca dukkaraṁ;	Sleep and Drowsiness, and Difficult to Do;	睡眠与昏沉，与难行；
Hirī kuṭikā navamo,	Conscience, The Little Hut is the ninth,	良知，小屋第九，
Dasamo vutto samiddhināti.	the tenth is told as Samiddhi.	第十为善见。

1.21 - SN 1.21 Satti: With a Sword

--- SN1.21 - Sattisutta ---	--- SN1.21 - With a Sword ---	--- SN1.21 - 以剑 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Ekamantaṁ ṭhitā kho sā devatā bhagavato santike imaṁ gāthaṁ abhāsi:	Standing to one side, that devatā recited this verse in the presence of the Blessed One:	立于一旁，彼天神于世尊前诵此偈：
“Sattiyā viya omaṭṭho,	“Like one struck by a sword,	“如被剑击者，
ḍayhamānova matthake;	or with his head on fire,	或头顶燃火者，
Kāmarāgappahānāya,	for the abandoning of sensual lust,	为舍弃感官之欲，
sato bhikkhu paribbaje”ti.	a bhikkhu should wander mindful.”	比丘应正念而行。”
“Sattiyā viya omaṭṭho,	“Like one struck by a sword,	“如被剑击者，
ḍayhamānova matthake;	or with his head on fire,	或头顶燃火者，
Sakkāyadiṭṭhippahānāya,	for the abandoning of identity view,	为舍弃身份见，
sato bhikkhu paribbaje”ti.	a bhikkhu should wander mindful.”	比丘应正念而行。”

1.22 - SN 1.22 Phusati: He Touches

--- SN1.22 - Phusatisutta ---	--- SN1.22 - He Touches ---	--- SN1.22 - 他触 ---
“Nāphusantaṁ phusati ca,	“It touches the non-touching,	“它触及不触及之物，
phusantañca tato phuse;	and then it touches the one who touches;	然后触及触及者；
Tasmā phusantaṁ phusati,	Therefore, it touches the one who touches,	是故，它触及触及者，
appaduṭṭhapadosinan”ti.	the one who hates the uncorrupted.”	那憎恨无染者。”
“Yo appaduṭṭhassa narassa dussati,	“Whoever offends an unoffending man,	“凡冒犯无犯之人，
Suddhassa posassa anaṅgaṇassa;	a pure person, without blemish,	纯洁之人，无瑕之人，
Tameva bālaṁ pacceti pāpaṁ,	the evil falls back on that very fool,	恶报反归于彼愚者，
Sukhumo rajo paṭivātaṁva khitto”ti.	like fine dust thrown against the wind.”	如逆风扬尘。”

1.23 - SN 1.23 Jaṭā: The Tangle

--- SN1.23 - Jaṭāsutta ---	--- SN1.23 - The Tangle ---	--- SN1.23 - 缠结 ---
“Antojaṭā bahijaṭā,	“A tangle within, a tangle without,	“内有缠结，外有缠结，
Jaṭāya jaṭitā pajā;	this generation is entangled in a tangle.	此代众生为缠结所缚。
Taṁ taṁ gotama pucchāmi,	I ask you this, Gotama,	我问你，乔达摩，
Ko imaṁ vijaṭaye jaṭan”ti.	who can disentangle this tangle?”	谁能解此缠结？”
“Sīle patiṭṭhāya naro sapañño,	“A wise person, established in virtue,	“智者，安住于戒，
Cittaṁ paññañca bhāvayaṁ;	developing the mind and wisdom,	修习心与慧，
Ātāpī nipako bhikkhu,	an ardent, astute bhikkhu,	精进、机敏之比丘，
So imaṁ vijaṭaye jaṭaṁ.	he can disentangle this tangle.	他能解此缠结。
Yesaṁ rāgo ca doso ca,	Those for whom lust and hatred,	彼等之贪、嗔、
avijjā ca virājitā;	and ignorance have been made to fade away,	及无明已消逝者，
Khīṇāsavā arahanto,	the arahants with taints destroyed,	诸漏已尽之阿罗汉，
tesaṁ vijaṭitā jaṭā.	for them the tangle is disentangled.	彼等之结已解。
Yattha nāmañca rūpañca,	Where name and form	名色何在
asesaṁ uparujjhati;	cease without remainder,	无余止息，
Paṭighaṁ rūpasaññā ca,	and resistance and form-perception,	及抗拒与色想，
etthesā chijjate jaṭā”ti.	here this tangle is cut.”	此结于此断。”

1.24 - SN 1.24 Manonivāraṇa: Restraint of the Mind

--- SN1.24 - Manonivāraṇasutta ---	--- SN1.24 - Restraint of the Mind ---	--- SN1.24 - 心之约束 ---
“Yato yato mano nivāraye,	“From whatever one should restrain the mind,	“从何处当制心，
Na dukkhameti naṁ tato tato;	from that, suffering does not come to him.	从此，苦不生于他。
Sa sabbato mano nivāraye,	He should restrain his mind from everything,	他应从一切制心，
Sa sabbato dukkhā pamuccatī”ti.	from all suffering he is released.”	从一切苦中解脱。”
“Na sabbato mano nivāraye,	“Not from everything should the mind be restrained,	“非由一切事皆当制心，
Na mano saṁyatattamāgataṁ;	the mind has not come under control.	心尚未受控。
Yato yato ca pāpakaṁ,	From whatever is evil,	凡属邪恶，
Tato tato mano nivāraye”ti.	from that the mind should be restrained.”	从此当制心。”

1.25 - SN 1.25 Arahanta: The Arahant

--- SN1.25 - Arahantasutta ---	--- SN1.25 - The Arahant ---	--- SN1.25 - 阿罗汉 ---
“Yo hoti bhikkhu arahaṁ katāvī,	“A bhikkhu who is an arahant, task-done,	“比丘是阿罗汉，任务已完成，
Khīṇāsavo antimadehadhārī;	taint-free, bearing his final body;	无垢，身负最后之身；
Ahaṁ vadāmītipi so vadeyya,	might he say ‘I speak,’	他可会说‘我言’，
Mamaṁ vadantītipi so vadeyyā”ti.	and might he say ‘they speak to me’?”	又可会说‘他们对我言’？”
“Yo hoti bhikkhu arahaṁ katāvī,	“A bhikkhu who is an arahant, task-done,	“比丘是阿罗汉，任务已完成，
Khīṇāsavo antimadehadhārī;	taint-free, bearing his final body;	无漏，身负最后之身；
Ahaṁ vadāmītipi so vadeyya,	might he say ‘I speak,’	他或说‘我言’，
Mamaṁ vadantītipi so vadeyya;	and might he say ‘they speak to me’;	或说‘他们对我言’；
Loke samaññaṁ kusalo viditvā,	skilled, knowing the world's conventions,	善巧，知世间俗例，
Vohāramattena so vohareyyā”ti.	he would use them merely as expressions.”	他仅用之为表达。”
“Yo hoti bhikkhu arahaṁ katāvī,	“A bhikkhu who is an arahant, task-done,	“比丘是阿罗汉，任务已完成，
Khīṇāsavo antimadehadhārī;	taint-free, bearing his final body;	无漏，身负最后之身；
Mānaṁ nu kho so upagamma bhikkhu,	would he, having approached conceit,	他是否会因我慢而说
Ahaṁ vadāmītipi so vadeyya;	say ‘I speak,’	‘我言’，
Mamaṁ vadantītipi so vadeyyā”ti.	and might he say ‘they speak to me’?”	并且说‘他们对我言’？”
“Pahīnamānassa na santi ganthā,	“For one with conceit abandoned there are no bonds,	“于舍慢者，无有束缚，
Vidhūpitā mānaganthassa sabbe;	all bonds of conceit are destroyed.	一切慢之束缚皆已摧毁。
Sa vītivatto maññataṁ sumedho,	That wise one has overcome conceit,	彼智者已克服我慢，
Ahaṁ vadāmītipi so vadeyya.	he might say ‘I speak.’	他或说‘我言’。
Mamaṁ vadantītipi so vadeyya,	He might say ‘they speak to me,’	他或说‘他们对我言’，
Loke samaññaṁ kusalo viditvā;	skilled, knowing the world's conventions;	善巧，知世间之约定俗成；
Vohāramattena so vohareyyā”ti.	he would use them merely as expressions.”	他仅以此为表达。”

1.26 - SN 1.26 Pajjota: Luminaries

--- SN1.26 - Pajjotasutta ---	--- SN1.26 - Luminaries ---	--- SN1.26 - 发光体 ---
“Kati lokasmiṁ pajjotā,	“How many luminaries are in the world,	“世间有几多明灯，
Tehi loko pakāsati;	by which the world is illuminated?	照亮世间？
Bhagavantaṁ puṭṭhumāgamma,	Having come to ask the Blessed One,	来问世尊，
Kathaṁ jānemu taṁ mayan”ti.	how may we know this?”	我等如何得知？”
“Cattāro loke pajjotā,	“There are four luminaries in the world,	“世间有四光明，
pañcamettha na vijjati;	a fifth is not found here.	此中未见第五。
Divā tapati ādicco,	By day the sun shines,	白日太阳照耀，
rattimābhāti candimā.	at night the moon gives light.	夜间月亮发光。
Atha aggi divārattiṁ,	Then fire, day and night,	然后是火，日夜
tattha tattha pakāsati;	shines here and there.	处处照耀。
Sambuddho tapataṁ seṭṭho,	The Perfectly Enlightened One is the best of shining things,	圆满觉悟者为众光之最，
esā ābhā anuttarā”ti.	this is the unsurpassed light.”	此乃无上之光。”

1.27 - SN 1.27 Sara: Streams

--- SN1.27 - Sarasutta ---	--- SN1.27 - Streams ---	--- SN1.27 - 溪流 ---
“Kuto sarā nivattanti,	“From where do the streams turn back?	“溪流从何处折返？
kattha vaṭṭaṁ na vattati;	Where does the cycle no longer revolve?	轮回于何处不再转动？
Kattha nāmañca rūpañca,	Where do name and form	名与色于何处
asesaṁ uparujjhatī”ti.	cease without remainder?”	无余而息？”
“Yattha āpo ca pathavī,	“Where water and earth,	“水与土何在，
tejo vāyo na gādhati;	fire and air find no footing,	火与风无立足之地，
Ato sarā nivattanti,	from there the streams turn back,	溪流从彼处折返，
ettha vaṭṭaṁ na vattati;	there the cycle no longer revolves.	轮回于彼处不再转动。
Ettha nāmañca rūpañca,	There name and form	名色于此
asesaṁ uparujjhatī”ti.	cease without remainder.”	无余而息。”

1.28 - SN 1.28 Mahaddhana: Of Great Wealth

--- SN1.28 - Mahaddhanasutta ---	--- SN1.28 - Of Great Wealth ---	--- SN1.28 - 大富 ---
“Mahaddhanā mahābhogā,	“Even khattiyas of great wealth, great property,	“即使是富甲一方的刹帝利，
raṭṭhavantopi khattiyā;	possessing kingdoms,	拥有王国，
Aññamaññābhigijjhanti,	are greedy for one another,	彼此贪婪，
kāmesu analaṅkatā.	unsatisfied in sensual pleasures.	于感官之乐中不知满足。
Tesu ussukkajātesu,	Among those in whom craving arises,	在渴爱生起者之中，
bhavasotānusārisu;	followers in the stream of existence,	随存在之流而行者，
Kedha taṇhaṁ pajahiṁsu,	who here have abandoned craving?	此中谁已舍弃渴爱？
ke lokasmiṁ anussukā”ti.	Who in the world are without craving?”	世间谁无渴爱？”
“Hitvā agāraṁ pabbajitā,	“Having left home and gone forth,	“离家出家，
hitvā puttaṁ pasuṁ piyaṁ;	having left son and beloved cattle,	舍弃子与爱牛，
Hitvā rāgañca dosañca,	having left lust and hatred,	舍弃贪与嗔，
avijjañca virājiya;	and having made ignorance fade away;	并使无明消逝；
Khīṇāsavā arahanto,	the arahants with taints destroyed,	诸漏已尽的阿罗汉，
te lokasmiṁ anussukā”ti.	they are without craving in the world.”	他们在世间无有渴爱。”

1.29 - SN 1.29 Catucakka: Four-Wheeled

--- SN1.29 - Catucakkasutta ---	--- SN1.29 - Four-Wheeled ---	--- SN1.29 - 四轮 ---
“Catucakkaṁ navadvāraṁ,	“With four wheels and nine doors,	“具四轮九门，
puṇṇaṁ lobhena saṁyutaṁ;	filled with greed, joined together,	充满贪欲，结合而成，
Paṅkajātaṁ mahāvīra,	born of mud, O great hero,	生于泥沼，哦，大英雄，
kathaṁ yātrā bhavissatī”ti.	how will the journey be?”	旅程将如何？”
“Chetvā naddhiṁ varattañca,	“Having cut the strap and the thong,	“断皮带与缰绳，
icchā lobhañca pāpakaṁ;	and evil desire and greed,	及恶欲与贪婪，
Samūlaṁ taṇhamabbuyha,	having drawn out craving with its root,	拔除渴爱及其根，
evaṁ yātrā bhavissatī”ti.	thus the journey will be.”	旅程将如此。”

1.30 - SN 1.30 Eṇijaṅgha: Deer-Shanked

--- SN1.30 - Eṇijaṅghasutta ---	--- SN1.30 - Deer-Shanked ---	--- SN1.30 - 鹿胫 ---
“Eṇijaṅghaṁ kisaṁ vīraṁ,	“Deer-shanked, lean, heroic,	“鹿胫、瘦削、英勇、
appāhāraṁ alolupaṁ;	of little food, not greedy,	少食、不贪、
Sīhaṁvekacaraṁ nāgaṁ,	a lion, a solitary wanderer, a bull elephant,	狮子、独行者、公象、
kāmesu anapekkhinaṁ;	unconcerned with sensual pleasures;	不为感官之乐所动；
Upasaṅkamma pucchāma,	We approach to ask,	我等前来请教，
kathaṁ dukkhā pamuccatī”ti.	how is one freed from suffering?”	如何解脱于苦？”
“Pañca kāmaguṇā loke,	“The five sensual pleasures in the world,	“世间五欲，
manochaṭṭhā paveditā;	with mind as the sixth, have been declared.	以心为第六，已宣说。
Ettha chandaṁ virājetvā,	Having made desire for them fade away,	使其欲念消逝，
evaṁ dukkhā pamuccatī”ti.	thus one is freed from suffering.”	如此便能解脱于苦。”
Sattivaggo tatiyo.	The Sword Chapter, the third.	剑品，第三。
Sattiyā phusati ceva,	With a Sword, and He Touches,	以剑，及他触，
jaṭā manonivāraṇā;	The Tangle, Restraint of the Mind;	纠结，心之约束；
Arahantena pajjoto,	With the Arahant, Luminaries,	与阿罗汉、光明、
sarā mahaddhanena ca;	Streams, and Of Great Wealth;	溪流，及大富；
Catucakkena navamaṁ,	With Four-Wheeled the ninth,	第九章有四轮，
eṇijaṅghena te dasāti.	with Deer-Shanked, those are ten.	与鹿胫，共十篇。

1.31 - SN 1.31 Sabbhi: With the Good

--- SN1.31 - Sabbhisutta ---	--- SN1.31 - With the Good ---	--- SN1.31 - 与善者 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.	一时，薄伽梵住舍卫城祇树给孤独园。
Atha kho sambahulā satullapakāyikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.	Then many devatās of the Satullapa group, in the dark of the night, of surpassing beauty, illuminating the whole of Jeta’s Grove, approached the Blessed One; having approached and paid homage to the Blessed One, they stood to one side.	尔时，萨陀罗波众天神中，多有天神于深夜，以绝世之美，遍照祇树给孤独园，诣薄伽梵前；至已，顶礼薄伽梵，立于一旁。
Ekamantaṁ ṭhitā kho ekā devatā bhagavato santike imaṁ gāthaṁ abhāsi:	Standing to one side, one devatā recited this verse in the presence of the Blessed One:	立于一旁，一天神于世尊前诵此偈：
“Sabbhireva samāsetha,	“One should associate only with the good,	“当只与善者为伍，
sabbhi kubbetha santhavaṁ;	with the good one should form intimacy.	当与善者结交。
Sataṁ saddhammamaññāya,	By understanding the good Dhamma of the good,	由解善者之善法，
seyyo hoti na pāpiyo”ti.	one becomes better, not worse.”	人变得更好，而非更坏。”
Atha kho aparā devatā bhagavato santike imaṁ gāthaṁ abhāsi:	Then another devatà recited this verse in the presence of the Blessed One:	尔时，另一天神于世尊前诵此偈：
“Sabbhireva samāsetha,	“One should associate only with the good,	“唯与善者为伍，
sabbhi kubbetha santhavaṁ;	with the good one should form intimacy.	与善者结交。
Sataṁ saddhammamaññāya,	By understanding the good Dhamma of the good,	由解善者之善法，
paññā labbhati nāññato”ti.	wisdom is gained, but not from another.”	智慧得之，而非从他处。”
Atha kho aparā devatā bhagavato santike imaṁ gāthaṁ abhāsi:	Then another devatā recited this verse in the presence of the Blessed One:	尔时，另一天神于世尊前诵此偈：
“Sabbhireva samāsetha,	“One should associate only with the good,	“当只与善人交往，
sabbhi kubbetha santhavaṁ;	with the good one should form intimacy.	与善人建立亲密关系。
Sataṁ saddhammamaññāya,	By understanding the good Dhamma of the good,	通过理解善人的善法，
sokamajjhe na socatī”ti.	one does not grieve in the midst of sorrow.”	人在悲伤中不悲伤。”
Atha kho aparā devatā bhagavato santike imaṁ gāthaṁ abhāsi:	Then another devatā recited this verse in the presence of the Blessed One:	尔时，另一天神于世尊前诵此偈：
“Sabbhireva samāsetha,	“One should associate only with the good,	“当只与善者为伍，
sabbhi kubbetha santhavaṁ;	with the good one should form intimacy.	与善者结交。
Sataṁ saddhammamaññāya,	By understanding the good Dhamma of the good,	由解善者之善法，
ñātimajjhe virocatī”ti.	one shines in the midst of one's kin.”	人于亲族中大放光明。”
Atha kho aparā devatā bhagavato santike imaṁ gāthaṁ abhāsi:	Then another devatā recited this verse in the presence of the Blessed One:	尔时，另一天神于世尊前诵此偈：
“Sabbhireva samāsetha,	“One should associate only with the good,	“唯与善者为伍，
sabbhi kubbetha santhavaṁ;	with the good one should form intimacy.	与善者结交。
Sataṁ saddhammamaññāya,	By understanding the good Dhamma of the good,	由解善者之善法，
sattā gacchanti suggatin”ti.	beings go to a good destination.”	众生得生善趣。”
Atha kho aparā devatā bhagavato santike imaṁ gāthaṁ abhāsi:	Then another devatā recited this verse in the presence of the Blessed One:	尔时，另一天神于世尊前诵此偈：
“Sabbhireva samāsetha,	“One should associate only with the good,	“当只与善者为伍，
sabbhi kubbetha santhavaṁ;	with the good one should form intimacy.	与善者结交。
Sataṁ saddhammamaññāya,	By understanding the good Dhamma of the good,	由解善者之善法，
sattā tiṭṭhanti sātatan”ti.	beings are established for a long time.”	众生得长久安住。”
Atha kho aparā devatā bhagavantaṁ etadavoca:	Then another devatā said this to the Blessed One:	尔时，另一天神对世尊说：
“kassa nu kho, bhagavā, subhāsitan”ti?	“Whose, Blessed One, was the well-spoken word?”	“世尊，谁的话说得好？”
“Sabbāsaṁ vo subhāsitaṁ pariyāyena, api ca mamapi suṇātha—	“All of yours are well-spoken in their own way, but listen also to me—	“汝等所言，各有其善，然亦听我言——
Sabbhireva samāsetha,	One should associate only with the good,	唯与善者交往，
sabbhi kubbetha santhavaṁ;	with the good one should form intimacy.	与善者建立亲密关系。
Sataṁ saddhammamaññāya,	By understanding the good Dhamma of the good,	通过理解善者的善法，
sabbadukkhā pamuccatī”ti.	one is freed from all suffering.”	人能解脱一切痛苦。”
Idamavoca bhagavā.	This is what the Blessed One said.	此乃世尊所言。
Attamanā tā devatāyo bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyiṁsūti.	Delighted, those devatās paid homage to the Blessed One, and keeping him on their right, they vanished right there.	彼诸天神欢喜，顶礼世尊，右绕三匝，即于其处消失。

1.32 - SN 1.32 Macchari: The Miser

--- SN1.32 - Maccharisutta ---	--- SN1.32 - The Miser ---	--- SN1.32 - 吝啬鬼 ---
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.	一时，薄伽梵住舍卫城祇树给孤独园。
Atha kho sambahulā satullapakāyikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.	Then many devatās of the Satullapa group, in the dark of the night, of surpassing beauty, illuminating the whole of Jeta’s Grove, approached the Blessed One; having approached and paid homage to the Blessed One, they stood to one side.	尔时，萨陀罗波众天神中，多有天神于深夜，以绝世之美，遍照祇树给孤独园，诣薄伽梵前；至已，顶礼薄伽梵，立于一旁。
Ekamantaṁ ṭhitā kho ekā devatā bhagavato santike imaṁ gāthaṁ abhāsi:	Standing to one side, one devatā recited this verse in the presence of the Blessed One:	立于一旁，一天神于世尊前诵此偈：
“Maccherā ca pamādā ca,	“Through miserliness and negligence,	“因吝啬与疏忽，
evaṁ dānaṁ na dīyati;	a gift is not given thus.	故不布施。
Puññaṁ ākaṅkhamānena,	Wishing for merit,	欲求功德者，
deyyaṁ hoti vijānatā”ti.	a gift should be given by one who knows.”	当由知者布施。”
Atha kho aparā devatā bhagavato santike imā gāthāyo abhāsi:	Then another devatā recited these verses in the presence of the Blessed One:	尔时，另一天神于世尊前诵此偈：
“Yasseva bhīto na dadāti maccharī,	“That which the miser fears in not giving,	“吝啬者不施之所惧，
Tadevādadato bhayaṁ;	is the very fear for him who does not give.	正是彼不施者之所惧。
Jighacchā ca pipāsā ca,	The hunger and thirst	饥渴
Yassa bhāyati maccharī;	which the miser fears,	吝啬者所畏惧者，
Tameva bālaṁ phusati,	is what touches that very fool,	正是触及那愚人者，
Asmiṁ loke paramhi ca.	in this world and the next.	于此世与来世。
Tasmā vineyya maccheraṁ,	Therefore, having removed miserliness,	是故，已除吝啬，
dajjā dānaṁ malābhibhū;	the vanquisher of stain should give a gift.	胜垢者应行布施。
Puññāni paralokasmiṁ,	Merits are the support	功德是支持
patiṭṭhā honti pāṇinan”ti.	for living beings in the next world.”	众生于来世者。”
Atha kho aparā devatā bhagavato santike imā gāthāyo abhāsi:	Then another devatā recited these verses in the presence of the Blessed One:	尔时，另一天神于世尊前诵此偈：
“Te matesu na mīyanti,	“They do not die among the dead,	“彼等不死于死者之中，
panthānaṁva sahabbajaṁ;	like companions on a journey.	如旅途之伴。
Appasmiṁ ye pavecchanti,	Those who share from a little,	彼等从少许中分享，
esa dhammo sanantano.	this is the timeless Dhamma.	此乃永恒之法。
Appasmeke pavecchanti,	Some share from a little,	有人从小处分享，
bahuneke na dicchare;	many do not wish to give from much.	许多人不愿从多处给予。
Appasmā dakkhiṇā dinnā,	A gift given from a little,	从小处所施之物，
sahassena samaṁ mitā”ti.	is counted as equal to a thousand.”	价值千金。”
Atha kho aparā devatā bhagavato santike imā gāthāyo abhāsi:	Then another devatā recited these verses in the presence of the Blessed One:	尔时，另一天神于世尊前诵此偈：
“Duddadaṁ dadamānānaṁ,	“For those who give what is hard to give,	“于施难施者，
dukkaraṁ kamma kubbataṁ;	who do a difficult deed,	行难行之事者，
Asanto nānukubbanti,	the ignoble do not emulate them,	卑劣者不效仿，
sataṁ dhammo duranvayo.	the Dhamma of the good is hard to follow.	善人之法难行。
Tasmā satañca asataṁ,	Therefore, for the good and the ignoble,	是故，于善者与卑劣者，
nānā hoti ito gati;	the destination from here is different.	从此地之归宿各异。
Asanto nirayaṁ yanti,	The ignoble go to hell,	卑劣者入地狱，
santo saggaparāyanā”ti.	the good have heaven as their destination.”	善者以天界为归宿。”
Atha kho aparā devatā bhagavato santike etadavoca:	Then another devatā said this to the Blessed One:	尔时，另一天神对世尊说：
“kassa nu kho, bhagavā, subhāsitan”ti?	“Whose, Blessed One, was the well-spoken word?”	“世尊，谁的话说得好？”
“Sabbāsaṁ vo subhāsitaṁ pariyāyena; api ca mamapi suṇātha—	“All of yours are well-spoken in their own way; but listen also to me—	“汝等之言，各善其道；然亦听我言—
Dhammaṁ care yopi samuñjakaṁ care,	One who would practice the Dhamma, who would live on gleanings,	行法之人，以拾遗为生，
Dārañca posaṁ dadamappakasmiṁ;	who would support a wife, giving from his little;	养妻活口，倾其所有；
Sataṁ sahassānaṁ sahassayāginaṁ,	a hundred thousand of those who sacrifice a thousand,	十万祭祀千金者，
Kalampi nāgghanti tathāvidhassa te”ti.	are not worth a fraction of such a one.”	不及彼之一分。”
Atha kho aparā devatā bhagavantaṁ gāthāya ajjhabhāsi:	Then another devatā addressed the Blessed One with a verse:	尔时，另一天神以偈问世尊：
“Kenesa yañño vipulo mahaggato,	“By what is this sacrifice, vast and great,	“以此祭祀，广大无边，
Samena dinnassa na agghameti;	not worth the gift of the righteous?	何以不及义人之施？
Kathaṁ sataṁ sahassānaṁ sahassayāginaṁ,	How is it that a hundred thousand of those who sacrifice a thousand,	何以十万祭千者，
Kalampi nāgghanti tathāvidhassa te”ti.	are not worth a fraction of such a one?”	不及此人之一分？”
“Dadanti heke visame niviṭṭhā,	“Some give, established in unrighteousness,	“有些人施舍，立于不义之上，
Chetvā vadhitvā atha socayitvā;	having cut, killed, and then caused sorrow.	斩杀、杀戮，然后带来悲伤。
Sā dakkhiṇā assumukhā sadaṇḍā,	That offering, with tears on the face and with a stick,	那供养，面上带泪，手持棍棒，
Samena dinnassa na agghameti.	is not worth the gift of the righteous.	不及义人之施。
Evaṁ sataṁ sahassānaṁ sahassayāginaṁ,	Thus a hundred thousand of those who sacrifice a thousand,	是故十万祭祀千金者，
Kalampi nāgghanti tathāvidhassa te”ti.	are not worth a fraction of such a one.”	不及此人之一分。”

1.33 - SN 1.33 Sādhu: Good

--- SN1.33 - Sādhusutta ---	--- SN1.33 - Good ---	--- SN1.33 - 善 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Atha kho sambahulā satullapakāyikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.	Then many devatās of the Satullapa group, in the dark of the night, of surpassing beauty, illuminating the whole of Jeta’s Grove, approached the Blessed One; having approached and paid homage to the Blessed One, they stood to one side.	尔时，萨陀罗波众天神中，多有天神于深夜，以其绝世之美，遍照祇树给孤独园，诣薄伽梵前；至已，顶礼薄伽梵，立于一旁。
Ekamantaṁ ṭhitā kho ekā devatā bhagavato santike imaṁ udānaṁ udānesi:	Standing to one side, one devatā uttered this inspired utterance in the presence of the Blessed One:	立于一旁，一天神于世尊前发此感兴语：
“Sādhu kho mārisa dānaṁ,	“Good indeed, dear sir, is giving,	“善哉，尊者，布施为善，
maccherā ca pamādā ca;	and through miserliness and negligence	因吝啬与疏忽
Evaṁ dānaṁ na dīyati,	a gift is not given thus;	故不布施；
puññaṁ ākaṅkhamānena;	wishing for merit,	欲求功德者，
Deyyaṁ hoti vijānatā”ti.	a gift should be given by one who knows.”	当由知者布施。”
Atha kho aparā devatā bhagavato santike imaṁ udānaṁ udānesi:	Then another devatā uttered this inspired utterance in the presence of the Blessed One:	尔时，另一天神于世尊前发此感兴语：
“Sādhu kho mārisa dānaṁ,	“Good indeed, dear sir, is giving,	“善哉，尊者，布施为善，
Api ca appakasmimpi sāhu dānaṁ.	and giving even from a little is good.	即从小处布施亦为善。
Appasmeke pavecchanti,	Some share from a little,	有人从小处分享，
bahuneke na dicchare;	many do not wish to give from much.	许多人不愿从多处给予。
Appasmā dakkhiṇā dinnā,	A gift given from a little,	从小处所施之物，
sahassena samaṁ mitā”ti.	is counted as equal to a thousand.”	价值千金。”
Atha kho aparā devatā bhagavato santike imaṁ udānaṁ udānesi:	Then another devatā uttered this inspired utterance in the presence of the Blessed One:	尔时，另一天神于世尊前发此感兴语：
“Sādhu kho mārisa dānaṁ,	“Good indeed, dear sir, is giving,	“善哉，尊者，布施为善，
Appakasmimpi sāhu dānaṁ;	and giving from a little is good,	从小处布施亦为善，
Api ca saddhāyapi sāhu dānaṁ,	and giving with faith is also good.	以信布施亦为善。
Dānañca yuddhañca samānamāhu;	Giving and battle are said to be the same;	布施与战斗，据说相同；
Appāpi santā bahuke jinanti,	even a few, being good, conquer many.	即使少数，若是善者，也能战胜多数。
Appampi ce saddahāno dadāti;	If even a little is given with faith,	若以信施与少许，
Teneva so hoti sukhī paratthā”ti.	by that he becomes happy hereafter.”	他因此而在来世得乐。”
Atha kho aparā devatā bhagavato santike imaṁ udānaṁ udānesi:	Then another devatā uttered this inspired utterance in the presence of the Blessed One:	尔时，另一天神于世尊前发此感兴语：
“Sādhu kho mārisa dānaṁ,	“Good indeed, dear sir, is giving,	“善哉，尊者，布施为善，
Appakasmimpi sāhu dānaṁ;	and giving from a little is good,	从小处布施亦为善，
Saddhāyapi sāhu dānaṁ,	and giving with faith is good,	以信布施亦为善，
Api ca dhammaladdhassāpi sāhu dānaṁ.	and giving of what is righteously obtained is also good.	施以正道所得亦为善。
Yo dhammaladdhassa dadāti dānaṁ,	One who gives a gift of what is righteously obtained,	施与正道所得之物者，
Uṭṭhānavīriyādhigatassa jantu;	acquired by exertion and effort,	经由勤勉与努力而得，
Atikkamma so vetaraṇiṁ yamassa,	that mortal, having crossed over Yama’s Vetaraṇī,	彼凡人，渡过阎罗之鞞多罗尼河，
Dibbāni ṭhānāni upeti macco”ti.	attains to divine states.”	得生天界。”
Atha kho aparā devatā bhagavato santike imaṁ udānaṁ udānesi:	Then another devatā uttered this inspired utterance in the presence of the Blessed One:	尔时，另一天神于世尊前发此感兴语：
“Sādhu kho mārisa dānaṁ,	“Good indeed, dear sir, is giving,	“善哉，尊者，布施为善，
Appakasmimpi sāhu dānaṁ;	and giving from a little is good,	从小处布施亦为善，
Saddhāyapi sāhu dānaṁ,	and giving with faith is good,	以信布施亦为善，
Dhammaladdhassāpi sāhu dānaṁ;	and giving of what is righteously obtained is good,	以正道所得之物布施亦为善，
Api ca viceyya dānampi sāhu dānaṁ.	and giving with discernment is also good.	以智慧布施亦为善。
Viceyya dānaṁ sugatappasatthaṁ,	Giving with discernment is praised by the Sugata.	善逝赞叹以智慧布施。
Ye dakkhiṇeyyā idha jīvaloke;	Those who are worthy of offerings in this world of the living,	于此众生世界中，应受供养者，
Etesu dinnāni mahapphalāni,	gifts given to them are of great fruit,	施予彼等之物，得大果报，
Bījāni vuttāni yathā sukhette”ti.	like seeds sown in a good field.”	如种子播于良田。”
Atha kho aparā devatā bhagavato santike imaṁ udānaṁ udānesi:	Then another devatā uttered this inspired utterance in the presence of the Blessed One:	尔时，另一天神于世尊前发此感兴语：
“Sādhu kho mārisa dānaṁ,	“Good indeed, dear sir, is giving,	“善哉，尊者，布施为善，
Appakasmimpi sāhu dānaṁ;	and giving from a little is good,	从小处布施亦为善，
Saddhāyapi sāhu dānaṁ,	and giving with faith is good,	以信布施亦为善，
Dhammaladdhassāpi sāhu dānaṁ;	and giving of what is righteously obtained is good,	以正道所得之物布施亦为善，
Viceyya dānampi sāhu dānaṁ,	and giving with discernment is good,	以智慧布施为善，
Api ca pāṇesupi sādhu saṁyamo.	and restraint towards living beings is also good.	对众生克制亦为善。
Yo pāṇabhūtāni aheṭhayaṁ caraṁ,	One who fares not harming living beings,	行不害众生者，
Parūpavādā na karonti pāpaṁ;	does no evil out of fear of others' censure.	不因畏惧他人非议而作恶。
Bhīruṁ pasaṁsanti na hi tattha sūraṁ,	They praise the timid, not the brave there,	彼处赞叹胆小者，而非勇敢者，
Bhayā hi santo na karonti pāpan”ti.	for out of fear the good do no evil.”	因出于畏惧，善者不行恶。”
Atha kho aparā devatā bhagavantaṁ etadavoca:	Then another devatā said this to the Blessed One:	尔时，另一天神对世尊说：
“kassa nu kho, bhagavā, subhāsitan”ti?	“Whose, Blessed One, was the well-spoken word?”	“世尊，谁的话说得好？”
“Sabbāsaṁ vo subhāsitaṁ pariyāyena, api ca mamapi suṇātha—	“All of yours are well-spoken in their own way, but listen also to me—	“汝等之言，各善其道，然亦听我言—
Saddhā hi dānaṁ bahudhā pasatthaṁ,	Faith and giving are praised in many ways,	信与施，多方赞叹，
Dānā ca kho dhammapadaṁva seyyo;	but the path of Dhamma is better than giving.	然法之道，胜于施。
Pubbe ca hi pubbatare ca santo,	For in the past and in more ancient times, the good,	因于过去及更古之时，善者，
Nibbānamevajjhagamuṁ sapaññā”ti.	the wise, have attained Nibbāna itself.”	智者，已证涅槃。”

1.34 - SN 1.34 Nasanti: There Are Not

--- SN1.34 - Nasantisutta ---	--- SN1.34 - There Are Not ---	--- SN1.34 - 不存在 ---
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.	一时，薄伽梵住舍卫城祇树给孤独园。
Atha kho sambahulā satullapakāyikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.	Then many devatās of the Satullapa group, in the dark of the night, of surpassing beauty, illuminating the whole of Jeta’s Grove, approached the Blessed One; having approached and paid homage to the Blessed One, they stood to one side.	尔时，萨陀罗波众天神中，多有天神于深夜，以其绝世之美，遍照祇树给孤独园，诣薄伽梵前；至已，顶礼薄伽梵，立于一旁。
Ekamantaṁ ṭhitā kho ekā devatā bhagavato santike imaṁ gāthaṁ abhāsi:	Standing to one side, one devatā recited this verse in the presence of the Blessed One:	立于一旁，一天神于世尊前诵此偈：
“Na santi kāmā manujesu niccā,	“There are no permanent sensual pleasures among humans,	“人间无有永恒之感官之乐，
Santīdha kamanīyāni yesu baddho;	here there are desirable things to which one is bound;	此中有可爱之物，人为此所缚；
Yesu pamatto apunāgamanaṁ,	in which the heedless person, not to come again,	其中放逸之人，不再复返，
Anāgantā puriso maccudheyyā”ti.	a person not returning from the realm of death.”	一不复返于死界之人。”
“Chandajaṁ aghaṁ chandajaṁ dukkhaṁ,	“Born of desire is trouble, born of desire is suffering,	“由欲生恼，由欲生苦，
Chandavinayā aghavinayo;	from the removal of desire is the removal of trouble,	由除欲则除恼，
Aghavinayā dukkhavinayo”ti.	from the removal of trouble is the removal of suffering.”	由除恼则除苦。”
“Na te kāmā yāni citrāni loke,	“These are not sensual pleasures, the beautiful things in the world,	“此非感官之乐，世间美物，
Saṅkapparāgo purisassa kāmo;	a man’s sensual pleasure is the intention of lust.	人之感官之乐，乃是淫欲之意。
Tiṭṭhanti citrāni tatheva loke,	The beautiful things remain as they are in the world,	美物仍如其在世间，
Athettha dhīrā vinayanti chandaṁ.	but the wise here remove the desire.	然此中智者，除去欲望。
Kodhaṁ jahe vippajaheyya mānaṁ,	One should abandon anger, one should forsake conceit,	当舍弃愤怒，当舍弃我慢，
Saṁyojanaṁ sabbamatikkameyya;	one should overcome all fetters.	当克服一切束缚。
Taṁ nāmarūpasmimasajjamānaṁ,	To one not attached to name-and-form,	于不执着名色者，
Akiñcanaṁ nānupatanti dukkhā.	having nothing, sufferings do not befall.	一无所有，苦难不降。
Pahāsi saṅkhaṁ na vimānamajjhagā,	He abandoned calculation, did not attain to conceit,	他舍弃了算计，未达我慢，
Acchecchi taṇhaṁ idha nāmarūpe;	he cut off craving here for name-and-form.	他于此断除了对名色之渴爱。
Taṁ chinnaganthaṁ anighaṁ nirāsaṁ,	Him, with fetters cut, untroubled, free from longing,	他，已断诸结，无忧无虑，无所渴望，
Pariyesamānā nājjhagamuṁ;	they did not find when searching,	他们寻觅时未曾找到他，
Devā manussā idha vā huraṁ vā,	devas and humans, here or hereafter,	天人，于此世或来世，
Saggesu vā sabbanivesanesū”ti.	in the heavens or in any abode.”	于诸天界或任何居所。”
“Tañce hi nāddakkhuṁ tathāvimuttaṁ,	“If they did not see him, thus released,	“若彼等未见他，如此解脱，
(iccāyasmā mogharājā)	(said the venerable Mogharājā)	(尊者目犍连说)
Devā manussā idha vā huraṁ vā;	devas and humans, here or hereafter;	天人，于此世或来世；
Naruttamaṁ atthacaraṁ narānaṁ,	the supreme man, acting for the welfare of men,	至人，为人类福祉而行，
Ye taṁ namassanti pasaṁsiyā te”ti.	those who pay homage to him are worthy of praise.”	敬礼他者，堪受赞叹。”
“Pasaṁsiyā tepi bhavanti bhikkhū,	“They too are worthy of praise, O bhikkhu,	“彼等亦堪受赞叹，哦比丘，
(mogharājāti bhagavā)	(Mogharājā, said the Blessed One)	(目犍连，世尊说)
Ye taṁ namassanti tathāvimuttaṁ;	who pay homage to him, thus released;	敬礼于他，如此解脱者；
Aññāya dhammaṁ vicikicchaṁ pahāya,	Having known the Dhamma, having abandoned doubt,	知法，舍疑，
Saṅgātigā tepi bhavanti bhikkhū”ti.	they too are bhikkhus who have crossed over attachment.”	彼等亦是已渡过执着之比丘。”

1.35 - SN 1.35 Ujjhānasaññi: The Complainers

--- SN1.35 - Ujjhānasaññisutta ---	--- SN1.35 - The Complainers ---	--- SN1.35 - 抱怨者 ---
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.	一时，薄伽梵住舍卫城祇树给孤独园。
Atha kho sambahulā ujjhānasaññikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā vehāsaṁ aṭṭhaṁsu.	Then many complaining devatās, in the dark of the night, of surpassing beauty, illuminating the whole of Jeta’s Grove, approached the Blessed One; having approached, they stood in the air.	尔时，多有抱怨之天神，于深夜，以绝世之美，遍照祇树给孤独园，诣薄伽梵前；至已，立于空中。
Vehāsaṁ ṭhitā kho ekā devatā bhagavato santike imaṁ gāthaṁ abhāsi:	Standing in the air, one devatā recited this verse in the presence of the Blessed One:	立于空中，一天神于世尊前诵此偈：
“Aññathā santamattānaṁ,	“One who presents himself as one thing,	“表里不一者，
aññathā yo pavedaye;	while being another;	实则为另一人；
Nikacca kitavasseva,	like a cheating gambler,	如作弊之赌徒，
bhuttaṁ theyyena tassa taṁ.	what he has enjoyed is stolen.	所享之物乃偷窃所得。
Yañhi kayirā tañhi vade,	What one does, that one should say;	所行之事，当言之；
yaṁ na kayirā na taṁ vade;	what one does not do, one should not say that.	所不行之事，不当言之。
Akarontaṁ bhāsamānaṁ,	The wise recognize	智者识
parijānanti paṇḍitā”ti.	one who speaks without doing.”	言而不行之人。”
“Na yidaṁ bhāsitamattena,	“Not by mere speaking,	“非仅由言说，
ekantasavanena vā;	nor by just hearing,	亦非仅由听闻，
Anukkamitave sakkā,	can one follow	人能遵循
yāyaṁ paṭipadā daḷhā;	this firm practice;	此坚定之修行；
Yāya dhīrā pamuccanti,	by which the wise are freed,	智者因此而解脱，
jhāyino mārabandhanā.	the jhāyins, from the bonds of Māra.	禅修者，脱离魔罗之束缚。
Na ve dhīrā pakubbanti,	The wise indeed do not contrive,	智者实不造作，
viditvā lokapariyāyaṁ;	having known the course of the world.	知晓世间之进程。
Aññāya nibbutā dhīrā,	The wise, having understood, are quenched,	智者，已悟，已寂灭，
tiṇṇā loke visattikan”ti.	having crossed over attachment in the world.”	已渡过世间之执着。”
Atha kho tā devatāyo pathaviyaṁ patiṭṭhahitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavocuṁ:	Then those devatās, having alighted on the earth, fell with their heads at the feet of the Blessed One and said this to the Blessed One:	尔时，彼诸天神降于地，头面礼世尊足，白世尊言：
“accayo no, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yā mayaṁ bhagavantaṁ āsādetabbaṁ amaññimhā.	“A transgression has overcome us, venerable sir, as foolish, as deluded, as unskillful as we are, that we thought to assail the Blessed One.	“尊者，我等愚痴、迷惑、不善，竟敢冒犯世尊，罪过深重。
Tāsaṁ no, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti.	May the Blessed One, venerable sir, accept our transgression as a transgression for the sake of future restraint.”	尊者，愿世尊纳我等之过，为将来克制之故。”
Atha kho bhagavā sitaṁ pātvākāsi.	Then the Blessed One revealed a smile.	尔时，世尊现微笑。
Atha kho tā devatāyo bhiyyoso mattāya ujjhāyantiyo vehāsaṁ abbhuggañchuṁ.	Then those devatās, complaining even more, rose up into the air.	尔时，彼诸天神更增抱怨，升于空中。
Ekā devatā bhagavato santike imaṁ gāthaṁ abhāsi:	One devatā recited this verse in the presence of the Blessed One:	一天神于世尊前诵此偈：
“Accayaṁ desayantīnaṁ,	“He who does not accept	“不接受者
yo ce na paṭigaṇhati;	the confession of a transgression,	有过之忏悔，
Kopantaro dosagaru,	with anger within, heavy with hatred,	内怀愤怒，重负仇恨，
sa veraṁ paṭimuñcatī”ti.	he binds on enmity.”	他结下怨恨。”
“Accayo ce na vijjetha,	“If there were no transgression,	“若无过失，
nocidhāpagataṁ siyā;	there would be no fault here.	此处便无过错。
Verāni na ca sammeyyuṁ,	And enmities would not be appeased,	而怨恨亦不得平息，
kenīdha kusalo siyā”ti.	by what means would one be skilled here?”	于此何以能善巧？”
“Kassaccayā na vijjanti,	“Whose transgressions are not found?	“谁无过失？
kassa natthi apāgataṁ;	Who has no fault?	谁无过错？
Ko na sammohamāpādi,	Who has not fallen into delusion?	谁未曾陷入迷惘？
ko ca dhīro sadā sato”ti.	And who is the wise one, always mindful?”	谁又是智者，恒常正念？”
“Tathāgatassa buddhassa,	“Of the Tathāgata, the Buddha,	“于如来、佛陀，
sabbabhūtānukampino;	compassionate to all beings,	慈悲一切众生，
Tassaccayā na vijjanti,	for him transgressions are not found,	于他，不见过失，
tassa natthi apāgataṁ;	for him there is no fault.	于他，无有 faults。
So na sammohamāpādi,	He has not fallen into delusion,	他未曾陷入迷惘，
sova dhīro sadā satoti.	he is the wise one, always mindful.	他是智者，恒常正念。
Accayaṁ desayantīnaṁ,	He who does not accept	不接受者
yo ce na paṭigaṇhati;	the confession of a transgression,	有过之忏悔，
Kopantaro dosagaru,	with anger within, heavy with hatred,	内怀愤怒，重负仇恨，
sa veraṁ paṭimuñcati;	he binds on enmity;	他结下怨恨；
Taṁ veraṁ nābhinandāmi,	I do not delight in that enmity,	我不喜彼怨恨，
paṭiggaṇhāmi voccayan”ti.	I accept your transgression.”	我接受你的过失。”

1.36 - SN 1.36 Saddhā: Faith

--- SN1.36 - Saddhāsutta ---	--- SN1.36 - Faith ---	--- SN1.36 - 信仰 ---
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.	一时，薄伽梵住舍卫城祇树给孤独园。
Atha kho sambahulā satullapakāyikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.	Then many devatās of the Satullapa group, in the dark of the night, of surpassing beauty, illuminating the whole of Jeta’s Grove, approached the Blessed One; having approached and paid homage to the Blessed One, they stood to one side.	尔时，萨陀罗波众天神中，多有天神于深夜，以其绝世之美，遍照祇树给孤独园，诣薄伽梵前；至已，顶礼薄伽梵，立于一旁。
Ekamantaṁ ṭhitā kho ekā devatā bhagavato santike imaṁ gāthaṁ abhāsi:	Standing to one side, one devatā recited this verse in the presence of the Blessed One:	立于一旁，一天神于世尊前诵此偈：
“Saddhā dutiyā purisassa hoti,	“Faith is a person’s companion,	“信为人伴，
No ce assaddhiyaṁ avatiṭṭhati;	if faithlessness does not remain.	若不信不存。
Yaso ca kittī ca tatvassa hoti,	Fame and renown are his,	名声与荣誉属于他，
Saggañca so gacchati sarīraṁ vihāyā”ti.	and he goes to heaven, leaving the body.”	他离世升天。”
Atha kho aparā devatā bhagavato santike imā gāthāyo abhāsi:	Then another devatā recited these verses in the presence of the Blessed One:	尔时，另一天神于世尊前诵此偈：
“Kodhaṁ jahe vippajaheyya mānaṁ,	“One should abandon anger, one should forsake conceit,	“当舍弃愤怒，当舍弃我慢，
Saṁyojanaṁ sabbamatikkameyya;	one should overcome all fetters.	当克服一切束缚。
Taṁ nāmarūpasmimasajjamānaṁ,	To one not attached to name-and-form,	于不执着名色者，
Akiñcanaṁ nānupatanti saṅgā”ti.	having nothing, attachments do not befall.”	一无所有，执着不降。”
“Pamādamanuyuñjanti,	“Fools, men of little wisdom,	“愚人，少智之人，
bālā dummedhino janā;	engage in heedlessness.	耽于放逸。
Appamādañca medhāvī,	But the wise person protects heedfulness,	然智者护持精进，
dhanaṁ seṭṭhaṁva rakkhati.	as his greatest treasure.	如其最珍贵之宝藏。
Mā pamādamanuyuñjetha,	Do not engage in heedlessness,	莫耽于放逸，
mā kāmarati santhavaṁ;	do not have intimacy with sensual delight.	莫与感官之乐亲近。
Appamatto hi jhāyanto,	For the heedful one, meditating,	于精进者，禅修，
pappoti paramaṁ sukhan”ti.	attains the ultimate happiness.”	得究竟之乐。”

1.37 - SN 1.37 Samaya: The Occasion

--- SN1.37 - Samayasutta ---	--- SN1.37 - The Occasion ---	--- SN1.37 - 时机 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ mahāvane mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sabbeheva arahantehi;	On one occasion the Blessed One was dwelling among the Sakyans in the Great Wood at Kapilavatthu with a great saṅgha of bhikkhus, with about five hundred bhikkhus, all of them arahants;	一时，薄伽梵与大比丘僧团，约五百比丘，皆为阿罗汉，住于迦毗罗卫城大林中；
dasahi ca lokadhātūhi devatā yebhuyyena sannipatitā honti bhagavantaṁ dassanāya bhikkhusaṅghañca.	and devatās from ten world-systems had mostly gathered to see the Blessed One and the saṅgha of bhikkhus.	十方世界之天神大多聚集，欲见世尊与比丘僧团。
Atha kho catunnaṁ suddhāvāsakāyikānaṁ devatānaṁ etadahosi:	Then it occurred to four devatās of the Pure Abodes:	尔时，四位净居天之天神心生此念：
“ayaṁ kho bhagavā sakkesu viharati kapilavatthusmiṁ mahāvane mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sabbeheva arahantehi;	“This Blessed One is dwelling among the Sakyans in the Great Wood at Kapilavatthu with a great saṅgha of bhikkhus, with about five hundred bhikkhus, all of them arahants;	“此世尊与大比丘僧团，约五百比丘，皆为阿罗汉，住于迦毗罗卫城大林中；
dasahi ca lokadhātūhi devatā yebhuyyena sannipatitā honti bhagavantaṁ dassanāya bhikkhusaṅghañca.	and devatās from ten world-systems have mostly gathered to see the Blessed One and the saṅgha of bhikkhus.	十方世界之天神大多聚集，欲见世尊与比丘僧团。
Yannūna mayampi yena bhagavā tenupasaṅkameyyāma; upasaṅkamitvā bhagavato santike paccekaṁ gāthaṁ bhāseyyāmā”ti.	Why don't we too approach the Blessed One; having approached, let us each recite a verse in the presence of the Blessed One.”	何不我等亦诣世尊前；至已，各于世尊前诵一偈。”
Atha kho tā devatā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ samiñjeyya; evameva—suddhāvāsesu devesu antarahitā bhagavato purato pāturahesuṁ.	Then those devatās—just as a strong man might stretch out his bent arm or bend his stretched-out arm; even so—having vanished from the Pure Abodes, they appeared before the Blessed One.	尔时，彼诸天神——犹如力士伸屈臂，或屈伸臂；亦复如是——从净居天没，现于世尊前。
Atha kho tā devatā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.	Then those devatās, having paid homage to the Blessed One, stood to one side.	尔时，彼诸天神顶礼世尊，立于一旁。
Ekamantaṁ ṭhitā kho ekā devatā bhagavato santike imaṁ gāthaṁ abhāsi:	Standing to one side, one devatā recited this verse in the presence of the Blessed One:	立于一旁，一天神于世尊前诵此偈：
“Mahāsamayo pavanasmiṁ,	“A great assembly in the forest,	“森林中大集会，
Devakāyā samāgatā;	the deva hosts have assembled.	天众已集。
Āgatamha imaṁ dhammasamayaṁ,	We have come to this Dhamma assembly,	我等来此法会，
Dakkhitāye aparājitasaṅghan”ti.	to see the unconquered saṅgha.”	为见不败之僧伽。”
Atha kho aparā devatā bhagavato santike imaṁ gāthaṁ abhāsi:	Then another devatā recited this verse in the presence of the Blessed One:	尔时，另一天神于世尊前诵此偈：
“Tatra bhikkhavo samādahaṁsu,	“There the bhikkhus have concentrated,	“彼处比丘已专注，
Cittamattano ujukaṁ akaṁsu;	they have made their minds straight.	彼等已正直其心。
Sārathīva nettāni gahetvā,	Like a charioteer holding the reins,	如御者执缰，
Indriyāni rakkhanti paṇḍitā”ti.	the wise guard their faculties.”	智者护其根。”
Atha kho aparā devatā bhagavato santike imaṁ gāthaṁ abhāsi:	Then another devatā recited this verse in the presence of the Blessed One:	尔时，另一天神于世尊前诵此偈：
“Chetvā khīlaṁ chetvā palighaṁ,	“Having cut the stake, having cut the cross-bar,	“已断桩，已断横木，
Indakhīlaṁ ūhacca manejā;	having uprooted the Indra-pillar, without agitation,	已拔因陀罗柱，无有动摇，
Te caranti suddhā vimalā,	they wander pure, stainless,	彼等清净无染而行，
Cakkhumatā sudantā susunāgā”ti.	well-tamed by the one with vision, young nāgas.”	善为具眼者所调伏，年轻之龙象。”
Atha kho aparā devatā bhagavato santike imaṁ gāthaṁ abhāsi:	Then another devatā recited this verse in the presence of the Blessed One:	尔时，另一天神于世尊前诵此偈：
“Ye keci buddhaṁ saraṇaṁ gatāse,	“Whoever has gone for refuge to the Buddha,	“凡归依佛者，
Na te gamissanti apāyabhūmiṁ;	they will not go to the plane of misery.	彼等不堕恶趣。
Pahāya mānusaṁ dehaṁ,	Having abandoned the human body,	舍弃人身后，
Devakāyaṁ paripūressantī”ti.	they will fill the deva host.”	彼等将充满天众。”

1.38 - SN 1.38 Sakalika: The Splinter

--- SN1.38 - Sakalikasutta ---	--- SN1.38 - The Splinter ---	--- SN1.38 - 碎片 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā rājagahe viharati maddakucchismiṁ migadāye.	On one occasion the Blessed One was dwelling at Rājagaha in the Maddakucchi deer park.	一时，世尊住王舍城 Maddakucchi 鹿野苑。
Tena kho pana samayena bhagavato pādo sakalikāya khato hoti.	At that time, the Blessed One's foot had been pierced by a splinter.	其时，世尊之足为木片所刺。
Bhusā sudaṁ bhagavato vedanā vattanti sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā;	Severe feelings arose in the Blessed One, bodily feelings that were painful, sharp, piercing, bitter, disagreeable, unwelcome;	世尊身起剧烈感受，身受痛苦、锐利、刺痛、苦涩、不悦、不受欢迎之感受；
tā sudaṁ bhagavā sato sampajāno adhivāseti avihaññamāno.	but the Blessed One endured them, mindful and clearly comprehending, without being troubled.	然世尊忍受之，正念正知，无有烦恼。
Atha kho bhagavā catugguṇaṁ saṅghāṭiṁ paññāpetvā dakkhiṇena passena sīhaseyyaṁ kappeti pāde pādaṁ accādhāya sato sampajāno.	Then the Blessed One, having had his outer robe folded in four, lay down on his right side in the lion's posture, with one foot placed on the other, mindful and clearly comprehending.	尔时，世尊将外衣叠为四层，右胁而卧，如狮子之姿，一足置于另一足上，正念正知。
Atha kho sattasatā satullapakāyikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ maddakucchiṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.	Then seven hundred devatās of the Satullapa group, in the dark of the night, of surpassing beauty, illuminating the whole of Maddakucchi, approached the Blessed One; having approached and paid homage to the Blessed One, they stood to one side.	尔时，萨陀罗波众中七百天神，于深夜，以绝世之美，遍照整个摩达拘支，诣薄伽梵前；至已，顶礼薄伽梵，立于一旁。
Ekamantaṁ ṭhitā kho ekā devatā bhagavato santike imaṁ udānaṁ udānesi:	Standing to one side, one devatā uttered this inspired utterance in the presence of the Blessed One:	立于一旁，一天神于世尊前发此感兴语：
“nāgo vata, bho, samaṇo gotamo;	“A nāga indeed, sir, is the ascetic Gotama;	“尊者，苦行者乔达摩，诚为龙象；
nāgavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti.	and like a nāga he endures the arisen bodily feelings that are painful, sharp, piercing, bitter, disagreeable, unwelcome, being mindful and clearly comprehending, without being troubled.”	如龙象般，他忍受已生起之身受，即痛苦、锐利、刺痛、苦涩、不悦、不受欢迎之感受，正念正知，无有烦恼。”
Atha kho aparā devatā bhagavato santike imaṁ udānaṁ udānesi:	Then another devatā uttered this inspired utterance in the presence of the Blessed One:	尔时，另一天神于世尊前发此感兴语：
“sīho vata, bho, samaṇo gotamo;	“A lion indeed, sir, is the ascetic Gotama;	“尊者，苦行者乔达摩，诚为狮子；
sīhavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti.	and like a lion he endures the arisen bodily feelings that are painful, sharp, piercing, bitter, disagreeable, unwelcome, being mindful and clearly comprehending, without being troubled.”	如狮子般，他忍受已生起之身受，即痛苦、锐利、刺痛、苦涩、不悦、不受欢迎之感受，正念正知，无有烦恼。”
Atha kho aparā devatā bhagavato santike imaṁ udānaṁ udānesi:	Then another devatā uttered this inspired utterance in the presence of the Blessed One:	尔时，另一天神于世尊前发此感兴语：
“ājānīyo vata, bho, samaṇo gotamo;	“A thoroughbred indeed, sir, is the ascetic Gotama;	“尊者，苦行者乔达摩，诚为良马；
ājānīyavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti.	and like a thoroughbred he endures the arisen bodily feelings that are painful, sharp, piercing, bitter, disagreeable, unwelcome, being mindful and clearly comprehending, without being troubled.”	如良马般，他忍受已生起之身受，即痛苦、锐利、刺痛、苦涩、不悦、不受欢迎之感受，正念正知，无有烦恼。”
Atha kho aparā devatā bhagavato santike imaṁ udānaṁ udānesi:	Then another devatā uttered this inspired utterance in the presence of the Blessed One:	尔时，另一天神于世尊前发此感兴语：
“nisabho vata, bho, samaṇo gotamo;	“A bull indeed, sir, is the ascetic Gotama;	“尊者，苦行者乔达摩，诚为公牛；
nisabhavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti.	and like a bull he endures the arisen bodily feelings that are painful, sharp, piercing, bitter, disagreeable, unwelcome, being mindful and clearly comprehending, without being troubled.”	如公牛般，他忍受已生起之身受，即痛苦、锐利、刺痛、苦涩、不悦、不受欢迎之感受，正念正知，无有烦恼。”
Atha kho aparā devatā bhagavato santike imaṁ udānaṁ udānesi:	Then another devatā uttered this inspired utterance in the presence of the Blessed One:	尔时，另一天神于世尊前发此感兴语：
“dhorayho vata, bho, samaṇo gotamo;	“A beast of burden indeed, sir, is the ascetic Gotama;	“尊者，苦行者乔达摩，诚为负重之兽；
dhorayhavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti.	and like a beast of burden he endures the arisen bodily feelings that are painful, sharp, piercing, bitter, disagreeable, unwelcome, being mindful and clearly comprehending, without being troubled.”	如负重之兽般，他忍受已生起之身受，即痛苦、锐利、刺痛、苦涩、不悦、不受欢迎之感受，正念正知，无有烦恼。”
Atha kho aparā devatā bhagavato santike imaṁ udānaṁ udānesi:	Then another devatā uttered this inspired utterance in the presence of the Blessed One:	尔时，另一天神于世尊前发此感兴语：
“danto vata, bho, samaṇo gotamo;	“A tamed one indeed, sir, is the ascetic Gotama;	“尊者，苦行者乔达摩，诚为已调伏者；
dantavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti.	and like a tamed one he endures the arisen bodily feelings that are painful, sharp, piercing, bitter, disagreeable, unwelcome, being mindful and clearly comprehending, without being troubled.”	如已调伏者般，他忍受已生起之身受，即痛苦、锐利、刺痛、苦涩、不悦、不受欢迎之感受，正念正知，无有烦恼。”
Atha kho aparā devatā bhagavato santike imaṁ udānaṁ udānesi:	Then another devatā uttered this inspired utterance in the presence of the Blessed One:	尔时，另一天神于世尊前发此感兴语：
“passa samādhiṁ subhāvitaṁ cittañca suvimuttaṁ, na cābhinataṁ na cāpanataṁ na ca sasaṅkhāraniggayhavāritagataṁ.	“See the concentration well-developed and the mind well-freed, not bent forward nor bent back, and not suppressed by conditioned effort.	“见定善修，心善解脱，不前倾亦不后仰，不为有为之功用所压制。
Yo evarūpaṁ purisanāgaṁ purisasīhaṁ purisaājānīyaṁ purisanisabhaṁ purisadhorayhaṁ purisadantaṁ atikkamitabbaṁ maññeyya kimaññatra adassanā”ti.	Whoever would think to transgress against such a man-nāga, a man-lion, a man-thoroughbred, a man-bull, a man-beast of burden, a man-tamed one, what else is it but not seeing?”	谁若想冒犯如此之人龙、人狮、人良马、人公牛、人负重之兽、人已调伏者，非不见而何？”
“Pañcavedā sataṁ samaṁ,	“Five hundred vedas, equally,	“五百吠陀，平等，
Tapassī brāhmaṇā caraṁ;	ascetics and brahmins practicing;	苦行者与婆罗门修行；
Cittañca nesaṁ na sammā vimuttaṁ,	and their minds are not rightly freed,	然其心未正解脱，
Hīnattharūpā na pāraṅgamā te.	they of inferior state, do not go beyond.	彼等劣境者，不能超越。
Taṇhādhipannā vatasīlabaddhā,	Obsessed with craving, bound by virtue and vows,	为渴爱所缠，为戒禁所缚，
Lūkhaṁ tapaṁ vassasataṁ carantā;	practicing harsh asceticism for a hundred years;	修行苦行百年；
Cittañca nesaṁ na sammā vimuttaṁ,	and their minds are not rightly freed,	然其心未正解脱，
Hīnattharūpā na pāraṅgamā te.	they of inferior state, do not go beyond.	彼等劣境者，不能超越。
Na mānakāmassa damo idhatthi,	For one fond of conceit, there is no taming here,	于此，喜慢者无有调伏，
Na monamatthi asamāhitassa;	nor is there sagehood for one who is unconcentrated.	心不专注者亦无圣智。
Eko araññe viharaṁ pamatto,	Dwelling alone in the wilderness, heedless,	独住旷野，放逸不羁，
Na maccudheyyassa tareyya pāran”ti.	one cannot cross beyond the realm of Death.”	不能超越死神之境。”
“Mānaṁ pahāya susamāhitatto,	“Having abandoned conceit, well-concentrated,	“舍弃我慢，善于专注，
Sucetaso sabbadhi vippamutto;	with a mind well-released in every way,	心意全然解脱，
Eko araññe viharamappamatto,	dwelling alone in the wilderness, heedful,	独处旷野，精进不懈，
Sa maccudheyyassa tareyya pāran”ti.	one can cross beyond the realm of Death.”	便能超越死神之境。”

1.39 - SN 1.39 Paṭhamapajjunnadhītu: First Daughter of Pajjunna

--- SN1.39 - Paṭhamapajjunnadhītusutta ---	--- SN1.39 - First Daughter of Pajjunna ---	--- SN1.39 - 帕军那长女 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.	On one occasion the Blessed One was dwelling at Vesālī in the Great Wood, in the Gabled Hall.	一时，世尊住于吠舍离大林重阁讲堂。
Atha kho kokanadā pajjunnassa dhītā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ mahāvanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi.	Then Kokanadā, the daughter of Pajjunna, in the dark of the night, of surpassing beauty, illuminating the whole of the Great Wood, approached the Blessed One; having approached and paid homage to the Blessed One, she stood to one side.	尔时，波旬之女拘迦那陀，于深夜，以其绝世之美，遍照整个大林，诣薄伽梵前；至已，顶礼薄伽梵，立于一旁。
Ekamantaṁ ṭhitā kho sā devatā kokanadā pajjunnassa dhītā bhagavato santike imā gāthāyo abhāsi:	Standing to one side, the devatā Kokanadā, daughter of Pajjunna, recited these verses in the presence of the Blessed One:	立于一旁，波旬之女天神拘迦那陀，于世尊前诵此偈：
“Vesāliyaṁ vane viharantaṁ,	“Dwelling in the forest at Vesālī,	“住于吠舍离之森林，
Aggaṁ sattassa sambuddhaṁ;	the supreme being, the Perfectly Enlightened One,	至上者，圆满觉悟者，
Kokanadāhamasmi abhivande,	I, Kokanadā, pay homage,	我，拘迦那陀，顶礼，
Kokanadā pajjunnassa dhītā.	Kokanadā, daughter of Pajjunna.	拘迦那陀，帕军那之女。
Sutameva pure āsi,	It was only heard of before,	昔日仅闻其名，
Dhammo cakkhumatānubuddho;	the Dhamma realized by the one with vision.	具眼者所证之法。
Sāhaṁ dāni sakkhi jānāmi,	Now I know it as a witness,	今我亲证，
Munino desayato sugatassa.	as the Sage, the Sugata, teaches it.	如圣者、善逝所教。
Ye keci ariyaṁ dhammaṁ,	Whoever, being of little wisdom,	凡少智者，
Vigarahantā caranti dummedhā;	fares reviling the noble Dhamma,	毁谤圣法而行，
Upenti roruvaṁ ghoraṁ,	they go to the dreadful Roruva hell,	彼等堕入可怖之 Roruva 地狱，
Cirarattaṁ dukkhaṁ anubhavanti.	and experience suffering for a long time.	长时受苦。
Ye ca kho ariye dhamme,	And those who, in the noble Dhamma,	而于圣法中，
Khantiyā upasamena upetā;	are endowed with patience and peace,	具足忍耐与平和者，
Pahāya mānusaṁ dehaṁ,	having abandoned the human body,	舍弃人身后，
Devakāyaṁ paripūressantī”ti.	they will fill the deva host.”	彼等将充满天众。”

1.40 - SN 1.40 Dutiyapajjunnadhītu: Second Daughter of Pajjunna

--- SN1.40 - Dutiyapajjunnadhītusuttaṁ ---	--- SN1.40 - Second Daughter of Pajjunna ---	--- SN1.40 - 波旬那次女 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.	On one occasion the Blessed One was dwelling at Vesālī in the Great Wood, in the Gabled Hall.	一时，世尊住于吠舍离大林重阁讲堂。
Atha kho cūḷakokanadā pajjunnassa dhītā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ mahāvanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi.	Then Cūḷakokanadā, the daughter of Pajjunna, in the dark of the night, of surpassing beauty, illuminating the whole of the Great Wood, approached the Blessed One; having approached and paid homage to the Blessed One, she stood to one side.	尔时，波旬之女小拘迦那陀，于深夜，以绝世之美，遍照整个大林，诣薄伽梵前；至已，顶礼薄伽梵，立于一旁。
Ekamantaṁ ṭhitā kho sā devatā cūḷakokanadā pajjunnassa dhītā bhagavato santike imā gāthāyo abhāsi:	Standing to one side, the devatā Cūḷakokanadā, daughter of Pajjunna, recited these verses in the presence of the Blessed One:	立于一旁，天神小拘迦那陀，波旬那之女，于世尊前诵此偈：
“Idhāgamā vijjupabhāsavaṇṇā,	“Having come here, with the color of flashing lightning,	“来此，色如闪电，
Kokanadā pajjunnassa dhītā;	Kokanadā, daughter of Pajjunna,	拘迦那陀，帕军那之女，
Buddhañca dhammañca namassamānā,	paying homage to the Buddha and the Dhamma,	顶礼佛与法，
Gāthācimā atthavatī abhāsi.	spoke these meaningful verses.	说此有义之偈。
Bahunāpi kho taṁ vibhajeyyaṁ,	I could explain it in many ways,	我能多方解释，
Pariyāyena tādiso dhammo;	the Dhamma is such in its various aspects;	法在其各方面皆是如此；
Saṅkhittamatthaṁ lapayissāmi,	I will speak the meaning in brief,	我将简述其义，
Yāvatā me manasā pariyattaṁ.	as much as is encompassed by my mind.	尽我心之所能。
Pāpaṁ na kayirā vacasā manasā,	One should not do evil by speech or mind,	人不应以言语或心意行恶，
Kāyena vā kiñcana sabbaloke;	or by body, anything at all in the whole world.	或以身体，于全世界任何事物。
Kāme pahāya satimā sampajāno,	Having abandoned sensual pleasures, mindful and clearly comprehending,	舍弃感官之乐，正念正知，
Dukkhaṁ na sevetha anatthasaṁhitan”ti.	one should not cultivate suffering connected with what is unbeneficial.”	不应修习与无益之事相关的痛苦。”
Satullapakāyikavaggo catuttho.	Satullapa Group Chapter, the fourth.	萨陀罗波众品，第四。
Sabbhimaccharinā sādhu,	With the Good, The Miser, Good,	与善人、吝啬鬼、善、
na santujjhānasaññino;	There Are Not, The Complainers;	无有，抱怨者；
Saddhā samayo sakalikaṁ,	Faith, The Occasion, The Splinter,	信、时机、碎片、
ubho pajjunnadhītaroti.	both Daughters of Pajjunna.	皆是波旬那之女。

1.41 - SN 1.41 Āditta: On Fire

--- SN1.41 - Ādittasutta ---	--- SN1.41 - On Fire ---	--- SN1.41 - 燃烧 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.	一时，薄伽梵住舍卫城祇树给孤独园。
Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi.	Then a certain devatā, in the dark of the night, of surpassing beauty, illuminating the whole of Jeta’s Grove, approached the Blessed One; having approached and paid homage to the Blessed One, she stood to one side.	尔时，某天神于深夜，以其绝世之美，遍照整个祇陀林，来到世尊面前；至已，顶礼世尊，立于一旁。
Ekamantaṁ ṭhitā kho sā devatā bhagavato santike imā gāthāyo abhāsi:	Standing to one side, that devatā recited these verses in the presence of the Blessed One:	立于一旁，彼天神于世尊前诵此偈：
“Ādittasmiṁ agārasmiṁ,	“When a house is on fire,	“当房屋着火时，
yaṁ nīharati bhājanaṁ;	the vessel that one carries out,	所携出之器皿，
Taṁ tassa hoti atthāya,	that is of use to him,	于他有用，
no ca yaṁ tattha ḍayhati.	not what is burnt there.	非彼处所焚之物。
Evaṁ ādittako loko,	Thus the world is on fire,	是故世间如火宅，
jarāya maraṇena ca;	with aging and with death.	为衰老与死亡所焚。
Nīharetheva dānena,	One should carry out by giving,	当以布施而出离，
dinnaṁ hoti sunīhataṁ.	what is given is well carried out.	所施之物乃善出离。
Dinnaṁ sukhaphalaṁ hoti,	What is given has a happy fruit,	所施之物，有乐果，
nādinnaṁ hoti taṁ tathā;	what is not given is not so.	未施之物则不然。
Corā haranti rājāno,	Thieves carry it away, kings do,	盗贼夺之，王者取之，
aggi ḍahati nassati.	fire burns it, it is lost.	火烧之，失之。
Atha antena jahati,	Then in the end he abandons it,	然后最终他舍弃它，
Sarīraṁ sapariggahaṁ;	the body with its belongings.	身体及其财物。
Etadaññāya medhāvī,	Knowing this, the wise man	知此，智者
Bhuñjetha ca dadetha ca;	would both enjoy and give.	当既享乐又布施。
Datvā ca bhutvā ca yathānubhāvaṁ,	Having given and enjoyed according to his means,	已施已享，随其所能，
Anindito saggamupeti ṭhānan”ti.	blameless, he goes to the heavenly state.”	无过，他得生天界。”

1.42 - SN 1.42 Kiṁdada: What Giver

--- SN1.42 - Kiṁdadasutta ---	--- SN1.42 - What Giver ---	--- SN1.42 - 何种施主 ---
“Kiṁdado balado hoti,	“What giver is a giver of strength,	“何施主施力量，
kiṁdado hoti vaṇṇado;	what giver is a giver of beauty,	何施主施美貌，
Kiṁdado sukhado hoti,	what giver is a giver of happiness,	何施主施快乐，
kiṁdado hoti cakkhudo;	what giver is a giver of vision?	何施主施眼界？
Ko ca sabbadado hoti,	And who is the giver of all?	谁又是施与一切者？
taṁ me akkhāhi pucchito”ti.	Tell me this, I who ask.”	告诉我，我问。”
“Annado balado hoti,	“The giver of food is a giver of strength,	“施食者施力量，
vatthado hoti vaṇṇado;	the giver of clothes is a giver of beauty,	施衣者施美貌，
Yānado sukhado hoti,	the giver of a vehicle is a giver of happiness,	施车者施快乐，
dīpado hoti cakkhudo.	the giver of a lamp is a giver of vision.	施灯者施眼界。
So ca sabbadado hoti,	And he is the giver of all,	他是施与一切者，
yo dadāti upassayaṁ;	who gives a dwelling place.	施与居所者。
Amataṁ dado ca so hoti,	And he is a giver of the deathless,	他是施与不死者，
yo dhammamanusāsatī”ti.	who teaches the Dhamma.”	教导法者。”

1.43 - SN 1.43 Anna: Food

--- SN1.43 - Annasutta ---	--- SN1.43 - Food ---	--- SN1.43 - 食物 ---
“Annamevābhinandanti,	“Both devas and humans	“天人与人类
ubhaye devamānusā;	delight in food.	皆喜食物。
Atha ko nāma so yakkho,	So what kind of yakkha is that	然彼夜叉是何种，
yaṁ annaṁ nābhinandatī”ti.	who does not delight in food?”	不喜食物者？”
“Ye naṁ dadanti saddhāya,	“Those who give it with faith,	“以信施之者，
vippasannena cetasā;	with a confident mind,	以笃信之心，
Tameva annaṁ bhajati,	that very food serves him,	彼食即为他服务，
asmiṁ loke paramhi ca.	in this world and the next.	于此世与来世。
Tasmā vineyya maccheraṁ,	Therefore, having removed miserliness,	是故，已除吝啬，
dajjā dānaṁ malābhibhū;	the vanquisher of stain should give a gift.	胜垢者应行布施。
Puññāni paralokasmiṁ,	Merits are the support	功德是支持
patiṭṭhā honti pāṇinan”ti.	for living beings in the next world.”	众生于来世者。”

1.44 - SN 1.44 Ekamūla: One Root

--- SN1.44 - Ekamūlasutta ---	--- SN1.44 - One Root ---	--- SN1.44 - 一根 ---
“Ekamūlaṁ dvirāvaṭṭaṁ,	“With one root, two whirlpools,	“一根，二漩涡，
timalaṁ pañcapattharaṁ;	three stains, five extensions,	三垢，五延伸，
Samuddaṁ dvādasāvaṭṭaṁ,	a sea of twelve vortices,	十二涡旋之海，
pātālaṁ atarī isī”ti.	the sage has crossed the abyss.”	圣人已渡深渊。”

1.45 - SN 1.45 Anoma: Of Peerless Name

--- SN1.45 - Anomasutta ---	--- SN1.45 - Of Peerless Name ---	--- SN1.45 - 无与伦比之名 ---
“Anomanāmaṁ nipuṇatthadassiṁ,	“Of peerless name, seeing the subtle meaning,	“名号无双，见微义，
Paññādadaṁ kāmālaye asattaṁ;	giver of wisdom, unattached to the abode of sensual pleasure.	施智慧，不着欲界之居。
Taṁ passatha sabbaviduṁ sumedhaṁ,	See him, the all-knowing, the wise,	见他，全知者，智者，
Ariye pathe kamamānaṁ mahesin”ti.	the great sage treading the noble path.”	大圣人行于圣道。”

1.46 - SN 1.46 Accharā: Celestial Nymphs

--- SN1.46 - Accharāsutta ---	--- SN1.46 - Celestial Nymphs ---	--- SN1.46 - 天女 ---
“Accharāgaṇasaṅghuṭṭhaṁ,	“Haunted by a chorus of celestial nymphs,	“为天女合唱所萦绕，
pisācagaṇasevitaṁ;	frequented by a host of demons,	为众魔所常临，
Vanantaṁ mohanaṁ nāma,	a deluding forest,	一迷幻之林，
kathaṁ yātrā bhavissatī”ti.	how will the journey be?”	旅程将如何？”
“Ujuko nāma so maggo,	“Straight is the name of that path,	“直是彼道之名，
abhayā nāma sā disā;	fearless is the name of that direction,	无畏是彼方之名，
Ratho akūjano nāma,	the chariot is named 'not creaking',	车名称‘不嘎吱’，
dhammacakkehi saṁyuto.	fitted with the wheels of Dhamma.	配以法之轮。
Hirī tassa apālambo,	Conscience is its leaning-board,	良知是其靠板，
satyassa parivāraṇaṁ;	mindfulness its upholstery.	正念是其座垫。
Dhammāhaṁ sārathiṁ brūmi,	I call the Dhamma the charioteer,	我称法为御者，
sammādiṭṭhipurejavaṁ.	with right view running ahead.	以正见为先导。
Yassa etādisaṁ yānaṁ,	For whom there is such a vehicle,	凡有此车者，
itthiyā purisassa vā;	be it a woman or a man,	不论男女，
Sa ve etena yānena,	by this very vehicle,	以此车，
nibbānasseva santike”ti.	they are in the presence of Nibbāna.”	彼等即在涅槃之前。”

1.47 - SN 1.47 Vanaropa: Planters of Groves

--- SN1.47 - Vanaropasutta ---	--- SN1.47 - Planters of Groves ---	--- SN1.47 - 园林种植者 ---
“Kesaṁ divā ca ratto ca,	“For whom, day and night,	“为谁，日夜，
sadā puññaṁ pavaḍḍhati;	does merit always increase?	功德常增？
Dhammaṭṭhā sīlasampannā,	Established in Dhamma, endowed with virtue,	安住于法，具足戒德，
ke janā saggagāmino”ti.	which people go to heaven?”	哪些人得生天？”
“Ārāmaropā vanaropā,	“Planters of parks, planters of groves,	“植园者，植林者，
ye janā setukārakā;	the people who build bridges,	建桥之人，
Papañca udapānañca,	and wells and water-troughs,	与井与水槽，
ye dadanti upassayaṁ.	and those who give lodging.	与提供住宿者。
Tesaṁ divā ca ratto ca,	For them, day and night,	于彼等，日夜，
sadā puññaṁ pavaḍḍhati;	merit always increases.	功德恒增。
Dhammaṭṭhā sīlasampannā,	Established in Dhamma, endowed with virtue,	安住于法，具足戒德，
te janā saggagāmino”ti.	those people go to heaven.”	彼等人得生天。”

1.48 - SN 1.48 Jetavana: Jeta's Grove

--- SN1.48 - Jetavanasutta ---	--- SN1.48 - Jeta's Grove ---	--- SN1.48 - 祇陀林 ---
“Idañhi taṁ jetavanaṁ,	“This is indeed that Jeta's Grove,	“此诚然是祇陀林，
isisaṅghanisevitaṁ;	frequented by the saṅgha of seers,	为众见者之僧伽所常临，
Āvutthaṁ dhammarājena,	the abode of the King of Dhamma,	法王之居所，
pītisañjananaṁ mama.	a source of joy for me.	为我喜悦之源。
Kammaṁ vijjā ca dhammo ca,	Action, knowledge and Dhamma,	行、知与法，
sīlaṁ jīvitamuttamaṁ;	virtue, the supreme life,	德，至上之生活，
Etena maccā sujjhanti,	by this mortals are purified,	以此凡人得以净化，
na gottena dhanena vā.	not by clan or by wealth.	非由氏族或财富。
Tasmā hi paṇḍito poso,	Therefore a wise person,	是故智者，
sampassaṁ atthamattano;	seeing his own welfare,	见其自身之福祉，
Yoniso vicine dhammaṁ,	should investigate the Dhamma rightly,	当正审法，
evaṁ tattha visujjhati.	thus he is purified there.	如此他于彼处得以净化。
Sāriputtova paññāya,	Like Sāriputta in wisdom,	如舍利弗之智慧，
sīlena upasamena ca;	in virtue and in peace,	于德与平和中，
Yopi pāraṅgato bhikkhu,	any bhikkhu who has gone beyond	凡已超越之比丘
etāvaparamo siyā”ti.	would be at most his equal.”	至多与其相等。”

1.49 - SN 1.49 Macchari: The Miser

--- SN1.49 - Maccharisutta ---	--- SN1.49 - The Miser ---	--- SN1.49 - 吝啬鬼 ---
“Yedha maccharino loke,	“The misers in the world,	“世间之吝啬者，
kadariyā paribhāsakā;	the stingy, the revilers,	吝啬者，诽谤者，
Aññesaṁ dadamānānaṁ,	people who are obstacles	阻碍他人
antarāyakarā narā.	to others who are giving.	布施之人。
Kīdiso tesaṁ vipāko,	What is their fruit,	他们的果报是什么，
samparāyo ca kīdiso;	and what is their future state?	他们的未来又是什么？
Bhagavantaṁ puṭṭhumāgamma,	We have come to ask the Blessed One,	我等来问世尊，
kathaṁ jānemu taṁ mayan”ti.	how may we know this?”	如何得知此事？”
“Yedha maccharino loke,	“The misers in the world,	“世间之吝啬者，
kadariyā paribhāsakā;	the stingy, the revilers,	吝啬者，诽谤者，
Aññesaṁ dadamānānaṁ,	people who are obstacles	阻碍他人
antarāyakarā narā.	to others who are giving.	布施之人。
Nirayaṁ tiracchānayoniṁ,	They are reborn in hell, the animal realm,	彼等重生于地狱、畜生道，
yamalokaṁ upapajjare;	the world of Yama.	阎罗世界。
Sace enti manussattaṁ,	If they come to the human state,	若来人间，
dalidde jāyare kule.	they are born in a poor family.	生于贫家。
Coḷaṁ piṇḍo ratī khiḍḍā,	Clothing, almsfood, pleasure, sport,	衣食、娱乐、运动，
yattha kicchena labbhati;	are obtained with difficulty.	皆难得。
Parato āsīsare bālā,	The fools hope for it from another,	愚人望他人施予，
tampi tesaṁ na labbhati;	that too is not obtained by them.	然亦不得。
Diṭṭhe dhammesa vipāko,	This is the fruit in this very life,	此为今生之果，
samparāye ca duggatī”ti.	and a bad destination in the future.”	来世之恶趣。”
“Itihetaṁ vijānāma,	“Thus we understand this.	“如是我等已解。
aññaṁ pucchāma gotama;	We ask another question, Gotama.	我等再问，乔达摩。
Yedha laddhā manussattaṁ,	Those who, having obtained the human state,	彼等于人世，
vadaññū vītamaccharā.	are generous, free from miserliness,	慷慨，无吝啬，
Buddhe pasannā dhamme ca,	confident in the Buddha and the Dhamma,	信佛与法，
saṅghe ca tibbagāravā;	with deep reverence for the Saṅgha.	于僧伽深怀敬意。
Kīdiso tesaṁ vipāko,	What is their fruit,	他们的果报是什么，
samparāyo ca kīdiso;	and what is their future state?	他们的未来又是什么？
Bhagavantaṁ puṭṭhumāgamma,	We have come to ask the Blessed One,	我等来问世尊，
kathaṁ jānemu taṁ mayan”ti.	how may we know this?”	如何得知此事？”
“Yedha laddhā manussattaṁ,	“Those who, having obtained the human state,	“彼等生而为人，
vadaññū vītamaccharā;	are generous, free from miserliness,	慷慨，无吝啬，
Buddhe pasannā dhamme ca,	confident in the Buddha and the Dhamma,	信佛与法，
saṅghe ca tibbagāravā;	with deep reverence for the Saṅgha.	对僧伽深怀敬意。
Ete saggā pakāsanti,	These shine in the heavens	彼等在天界中闪耀
yattha te upapajjare.	where they are reborn.	彼等重生之处。
Sace enti manussattaṁ,	If they come to the human state,	若来人间，
aḍḍhe ājāyare kule;	they are born in a wealthy family.	生于富贵之家。
Coḷaṁ piṇḍo ratī khiḍḍā,	Clothing, almsfood, pleasure, sport,	衣食、娱乐、运动，
yatthākicchena labbhati.	are obtained without difficulty.	皆不劳而获。
Parasambhatesu bhogesu,	They rejoice, having mastery	彼等欢喜，主宰
vasavattīva modare;	over the possessions gathered by others.	他人所聚之财。
Diṭṭhe dhammesa vipāko,	This is the fruit in this very life,	此乃今生之果，
samparāye ca suggatī”ti.	and a good destination in the future.”	来世之善趣。”

1.50 - SN 1.50 Ghaṭīkāra: Ghaṭīkāra

--- SN1.50 - Ghaṭīkārasutta ---	--- SN1.50 - Ghaṭīkāra ---	--- SN1.50 - 迦旃延 ---
“Avihaṁ upapannāse,	“Reborn in the Aviha realm,	“重生于无烦天，
vimuttā satta bhikkhavo;	seven bhikkhus are liberated;	七比丘得解脱；
Rāgadosaparikkhīṇā,	with lust and hatred utterly destroyed,	贪嗔尽除，
tiṇṇā loke visattikan”ti.	they have crossed over attachment in the world.”	已渡过世间之执着。”
“Ke ca te ataruṁ paṅkaṁ,	“And who were they who crossed the swamp,	“渡过沼泽者为谁，
maccudheyyaṁ suduttaraṁ;	the realm of death, so hard to cross?	死神之境，如此难渡？
Ke hitvā mānusaṁ dehaṁ,	Who, having abandoned the human body,	谁舍弃人身，
dibbayogaṁ upaccagun”ti.	have attained the divine yoke?”	已得天界之轭？”
“Upako palagaṇḍo ca,	“Upaka and Palagaṇḍa,	“优波迦与波罗犍陀，
pukkusāti ca te tayo;	and Pukkusāti, those three;	与富楼沙提，此三人；
Bhaddiyo khaṇḍadevo ca,	Bhaddiya and Khaṇḍadeva,	跋提与犍陀提婆，
bāhuraggi ca siṅgiyo;	and Bāhuraggi and Siṅgiya;	与婆睺罗耆与辛耆耶；
Te hitvā mānusaṁ dehaṁ,	They, having abandoned the human body,	彼等舍弃人身，
dibbayogaṁ upaccagun”ti.	have attained the divine yoke.”	已得天界之轭。”
“Kusalī bhāsasī tesaṁ,	“You speak skillfully of them,	“你善巧地讲述他们，
mārapāsappahāyinaṁ;	who have cast off the snare of Māra.	已脱离魔罗之网者。
Kassa te dhammamaññāya,	Whose Dhamma having understood,	了悟谁之法，
acchiduṁ bhavabandhanan”ti.	did they cut the bond of existence?”	彼等断绝存在之结？”
“Na aññatra bhagavatā,	“Not other than from the Blessed One,	“非离世尊，
nāññatra tava sāsanā;	not other than from your teaching;	非离汝教；
Yassa te dhammamaññāya,	whose Dhamma having understood,	谁之法已解，
acchiduṁ bhavabandhanaṁ.	they cut the bond of existence.	彼等断绝存在之结。
Yattha nāmañca rūpañca,	Where name and form	名色何在
asesaṁ uparujjhati;	cease without remainder,	无余止息，
Taṁ te dhammaṁ idhaññāya,	that Dhamma having understood here,	于此已解之法，
acchiduṁ bhavabandhanan”ti.	they cut the bond of existence.”	彼等断绝存在之结。”
“Gambhīraṁ bhāsasī vācaṁ,	“A deep word you speak,	“汝言深奥，
dubbijānaṁ sudubbudhaṁ;	hard to understand, very hard to awaken to.	难解，极难觉悟。
Kassa tvaṁ dhammamaññāya,	Whose Dhamma having understood,	谁之法已解，
vācaṁ bhāsasi īdisan”ti.	do you speak such a word?”	汝作如是言？”
“Kumbhakāro pure āsiṁ,	“I was a potter in the past,	“我昔为陶工，
vekaḷiṅge ghaṭīkaro;	in Vekaḷiṅga, a maker of pots;	在吠迦陵伽，制陶器；
Mātāpettibharo āsiṁ,	I was a supporter of my mother and father,	我曾是父母之依靠，
kassapassa upāsako.	a lay follower of Kassapa.	迦叶佛之在家弟子。
Virato methunā dhammā,	Abstaining from sexual intercourse,	戒绝性交，
brahmacārī nirāmiso;	a celibate, without material concerns,	梵行，无物质之忧，
Ahuvā te sagāmeyyo,	I was a fellow villager of yours,	我曾是你的同乡，
ahuvā te pure sakhā.	I was a friend of yours in the past.	我曾是你的朋友。
Sohamete pajānāmi,	I am the one who knows these,	我是知晓此等之人，
vimutte satta bhikkhavo;	the seven liberated bhikkhus,	七位解脱之比丘，
Rāgadosaparikkhīṇe,	with lust and hatred utterly destroyed,	贪嗔尽除，
tiṇṇe loke visattikan”ti.	who have crossed over attachment in the world.”	已渡过世间之执着。”
“Evametaṁ tadā āsi,	“So it was then,	“诚如所言，
yathā bhāsasi bhaggava;	as you say, Bhaggava.	如你所说，跋伽婆。
Kumbhakāro pure āsi,	You were a potter in the past,	汝昔为陶工，
vekaḷiṅge ghaṭīkaro;	in Vekaḷiṅga, a maker of pots;	在吠迦陵伽，制陶器；
Mātāpettibharo āsi,	a supporter of mother and father,	为父母之依靠，
kassapassa upāsako.	a lay follower of Kassapa.	迦叶佛之在家弟子。
Virato methunā dhammā,	Abstaining from sexual intercourse,	戒绝性交，
brahmacārī nirāmiso;	a celibate, without material concerns,	梵行，无物质之忧，
Ahuvā me sagāmeyyo,	you were a fellow villager of mine,	你曾是我的同乡，
ahuvā me pure sakhā”ti.	you were a friend of mine in the past.”	你曾是我的朋友。”
“Evametaṁ purāṇānaṁ,	“Thus was this meeting	“此乃古时之会
sahāyānaṁ ahu saṅgamo;	of ancient companions;	古时同伴；
Ubhinnaṁ bhāvitattānaṁ,	of two with developed selves,	二者皆已发展自我，
sarīrantimadhārinan”ti.	bearing their final bodies.”	身负最后之身。”
Ādittavaggo pañcamo.	The On Fire Chapter, the fifth.	火烧品，第五。
Ādittaṁ kiṁdadaṁ annaṁ,	On Fire, What Giver, Food,	火上，何施主，食，
ekamūlaanomiyaṁ;	One Root, Of Peerless Name;	一根，无与伦比之名；
Accharāvanaropajetaṁ,	Celestial Nymphs, Planters of Groves, Jeta's,	天女，植树者，祇陀林，
maccharena ghaṭīkaroti.	with The Miser, and Ghaṭīkāra.	与吝啬鬼，与迦旃延。

1.51 - SN 1.51 Jarā: Aging

--- SN1.51 - Jarāsutta ---	--- SN1.51 - Aging ---	--- SN1.51 - 老化 ---
“Kiṁsu yāva jarā sādhu,	“What is good until aging?	“何者善至老？
kiṁsu sādhu patiṭṭhitaṁ;	What is good when established?	何者善于建立？
Kiṁsu narānaṁ ratanaṁ,	What is the jewel of humans?	何者为人之宝？
kiṁsu corehi dūharan”ti.	What is hard for thieves to carry away?”	何者难为盗贼所夺？”
“Sīlaṁ yāva jarā sādhu,	“Virtue is good until aging,	“德善至老，
saddhā sādhu patiṭṭhitā;	faith is good when established.	信善于建立。
Paññā narānaṁ ratanaṁ,	Wisdom is the jewel of humans,	智慧是人类的瑰宝，
puññaṁ corehi dūharan”ti.	merit is hard for thieves to carry away.”	功德难为盗贼所夺。”

1.52 - SN 1.52 Ajarasā: Does Not Age

--- SN1.52 - Ajarasāsutta ---	--- SN1.52 - Does Not Age ---	--- SN1.52 - 不老 ---
“Kiṁsu ajarasā sādhu,	“What is good that does not age?	“何者善而不老？
kiṁsu sādhu adhiṭṭhitaṁ;	What is good when well-established?	何者善于稳固？
Kiṁsu narānaṁ ratanaṁ,	What is the jewel of humans?	何者为人之宝？
kiṁsu corehyahāriyan”ti.	What is not taken by thieves?”	何者不为盗贼所夺？”
“Sīlaṁ ajarasā sādhu,	“Virtue is good that does not age,	“德善而不老，
saddhā sādhu adhiṭṭhitā;	faith is good when well-established.	信善于稳固。
Paññā narānaṁ ratanaṁ,	Wisdom is the jewel of humans,	智慧是人类的瑰宝，
puññaṁ corehyahāriyan”ti.	merit is not taken by thieves.”	功德不为盗贼所夺。”

1.53 - SN 1.53 Mitta: The Friend

--- SN1.53 - Mittasutta ---	--- SN1.53 - The Friend ---	--- SN1.53 - 朋友 ---
“Kiṁsu pavasato mittaṁ,	“What is the friend of one on a journey?	“旅途中的朋友是谁？
kiṁsu mittaṁ sake ghare;	What is the friend in one’s own home?	家中的朋友是谁？
Kiṁ mittaṁ atthajātassa,	What is the friend of one in need?	患难中的朋友是谁？
kiṁ mittaṁ samparāyikan”ti.	What is the friend in the next life?”	来世的朋友是谁？”
“Sattho pavasato mittaṁ,	“A caravan is the friend of one on a journey,	“商队是旅途中的朋友，
mātā mittaṁ sake ghare;	a mother is the friend in one’s own home.	母亲是家中的朋友。
Sahāyo atthajātassa,	A companion who arises in need	患难中出现之伴侣
hoti mittaṁ punappunaṁ;	is a friend again and again.	是朋友，一次又一次。
Sayaṅkatāni puññāni,	One’s own meritorious deeds,	自己所行之善业，
taṁ mittaṁ samparāyikan”ti.	that is the friend in the next life.”	即是来世之友。”

1.54 - SN 1.54 Vatthu: The Basis

--- SN1.54 - Vatthusutta ---	--- SN1.54 - The Basis ---	--- SN1.54 - 基础 ---
“Kiṁsu vatthu manussānaṁ,	“What is the basis for humans?	“人类之基为何？
kiṁsūdha paramo sakhā;	What is the supreme companion here?	此中最上之伴为何？
Kiṁsu bhūtā upajīvanti,	What do beings live on,	众生以何为生，
ye pāṇā pathavissitā”ti.	those creatures who depend on the earth?”	彼等依赖大地之生灵？”
“Puttā vatthu manussānaṁ,	“Sons are the basis for humans,	“子孙是人类的根基，
bhariyā ca paramo sakhā;	a wife is the supreme companion.	妻子是至高无上的伴侣。
Vuṭṭhiṁ bhūtā upajīvanti,	Beings live on rain,	众生以雨为生，
ye pāṇā pathavissitā”ti.	those creatures who depend on the earth.”	那些依赖大地的生灵。”

1.55 - SN 1.55 Paṭhamajana: First on What Engenders

--- SN1.55 - Paṭhamajanasutta ---	--- SN1.55 - First on What Engenders ---	--- SN1.55 - 首次论及何者孕育 ---
“Kiṁsu janeti purisaṁ,	“What engenders a person?	“何者孕育人？
kiṁsu tassa vidhāvati;	What of his runs about?	他之何者奔走？
Kiṁsu saṁsāramāpādi,	What enters saṃsāra?	何者入轮回？
kiṁsu tassa mahabbhayan”ti.	What is his great fear?”	他之大惧为何？”
“Taṇhā janeti purisaṁ,	“Craving engenders a person,	“渴爱孕育人，
cittamassa vidhāvati;	his mind runs about.	其心奔走。
Satto saṁsāramāpādi,	A being enters saṃsāra,	众生入轮回，
dukkhamassa mahabbhayan”ti.	suffering is his great fear.”	苦为其大惧。”

1.56 - SN 1.56 Dutiyajana: Second on What Engenders

--- SN1.56 - Dutiyajanasutta ---	--- SN1.56 - Second on What Engenders ---	--- SN1.56 - 第二论何者孕育 ---
“Kiṁsu janeti purisaṁ,	“What engenders a person?	“何者孕育人？
kiṁsu tassa vidhāvati;	What of his runs about?	他之何者奔走？
Kiṁsu saṁsāramāpādi,	What enters saṃsāra?	何者入轮回？
kismā na parimuccatī”ti.	From what is he not freed?”	他从何处不得解脱？”
“Taṇhā janeti purisaṁ,	“Craving engenders a person,	“渴爱孕育人，
cittamassa vidhāvati;	his mind runs about.	其心奔走。
Satto saṁsāramāpādi,	A being enters saṃsāra,	众生入轮回，
dukkhā na parimuccatī”ti.	from suffering he is not freed.”	从苦中不得解脱。”

1.57 - SN 1.57 Tatiyajana: Third on What Engenders

--- SN1.57 - Tatiyajanasutta ---	--- SN1.57 - Third on What Engenders ---	--- SN1.57 - 第三论何者孕育 ---
“Kiṁsu janeti purisaṁ,	“What engenders a person?	“何者孕育人？
kiṁsu tassa vidhāvati;	What of his runs about?	他之何者奔走？
Kiṁsu saṁsāramāpādi,	What enters saṃsāra?	何者入轮回？
kiṁsu tassa parāyanan”ti.	What is his destination?”	他之归宿为何？”
“Taṇhā janeti purisaṁ,	“Craving engenders a person,	“渴爱孕育人，
cittamassa vidhāvati;	his mind runs about.	其心奔走。
Satto saṁsāramāpādi,	A being enters saṃsāra,	众生入轮回，
kammaṁ tassa parāyanan”ti.	kamma is his destination.”	业为其归宿。”

1.58 - SN 1.58 Uppatha: The Wrong Path

--- SN1.58 - Uppathasutta ---	--- SN1.58 - The Wrong Path ---	--- SN1.58 - 邪道 ---
“Kiṁsu uppatho akkhāto,	“What is declared the wrong path?	“何者被称为邪道？
kiṁsu rattindivakkhayo;	What is the consumption of night and day?	何者是日夜之消耗？
Kiṁ malaṁ brahmacariyassa,	What is the stain of the holy life?	何者是梵行之污点？
kiṁ sinānamanodakan”ti.	What is the bath without water?”	何者是无水之浴？”
“Rāgo uppatho akkhāto,	“Lust is declared the wrong path,	“淫欲被称为邪道，
Vayo rattindivakkhayo;	age is the consumption of night and day.	年岁是日夜的消耗。
Itthī malaṁ brahmacariyassa,	A woman is the stain of the holy life,	女人是梵行之污点，
Etthāyaṁ sajjate pajā;	in this the populace is attached.	于此，民众执着。
Tapo ca brahmacariyañca,	Austerity and the holy life,	苦行与梵行，
Taṁ sinānamanodakan”ti.	that is the bath without water.”	即是无水之浴。”

1.59 - SN 1.59 Dutiya: The Second

--- SN1.59 - Dutiyasutta ---	--- SN1.59 - The Second ---	--- SN1.59 - 第二个 ---
“Kiṁsu dutiyā purisassa hoti,	“What is a person's second?	“人之第二者为何？
Kiṁsu cenaṁ pasāsati;	And what instructs him?	又有何教导他？
Kissa cābhirato macco,	Delighting in what is a mortal	凡人喜乐于何，
Sabbadukkhā pamuccatī”ti.	freed from all suffering?”	得解脱一切苦？”
“Saddhā dutiyā purisassa hoti,	“Faith is a person's second,	“信为人伴，
Paññā cenaṁ pasāsati;	and wisdom instructs him.	智慧教导他。
Nibbānābhirato macco,	A mortal delighting in Nibbāna	凡人喜乐涅槃
Sabbadukkhā pamuccatī”ti.	is freed from all suffering.”	解脱一切苦。”

1.60 - SN 1.60 Kavi: The Poet

--- SN1.60 - Kavisutta ---	--- SN1.60 - The Poet ---	--- SN1.60 - 诗人 ---
“Kiṁsu nidānaṁ gāthānaṁ,	“What is the basis of verses?	“诗歌之基为何？
kiṁsu tāsaṁ viyañjanaṁ;	What is their expression?	其表达为何？
Kiṁsu sannissitā gāthā,	On what are verses dependent?	诗歌依何而存？
kiṁsu gāthānamāsayo”ti.	What is the support of verses?”	诗歌之支撑为何？”
“Chando nidānaṁ gāthānaṁ,	“Meter is the basis of verses,	“韵律是诗歌的基础，
akkharā tāsaṁ viyañjanaṁ;	letters are their expression.	文字是其表达。
Nāmasannissitā gāthā,	On names are verses dependent,	诗歌依名而立，
kavi gāthānamāsayo”ti.	a poet is the support of verses.”	诗人是诗歌的支撑。”
Jarāvaggo chaṭṭho.	The Chapter on Aging, the sixth.	老品，第六。
Jarā ajarasā mittaṁ,	Aging, Does Not Age, The Friend,	老化、不老、朋友、
vatthu tīṇi janāni ca;	The Basis, three on What Engenders,	基础，三论何者孕育，
Uppatho ca dutiyo ca,	The Wrong Path and The Second,	邪道与第二，
kavinā pūrito vaggoti.	the chapter is completed with The Poet.	此章以《诗人》结尾。

1.61 - SN 1.61 Nāma: Name

--- SN1.61 - Nāmasutta ---	--- SN1.61 - Name ---	--- SN1.61 - 名字 ---
“Kiṁsu sabbaṁ addhabhavi,	“What has overcome everything?	“何者克服一切？
kismā bhiyyo na vijjati;	Than what is there nothing greater?	何者无出其右？
Kissassu ekadhammassa,	Under the sway of what one thing	于何物之威下
sabbeva vasamanvagū”ti.	have all come?”	万物皆归？”
“Nāmaṁ sabbaṁ addhabhavi,	“Name has overcome everything,	“名已克服一切，
nāmā bhiyyo na vijjati;	than name there is nothing greater.	无有名之更甚者。
Nāmassa ekadhammassa,	Under the sway of name, one thing,	于名之一物之威下，
sabbeva vasamanvagū”ti.	have all come.”	万物皆归。”

1.62 - SN 1.62 Citta: Mind

--- SN1.62 - Cittasutta ---	--- SN1.62 - Mind ---	--- SN1.62 - 心智 ---
“Kenassu nīyati loko,	“By what is the world led?	“世界由何引导？
kenassu parikassati;	By what is it dragged about?	由何被拖曳？
Kissassu ekadhammassa,	Under the sway of what one thing	于何物之威下
sabbeva vasamanvagū”ti.	have all come?”	万物皆归？”
“Cittena nīyati loko,	“By mind the world is led,	“世界由心引导，
cittena parikassati;	by mind it is dragged about.	由心被拖曳。
Cittassa ekadhammassa,	Under the sway of mind, one thing,	于心之一物之威下，
sabbeva vasamanvagū”ti.	have all come.”	万物皆归。”

1.63 - SN 1.63 Taṇhā: Craving

--- SN1.63 - Taṇhāsutta ---	--- SN1.63 - Craving ---	--- SN1.63 - 渴爱 ---
“Kenassu nīyati loko,	“By what is the world led?	“世界由何引导？
kenassu parikassati;	By what is it dragged about?	由何被拖曳？
Kissassu ekadhammassa,	Under the sway of what one thing	于何物之威下
sabbeva vasamanvagū”ti.	have all come?”	万物皆归？”
“Taṇhāya nīyati loko,	“By craving the world is led,	“世界为渴爱所引，
taṇhāya parikassati;	by craving it is dragged about.	为渴爱所拖曳。
Taṇhāya ekadhammassa,	Under the sway of craving, one thing,	于渴爱之一物之威下，
sabbeva vasamanvagū”ti.	have all come.”	万物皆归。”

1.64 - SN 1.64 Saṁyojana: Fetter

--- SN1.64 - Saṁyojanasutta ---	--- SN1.64 - Fetter ---	--- SN1.64 - 束缚 ---
“Kiṁsu saṁyojano loko,	“What is the world's fetter?	“世界之束缚为何？
kiṁsu tassa vicāraṇaṁ;	What is its roaming about?	其漫游为何？
Kissassu vippahānena,	By the abandoning of what	由舍弃何者
nibbānaṁ iti vuccatī”ti.	is Nibbāna spoken of?”	而说涅槃？”
“Nandīsaṁyojano loko,	“Delight is the world's fetter,	“喜悦是世界的束缚，
vitakkassa vicāraṇaṁ;	thought is its roaming about.	思想是其漫游。
Taṇhāya vippahānena,	By the abandoning of craving	由舍弃渴爱
nibbānaṁ iti vuccatī”ti.	is Nibbāna spoken of.”	而说涅槃。”

1.65 - SN 1.65 Bandhana: Bondage

--- SN1.65 - Bandhanasutta ---	--- SN1.65 - Bondage ---	--- SN1.65 - 束缚 ---
“Kiṁsu sambandhano loko,	“What is the world’s bondage?	“世界之束缚为何？
kiṁsu tassa vicāraṇaṁ;	What is its roaming about?	其漫游为何？
Kissassu vippahānena,	By the abandoning of what	由舍弃何者
sabbaṁ chindati bandhanan”ti.	does one cut all bondage?”	人能断一切束缚？”
“Nandīsambandhano loko,	“Delight is the world’s bondage,	“喜悦是世界的束缚，
vitakkassa vicāraṇaṁ;	thought is its roaming about.	思想是其漫游。
Taṇhāya vippahānena,	By the abandoning of craving	由舍弃渴爱
sabbaṁ chindati bandhanan”ti.	one cuts all bondage.”	人断一切束缚。”

1.66 - SN 1.66 Attahata: Struck Down

--- SN1.66 - Attahatasutta ---	--- SN1.66 - Struck Down ---	--- SN1.66 - 击倒 ---
“Kenassubbhāhato loko,	“By what is the world struck down?	“世界为谁所击倒？
kenassu parivārito;	By what is it enveloped?	为谁所笼罩？
Kena sallena otiṇṇo,	By what dart is it pierced?	为谁之箭所刺穿？
kissa dhūpāyito sadā”ti.	By what is it always smoldering?”	为谁而常燃？”
“Maccunābbhāhato loko,	“By death the world is struck down,	“世界为死所击倒，
jarāya parivārito;	by aging it is enveloped.	为老所笼罩。
Taṇhāsallena otiṇṇo,	By the dart of craving it is pierced,	为渴爱之箭所刺，
icchādhūpāyito sadā”ti.	by desire it is always smoldering.”	为欲望而常燃。”

1.67 - SN 1.67 Uḍḍita: Fettered

--- SN1.67 - Uḍḍitasutta ---	--- SN1.67 - Fettered ---	--- SN1.67 - 束缚 ---
“Kenassu uḍḍito loko,	“By what is the world fettered?	“世界为何所缚？
kenassu parivārito;	By what is it enveloped?	为何所笼罩？
Kenassu pihito loko,	By what is the world covered?	世界为何所覆盖？
kismiṁ loko patiṭṭhito”ti.	In what is the world established?”	世界建立于何处？”
“Taṇhāya uḍḍito loko,	“By craving the world is fettered,	“世界为渴爱所缚，
jarāya parivārito;	by aging it is enveloped.	为老所笼罩。
Maccunā pihito loko,	By death the world is covered,	世界为死所覆盖，
dukkhe loko patiṭṭhito”ti.	in suffering the world is established.”	世界建立于苦中。”

1.68 - SN 1.68 Pihita: Covered

--- SN1.68 - Pihitasutta ---	--- SN1.68 - Covered ---	--- SN1.68 - 覆盖 ---
“Kenassu pihito loko,	“By what is the world covered?	“世界为何所覆盖？
kismiṁ loko patiṭṭhito;	In what is the world established?	世界建立于何处？
Kenassu uḍḍito loko,	By what is the world fettered?	世界为何所缚？
kenassu parivārito”ti.	By what is it enveloped?”	为何所笼罩？”
“Maccunā pihito loko,	“By death the world is covered,	“世界为死所覆盖，
dukkhe loko patiṭṭhito;	in suffering the world is established.	世界建立于苦中。
Taṇhāya uḍḍito loko,	By craving the world is fettered,	世界为渴爱所缚，
jarāya parivārito”ti.	by aging it is enveloped.”	为老所笼罩。”

1.69 - SN 1.69 Icchā: Desire

--- SN1.69 - Icchāsutta ---	--- SN1.69 - Desire ---	--- SN1.69 - 欲望 ---
“Kenassu bajjhatī loko,	“By what is the world bound?	“世界为何所缚？
kissa vinayāya muccati;	By the removal of what is it freed?	由除何而得解脱？
Kissassu vippahānena,	By the abandoning of what	由舍弃何者
sabbaṁ chindati bandhanan”ti.	does one cut all bondage?”	人能断一切束缚？”
“Icchāya bajjhatī loko,	“By desire the world is bound,	“世界为欲望所缚，
icchāvinayāya muccati;	by the removal of desire it is freed.	由除欲望而得解脱。
Icchāya vippahānena,	By the abandoning of desire	由舍弃欲望
sabbaṁ chindati bandhanan”ti.	one cuts all bondage.”	人断一切束缚。”

1.70 - SN 1.70 Loka: The World

--- SN1.70 - Lokasutta ---	--- SN1.70 - The World ---	--- SN1.70 - 世界 ---
“Kismiṁ loko samuppanno,	“In what has the world arisen?	“世界于何处生起？
kismiṁ kubbati santhavaṁ;	In what does it form intimacy?	于何处形成亲密？
Kissa loko upādāya,	Clinging to what is the world,	执着于何物是世界，
kismiṁ loko vihaññatī”ti.	in what is the world afflicted?”	于何处世界受苦？”
“Chasu loko samuppanno,	“In the six the world has arisen,	“世界于六根中生起，
chasu kubbati santhavaṁ;	in the six it forms intimacy.	于六根中形成亲密关系。
Channameva upādāya,	Clinging to the six themselves,	执着于六根本身，
chasu loko vihaññatī”ti.	in the six the world is afflicted.”	于六根中世界受苦。”
Addhavaggo sattamo.	The Overcome Chapter, the seventh.	第七品克服品。
Nāmaṁ cittañca taṇhā ca,	Name, Mind and Craving,	名、心与渴爱，
saṁyojanañca bandhanā;	Fetter and Bondage;	束缚与枷锁；
Abbhāhatuḍḍito pihito,	Struck Down, Fettered, Covered,	击倒、束缚、覆盖，
icchā lokena te dasāti.	Desire, and with The World those are ten.	欲望，与世界，共十篇。

1.71 - SN 1.71 Chetvā: Having Cut

--- SN1.71 - Chetvāsutta ---	--- SN1.71 - Having Cut ---	--- SN1.71 - 已斩 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Ekamantaṁ ṭhitā kho sā devatā bhagavantaṁ gāthāya ajjhabhāsi:	Standing to one side, that devatā addressed the Blessed One with a verse:	立于一旁，彼天神以偈问世尊：
“Kiṁsu chetvā sukhaṁ seti,	“Having cut what does one sleep soundly?	“断何得安眠？
kiṁsu chetvā na socati;	Having cut what does one not sorrow?	断何无忧愁？
Kissassu ekadhammassa,	Of what one thing	于何一物
vadhaṁ rocesi gotamā”ti.	do you approve the slaying, Gotama?”	汝赞同杀之，乔达摩？”
“Kodhaṁ chetvā sukhaṁ seti,	“Having cut anger one sleeps soundly,	“断除愤怒，人得安眠，
kodhaṁ chetvā na socati;	having cut anger one does not sorrow.	断除愤怒，人无忧愁。
Kodhassa visamūlassa,	Of anger with its poison root	愤怒根带毒
madhuraggassa devate;	and honeyed tip, O devatā,	尖带蜜，哦天神，
Vadhaṁ ariyā pasaṁsanti,	the slaying is praised by the noble ones,	圣者赞叹杀之，
tañhi chetvā na socatī”ti.	for having cut that one does not sorrow.”	因断之则无忧。”

1.72 - SN 1.72 Ratha: The Chariot

--- SN1.72 - Rathasutta ---	--- SN1.72 - The Chariot ---	--- SN1.72 - 战车 ---
“Kiṁsu rathassa paññāṇaṁ,	“What is the sign of a chariot?	“战车之标志为何？
kiṁsu paññāṇamaggino;	What is the sign of a fire?	火之标志为何？
Kiṁsu raṭṭhassa paññāṇaṁ,	What is the sign of a country?	国家之标志为何？
kiṁsu paññāṇamitthiyā”ti.	What is the sign of a woman?”	女人之标志为何？”
“Dhajo rathassa paññāṇaṁ,	“A flag is the sign of a chariot,	“旗帜是战车的标志，
dhūmo paññāṇamaggino;	smoke is the sign of a fire.	烟是火的标志。
Rājā raṭṭhassa paññāṇaṁ,	A king is the sign of a country,	国王是国家的标志，
bhattā paññāṇamitthiyā”ti.	a husband is the sign of a woman.”	丈夫是女人的标志。”

1.73 - SN 1.73 Vitta: Wealth

--- SN1.73 - Vittasutta ---	--- SN1.73 - Wealth ---	--- SN1.73 - 财富 ---
“Kiṁsūdha vittaṁ purisassa seṭṭhaṁ,	“What here is the best wealth for a person?	“此中何者为人之最上之财？
Kiṁsu suciṇṇo sukhamāvahati;	What, well-practiced, brings happiness?	何者善行能带来幸福？
Kiṁsu have sādutaraṁ rasānaṁ,	What, indeed, is the sweetest of tastes?	何者实为最甜之味？
Kathaṁjīviṁ jīvitamāhu seṭṭhan”ti.	Living how, do they say, is the best life?”	如何生活，彼等言，为最上之生活？”
“Saddhīdha vittaṁ purisassa seṭṭhaṁ,	“Faith here is the best wealth for a person.	“信在此为人最上之财。
Dhammo suciṇṇo sukhamāvahati;	Dhamma, well-practiced, brings happiness.	法，善行之，带来快乐。
Saccaṁ have sādutaraṁ rasānaṁ,	Truth, indeed, is the sweetest of tastes.	真理，实为最甜之味。
Paññājīviṁ jīvitamāhu seṭṭhan”ti.	Living by wisdom, they say, is the best life.”	以智慧生活，他们说，是最好的生活。”

1.74 - SN 1.74 Vuṭṭhi: Rain

--- SN1.74 - Vuṭṭhisutta ---	--- SN1.74 - Rain ---	--- SN1.74 - 雨 ---
“Kiṁsu uppatataṁ seṭṭhaṁ,	“What is the best of things that sprout?	“何者为萌芽中之最？
kiṁsu nipatataṁ varaṁ;	What is the best of things that fall?	何者为坠落中之最？
Kiṁsu pavajamānānaṁ,	What is the best of things that travel?	何者为行旅中之最？
kiṁsu pavadataṁ varan”ti.	What is the best of things that speak?”	何者为言谈中之最？”
“Bījaṁ uppatataṁ seṭṭhaṁ,	“Seed is the best of things that sprout,	“种子是萌芽之最，
vuṭṭhi nipatataṁ varā;	rain is the best of things that fall.	雨是降落之最。
Gāvo pavajamānānaṁ,	Cattle are the best of things that travel,	牛是行旅之最，
putto pavadataṁ varo”ti.	a son is the best of things that speak.”	子是言说之最。”
“Vijjā uppatataṁ seṭṭhā,	“Knowledge is the best of things that sprout,	“知识是萌芽之最，
avijjā nipatataṁ varā;	ignorance is the best of things that fall.	无明是坠落之最。
Saṅgho pavajamānānaṁ,	The Saṅgha is the best of things that travel,	僧伽是行旅之最，
buddho pavadataṁ varo”ti.	the Buddha is the best of things that speak.”	佛陀是言说之最。”

1.75 - SN 1.75 Bhītā: Afraid

--- SN1.75 - Bhītāsutta ---	--- SN1.75 - Afraid ---	--- SN1.75 - 害怕 ---
“Kiṁsūdha bhītā janatā anekā,	“Why is this diverse populace afraid,	“为何此众生惧怕，
Maggo canekāyatanappavutto;	and the path taught from many standpoints?	而道从多方教导？
Pucchāmi taṁ gotama bhūripañña,	I ask you, Gotama of vast wisdom,	我问你，乔达摩，具大智慧者，
Kismiṁ ṭhito paralokaṁ na bhāye”ti.	Established in what does one not fear the next world?”	安住于何处，人不怕来世？”
“Vācaṁ manañca paṇidhāya sammā,	“Having rightly directed speech and mind,	“善导言语与心意，
Kāyena pāpāni akubbamāno;	not doing evil with the body,	不以身行恶，
Bahvannapānaṁ gharamāvasanto,	dwelling in a home with much food and drink,	住于多食多饮之家，
Saddho mudū saṁvibhāgī vadaññū;	faithful, gentle, sharing, generous;	信实、温和、分享、慷慨；
Etesu dhammesu ṭhito catūsu,	established in these four things,	安住于此四事，
Dhamme ṭhito paralokaṁ na bhāye”ti.	established in Dhamma, one does not fear the next world.”	安住于法，人不怕来世。”

1.76 - SN 1.76 Najīrati: Does Not Wear Out

--- SN1.76 - Najīratisutta ---	--- SN1.76 - Does Not Wear Out ---	--- SN1.76 - 不磨损 ---
“Kiṁ jīrati kiṁ na jīrati,	“What wears out, what does not wear out?	“何者磨损，何者不磨损？
kiṁsu uppathoti vuccati;	What is called the wrong path?	何者被称为邪道？
Kiṁsu dhammānaṁ paripantho,	What is the obstacle to dhammas?	何者是法之障碍？
kiṁsu rattindivakkhayo;	What is the consumption of night and day?	何者是日夜之消耗？
Kiṁ malaṁ brahmacariyassa,	What is the stain of the holy life?	何者是梵行之污点？
kiṁ sinānamanodakaṁ.	What is the bath without water?	何者是无水之浴？
Kati lokasmiṁ chiddāni,	How many holes are in the world,	世间有几多洞穴，
yattha vittaṁ na tiṭṭhati;	where wealth does not last?	财富于此不存？
Bhagavantaṁ puṭṭhumāgamma,	We have come to ask the Blessed One,	我等来问世尊，
kathaṁ jānemu taṁ mayan”ti.	how may we know this?”	如何得知此事？”
“Rūpaṁ jīrati maccānaṁ,	“The body of mortals wears out,	“凡人之身会衰老，
nāmagottaṁ na jīrati;	the name and clan do not wear out.	名与族不衰老。
Rāgo uppathoti vuccati.	Lust is called the wrong path.	淫欲被称为邪道。
Lobho dhammānaṁ paripantho,	Greed is the obstacle to dhammas.	贪婪是法之障碍。
Vayo rattindivakkhayo;	Age is the consumption of night and day.	年龄是日夜的消耗。
Itthī malaṁ brahmacariyassa,	A woman is the stain of the holy life,	女人是梵行之污点，
Etthāyaṁ sajjate pajā;	in this the populace is attached.	于此，民众执着。
Tapo ca brahmacariyañca,	Austerity and the holy life,	苦行与梵行，
Taṁ sinānamanodakaṁ.	that is the bath without water.	即是无水之浴。
Cha lokasmiṁ chiddāni,	Six are the holes in the world,	世间有六洞，
yattha vittaṁ na tiṭṭhati;	where wealth does not last.	财富于此不存。
Ālasyañca pamādo ca,	Idleness and negligence,	懒惰与疏忽，
anuṭṭhānaṁ asaṁyamo;	lack of exertion, lack of restraint,	不努力，不节制，
Niddā tandī ca te chidde,	sleep and drowsiness, these are the six holes,	睡眠与昏沉，此六洞，
sabbaso taṁ vivajjaye”ti.	one should avoid them completely.”	当完全避免。”

1.77 - SN 1.77 Issariya: Lordship

--- SN1.77 - Issariyasutta ---	--- SN1.77 - Lordship ---	--- SN1.77 - 主权 ---
“Kiṁsu issariyaṁ loke,	“What is lordship in the world?	“世间主权为何？
kiṁsu bhaṇḍānamuttamaṁ;	What is the best of possessions?	何为最上之财？
Kiṁsu satthamalaṁ loke,	What is the rust of a weapon in the world?	世间武器之锈为何？
kiṁsu lokasmimabbudaṁ.	What is a marvel in the world?	世间奇迹为何？
Kiṁsu harantaṁ vārenti,	Whom do they prevent from taking?	他们阻止谁拿取？
haranto pana ko piyo;	And who, taking, is dear?	谁拿取而可爱？
Kiṁsu punappunāyantaṁ,	Whom, coming again and again,	谁来来去去，
abhinandanti paṇḍitā”ti.	do the wise welcome?”	智者欢迎？”
“Vaso issariyaṁ loke,	“Control is lordship in the world,	“控制是世界的主权，
itthī bhaṇḍānamuttamaṁ;	a woman is the best of possessions.	女人是最好的财产。
Kodho satthamalaṁ loke,	Anger is the rust of a weapon in the world,	愤怒是世间武器之锈，
corā lokasmimabbudā.	thieves are a marvel in the world.	盗贼是世间的奇迹。
Coraṁ harantaṁ vārenti,	They prevent a thief from taking,	他们阻止盗贼拿取，
haranto samaṇo piyo;	a samaṇa, taking, is dear.	沙门，拿取，是可爱的。
Samaṇaṁ punappunāyantaṁ,	A samaṇa, coming again and again,	沙门，来来去去，
abhinandanti paṇḍitā”ti.	do the wise welcome.”	智者欢迎。”

1.78 - SN 1.78 Kāma: Sensual Pleasure

--- SN1.78 - Kāmasutta ---	--- SN1.78 - Sensual Pleasure ---	--- SN1.78 - 感官享受 ---
“Kimatthakāmo na dade,	“Desiring what should one not give?	“渴望何物不应施予？
kiṁ macco na pariccaje;	What should a mortal not forsake?	凡人不应舍弃何物？
Kiṁsu muñceyya kalyāṇaṁ,	What good thing should one release,	何善事应释放，
pāpikaṁ na ca mocaye”ti.	and not release what is evil?”	何恶事不应释放？”
“Attānaṁ na dade poso,	“One should not give oneself,	“人不应施舍自己，
attānaṁ na pariccaje;	a person should not forsake himself.	人亦不应舍弃自己。
Vācaṁ muñceyya kalyāṇaṁ,	One should release good speech,	当释放善言，
pāpikañca na mocaye”ti.	and not release what is evil.”	而不释放恶言。”

1.79 - SN 1.79 Pātheyya: Provisions

--- SN1.79 - Pātheyyasutta ---	--- SN1.79 - Provisions ---	--- SN1.79 - 资粮 ---
“Kiṁsu bandhati pātheyyaṁ,	“What binds provisions for a journey?	“何物束缚旅途之资粮？
kiṁsu bhogānamāsayo;	What is the source of wealth?	何物为财富之源？
Kiṁsu naraṁ parikassati,	What drags a person about?	何物拖曳人行？
kiṁsu lokasmi dujjahaṁ;	What is hard to abandon in the world?	世间何物难舍？
Kismiṁ baddhā puthū sattā,	In what are many beings bound,	何者中多众生被缚，
pāsena sakuṇī yathā”ti.	like a bird in a snare?”	如鸟在网中？”
“Saddhā bandhati pātheyyaṁ,	“Faith binds provisions for a journey,	“信为行旅之资粮，
sirī bhogānamāsayo;	fortune is the source of wealth.	财为富之源。
Icchā naraṁ parikassati,	Desire drags a person about,	欲望拖曳人行，
icchā lokasmi dujjahā;	desire is hard to abandon in the world.	欲望难舍于世。
Icchābaddhā puthū sattā,	In desire are many beings bound,	于欲望中多众生被缚，
pāsena sakuṇī yathā”ti.	like a bird in a snare.”	如鸟在网中。”

1.80 - SN 1.80 Pajjota: Luminary

--- SN1.80 - Pajjotasutta ---	--- SN1.80 - Luminary ---	--- SN1.80 - 光明 ---
“Kiṁsu lokasmi pajjoto,	“What is a luminary in the world?	“世间之光为何？
kiṁsu lokasmi jāgaro;	What is a wakeful one in the world?	世间之醒者为何？
Kiṁsu kamme sajīvānaṁ,	What, for living beings, is for work,	于众生，为工作为何，
kimassa iriyāpatho.	what is its mode of movement?	其运动之方式为何？
Kiṁsu alasaṁ analasañca,	What, for the idle and not idle,	于闲者与不闲者，
Mātā puttaṁva posati;	nourishes like a mother her son?	何者滋养如母之子？
Kiṁ bhūtā upajīvanti,	What do beings live on,	众生以何为生，
Ye pāṇā pathavissitā”ti.	those creatures who depend on the earth?”	彼等依赖大地之生灵？”
“Paññā lokasmi pajjoto,	“Wisdom is a luminary in the world,	“智慧是世间之光，
sati lokasmi jāgaro;	mindfulness is a wakeful one in the world.	正念是世间之醒者。
Gāvo kamme sajīvānaṁ,	Cattle, for living beings, are for work,	牛，于众生，为工作，
sītassa iriyāpatho.	cold is its mode of movement.	寒冷是其运动的方式。
Vuṭṭhi alasaṁ analasañca,	Rain, for the idle and not idle,	雨，于闲与不闲，
Mātā puttaṁva posati;	nourishes like a mother her son.	滋养如母之子。
Vuṭṭhiṁ bhūtā upajīvanti,	Beings live on rain,	众生以雨为生，
Ye pāṇā pathavissitā”ti.	those creatures who depend on the earth.”	那些依赖大地的生灵。”

1.81 - SN 1.81 Araṇa: Conflict-Free

--- SN1.81 - Araṇasutta ---	--- SN1.81 - Conflict-Free ---	--- SN1.81 - 无冲突 ---
“Kesūdha araṇā loke,	“Who here are conflict-free in the world?	“此中谁在世间无有冲突？
kesaṁ vusitaṁ na nassati;	Whose living does not perish?	谁之生活不灭？
Kedha icchaṁ parijānanti,	Who here fully understand desire?	此中谁完全理解欲望？
kesaṁ bhojissiyaṁ sadā.	Whose is the state of being a recipient always?	谁常为受施者？
Kiṁsu mātā pitā bhātā,	Whom do mother, father, brother,	谁为母、父、兄、
vandanti naṁ patiṭṭhitaṁ;	venerate, established?	所尊敬、所建立？
Kiṁsu idha jātihīnaṁ,	Whom, though of low birth here,	谁，虽出身低微，
abhivādenti khattiyā”ti.	do khattiyas pay homage to?”	刹帝利亦顶礼？”
“Samaṇīdha araṇā loke,	“Samaṇas here are conflict-free in the world,	“沙门于此世间无有冲突，
Samaṇānaṁ vusitaṁ na nassati;	the living of samaṇas does not perish.	沙门之生活不灭。
Samaṇā icchaṁ parijānanti,	Samaṇas fully understand desire,	沙门完全理解欲望，
Samaṇānaṁ bhojissiyaṁ sadā.	theirs is the state of being a recipient always.	他们常为受施者。
Samaṇaṁ mātā pitā bhātā,	A samaṇa, do mother, father, brother,	沙门，为母、父、兄、
vandanti naṁ patiṭṭhitaṁ;	venerate, established.	所尊敬、所建立。
Samaṇīdha jātihīnaṁ,	A samaṇa, though of low birth here,	沙门，虽出身低微，
abhivādenti khattiyā”ti.	do khattiyas pay homage to.”	刹帝利亦顶礼。”
Chetvāvaggo aṭṭhamo.	The Having Cut Chapter, the eighth.	已断章，第八章。
Chetvā rathañca cittañca,	Having Cut, The Chariot and Wealth,	已断、战车与财富、
vuṭṭhi bhītā najīrati;	Rain, Afraid, Does Not Wear Out;	雨、惧、不磨损；
Issaraṁ kāmaṁ pātheyyaṁ,	Lordship, Sensual Pleasure, Provisions,	主权、感官之乐、资粮、
pajjoto araṇena cāti.	Luminary, and with Conflict-Free.	光明，与无冲突。
Devatāsaṁyuttaṁ samattaṁ.	The Connected Discourses with Devatās is complete.	与天神相应的经文已完结。

2 - SN 2 Devaputta: Connected Discourses with Young Devas

==================== SN2 - Devaputtasaṃyutta ====================

==================== SN2 - Connected Discourses with Young Devas ====================

==================== SN2 - 与青年天神相应的经文 ====================

2.1 - SN 2.1 Paṭhamakassapa: First Discourse with Kassapa

--- SN2.1 - Paṭhamakassapasutta ---	--- SN2.1 - First Discourse with Kassapa ---	--- SN2.1 - 与迦叶波的第一次对话 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.	一时，薄伽梵住舍卫城祇树给孤独园。
Atha kho kassapo devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho kassapo devaputto bhagavantaṁ etadavoca:	Then the devaputta Kassapa, in the dark of the night, of surpassing beauty, illuminating the whole of Jeta’s Grove, approached the Blessed One; having approached and paid homage to the Blessed One, he stood to one side. Standing to one side, the devaputta Kassapa said this to the Blessed One:	尔时，天子迦叶于深夜，以绝世之美，遍照整个祇陀林，来到世尊面前；至已，顶礼世尊，立于一旁。立于一旁，天子迦叶对世尊说：
“bhikkhuṁ bhagavā pakāsesi, no ca bhikkhuno anusāsan”ti.	“The Blessed One speaks of a bhikkhu, but not of a bhikkhu’s instruction.”	“世尊说比丘，却不说比丘之教诲。”
“Tena hi, kassapa, taññevettha paṭibhātū”ti.	“In that case, Kassapa, let it be clear to you right here.”	“迦叶，若是如此，当于此为你明示。”
“Subhāsitassa sikkhetha,	“One should train in well-spoken words,	“当修习善言，
samaṇūpāsanassa ca;	and in attending on ascetics;	并侍奉苦行者；
Ekāsanassa ca raho,	and in a solitary seat in seclusion,	并于 secluded 座中独处，
cittavūpasamassa cā”ti.	and in the calming of the mind.”	并于心之平静中。”
Idamavoca kassapo devaputto;	This is what the devaputta Kassapa said.	此乃天子迦叶所言。
samanuñño satthā ahosi.	The Teacher consented.	导师认可了。
Atha kho kassapo devaputto “samanuñño me satthā”ti bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyīti.	Then the devaputta Kassapa, thinking, “The Teacher consents with me,” paid homage to the Blessed One, and keeping him on his right, he vanished right there.	尔时，天子迦叶心念：“导师已允我”，便顶礼世尊，右绕三匝，即于其处消失。

2.2 - SN 2.2 Dutiyakassapa: Second Discourse with Kassapa

--- SN2.2 - Dutiyakassapasutta ---	--- SN2.2 - Second Discourse with Kassapa ---	--- SN2.2 - 与迦叶波的第二次对话 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Ekamantaṁ ṭhito kho kassapo devaputto bhagavato santike imaṁ gāthaṁ abhāsi:	Standing to one side, the devaputta Kassapa recited this verse in the presence of the Blessed One:	立于一旁，天子迦叶于世尊前诵此偈：
“Bhikkhu siyā jhāyī vimuttacitto,	“A bhikkhu should be a jhāyin with a liberated mind,	“比丘当为禅修者，心已解脱，
Ākaṅkhe ce hadayassānupattiṁ;	if he should wish for the heart's attainment.	若他欲求心得。
Lokassa ñatvā udayabbayañca,	Having known the arising and passing of the world,	已知世界之生灭，
Sucetaso anissito tadānisaṁso”ti.	he would be of pure mind, unattached, with that as his reward.”	他将心清净，无执着，以此为报。”

2.3 - SN 2.3 Māgha: Discourse with Māgha

--- SN2.3 - Māghasutta ---	--- SN2.3 - Discourse with Māgha ---	--- SN2.3 - 与摩伽的对话 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Atha kho māgho devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi.	Then the devaputta Māgha, in the dark of the night, of surpassing beauty, illuminating the whole of Jeta’s Grove, approached the Blessed One; having approached and paid homage to the Blessed One, he stood to one side.	尔时，天子摩伽于深夜，以绝世之美，遍照整个祇陀林，诣世尊前；至已，顶礼世尊，立于一旁。
Ekamantaṁ ṭhito kho māgho devaputto bhagavantaṁ gāthāya ajjhabhāsi:	Standing to one side, the devaputta Māgha addressed the Blessed One with a verse:	立于一旁，天子摩伽以偈问世尊：
“Kiṁsu chetvā sukhaṁ seti,	“Having cut what does one sleep soundly?	“断何得安眠？
kiṁsu chetvā na socati;	Having cut what does one not sorrow?	断何无忧愁？
Kissassu ekadhammassa,	Of what one thing	于何一物
vadhaṁ rocesi gotamā”ti.	do you approve the slaying, Gotama?”	汝赞同杀之，乔达摩？”
“Kodhaṁ chetvā sukhaṁ seti,	“Having cut anger one sleeps soundly,	“断除愤怒，人得安眠，
kodhaṁ chetvā na socati;	having cut anger one does not sorrow.	断除愤怒，人无忧愁。
Kodhassa visamūlassa,	Of anger with its poison root	愤怒根带毒
madhuraggassa vatrabhū;	and honeyed tip, O slayer of Vṛtra,	蜜尖，哦，伏陀罗之杀者，
Vadhaṁ ariyā pasaṁsanti,	the slaying is praised by the noble ones,	圣者赞叹杀之，
tañhi chetvā na socatī”ti.	for having cut that one does not sorrow.”	因断之则无忧。”

2.4 - SN 2.4 Māgadha: Discourse with Māgadha

--- SN2.4 - Māgadhasutta ---	--- SN2.4 - Discourse with Māgadha ---	--- SN2.4 - 与摩揭陀的对话 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Ekamantaṁ ṭhito kho māgadho devaputto bhagavantaṁ gāthāya ajjhabhāsi:	Standing to one side, the devaputta Māgadha addressed the Blessed One with a verse:	立于一旁，摩揭陀天子以偈问世尊：
“Kati lokasmiṁ pajjotā,	“How many luminaries are in the world,	“世间有几多明灯，
yehi loko pakāsati;	by which the world is illuminated?	照亮世间？
Bhavantaṁ puṭṭhumāgamma,	Having come to ask you, the one who is,	来问你，你是谁，
kathaṁ jānemu taṁ mayan”ti.	how may we know this?”	我等如何得知？”
“Cattāro loke pajjotā,	“There are four luminaries in the world,	“世间有四光明，
pañcamettha na vijjati;	a fifth is not found here.	此中未见第五。
Divā tapati ādicco,	By day the sun shines,	白日太阳照耀，
rattimābhāti candimā.	at night the moon gives light.	夜间月亮发光。
Atha aggi divārattiṁ,	Then fire, day and night,	然后是火，日夜
tattha tattha pakāsati;	shines here and there.	处处照耀。
Sambuddho tapataṁ seṭṭho,	The Perfectly Enlightened One is the best of shining things,	圆满觉悟者为众光之最，
esā ābhā anuttarā”ti.	this is the unsurpassed light.”	此乃无上之光。”

2.5 - SN 2.5 Dāmali: Discourse with Dāmali

--- SN2.5 - Dāmalisutta ---	--- SN2.5 - Discourse with Dāmali ---	--- SN2.5 - 与达摩利之对话 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Atha kho dāmali devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi.	Then the devaputta Dāmali, in the dark of the night, of surpassing beauty, illuminating the whole of Jeta’s Grove, approached the Blessed One; having approached and paid homage to the Blessed One, he stood to one side.	尔时，天子达摩利于深夜，以绝世之美，遍照整个祇陀林，来到世尊面前；至已，顶礼世尊，立于一旁。
Ekamantaṁ ṭhito kho dāmali devaputto bhagavato santike imaṁ gāthaṁ abhāsi:	Standing to one side, the devaputta Dāmali recited this verse in the presence of the Blessed One:	立于一旁，天子达摩利于世尊前诵此偈：
“Karaṇīyametaṁ brāhmaṇena,	“This is what should be done by a brahmin,	“此乃婆罗门所应为，
Padhānaṁ akilāsunā;	striving untiringly.	精进不懈。
Kāmānaṁ vippahānena,	With the abandoning of sensual pleasures,	舍弃感官之乐，
Na tenāsīsate bhavan”ti.	he does not long for existence.”	他不渴望存在。”
“Natthi kiccaṁ brāhmaṇassa,	“There is no task for a brahmin,	“于婆罗门，无有任务，
(dāmalīti bhagavā)	(Dāmali, said the Blessed One)	（达摩利，世尊说）
Katakicco hi brāhmaṇo;	for a brahmin's task is done.	因婆罗门之任务已完成。
Yāva na gādhaṁ labhati nadīsu,	As long as a creature does not find a footing in rivers,	只要生物在河中找不到立足之处，
Āyūhati sabbagattebhi jantu;	it strives with all its limbs;	它便用尽四肢挣扎；
Gādhañca laddhāna thale ṭhito yo,	but having found a footing and standing on firm ground,	但既已找到立足之处，立于坚实之地，
Nāyūhatī pāragato hi sova.	it does not strive, for it has gone beyond.	它便不再挣扎，因它已超越。
Esūpamā dāmali brāhmaṇassa,	This is the simile, Dāmali, for a brahmin,	此乃譬喻，达摩利，于婆罗门，
Khīṇāsavassa nipakassa jhāyino;	one with taints destroyed, astute, a jhāyin;	一漏尽者，机敏，禅修者；
Pappuyya jātimaraṇassa antaṁ,	having reached the end of birth and death,	已达生死之尽头，
Nāyūhatī pāragato hi so”ti.	he does not strive, for he has gone beyond.”	他不再挣扎，因他已超越。”

2.6 - SN 2.6 Kāmada: Discourse with Kāmada

--- SN2.6 - Kāmadasutta ---	--- SN2.6 - Discourse with Kāmada ---	--- SN2.6 - 与迦摩陀的对话 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Ekamantaṁ ṭhito kho kāmado devaputto bhagavantaṁ etadavoca:	Standing to one side, the devaputta Kāmada said this to the Blessed One:	立于一旁，天子迦摩陀对世尊说：
“dukkaraṁ, bhagavā, sudukkaraṁ, bhagavā”ti.	“Difficult, Blessed One, very difficult, Blessed One!”	“难，世尊，甚难，世尊！”
“Dukkaraṁ vāpi karonti,	“They do what is difficult,	“他们行难行之事，
(kāmadāti bhagavā)	(Kāmada, said the Blessed One)	（迦摩陀，世尊说）
Sekhā sīlasamāhitā;	trainees established in virtue.	受训者安住于戒。
Ṭhitattā anagāriyupetassa,	For one gone forth, with steadfast self,	于出家者，心志坚定，
Tuṭṭhi hoti sukhāvahā”ti.	contentment brings happiness.”	知足带来快乐。”
“Dullabhā, bhagavā, yadidaṁ tuṭṭhī”ti.	“Hard to obtain, Blessed One, is this contentment.”	“难得，世尊，此知足。”
“Dullabhaṁ vāpi labhanti,	“They obtain what is hard to obtain,	“他们得难得之物，
(kāmadāti bhagavā)	(Kāmada, said the Blessed One)	（迦摩陀，世尊说）
Cittavūpasame ratā;	those who delight in the calming of the mind.	彼等乐于心之平静者。
Yesaṁ divā ca ratto ca,	Whose minds, day and night,	谁之心，日夜，
Bhāvanāya rato mano”ti.	delight in development.”	乐于发展。”
“Dussamādahaṁ, bhagavā, yadidaṁ cittan”ti.	“Hard to concentrate, Blessed One, is this mind.”	“难专注，世尊，此心。”
“Dussamādahaṁ vāpi samādahanti,	“They concentrate what is hard to concentrate,	“他们专注难专注者，
(kāmadāti bhagavā)	(Kāmada, said the Blessed One)	（迦摩陀，世尊说）
Indriyūpasame ratā;	those who delight in the calming of the faculties.	彼等乐于根之平静者。
Te chetvā maccuno jālaṁ,	Having cut Māra’s net,	已断魔罗之网，
Ariyā gacchanti kāmadā”ti.	the noble ones go on, Kāmada.”	圣者们继续前行，迦摩陀。”
“Duggamo, bhagavā, visamo maggo”ti.	“Difficult to travel, Blessed One, is the uneven path.”	“难行，世尊，崎岖之路。”
“Duggame visame vāpi,	“On the difficult and uneven they go,	“于难行崎岖处，彼等行之，
Ariyā gacchanti kāmada;	the noble ones go, Kāmada.	圣者行之，迦摩陀。
Anariyā visame magge,	The ignoble on the uneven path,	卑劣者于崎岖之路，
Papatanti avaṁsirā;	fall headlong.	头朝下坠落。
Ariyānaṁ samo maggo,	For the noble ones the path is even,	于圣者，道是平坦的，
Ariyā hi visame samā”ti.	for the noble are even on the uneven.”	因圣者于不平坦处亦能平稳行之。”

2.7 - SN 2.7 Pañcālacaṇḍa: Discourse with Pañcālacaṇḍa

--- SN2.7 - Pañcālacaṇḍasutta ---	--- SN2.7 - Discourse with Pañcālacaṇḍa ---	--- SN2.7 - 与班迦罗犍陀的对话 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Ekamantaṁ ṭhito kho pañcālacaṇḍo devaputto bhagavato santike imaṁ gāthaṁ abhāsi:	Standing to one side, the devaputta Pañcālacaṇḍa recited this verse in the presence of the Blessed One:	立于一旁，天子班迦罗犍陀于世尊前诵此偈：
“Sambādhe vata okāsaṁ,	“In the midst of confinement, indeed, he found an opening,	“于囹圄之中，他确已找到出路，
Avindi bhūrimedhaso;	he of vast wisdom;	他具广博之智慧；
Yo jhānamabujjhi buddho,	the Buddha who understood jhāna,	佛陀了悟禅那，
Paṭilīnanisabho munī”ti.	the secluded bull, the sage.”	secluded bull, the sage.”
“Sambādhe vāpi vindanti,	“Even in confinement they find it,	“即使在囹圄中，他们也能找到它，
(pañcālacaṇḍāti bhagavā)	(Pañcālacaṇḍa, said the Blessed One)	（班迦罗犍陀，世尊说）
Dhammaṁ nibbānapattiyā;	the Dhamma for the attainment of Nibbāna;	证得涅槃之法；
Ye satiṁ paccalatthaṁsu,	they who have acquired mindfulness,	彼等已得正念者，
Sammā te susamāhitā”ti.	they are rightly, well concentrated.”	彼等正定，善定。”

2.8 - SN 2.8 Tāyana: Discourse with Tāyana

--- SN2.8 - Tāyanasutta ---	--- SN2.8 - Discourse with Tāyana ---	--- SN2.8 - 与多衍那的对话 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Atha kho tāyano devaputto purāṇatitthakaro abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi.	Then the devaputta Tāyana, a former sectarian teacher, in the dark of the night, of surpassing beauty, illuminating the whole of Jeta’s Grove, approached the Blessed One; having approached and paid homage to the Blessed One, he stood to one side.	尔时，天子多衍那，昔日为外道师，于深夜，以绝世之美，遍照祇树给孤独园，诣薄伽梵前；至已，顶礼薄伽梵，立于一旁。
Ekamantaṁ ṭhito kho tāyano devaputto bhagavato santike imā gāthāyo abhāsi:	Standing to one side, the devaputta Tāyana recited these verses in the presence of the Blessed One:	立于一旁，天子多衍那于世尊前诵此偈：
“Chinda sotaṁ parakkamma,	“Cut the stream, striving,	“断流，精进，
kāme panuda brāhmaṇa;	push aside sensual pleasures, O brahmin.	舍弃感官之乐，哦，婆罗门。
Nappahāya munī kāme,	Without having abandoned sensual pleasures, a sage	不舍感官之乐，一圣人
nekattamupapajjati.	does not attain unity.	不得统一。
Kayirā ce kayirāthenaṁ,	If one should do it, one should do it,	若当为之，则当为之，
daḷhamenaṁ parakkame;	one should strive at it strongly.	当力行之。
Sithilo hi paribbājo,	For a slack wandering ascetic	于懈怠之游方僧
bhiyyo ākirate rajaṁ.	scatters dust all the more.	尘土更增。
Akataṁ dukkaṭaṁ seyyo,	An evil deed not done is better,	不作恶业为佳，
pacchā tapati dukkaṭaṁ;	an evil deed torments one later.	恶业后来自 torment。
Katañca sukataṁ seyyo,	And a good deed done is better,	而行善业为佳，
yaṁ katvā nānutappati.	which having done one does not regret.	行之而后不悔。
Kuso yathā duggahito,	Just as kusa grass, wrongly grasped,	犹如吉祥草，误执之，
hatthamevānukantati;	cuts the very hand;	反伤其手；
Sāmaññaṁ dupparāmaṭṭhaṁ,	so the ascetic life, wrongly handled,	故苦行，误行之，
nirayāyūpakaḍḍhati.	drags one down to hell.	将人拖入地狱。
Yaṁ kiñci sithilaṁ kammaṁ,	Whatever slack action,	凡懈怠之行，
saṅkiliṭṭhañca yaṁ vataṁ;	and whatever defiled vow,	及凡污秽之誓，
Saṅkassaraṁ brahmacariyaṁ,	a holy life of doubt,	一怀疑之梵行，
na taṁ hoti mahapphalan”ti.	that does not bring great fruit.”	不生大果。”
Idamavoca tāyano devaputto;	This is what the devaputta Tāyana said.	此乃天子多衍那所言。
idaṁ vatvā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyīti.	Having said this, he paid homage to the Blessed One, and keeping him on his right, he vanished right there.	说此已，顶礼世尊，右绕三匝，即于其处消失。
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi:	Then the Blessed One, at the end of that night, addressed the bhikkhus:	尔时，世尊于彼夜尽时，告诸比丘：
“imaṁ, bhikkhave, rattiṁ tāyano nāma devaputto purāṇatitthakaro abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi.	“This night, bhikkhus, a devaputta named Tāyana, a former sectarian teacher, in the dark of the night, of surpassing beauty, illuminating the whole of Jeta’s Grove, approached me; having approached and paid homage to me, he stood to one side.	“今夜，诸比丘，有一天子名多衍那，昔为外道师，于深夜，以其绝世之美，遍照整个祇陀林，诣我前；至已，顶礼我，立于一旁。
Ekamantaṁ ṭhito kho, bhikkhave, tāyano devaputto mama santike imā gāthāyo abhāsi:	Standing to one side, bhikkhus, the devaputta Tāyana recited these verses in my presence:	立于一旁，诸比丘，天子多衍那于我前诵此偈：
‘Chinda sotaṁ parakkamma,	‘Cut the stream, striving,	‘断流，精进，
kāme panuda brāhmaṇa;	push aside sensual pleasures, O brahmin.	舍弃感官之乐，哦，婆罗门。
Nappahāya munī kāme,	Without having abandoned sensual pleasures, a sage	不舍感官之乐，一圣人
nekattamupapajjati.	does not attain unity.	不得统一。
Kayirā ce kayirāthenaṁ,	If one should do it, one should do it,	若当为之，则当为之，
daḷhamenaṁ parakkame;	one should strive at it strongly.	当力行之。
Sithilo hi paribbājo,	For a slack wandering ascetic	于懈怠之游方僧
bhiyyo ākirate rajaṁ.	scatters dust all the more.	尘土更增。
Akataṁ dukkaṭaṁ seyyo,	An evil deed not done is better,	不作恶业为佳，
pacchā tapati dukkaṭaṁ;	an evil deed torments one later.	恶业后来自 torment。
Katañca sukataṁ seyyo,	And a good deed done is better,	而行善业为佳，
yaṁ katvā nānutappati.	which having done one does not regret.	行之而后不悔。
Kuso yathā duggahito,	Just as kusa grass, wrongly grasped,	犹如吉祥草，误执之，
hatthamevānukantati;	cuts the very hand;	反伤其手；
Sāmaññaṁ dupparāmaṭṭhaṁ,	so the ascetic life, wrongly handled,	故苦行，误行之，
nirayāyūpakaḍḍhati.	drags one down to hell.	将人拖入地狱。
Yaṁ kiñci sithilaṁ kammaṁ,	Whatever slack action,	凡懈怠之行，
saṅkiliṭṭhañca yaṁ vataṁ;	and whatever defiled vow,	及凡污秽之誓，
Saṅkassaraṁ brahmacariyaṁ,	a holy life of doubt,	一怀疑之梵行，
na taṁ hoti mahapphalan’ti.	that does not bring great fruit.’	不生大果。’
Idamavoca, bhikkhave, tāyano devaputto, idaṁ vatvā maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi.	This, bhikkhus, is what the devaputta Tāyana said. Having said this, he paid homage to me, and keeping me on his right, he vanished right there.	诸比丘，此乃天子多衍那所言。说此已，顶礼于我，右绕三匝，即于其处消失。
Uggaṇhātha, bhikkhave, tāyanagāthā;	Learn, bhikkhus, the Tāyana verses;	学，比丘们，多衍那偈；
pariyāpuṇātha, bhikkhave, tāyanagāthā;	master, bhikkhus, the Tāyana verses;	掌握，比丘们，多衍那偈；
dhāretha, bhikkhave, tāyanagāthā.	remember, bhikkhus, the Tāyana verses.	记住，比丘们，多衍那偈。
Atthasaṁhitā, bhikkhave, tāyanagāthā ādibrahmacariyikā”ti.	The Tāyana verses, bhikkhus, are connected with the goal, fundamental to the holy life.”	多衍那偈，诸比丘，与目标相关，为梵行之根本。”

2.9 - SN 2.9 Candima: Discourse with Candima

--- SN2.9 - Candimasutta ---	--- SN2.9 - Discourse with Candima ---	--- SN2.9 - 与月天子之对话 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Tena kho pana samayena candimā devaputto rāhunā asurindena gahito hoti.	At that time, the devaputta Candimā had been seized by Rāhu, lord of the asuras.	其时，天子月神为阿修罗王罗睺所执。
Atha kho candimā devaputto bhagavantaṁ anussaramāno tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi:	Then the devaputta Candimā, remembering the Blessed One, on that occasion recited this verse:	尔时，月天子忆念世尊，于彼时诵此偈：
“Namo te buddha vīratthu,	“Homage to you, O Buddha, hero!	“顶礼您，哦，佛陀，英雄！
vippamuttosi sabbadhi;	You are completely freed in every way.	汝于一切皆已完全解脱。
Sambādhapaṭipannosmi,	I have fallen into distress,	我已陷入困境，
tassa me saraṇaṁ bhavā”ti.	be a refuge for me.”	愿为我之庇护。”
Atha kho bhagavā candimaṁ devaputtaṁ ārabbha rāhuṁ asurindaṁ gāthāya ajjhabhāsi:	Then the Blessed One, concerning the devaputta Candimā, addressed Rāhu, lord of the asuras, with a verse:	尔时，世尊关于天子月天，以偈告阿修罗主罗睺：
“Tathāgataṁ arahantaṁ,	“To the Tathāgata, the Arahant,	“于如来、阿罗汉，
candimā saraṇaṁ gato;	Candimā has gone for refuge.	月天已归依。
Rāhu candaṁ pamuñcassu,	Rāhu, release the moon,	罗睺，释放月亮，
buddhā lokānukampakā”ti.	Buddhas are compassionate to the world.”	诸佛慈悲世间。”
Atha kho rāhu asurindo candimaṁ devaputtaṁ muñcitvā taramānarūpo yena vepacitti asurindo tenupasaṅkami; upasaṅkamitvā saṁviggo lomahaṭṭhajāto ekamantaṁ aṭṭhāsi.	Then Rāhu, lord of the asuras, having released the devaputta Candimā, went in great haste to Vepacitti, lord of the asuras; having approached, agitated, with his hair standing on end, he stood to one side.	尔时，阿修罗主罗睺，释天子月天，疾往阿修罗主毗摩质多罗处；至已，惊恐，毛发直竖，立于一旁。
Ekamantaṁ ṭhitaṁ kho rāhuṁ asurindaṁ vepacitti asurindo gāthāya ajjhabhāsi:	To Rāhu, lord of the asuras, standing to one side, Vepacitti, lord of the asuras, addressed him with a verse:	于立于一旁之阿修罗主罗睺，阿修罗主毗摩质多罗以偈告之：
“Kiṁ nu santaramānova,	“Why now, in such a hurry,	“何故如此匆忙，
rāhu candaṁ pamuñcasi;	Rāhu, did you release the moon?	罗睺，你放了月亮？
Saṁviggarūpo āgamma,	Having come here in a state of agitation,	来此惊慌失措，
kiṁ nu bhītova tiṭṭhasī”ti.	why do you stand as if in fear?”	为何站立如惧？”
“Sattadhā me phale muddhā,	“My head would split in seven pieces,	“我头将裂为七片，
jīvanto na sukhaṁ labhe;	while living I would find no happiness;	生时无乐；
Buddhagāthābhigītomhi,	I have been admonished by the Buddha's verse,	我已为佛偈所训诫，
no ce muñceyya candiman”ti.	if I did not release the moon.”	若我不放月。”

2.10 - SN 2.10 Sūriya: Discourse with Sūriya

--- SN2.10 - Sūriyasutta ---	--- SN2.10 - Discourse with Sūriya ---	--- SN2.10 - 与苏利耶的对话 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Tena kho pana samayena sūriyo devaputto rāhunā asurindena gahito hoti.	At that time, the devaputta Sūriya had been seized by Rāhu, lord of the asuras.	其时，天子苏利耶为阿修罗王罗睺所执。
Atha kho sūriyo devaputto bhagavantaṁ anussaramāno tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi:	Then the devaputta Sūriya, remembering the Blessed One, on that occasion recited this verse:	尔时，日天子忆念世尊，于彼时诵此偈：
“Namo te buddha vīratthu,	“Homage to you, O Buddha, hero!	“顶礼您，哦，佛陀，英雄！
vippamuttosi sabbadhi;	You are completely freed in every way.	汝于一切皆已完全解脱。
Sambādhapaṭipannosmi,	I have fallen into distress,	我已陷入困境，
tassa me saraṇaṁ bhavā”ti.	be a refuge for me.”	愿为我之庇护。”
Atha kho bhagavā sūriyaṁ devaputtaṁ ārabbha rāhuṁ asurindaṁ gāthāhi ajjhabhāsi:	Then the Blessed One, concerning the devaputta Sūriya, addressed Rāhu, lord of the asuras, with verses:	尔时，世尊关于天子苏利耶，以偈告阿修罗主罗睺：
“Tathāgataṁ arahantaṁ,	“To the Tathāgata, the Arahant,	“于如来、阿罗汉，
sūriyo saraṇaṁ gato;	Sūriya has gone for refuge.	苏利耶已归依。
Rāhu sūriyaṁ pamuñcassu,	Rāhu, release the sun,	罗睺，释放太阳，
buddhā lokānukampakā.	Buddhas are compassionate to the world.	诸佛慈悲世间。
Yo andhakāre tamasi pabhaṅkaro,	He who dispels darkness in the gloom,	他驱散黑暗中的黑暗，
Verocano maṇḍalī uggatejo;	the brilliant one, the disc of intense heat;	光辉者，炽热之圆盘；
Mā rāhu gilī caramantalikkhe,	Rāhu, do not swallow him who travels in the sky,	罗睺，莫吞食行于天际者，
Pajaṁ mamaṁ rāhu pamuñca sūriyan”ti.	Rāhu, release my child, the sun.”	罗睺，释放我的孩子，太阳。”
Atha kho rāhu asurindo sūriyaṁ devaputtaṁ muñcitvā taramānarūpo yena vepacitti asurindo tenupasaṅkami; upasaṅkamitvā saṁviggo lomahaṭṭhajāto ekamantaṁ aṭṭhāsi.	Then Rāhu, lord of the asuras, having released the devaputta Sūriya, went in great haste to Vepacitti, lord of the asuras; having approached, agitated, with his hair standing on end, he stood to one side.	尔时，阿修罗主罗睺，释天子苏利耶，疾往阿修罗主毗摩质多罗处；至已，惊恐，毛发直竖，立于一旁。
Ekamantaṁ ṭhitaṁ kho rāhuṁ asurindaṁ vepacitti asurindo gāthāya ajjhabhāsi:	To Rāhu, lord of the asuras, standing to one side, Vepacitti, lord of the asuras, addressed him with a verse:	于立于一旁之阿修罗主罗睺，阿修罗主毗摩质多罗以偈告之：
“Kiṁ nu santaramānova,	“Why now, in such a hurry,	“何故如此匆忙，
rāhu sūriyaṁ pamuñcasi;	Rāhu, did you release the sun?	罗睺，你放了太阳？
Saṁviggarūpo āgamma,	Having come here in a state of agitation,	来此惊慌失措，
kiṁ nu bhītova tiṭṭhasī”ti.	why do you stand as if in fear?”	为何站立如惧？”
“Sattadhā me phale muddhā,	“My head would split in seven pieces,	“我头将裂为七片，
jīvanto na sukhaṁ labhe;	while living I would find no happiness;	生时无乐；
Buddhagāthābhigītomhi,	I have been admonished by the Buddha's verse,	我已为佛偈所训诫，
no ce muñceyya sūriyan”ti.	if I did not release the sun.”	若我不放日。”
Paṭhamo vaggo.	The first chapter.	第一章。
Dve kassapā ca māgho ca,	The two Kassapas and Māgha,	二迦叶与摩伽，
Māgadho dāmali kāmado;	Māgadha, Dāmali, Kāmada;	摩揭陀、达摩利、迦摩陀；
Pañcālacaṇḍo tāyano,	Pañcālacaṇḍa, Tāyana,	班迦罗犍陀，多衍那，
Candimasūriyena te dasāti.	with Candima and Sūriya, those are ten.	与月天、日天，共十。

2.11 - SN 2.11 Candimasa: Discourse with Candimasa

--- SN2.11 - Candimasasutta ---	--- SN2.11 - Discourse with Candimasa ---	--- SN2.11 - 与月天子之对话 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Atha kho candimaso devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi.	Then the devaputta Candimasa, in the dark of the night, of surpassing beauty, illuminating the whole of Jeta’s Grove, approached the Blessed One; having approached and paid homage to the Blessed One, he stood to one side.	尔时，月天子于深夜，以绝世之美，遍照整个祇陀林，来到世尊面前；至已，顶礼世尊，立于一旁。
Ekamantaṁ ṭhito kho candimaso devaputto bhagavato santike imaṁ gāthaṁ abhāsi:	Standing to one side, the devaputta Candimasa recited this verse in the presence of the Blessed One:	立于一旁，天子月天子于世尊前诵此偈：
“Te hi sotthiṁ gamissanti,	“They will indeed go to safety,	“他们确实会走向安全，
kacchevāmakase magā;	like deer in a thicket by a marsh;	如沼泽旁灌木丛中的鹿；
Jhānāni upasampajja,	having attained the jhānas,	已证禅那，
ekodi nipakā satā”ti.	unified, astute, and mindful.”	统一、机敏、正念。”
“Te hi pāraṁ gamissanti,	“They will indeed go to the far shore,	“他们确实会到达彼岸，
chetvā jālaṁva ambujo;	having cut the net like a water-dweller;	如水居者断网；
Jhānāni upasampajja,	having attained the jhānas,	已证禅那，
appamattā raṇañjahā”ti.	heedful, abandoning conflict.”	精进，舍弃冲突。”

2.12 - SN 2.12 Veṇḍu: Discourse with Veṇḍu

--- SN2.12 - Veṇḍusutta ---	--- SN2.12 - Discourse with Veṇḍu ---	--- SN2.12 - 与文荼之对话 ---
Ekamantaṁ ṭhito kho veṇḍu devaputto bhagavato santike imaṁ gāthaṁ abhāsi:	Standing to one side, the devaputta Veṇḍu recited this verse in the presence of the Blessed One:	立于一旁，天子文荼于世尊前诵此偈：
“Sukhitāva te manujā,	“Happy indeed are those humans,	“快乐确实是那些人，
sugataṁ payirupāsiya;	who attend upon the Sugata;	侍奉善逝者；
Yuñjaṁ gotamasāsane,	engaged in Gotama’s teaching,	投入乔达摩之教，
appamattā nu sikkhare”ti.	they train heedfully.”	他们精勤修行。”
“Ye me pavutte siṭṭhipade,	“Those who, in my proclaimed path of instruction,	“于我所宣说之教道中，
(veṇḍūti bhagavā)	(Veṇḍu, said the Blessed One)	(文荼，世尊说)
Anusikkhanti jhāyino;	train as jhāyins;	修习为禅修者；
Kāle te appamajjantā,	being heedful in due time,	适时精进，
Na maccuvasagā siyun”ti.	they will not be subject to death.”	他们将不受死亡之制。”

2.13 - SN 2.13 Dīghalaṭṭhi: Discourse with Dīghalaṭṭhi

--- SN2.13 - Dīghalaṭṭhisutta ---	--- SN2.13 - Discourse with Dīghalaṭṭhi ---	--- SN2.13 - 与长杖天子之对话 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Sanctuary.	一时，薄伽梵住王舍城竹林，栗鼠饲养处。
Atha kho dīghalaṭṭhi devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ veḷuvanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi.	Then the devaputta Dīghalaṭṭhi, in the dark of the night, of surpassing beauty, illuminating the whole of the Bamboo Grove, approached the Blessed One; having approached and paid homage to the Blessed One, he stood to one side.	尔时，长杖天子于深夜，以绝世之美，遍照整个竹林，诣世尊前；至已，顶礼世尊，立于一旁。
Ekamantaṁ ṭhito kho dīghalaṭṭhi devaputto bhagavato santike imaṁ gāthaṁ abhāsi:	Standing to one side, the devaputta Dīghalaṭṭhi recited this verse in the presence of the Blessed One:	立于一旁，天子长杖于世尊前诵此偈：
“Bhikkhu siyā jhāyī vimuttacitto,	“A bhikkhu should be a jhāyin with a liberated mind,	“比丘当为禅修者，心已解脱，
Ākaṅkhe ce hadayassānupattiṁ;	if he should wish for the heart's attainment.	若他欲求心得。
Lokassa ñatvā udayabbayañca,	Having known the arising and passing of the world,	已知世界之生灭，
Sucetaso anissito tadānisaṁso”ti.	he would be of pure mind, unattached, with that as his reward.”	他将心清净，无执着，以此为报。”

2.14 - SN 2.14 Nandana: Discourse with Nandana

--- SN2.14 - Nandanasutta ---	--- SN2.14 - Discourse with Nandana ---	--- SN2.14 - 与欢喜天子之对话 ---
Ekamantaṁ ṭhito kho nandano devaputto bhagavantaṁ gāthāya ajjhabhāsi:	Standing to one side, the devaputta Nandana addressed the Blessed One with a verse:	立于一旁，天子欢喜以偈问世尊：
“Pucchāmi taṁ gotama bhūripañña,	“I ask you, Gotama of vast wisdom,	“我问你，乔达摩，具大智慧者，
Anāvaṭaṁ bhagavato ñāṇadassanaṁ;	whose knowledge and vision are unobstructed;	其知见无碍；
Kathaṁvidhaṁ sīlavantaṁ vadanti,	what kind of person do they call virtuous?	何等人称为有德？
Kathaṁvidhaṁ paññavantaṁ vadanti;	What kind of person do they call wise?	何等人称为有智？
Kathaṁvidho dukkhamaticca iriyati,	What kind of person fares having overcome suffering?	何等人行已胜苦？
Kathaṁvidhaṁ devatā pūjayantī”ti.	What kind of person do the devatās worship?”	何等人为天神所敬？”
“Yo sīlavā paññavā bhāvitatto,	“One who is virtuous, wise, with a developed self,	“有德、有智、自我发展者，
Samāhito jhānarato satīmā;	concentrated, delighting in jhāna, mindful;	专注，乐于禅修，正念；
Sabbassa sokā vigatā pahīnā,	for whom all sorrows are gone, abandoned,	一切忧愁皆已逝去，已舍弃，
Khīṇāsavo antimadehadhārī.	an arahant with taints destroyed, bearing his final body.	阿罗汉，诸漏已尽，身负最后之身。
Tathāvidhaṁ sīlavantaṁ vadanti,	Such a person they call virtuous,	此等人称为有德，
Tathāvidhaṁ paññavantaṁ vadanti;	such a person they call wise;	此等人称为有智；
Tathāvidho dukkhamaticca iriyati,	such a person fares having overcome suffering,	此等人行已胜苦，
Tathāvidhaṁ devatā pūjayantī”ti.	such a person do the devatās worship.”	此等人为天神所敬。”

2.15 - SN 2.15 Candana: Discourse with Candana

--- SN2.15 - Candanasutta ---	--- SN2.15 - Discourse with Candana ---	--- SN2.15 - 与栴檀天子之对话 ---
Ekamantaṁ ṭhito kho candano devaputto bhagavantaṁ gāthāya ajjhabhāsi:	Standing to one side, the devaputta Candana addressed the Blessed One with a verse:	立于一旁，天子栴檀以偈问世尊：
“Kathaṁsu tarati oghaṁ,	“How does one cross the flood,	“如何渡过洪流，
rattindivamatandito;	untiring day and night?	日夜不倦？
Appatiṭṭhe anālambe,	In the supportless, ungraspable,	于无所依，无所执，
ko gambhīre na sīdatī”ti.	who does not sink in the deep?”	谁不沉于深渊？”
“Sabbadā sīlasampanno,	“Always endowed with virtue,	“恒具戒德，
Paññavā susamāhito;	wise, well-concentrated,	有智，善于禅定，
Āraddhavīriyo pahitatto,	with aroused energy, with exerted self,	精进勇猛，自我策励，
Oghaṁ tarati duttaraṁ.	one crosses the flood so hard to cross.	人渡过难渡之洪流。
Virato kāmasaññāya,	Averse to sensual perception,	厌离感官知觉，
rūpasaṁyojanātigo;	having gone beyond the fetter of form,	已超越色之束缚，
Nandīrāgaparikkhīṇo,	with delight and lust destroyed,	喜乐与淫欲已灭，
so gambhīre na sīdatī”ti.	he does not sink in the deep.”	他不沉于深渊。”

2.16 - SN 2.16 Vāsudatta: Discourse with Vāsudatta

--- SN2.16 - Vāsudattasutta ---	--- SN2.16 - Discourse with Vāsudatta ---	--- SN2.16 - 与婆薮达多天子之对话 ---
Ekamantaṁ ṭhito kho vāsudatto devaputto bhagavato santike imaṁ gāthaṁ abhāsi:	Standing to one side, the devaputta Vāsudatta recited this verse in the presence of the Blessed One:	立于一旁，天子婆薮达多于世尊前诵此偈：
“Sattiyā viya omaṭṭho,	“Like one struck by a sword,	“如被剑击者，
ḍayhamānova matthake;	or with his head on fire,	或头顶燃火者，
Kāmarāgappahānāya,	for the abandoning of sensual lust,	为舍弃感官之欲，
sato bhikkhu paribbaje”ti.	a bhikkhu should wander mindful.”	比丘应正念而行。”
“Sattiyā viya omaṭṭho,	“Like one struck by a sword,	“如被剑击者，
ḍayhamānova matthake;	or with his head on fire,	或头顶燃火者，
Sakkāyadiṭṭhippahānāya,	for the abandoning of identity view,	为舍弃身份见，
sato bhikkhu paribbaje”ti.	a bhikkhu should wander mindful.”	比丘应正念而行。”

2.17 - SN 2.17 Subrahma: Discourse with Subrahmā

--- SN2.17 - Subrahmasutta ---	--- SN2.17 - Discourse with Subrahmā ---	--- SN2.17 - 与善梵天子之对话 ---
Ekamantaṁ ṭhito kho subrahmā devaputto bhagavantaṁ gāthāya ajjhabhāsi:	Standing to one side, the devaputta Subrahmā addressed the Blessed One with a verse:	立于一旁，天子善梵以偈问世尊：
“Niccaṁ utrastamidaṁ cittaṁ,	“This mind is always terrified,	“此心常怀恐惧，
niccaṁ ubbiggamidaṁ mano;	this mind is always agitated;	此心常怀不安；
Anuppannesu kicchesu,	about troubles not yet arisen,	关于未生之烦恼，
atho uppatitesu ca;	and also about those that have arisen.	亦关于已生之烦恼。
Sace atthi anutrastaṁ,	If there is a state free from terror,	若有离怖之境，
taṁ me akkhāhi pucchito”ti.	tell me that, I who ask.”	请告我，我问。”
“Nāññatra bojjhā tapasā,	“Not other than by enlightenment factors and austerity,	“非由觉支与苦行之外，
nāññatrindriyasaṁvarā;	not other than by restraint of the faculties,	非由诸根之克制之外，
Nāññatra sabbanissaggā,	not other than by the relinquishing of all,	非由舍弃一切之外，
sotthiṁ passāmi pāṇinan”ti.	do I see safety for living beings.”	我见众生之安稳。”
Idamavoca …pe…	This is what he said … and so on …	此乃他所言……等等……
tatthevantaradhāyīti.	he vanished right there.	他即于其处消失。

2.18 - SN 2.18 Kakudha: Discourse with Kakudha

--- SN2.18 - Kakudhasutta ---	--- SN2.18 - Discourse with Kakudha ---	--- SN2.18 - 与迦俱陀天子之对话 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā sākete viharati añjanavane migadāye.	On one occasion the Blessed One was dwelling at Sāketa in the Añjana Wood, the Deer Park.	一时，薄伽梵住娑计城安禅林鹿野苑。
Atha kho kakudho devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ añjanavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho kakudho devaputto bhagavantaṁ etadavoca:	Then the devaputta Kakudha, in the dark of the night, of surpassing beauty, illuminating the whole of the Añjana Wood, approached the Blessed One; having approached and paid homage to the Blessed One, he stood to one side. Standing to one side, the devaputta Kakudha said this to the Blessed One:	尔时，天子迦俱陀于深夜，以绝世之美，遍照整个安禅林，诣世尊前；至已，顶礼世尊，立于一旁。立于一旁，天子迦俱陀对世尊说：
“nandasi, samaṇā”ti?	“Do you delight, ascetic?”	“你喜悦吗，苦行者？”
“Kiṁ laddhā, āvuso”ti?	“Having obtained what, friend?”	“朋友，得了什么呢？”
“Tena hi, samaṇa, socasī”ti?	“In that case, ascetic, do you sorrow?”	“那么，苦行者，你悲伤吗？”
“Kiṁ jīyittha, āvuso”ti?	“What has been lost, friend?”	“朋友，失去了什么呢？”
“Tena hi, samaṇa, neva nandasi na ca socasī”ti?	“In that case, ascetic, you neither delight nor sorrow?”	“那么，苦行者，你既不喜悦也不悲伤吗？”
“Evamāvuso”ti.	“Even so, friend.”	“诚然，朋友。”
“Kacci tvaṁ anagho bhikkhu,	“Are you without affliction, bhikkhu?	“比丘，你无有苦恼吗？
kacci nandī na vijjati;	Is there no delight for you?	于你，无有喜乐吗？
Kacci taṁ ekamāsīnaṁ,	When you are sitting alone,	当你独坐时，
aratī nābhikīratī”ti.	does discontent not overcome you?”	不为不悦所胜吗？”
“Anagho ve ahaṁ yakkha,	“I am indeed without affliction, yakkha,	“我确实无有苦恼，夜叉，
atho nandī na vijjati;	and there is no delight for me.	于我，亦无有喜乐。
Atho maṁ ekamāsīnaṁ,	And when I am sitting alone,	当我独坐时，
aratī nābhikīratī”ti.	discontent does not overcome me.”	不为不悦所胜。”
“Kathaṁ tvaṁ anagho bhikkhu,	“How are you without affliction, bhikkhu?	“比丘，你何以无有苦恼？
kathaṁ nandī na vijjati;	How is there no delight for you?	你何以无有喜乐？
Kathaṁ taṁ ekamāsīnaṁ,	How, when sitting alone,	何以独坐时，
aratī nābhikīratī”ti.	does discontent not overcome you?”	不为不悦所胜？”
“Aghajātassa ve nandī,	“For one in whom affliction has arisen there is delight,	“于苦恼生起者，有喜乐，
nandījātassa ve aghaṁ;	for one in whom delight has arisen there is affliction.	于喜乐生起者，有苦恼。
Anandī anagho bhikkhu,	A bhikkhu without delight is without affliction,	比丘无喜乐则无苦恼，
evaṁ jānāhi āvuso”ti.	know this, friend.”	知此，朋友。”
“Cirassaṁ vata passāmi,	“For long, indeed, I see	“久矣，我见
brāhmaṇaṁ parinibbutaṁ;	a brahmin fully quenched;	婆罗门已完全寂灭；
Anandiṁ anaghaṁ bhikkhuṁ,	a bhikkhu without delight and without affliction,	比丘无喜乐亦无苦恼，
tiṇṇaṁ loke visattikan”ti.	who has crossed over attachment in the world.”	已渡过世间之执着。”

2.19 - SN 2.19 Uttara: Discourse with Uttara

--- SN2.19 - Uttarasutta ---	--- SN2.19 - Discourse with Uttara ---	--- SN2.19 - 与郁多罗天子之对话 ---
Rājagahanidānaṁ.	At Rājagaha.	在王舍城。
Ekamantaṁ ṭhito kho uttaro devaputto bhagavato santike imaṁ gāthaṁ abhāsi:	Standing to one side, the devaputta Uttara recited this verse in the presence of the Blessed One:	立于一旁，天子郁多罗于世尊前诵此偈：
“Upanīyati jīvitamappamāyu,	“Life is swept away, short is the life-span;	“生命被冲走，寿命短促；
Jarūpanītassa na santi tāṇā;	for one swept on by aging no shelters exist.	被衰老冲走的人，没有庇护所。
Etaṁ bhayaṁ maraṇe pekkhamāno,	Seeing this fear in death,	见此死亡之怖，
Puññāni kayirātha sukhāvahānī”ti.	one should do meritorious deeds that bring happiness.”	当行善业，以得安乐。”
“Upanīyati jīvitamappamāyu,	“Life is swept away, short is the life-span;	“生命被冲走，寿命短促；
Jarūpanītassa na santi tāṇā;	for one swept on by aging no shelters exist.	为衰老所驱者，无有庇护所。
Etaṁ bhayaṁ maraṇe pekkhamāno,	Seeing this fear in death,	见此死亡之惧，
Lokāmisaṁ pajahe santipekkho”ti.	one should forsake the bait of the world, looking for peace.”	当舍世间之饵，以求安宁。”

2.20 - SN 2.20 Anāthapiṇḍika: Discourse with Anāthapiṇḍika

--- SN2.20 - Anāthapiṇḍikasutta ---	--- SN2.20 - Discourse with Anāthapiṇḍika ---	--- SN2.20 - 与给孤独天子之对话 ---
Ekamantaṁ ṭhito kho anāthapiṇḍiko devaputto bhagavato santike imā gāthāyo abhāsi:	Standing to one side, the devaputta Anāthapiṇḍika recited these verses in the presence of the Blessed One:	立于一旁，天子给孤独于世尊前诵此偈：
“Idañhi taṁ jetavanaṁ,	“This is indeed that Jeta's Grove,	“此诚然是祇陀林，
isisaṅghanisevitaṁ;	frequented by the saṅgha of seers,	为众见者之僧伽所常临，
Āvutthaṁ dhammarājena,	the abode of the King of Dhamma,	法王之居所，
pītisañjananaṁ mama.	a source of joy for me.	为我喜悦之源。
Kammaṁ vijjā ca dhammo ca,	Action, knowledge and Dhamma,	行、知与法，
sīlaṁ jīvitamuttamaṁ;	virtue, the supreme life,	德，至上之生活，
Etena maccā sujjhanti,	by this mortals are purified,	以此凡人得以净化，
na gottena dhanena vā.	not by clan or by wealth.	非由氏族或财富。
Tasmā hi paṇḍito poso,	Therefore a wise person,	是故智者，
sampassaṁ atthamattano;	seeing his own welfare,	见其自身之福祉，
Yoniso vicine dhammaṁ,	should investigate the Dhamma rightly,	当正审法，
evaṁ tattha visujjhati.	thus he is purified there.	如此他于彼处得以净化。
Sāriputtova paññāya,	Like Sāriputta in wisdom,	如舍利弗之智慧，
sīlena upasamena ca;	in virtue and in peace,	于德与平和中，
Yopi pāraṅgato bhikkhu,	any bhikkhu who has gone beyond	凡已超越之比丘
etāvaparamo siyā”ti.	would be at most his equal.”	至多与其相等。”
Idamavoca anāthapiṇḍiko devaputto.	This is what the devaputta Anāthapiṇḍika said.	此乃天子给孤独所言。
Idaṁ vatvā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi.	Having said this, he paid homage to the Blessed One, and keeping him on his right, he vanished right there.	说此已，顶礼世尊，右绕三匝，即于其处消失。
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi:	Then the Blessed One, at the end of that night, addressed the bhikkhus:	尔时，世尊于彼夜尽时，告诸比丘：
“imaṁ, bhikkhave, rattiṁ aññataro devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi.	“This night, bhikkhus, a certain devaputta, in the dark of the night, of surpassing beauty, illuminating the whole of Jeta’s Grove, approached me; having approached and paid homage to me, he stood to one side.	“今夜，诸比丘，某天子于深夜，以绝世之美，遍照整个祇陀林，诣我前；至已，顶礼我，立于一旁。
Ekamantaṁ ṭhito kho, bhikkhave, so devaputto mama santike imā gāthāyo abhāsi:	Standing to one side, bhikkhus, that devaputta recited these verses in my presence:	立于一旁，诸比丘，彼天子于我前诵此偈：
‘Idañhi taṁ jetavanaṁ,	‘This is indeed that Jeta's Grove,	‘此诚然是祇陀林，
isisaṅghanisevitaṁ;	frequented by the saṅgha of seers,	为众见者之僧伽所常临，
Āvutthaṁ dhammarājena,	the abode of the King of Dhamma,	法王之居所，
pītisañjananaṁ mama.	a source of joy for me.	为我喜悦之源。
Kammaṁ vijjā ca dhammo ca,	Action, knowledge and Dhamma,	行、知与法，
sīlaṁ jīvitamuttamaṁ;	virtue, the supreme life,	德，至上之生活，
Etena maccā sujjhanti,	by this mortals are purified,	以此凡人得以净化，
na gottena dhanena vā.	not by clan or by wealth.	非由氏族或财富。
Tasmā hi paṇḍito poso,	Therefore a wise person,	是故智者，
sampassaṁ atthamattano;	seeing his own welfare,	见其自身之福祉，
Yoniso vicine dhammaṁ,	should investigate the Dhamma rightly,	当正审法，
evaṁ tattha visujjhati.	thus he is purified there.	如此他于彼处得以净化。
Sāriputtova paññāya,	Like Sāriputta in wisdom,	如舍利弗之智慧，
sīlena upasamena ca;	in virtue and in peace,	于德与平和中，
Yopi pāraṅgato bhikkhu,	any bhikkhu who has gone beyond	凡已超越之比丘
etāvaparamo siyā’ti.	would be at most his equal.’	至多与其相等。’
Idamavoca, bhikkhave, so devaputto.	This, bhikkhus, is what that devaputta said.	诸比丘，此乃彼天子所言。
Idaṁ vatvā maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyī”ti.	Having said this, he paid homage to me, and keeping me on his right, he vanished right there.”	说此已，顶礼于我，右绕三匝，即于其处消失。”
Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca:	When this was said, the venerable Ānanda said this to the Blessed One:	此言既出，尊者阿难对世尊说：
“so hi nūna, bhante, anāthapiṇḍiko devaputto bhavissati.	“Surely, venerable sir, that must have been the devaputta Anāthapiṇḍika.	“尊者，那必是给孤独天子。
Anāthapiṇḍiko gahapati āyasmante sāriputte abhippasanno ahosī”ti.	The householder Anāthapiṇḍika was deeply confident in the venerable Sāriputta.”	居士给孤独对尊者舍利弗深信不疑。”
“Sādhu sādhu, ānanda, yāvatakaṁ kho, ānanda, takkāya pattabbaṁ anuppattaṁ taṁ tayā.	“Good, good, Ānanda! To the extent, Ānanda, that one can arrive by reasoning, you have arrived at that.	“善哉，善哉，阿难！阿难，凡人以推理所能及者，汝已及之。
Anāthapiṇḍiko hi so, ānanda, devaputto”ti.	That was indeed Anāthapiṇḍika, Ānanda, the devaputta.”	阿难，那确实是给孤独天子。”
Anāthapiṇḍikavaggo dutiyo.	Anāthapiṇḍika Chapter, the second.	给孤独品，第二。
Candimaso ca veṇḍu ca,	Candimasa and Veṇḍu,	月天子与文荼，
Dīghalaṭṭhi ca nandano;	Dīghalaṭṭhi and Nandana;	长杖与欢喜；
Candano vāsudatto ca,	Candana, Vāsudatta,	栴檀、婆薮达多，
Subrahmā kakudhena ca;	Subrahmā and with Kakudha;	善梵与迦俱陀；
Uttaro navamo vutto,	Uttara is called the ninth,	郁多罗称为第九，
Dasamo anāthapiṇḍikoti.	the tenth is Anāthapiṇḍika.	第十为给孤独。

2.21 - SN 2.21 Siva: Discourse with Siva

--- SN2.21 - Sivasutta ---	--- SN2.21 - Discourse with Siva ---	--- SN2.21 - 与湿婆天子之对话 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.	一时，薄伽梵住舍卫城祇树给孤独园。
Atha kho sivo devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi.	Then the devaputta Siva, in the dark of the night, of surpassing beauty, illuminating the whole of Jeta’s Grove, approached the Blessed One; having approached and paid homage to the Blessed One, he stood to one side.	尔时，天子湿婆于深夜，以绝世之美，遍照整个祇陀林，诣世尊前；至已，顶礼世尊，立于一旁。
Ekamantaṁ ṭhito kho sivo devaputto bhagavato santike imā gāthāyo abhāsi:	Standing to one side, the devaputta Siva recited these verses in the presence of the Blessed One:	立于一旁，天子湿婆于世尊前诵此偈：
“Sabbhireva samāsetha,	“One should associate only with the good,	“当只与善者为伍，
sabbhi kubbetha santhavaṁ;	with the good one should form intimacy.	与善者结交。
Sataṁ saddhammamaññāya,	By understanding the good Dhamma of the good,	由解善者之善法，
seyyo hoti na pāpiyo.	one becomes better, not worse.	人变得更好，而非更坏。
Sabbhireva samāsetha,	One should associate only with the good,	当只与善者为伍，
sabbhi kubbetha santhavaṁ;	with the good one should form intimacy.	与善者结交。
Sataṁ saddhammamaññāya,	By understanding the good Dhamma of the good,	由解善者之善法，
paññā labbhati nāññato.	wisdom is gained, but not from another.	智慧得之，而非从他处。
Sabbhireva samāsetha,	One should associate only with the good,	当只与善人交往，
sabbhi kubbetha santhavaṁ;	with the good one should form intimacy.	与善人建立亲密关系。
Sataṁ saddhammamaññāya,	By understanding the good Dhamma of the good,	通过理解善人的善法，
sokamajjhe na socati.	one does not grieve in the midst of sorrow.	人在悲伤中不悲伤。
Sabbhireva samāsetha,	One should associate only with the good,	当只与善者为伍，
sabbhi kubbetha santhavaṁ;	with the good one should form intimacy.	与善者结交。
Sataṁ saddhammamaññāya,	By understanding the good Dhamma of the good,	由解善者之善法，
ñātimajjhe virocati.	one shines in the midst of one's kin.	人于亲族中大放光明。
Sabbhireva samāsetha,	One should associate only with the good,	唯与善者为伍，
sabbhi kubbetha santhavaṁ;	with the good one should form intimacy.	与善者结交。
Sataṁ saddhammamaññāya,	By understanding the good Dhamma of the good,	由解善者之善法，
sattā gacchanti suggatiṁ.	beings go to a good destination.	众生得生善趣。
Sabbhireva samāsetha,	One should associate only with the good,	当只与善者为伍，
sabbhi kubbetha santhavaṁ;	with the good one should form intimacy.	与善者结交。
Sataṁ saddhammamaññāya,	By understanding the good Dhamma of the good,	由解善者之善法，
sattā tiṭṭhanti sātatan”ti.	beings are established for a long time.”	众生得长久安住。”
Atha kho bhagavā sivaṁ devaputtaṁ gāthāya paccabhāsi:	Then the Blessed One replied to the devaputta Siva with a verse:	尔时，世尊以偈答天子湿婆：
“Sabbhireva samāsetha,	“One should associate only with the good,	“唯与善者交往，
sabbhi kubbetha santhavaṁ;	with the good one should form intimacy.	与善者建立亲密关系。
Sataṁ saddhammamaññāya,	By understanding the good Dhamma of the good,	通过理解善者的善法，
sabbadukkhā pamuccatī”ti.	one is freed from all suffering.”	人能解脱一切痛苦。”

2.22 - SN 2.22 Khema: Discourse with Khema

--- SN2.22 - Khemasutta ---	--- SN2.22 - Discourse with Khema ---	--- SN2.22 - 与安稳天子之对话 ---
Ekamantaṁ ṭhito kho khemo devaputto bhagavato santike imā gāthāyo abhāsi:	Standing to one side, the devaputta Khema recited these verses in the presence of the Blessed One:	立于一旁，天子安稳于世尊前诵此偈：
“Caranti bālā dummedhā,	“Fools of little wisdom fare	“愚者少智，行
amitteneva attanā;	as their own enemies,	如己之敌，
Karontā pāpakaṁ kammaṁ,	doing evil kamma	作业邪恶
yaṁ hoti kaṭukapphalaṁ.	which has a bitter fruit.	果报苦涩。
Na taṁ kammaṁ kataṁ sādhu,	That kamma is not well done,	彼业非善行，
yaṁ katvā anutappati;	which having done, one regrets;	行之而悔；
Yassa assumukho rodaṁ,	whose fruit one reaps	其果报，人受之
vipākaṁ paṭisevati.	weeping, with a tearful face.	泣涕，泪流满面。
Tañca kammaṁ kataṁ sādhu,	But that kamma is well done,	然彼业为善行，
yaṁ katvā nānutappati;	which having done, one does not regret;	行之不悔；
Yassa patīto sumano,	whose fruit one reaps	其果报，人受之
vipākaṁ paṭisevati.	delighted and with a happy mind.	欢喜，心悦。
Paṭikacceva taṁ kayirā,	One should do at once	当即刻为之
yaṁ jaññā hitamattano;	what one knows is for one's own good.	知其为己利者。
Na sākaṭikacintāya,	Not with a carter's thinking	非以车夫之思
mantā dhīro parakkame.	should a wise man, a hero, strive.	智者、英雄当力行。
Yathā sākaṭiko maṭṭhaṁ,	Just as a carter, leaving the smooth,	犹如车夫，离平坦
samaṁ hitvā mahāpathaṁ;	even highway,	大道，
Visamaṁ maggamāruyha,	having taken a rough road,	取崎岖路，
akkhacchinnova jhāyati.	broods like one with a broken axle.	忧思如车轴断者。
Evaṁ dhammā apakkamma,	So a fool, having departed from Dhamma,	是故愚人，离于法，
adhammamanuvattiya;	following what is not Dhamma,	随不法而行，
Mando maccumukhaṁ patto,	having reached the mouth of death,	至死神之口，
akkhacchinnova jhāyatī”ti.	broods like one with a broken axle.”	忧思如车轴断者。”

2.23 - SN 2.23 Serī: Discourse with Serī

--- SN2.23 - Serīsutta ---	--- SN2.23 - Discourse with Serī ---	--- SN2.23 - 与斯里天子之对话 ---
Ekamantaṁ ṭhito kho serī devaputto bhagavantaṁ gāthāya ajjhabhāsi:	Standing to one side, the devaputta Serī addressed the Blessed One with a verse:	立于一旁，天子斯里以偈问世尊：
“Annamevābhinandanti,	“Both devas and humans	“天人与人类
ubhaye devamānusā;	delight in food.	皆喜食物。
Atha ko nāma so yakkho,	So what kind of yakkha is that	然彼夜叉是何种，
yaṁ annaṁ nābhinandatī”ti.	who does not delight in food?”	不喜食物者？”
“Ye naṁ dadanti saddhāya,	“Those who give it with faith,	“以信施之者，
vippasannena cetasā;	with a confident mind,	以笃信之心，
Tameva annaṁ bhajati,	that very food serves him,	彼食即为他服务，
asmiṁ loke paramhi ca.	in this world and the next.	于此世与来世。
Tasmā vineyya maccheraṁ,	Therefore, having removed miserliness,	是故，已除吝啬，
dajjā dānaṁ malābhibhū;	the vanquisher of stain should give a gift.	胜垢者应行布施。
Puññāni paralokasmiṁ,	Merits are the support	功德是支持
patiṭṭhā honti pāṇinan”ti.	for living beings in the next world.”	众生于来世者。”
“Acchariyaṁ, bhante, abbhutaṁ, bhante.	“Wonderful, venerable sir, marvelous, venerable sir!	“善哉，尊者，奇哉，尊者！
Yāvasubhāsitamidaṁ, bhante, bhagavatā:	How well-spoken is this, venerable sir, by the Blessed One:	此乃世尊善说：
‘Ye naṁ dadanti saddhāya,	‘Those who give it with faith,	‘以信施之者，
vippasannena cetasā;	with a confident mind,	以笃信之心，
Tameva annaṁ bhajati,	that very food serves him,	彼食即为他服务，
asmiṁ loke paramhi ca.	in this world and the next.	于此世与来世。
Tasmā vineyya maccheraṁ,	Therefore, having removed miserliness,	是故，已除吝啬，
dajjā dānaṁ malābhibhū;	the vanquisher of stain should give a gift.	胜垢者应行布施。
Puññāni paralokasmiṁ,	Merits are the support	功德是支持
patiṭṭhā honti pāṇinan’ti.	for living beings in the next world.’	众生于来世者。’
Bhūtapubbāhaṁ, bhante, sirī nāma rājā ahosiṁ dāyako dānapati dānassa vaṇṇavādī.	In a past life, venerable sir, I was a king named Sirī, a giver, a master of giving, a praiser of giving.	尊者，我往世为王，名斯里，为施主，施之主，赞施者。
Tassa mayhaṁ, bhante, catūsu dvāresu dānaṁ dīyittha samaṇabrāhmaṇakapaṇaddhikavanibbakayācakānaṁ.	For me, venerable sir, at four gates a gift was given to samaṇas, brahmins, the poor, the wayfarers, wanderers, and beggars.	尊者，于我四门，施与沙门、婆罗门、贫者、行旅者、游方者、乞者。
Atha kho maṁ, bhante, itthāgāraṁ upasaṅkamitvā etadavoca:	Then, venerable sir, the women of the harem approached me and said this:	尊者，尔时，后宫之女来我处言：
‘devassa kho dānaṁ dīyati; amhākaṁ dānaṁ na dīyati.	‘A gift is being given by the king, but no gift is given by us.	‘王在布施，而我等未施。
Sādhu mayampi devaṁ nissāya dānāni dadeyyāma, puññāni kareyyāmā’ti.	It would be good if we too, relying on the king, could give gifts and make merit.’	善哉，若我等亦依王布施，积功德。’
Tassa mayhaṁ, bhante, etadahosi:	To me, venerable sir, this occurred:	尊者，我心生此念：
‘ahaṁ khosmi dāyako dānapati dānassa vaṇṇavādī.	‘I am a giver, a master of giving, a praiser of giving.	‘我为施主，施之主，赞施者。
Dānaṁ dassāmāti vadante kinti vadeyyan’ti?	When they say "We will give a gift," what should I say?’	当他们说“我们将布施”，我当何言？’
So khvāhaṁ, bhante, paṭhamaṁ dvāraṁ itthāgārassa adāsiṁ.	So I, venerable sir, gave the first gate to the women of the harem.	于是，尊者，我将第一门赐予后宫之女。
Tattha itthāgārassa dānaṁ dīyittha; mama dānaṁ paṭikkami.	There a gift was given by the women of the harem; my gift was withdrawn.	彼处由后宫之女布施；我之布施则撤回。
Atha kho maṁ, bhante, khattiyā anuyantā upasaṅkamitvā etadavocuṁ:	Then, venerable sir, the attendant khattiyas approached me and said this:	尊者，尔时，侍从之刹帝利来我处言：
‘devassa kho dānaṁ dīyati; itthāgārassa dānaṁ dīyati; amhākaṁ dānaṁ na dīyati.	‘A gift is being given by the king; a gift is being given by the women of the harem; but no gift is given by us.	‘王在布施，后宫之女在布施，而我等未施。
Sādhu mayampi devaṁ nissāya dānāni dadeyyāma, puññāni kareyyāmā’ti.	It would be good if we too, relying on the king, could give gifts and make merit.’	善哉，若我等亦依王布施，积功德。’
Tassa mayhaṁ, bhante, etadahosi:	To me, venerable sir, this occurred:	尊者，我心生此念：
‘ahaṁ khosmi dāyako dānapati dānassa vaṇṇavādī.	‘I am a giver, a master of giving, a praiser of giving.	‘我为施主，施之主，赞施者。
Dānaṁ dassāmāti vadante kinti vadeyyan’ti?	When they say "We will give a gift," what should I say?’	当他们说“我们将布施”，我当何言？’
So khvāhaṁ, bhante, dutiyaṁ dvāraṁ khattiyānaṁ anuyantānaṁ adāsiṁ.	So I, venerable sir, gave the second gate to the attendant khattiyas.	于是，尊者，我将第二门赐予侍从之刹帝利。
Tattha khattiyānaṁ anuyantānaṁ dānaṁ dīyittha, mama dānaṁ paṭikkami.	There a gift was given by the attendant khattiyas, my gift was withdrawn.	彼处由侍从之刹帝利布施，我之布施则撤回。
Atha kho maṁ, bhante, balakāyo upasaṅkamitvā etadavoca:	Then, venerable sir, the army approached me and said this:	尊者，尔时，军队来我处言：
‘devassa kho dānaṁ dīyati; itthāgārassa dānaṁ dīyati; khattiyānaṁ anuyantānaṁ dānaṁ dīyati; amhākaṁ dānaṁ na dīyati.	‘A gift is being given by the king; a gift is being given by the women of the harem; a gift is being given by the attendant khattiyas; but no gift is given by us.	‘王在布施，后宫之女在布施，侍从之刹帝利在布施，而我等未施。
Sādhu mayampi devaṁ nissāya dānāni dadeyyāma, puññāni kareyyāmā’ti.	It would be good if we too, relying on the king, could give gifts and make merit.’	善哉，若我等亦依王布施，积功德。’
Tassa mayhaṁ, bhante, etadahosi:	To me, venerable sir, this occurred:	尊者，我心生此念：
‘ahaṁ khosmi dāyako dānapati dānassa vaṇṇavādī.	‘I am a giver, a master of giving, a praiser of giving.	‘我为施主，施之主，赞施者。
Dānaṁ dassāmāti vadante kinti vadeyyan’ti?	When they say "We will give a gift," what should I say?’	当他们说“我们将布施”，我当何言？’
So khvāhaṁ, bhante, tatiyaṁ dvāraṁ balakāyassa adāsiṁ.	So I, venerable sir, gave the third gate to the army.	于是，尊者，我将第三门赐予军队。
Tattha balakāyassa dānaṁ dīyittha, mama dānaṁ paṭikkami.	There a gift was given by the army, my gift was withdrawn.	彼处由军队布施，我之布施则撤回。
Atha kho maṁ, bhante, brāhmaṇagahapatikā upasaṅkamitvā etadavocuṁ:	Then, venerable sir, the brahmins and householders approached me and said this:	尊者，尔时，婆罗门与居士来我处言：
‘devassa kho dānaṁ dīyati; itthāgārassa dānaṁ dīyati; khattiyānaṁ anuyantānaṁ dānaṁ dīyati; balakāyassa dānaṁ dīyati; amhākaṁ dānaṁ na dīyati.	‘A gift is being given by the king; a gift is being given by the women of the harem; a gift is being given by the attendant khattiyas; a gift is being given by the army; but no gift is given by us.	‘王在布施，后宫之女在布施，侍从之刹帝利在布施，军队在布施，而我等未施。
Sādhu mayampi devaṁ nissāya dānāni dadeyyāma, puññāni kareyyāmā’ti.	It would be good if we too, relying on the king, could give gifts and make merit.’	善哉，若我等亦依王布施，积功德。’
Tassa mayhaṁ, bhante, etadahosi:	To me, venerable sir, this occurred:	尊者，我心生此念：
‘ahaṁ khosmi dāyako dānapati dānassa vaṇṇavādī.	‘I am a giver, a master of giving, a praiser of giving.	‘我为施主，施之主，赞施者。
Dānaṁ dassāmāti vadante kinti vadeyyan’ti?	When they say "We will give a gift," what should I say?’	当他们说“我们将布施”，我当何言？’
So khvāhaṁ, bhante, catutthaṁ dvāraṁ brāhmaṇagahapatikānaṁ adāsiṁ.	So I, venerable sir, gave the fourth gate to the brahmins and householders.	于是，尊者，我将第四门赐予婆罗门与居士。
Tattha brāhmaṇagahapatikānaṁ dānaṁ dīyittha, mama dānaṁ paṭikkami.	There a gift was given by the brahmins and householders, my gift was withdrawn.	彼处由婆罗门与居士布施，我之布施则撤回。
Atha kho maṁ, bhante, purisā upasaṅkamitvā etadavocuṁ:	Then, venerable sir, men approached me and said this:	尊者，尔时，有人来我处言：
‘na kho dāni devassa koci dānaṁ dīyatī’ti.	‘Now no gift is being given by the king at all.’	‘今王已全然不施。’
Evaṁ vuttāhaṁ, bhante, te purise etadavocaṁ:	When this was said, venerable sir, I said this to those men:	尊者，此言既出，我即对彼等人言：
‘tena hi, bhaṇe, yo bāhiresu janapadesu āyo sañjāyati tato upaḍḍhaṁ antepure pavesetha, upaḍḍhaṁ tattheva dānaṁ detha samaṇabrāhmaṇakapaṇaddhikavanibbakayācakānan’ti.	‘In that case, my good sirs, whatever revenue arises in the outer districts, bring half of it into the palace, and give half as a gift right there to samaṇas, brahmins, the poor, the wayfarers, wanderers, and beggars.’	‘如此，我之善人，凡外地所生之税收，半数送入宫中，半数即于彼处施与沙门、婆罗门、贫者、行旅者、游方者、乞者。’
So khvāhaṁ, bhante, evaṁ dīgharattaṁ katānaṁ puññānaṁ evaṁ dīgharattaṁ katānaṁ kusalānaṁ dhammānaṁ pariyantaṁ nādhigacchāmi—	I, venerable sir, having made merit for so long, having done wholesome deeds for so long, do not perceive an end to the Dhamma—	我，尊者，积功德如此之久，行善业如此之久，不见法之尽头——
ettakaṁ puññanti vā ettako puññavipākoti vā ettakaṁ sagge ṭhātabbanti vāti.	saying ‘so much is the merit,’ or ‘so much is the fruit of merit,’ or ‘so long is one to remain in heaven.’	说‘功德如是之多’，或‘功德之果如是之多’，或‘当留于天界如是之久’。
Acchariyaṁ, bhante, abbhutaṁ, bhante.	Wonderful, venerable sir, marvelous, venerable sir!	善哉，尊者，奇哉，尊者！
Yāvasubhāsitamidaṁ, bhante, bhagavatā:	How well-spoken is this, venerable sir, by the Blessed One:	此乃世尊善说：
‘Ye naṁ dadanti saddhāya,	‘Those who give it with faith,	‘以信施之者，
vippasannena cetasā;	with a confident mind,	以笃信之心，
Tameva annaṁ bhajati,	that very food serves him,	彼食即为他服务，
asmiṁ loke paramhi ca.	in this world and the next.	于此世与来世。
Tasmā vineyya maccheraṁ,	Therefore, having removed miserliness,	是故，已除吝啬，
dajjā dānaṁ malābhibhū;	the vanquisher of stain should give a gift.	胜垢者应行布施。
Puññāni paralokasmiṁ,	Merits are the support	功德是支持
patiṭṭhā honti pāṇinan’”ti.	for living beings in the next world.’”	众生于来世者。’”

2.24 - SN 2.24 Ghaṭīkāra: Discourse with Ghaṭīkāra

--- SN2.24 - Ghaṭīkārasutta ---	--- SN2.24 - Discourse with Ghaṭīkāra ---	--- SN2.24 - 与迦旃延之对话 ---
Ekamantaṁ ṭhito kho ghaṭīkāro devaputto bhagavato santike imaṁ gāthaṁ abhāsi:	Standing to one side, the devaputta Ghaṭīkāra recited this verse in the presence of the Blessed One:	立于一旁，天子迦旃延于世尊前诵此偈：
“Avihaṁ upapannāse,	“Reborn in the Aviha realm,	“重生于无烦天，
vimuttā satta bhikkhavo;	seven bhikkhus are liberated;	七比丘得解脱；
Rāgadosaparikkhīṇā,	with lust and hatred utterly destroyed,	贪嗔尽除，
tiṇṇā loke visattikan”ti.	they have crossed over attachment in the world.”	已渡过世间之执着。”
“Ke ca te ataruṁ paṅkaṁ,	“And who were they who crossed the swamp,	“渡过沼泽者为谁，
maccudheyyaṁ suduttaraṁ;	the realm of death, so hard to cross?	死神之境，如此难渡？
Ke hitvā mānusaṁ dehaṁ,	Who, having abandoned the human body,	谁舍弃人身，
dibbayogaṁ upaccagun”ti.	have attained the divine yoke?”	已得天界之轭？”
“Upako palagaṇḍo ca,	“Upaka and Palagaṇḍa,	“优波迦与波罗犍陀，
pukkusāti ca te tayo;	and Pukkusāti, those three;	与富楼沙提，此三人；
Bhaddiyo khaṇḍadevo ca,	Bhaddiya and Khaṇḍadeva,	跋提与犍陀提婆，
bāhuraggi ca saṅgiyo;	and Bāhuraggi and Saṅgiya;	与婆睺罗耆与辛耆耶；
Te hitvā mānusaṁ dehaṁ,	They, having abandoned the human body,	彼等舍弃人身，
dibbayogaṁ upaccagun”ti.	have attained the divine yoke.”	已得天界之轭。”
“Kusalī bhāsasī tesaṁ,	“You speak skillfully of them,	“你善巧地讲述他们，
mārapāsappahāyinaṁ;	who have cast off the snare of Māra.	已脱离魔罗之网者。
Kassa te dhammamaññāya,	Whose Dhamma having understood,	了悟谁之法，
acchiduṁ bhavabandhanan”ti.	did they cut the bond of existence?”	彼等断绝存在之结？”
“Na aññatra bhagavatā,	“Not other than from the Blessed One,	“非离世尊，
nāññatra tava sāsanā;	not other than from your teaching;	非离汝教；
Yassa te dhammamaññāya,	whose Dhamma having understood,	谁之法已解，
acchiduṁ bhavabandhanaṁ.	they cut the bond of existence.	彼等断绝存在之结。
Yattha nāmañca rūpañca,	Where name and form	名色何在
asesaṁ uparujjhati;	cease without remainder,	无余止息，
Taṁ te dhammaṁ idhaññāya,	that Dhamma having understood here,	于此已解之法，
acchiduṁ bhavabandhanan”ti.	they cut the bond of existence.”	彼等断绝存在之结。”
“Gambhīraṁ bhāsasī vācaṁ,	“A deep word you speak,	“汝言深奥，
dubbijānaṁ sudubbudhaṁ;	hard to understand, very hard to awaken to.	难解，极难觉悟。
Kassa tvaṁ dhammamaññāya,	Whose Dhamma having understood,	谁之法已解，
vācaṁ bhāsasi īdisan”ti.	do you speak such a word?”	汝作如是言？”
“Kumbhakāro pure āsiṁ,	“I was a potter in the past,	“我昔为陶工，
vekaḷiṅge ghaṭīkaro;	in Vekaḷiṅga, a maker of pots;	在吠迦陵伽，制陶器；
Mātāpettibharo āsiṁ,	I was a supporter of my mother and father,	我曾是父母之依靠，
kassapassa upāsako.	a lay follower of Kassapa.	迦叶佛之在家弟子。
Virato methunā dhammā,	Abstaining from sexual intercourse,	戒绝性交，
brahmacārī nirāmiso;	a celibate, without material concerns,	梵行，无物质之忧，
Ahuvā te sagāmeyyo,	I was a fellow villager of yours,	我曾是你的同乡，
ahuvā te pure sakhā.	I was a friend of yours in the past.	我曾是你的朋友。
Sohamete pajānāmi,	I am the one who knows these,	我是知晓此等之人，
vimutte satta bhikkhavo;	the seven liberated bhikkhus,	七位解脱之比丘，
Rāgadosaparikkhīṇe,	with lust and hatred utterly destroyed,	贪嗔尽除，
tiṇṇe loke visattikan”ti.	who have crossed over attachment in the world.”	已渡过世间之执着。”
“Evametaṁ tadā āsi,	“So it was then,	“诚如所言，
yathā bhāsasi bhaggava;	as you say, Bhaggava.	如你所说，跋伽婆。
Kumbhakāro pure āsi,	You were a potter in the past,	汝昔为陶工，
vekaḷiṅge ghaṭīkaro.	in Vekaḷiṅga, a maker of pots.	在吠迦陵伽，制陶器。
Mātāpettibharo āsi,	A supporter of mother and father,	为母父之依靠，
kassapassa upāsako;	a lay follower of Kassapa;	迦叶佛之在家弟子；
Virato methunā dhammā,	abstaining from sexual intercourse,	戒绝性交，
brahmacārī nirāmiso;	a celibate, without material concerns,	梵行，无物质之忧，
Ahuvā me sagāmeyyo,	you were a fellow villager of mine,	你曾是我的同乡，
ahuvā me pure sakhā”ti.	you were a friend of mine in the past.”	你曾是我的朋友。”
“Evametaṁ purāṇānaṁ,	“Thus was this meeting	“此乃古时之会
sahāyānaṁ ahu saṅgamo;	of ancient companions;	古时同伴；
Ubhinnaṁ bhāvitattānaṁ,	of two with developed selves,	二者皆已发展自我，
sarīrantimadhārinan”ti.	bearing their final bodies.”	身负最后之身。”

2.25 - SN 2.25 Jantu: Discourse with Jantu

--- SN2.25 - Jantusutta ---	--- SN2.25 - Discourse with Jantu ---	--- SN2.25 - 与生天子之对话 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ sambahulā bhikkhū, kosalesu viharanti himavantapasse araññakuṭikāya uddhatā unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatino asampajānā asamāhitā vibbhantacittā pākatindriyā.	On one occasion many bhikkhus were dwelling in Kosala, at the foot of the Himalayas, in a forest hut, arrogant, haughty, fickle, talkative, of scattered speech, unmindful, not clearly comprehending, unconcentrated, with wandering minds, with uncontrolled faculties.	一时，多有比丘住于拘萨罗，喜马拉雅山麓，一林中小屋中，傲慢、骄矜、轻浮、多言、言语散乱、不念、不正知、不专注、心散乱、诸根不制。
Atha kho jantu devaputto tadahuposathe pannarase yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū gāthāhi ajjhabhāsi:	Then the devaputta Jantu, on that Uposatha day of the fifteenth, approached those bhikkhus; having approached, he addressed those bhikkhus with verses:	尔时，天子生于十五日布萨日，诣彼诸比丘前；至已，以偈告彼诸比丘：
“Sukhajīvino pure āsuṁ,	“They lived happily in the past,	“他们过去生活快乐，
bhikkhū gotamasāvakā;	the bhikkhus, disciples of Gotama;	比丘们，乔达摩的弟子们；
Anicchā piṇḍamesanā,	with no desire for almsfood,	无有对食物之欲，
anicchā sayanāsanaṁ;	with no desire for lodging;	无有对住所之欲；
Loke aniccataṁ ñatvā,	knowing the impermanence of the world,	知世间之无常，
dukkhassantaṁ akaṁsu te.	they made an end of suffering.	他们了结了痛苦。
Dupposaṁ katvā attānaṁ,	Making themselves hard to support,	使自己难以供养，
gāme gāmaṇikā viya;	like village headmen in a village;	如村中之村长；
Bhutvā bhutvā nipajjanti,	having eaten and eaten, they lie down	食而复食，他们躺卧
parāgāresu mucchitā.	in the homes of others, infatuated.	于他人家中，痴迷。
Saṅghassa añjaliṁ katvā,	Having paid homage to the Sangha,	顶礼僧伽已，
idhekacce vadāmahaṁ;	I say this of some here;	我于此说某些人；
Apaviddhā anāthā te,	they are cast off, without a protector,	他们被抛弃，无有保护者，
yathā petā tatheva te.	just like ghosts, so are they.	恰如鬼魅，他们如此。
Ye kho pamattā viharanti,	Those who dwell heedlessly,	住于放逸者，
te me sandhāya bhāsitaṁ;	my speech is directed at them.	我言指向他们。
Ye appamattā viharanti,	Those who dwell heedfully,	住于精进者，
namo tesaṁ karomahan”ti.	I pay homage to them.”	我向他们顶礼。”

2.26 - SN 2.26 Rohitassa: Discourse with Rohitassa

--- SN2.26 - Rohitassasutta ---	--- SN2.26 - Discourse with Rohitassa ---	--- SN2.26 - 与赤马天子之对话 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Ekamantaṁ ṭhito kho rohitasso devaputto bhagavantaṁ etadavoca:	Standing to one side, the devaputta Rohitassa said this to the Blessed One:	立于一旁，天子赤马对世尊说：
“yattha nu kho, bhante, na jāyati na jīyati na mīyati na cavati na upapajjati, sakkā nu kho so, bhante, gamanena lokassa anto ñātuṁ vā daṭṭhuṁ vā pāpuṇituṁ vā”ti?	“Venerable sir, where one is not born, does not age, does not die, does not pass away, does not reappear, is it possible, venerable sir, by traveling, to know or see or reach the end of the world?”	“尊者，不生、不老、不死、不灭、不再生之处，尊者，是否可能通过行旅而知、见或达世界之尽头？”
“Yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmī”ti.	“Friend, where one is not born, does not age, does not die, does not pass away, does not reappear, I do not say that by traveling one can know, see, or reach the end of the world.”	“朋友，不生、不老、不死、不灭、不再生之处，我不说人能通过行旅而知、见或达世界之尽头。”
“Acchariyaṁ, bhante, abbhutaṁ, bhante.	“Wonderful, venerable sir, marvelous, venerable sir!	“善哉，尊者，奇哉，尊者！
Yāvasubhāsitamidaṁ, bhante, bhagavatā:	How well-spoken is this, venerable sir, by the Blessed One:	此乃世尊善说：
‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmī’ti.	‘Friend, where one is not born, does not age, does not die, does not pass away, does not reappear, I do not say that by traveling one can know, see, or reach the end of the world.’	‘朋友，不生、不老、不死、不灭、不再生之处，我不说人能通过行旅而知、见或达世界之尽头。’
Bhūtapubbāhaṁ, bhante, rohitasso nāma isi ahosiṁ bhojaputto iddhimā vehāsaṅgamo.	In a past life, venerable sir, I was a seer named Rohitassa, a son of Bhoja, powerful, a sky-walker.	尊者，我往世为仙人，名赤马，为婆阇之子，力大无穷，能行空。
Tassa mayhaṁ, bhante, evarūpo javo ahosi; seyyathāpi nāma daḷhadhammā dhanuggaho susikkhito katahattho katayoggo katūpāsano lahukena asanena appakasireneva tiriyaṁ tālacchāyaṁ atipāteyya.	For me, venerable sir, there was such speed, as a strong archer, well-trained, skillful, practiced, with a light arrow could easily shoot across the shadow of a palm tree.	尊者，我之速度，如强弓手，善训练，善巧，熟练，以轻箭能轻易射过棕榈树之影。
Tassa mayhaṁ, bhante, evarūpo padavītihāro ahosi; seyyathāpi nāma puratthimā samuddā pacchimo samuddo.	For me, venerable sir, there was such a stride, as from the eastern ocean to the western ocean.	尊者，我之步履，如自东海至西海。
Tassa mayhaṁ, bhante, evarūpaṁ icchāgataṁ uppajji:	For me, venerable sir, such a desire arose:	尊者，我心生此愿：
‘ahaṁ gamanena lokassa antaṁ pāpuṇissāmī’ti.	‘I will reach the end of the world by traveling.’	‘我将以行旅到达世界之尽头。’
So khvāhaṁ, bhante, evarūpena javena samannāgato evarūpena ca padavītihārena, aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṁ gantvā appatvāva lokassa antaṁ antarāva kālaṅkato.	I, venerable sir, endowed with such speed and with such a stride, apart from eating, drinking, chewing, and tasting, apart from the acts of defecation and urination, apart from dispelling sleep and fatigue, with a life-span of a hundred years, living for a hundred years, having traveled for a hundred years, without reaching the end of the world, I died along the way.	我，尊者，赋有如此之速度与如此之步履，除了饮食、咀嚼、品尝，除了大小便之行为，除了消除睡眠与疲劳，以百年之寿，活百年，行百年，未达世界之尽头，途中而死。
Acchariyaṁ, bhante, abbhutaṁ, bhante.	Wonderful, venerable sir, marvelous, venerable sir!	善哉，尊者，奇哉，尊者！
Yāvasubhāsitamidaṁ, bhante, bhagavatā:	How well-spoken is this, venerable sir, by the Blessed One:	此乃世尊善说：
‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmī’”ti.	‘Friend, where one is not born, does not age, does not die, does not pass away, does not reappear, I do not say that by traveling one can know, see, or reach the end of the world.’”	‘朋友，不生、不老、不死、不灭、不再生之处，我不说人能通过行旅而知、见或达世界之尽头。’”
“Na kho panāhaṁ, āvuso, appatvā lokassa antaṁ dukkhassa antakiriyaṁ vadāmi.	“But, friend, I do not say that without reaching the end of the world, one can make an end of suffering.	“然而，朋友，我不说人若未达世界之尽头，便能了结痛苦。
Api ca khvāhaṁ, āvuso, imasmiṁyeva byāmamatte kaḷevare sasaññimhi samanake lokañca paññapemi lokasamudayañca lokanirodhañca lokanirodhagāminiñca paṭipadanti.	Rather, friend, it is in this very fathom-long body, with its perception and mind, that I declare the world, the origin of the world, the cessation of the world, and the path leading to the cessation of the world.	朋友，我宣说世界、世界之起源、世界之止息，以及导致世界止息之道，正是在这寻长的身体中，及其知觉与心意中。
Gamanena na pattabbo,	The end of the world is never	世界之尽头永不
lokassanto kudācanaṁ;	to be reached by traveling.	能以行旅到达。
Na ca appatvā lokantaṁ,	And without reaching the end of the world,	而未达世界之尽头，
dukkhā atthi pamocanaṁ.	there is no release from suffering.	无有从苦中解脱。
Tasmā have lokavidū sumedho,	Therefore, indeed, a wise one, a world-knower,	是故，智者，知世者，
Lokantagū vusitabrahmacariyo;	one who has reached the world's end, who has lived the holy life,	已达世界之尽头，已修梵行者，
Lokassa antaṁ samitāvi ñatvā,	having known the end of the world, being at peace,	已知世界之尽头，安住于平和，
Nāsīsati lokamimaṁ parañcā”ti.	does not long for this world or the next.”	不渴望此世或来世。”

2.27 - SN 2.27 Nanda: Discourse with Nanda

--- SN2.27 - Nandasutta ---	--- SN2.27 - Discourse with Nanda ---	--- SN2.27 - 与难陀天子之对话 ---
Ekamantaṁ ṭhito kho nando devaputto bhagavato santike imaṁ gāthaṁ abhāsi:	Standing to one side, the devaputta Nanda recited this verse in the presence of the Blessed One:	立于一旁，天子难陀于世尊前诵此偈：
“Accenti kālā tarayanti rattiyo,	“Time passes, the nights fly by,	“时光飞逝，长夜漫漫，
Vayoguṇā anupubbaṁ jahanti;	the stages of life are left behind in sequence.	人生阶段，次第而逝。
Etaṁ bhayaṁ maraṇe pekkhamāno,	Seeing this fear in death,	见此死亡之惧，
Puññāni kayirātha sukhāvahānī”ti.	one should do meritorious deeds that bring happiness.”	应行善业，以得安乐。”
“Accenti kālā tarayanti rattiyo,	“Time passes, the nights fly by,	“时光飞逝，长夜漫漫，
Vayoguṇā anupubbaṁ jahanti;	the stages of life are left behind in sequence.	人生阶段，次第而逝。
Etaṁ bhayaṁ maraṇe pekkhamāno,	Seeing this fear in death,	见此死亡之惧，
Lokāmisaṁ pajahe santipekkho”ti.	one should forsake the bait of the world, looking for peace.”	当舍世间之饵，以求安宁。”

2.28 - SN 2.28 Nandivisāla: Discourse with Nandivisāla

--- SN2.28 - Nandivisālasutta ---	--- SN2.28 - Discourse with Nandivisāla ---	--- SN2.28 - 与欢喜广天子之对话 ---
Ekamantaṁ ṭhito kho nandivisālo devaputto bhagavantaṁ gāthāya ajjhabhāsi:	Standing to one side, the devaputta Nandivisāla addressed the Blessed One with a verse:	立于一旁，天子欢喜广以偈问世尊：
“Catucakkaṁ navadvāraṁ,	“With four wheels and nine doors,	“具四轮九门，
puṇṇaṁ lobhena saṁyutaṁ;	filled with greed, joined together,	充满贪欲，结合而成，
Paṅkajātaṁ mahāvīra,	born of mud, O great hero,	生于泥沼，哦，大英雄，
kathaṁ yātrā bhavissatī”ti.	how will the journey be?”	旅程将如何？”
“Chetvā naddhiṁ varattañca,	“Having cut the strap and the thong,	“断皮带与缰绳，
icchālobhañca pāpakaṁ;	and evil desire and greed,	及恶欲与贪婪，
Samūlaṁ taṇhamabbuyha,	having drawn out craving with its root,	拔除渴爱及其根，
evaṁ yātrā bhavissatī”ti.	thus the journey will be.”	旅程将如此。”

2.29 - SN 2.29 Susima: Discourse with Susima

--- SN2.29 - Susimasutta ---	--- SN2.29 - Discourse with Susima ---	--- SN2.29 - 与善思摩天子之对话 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca:	Then the venerable Ānanda approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. To the venerable Ānanda seated to one side, the Blessed One said this:	尔时，尊者阿难诣世尊前；至已，顶礼世尊，坐于一旁。于坐于一旁之尊者阿难，世尊如是说：
“tuyhampi no, ānanda, sāriputto ruccatī”ti?	“Does Sāriputta please you, Ānanda?”	“舍利弗令你欢喜吗，阿难？”
“Kassa hi nāma, bhante, abālassa aduṭṭhassa amūḷhassa avipallatthacittassa āyasmā sāriputto na rucceyya?	“Venerable sir, to what person who is not a fool, not malicious, not deluded, not of perverted mind, would the venerable Sāriputta not be pleasing?	“尊者，非愚、非恶、非迷、非心颠倒之人，谁不喜尊者舍利弗？
Paṇḍito, bhante, āyasmā sāriputto.	The venerable Sāriputta is wise, venerable sir.	尊者舍利弗有智慧，尊者。
Mahāpañño, bhante, āyasmā sāriputto.	The venerable Sāriputta has great wisdom, venerable sir.	尊者舍利弗有大智慧，尊者。
Puthupañño, bhante, āyasmā sāriputto.	The venerable Sāriputta has broad wisdom, venerable sir.	尊者舍利弗有广智慧，尊者。
Hāsapañño, bhante, āyasmā sāriputto.	The venerable Sāriputta has joyful wisdom, venerable sir.	尊者舍利弗有喜智慧，尊者。
Javanapañño, bhante, āyasmā sāriputto.	The venerable Sāriputta has swift wisdom, venerable sir.	尊者舍利弗有速智慧，尊者。
Tikkhapañño, bhante, āyasmā sāriputto.	The venerable Sāriputta has sharp wisdom, venerable sir.	尊者舍利弗有锐智慧，尊者。
Nibbedhikapañño, bhante, āyasmā sāriputto.	The venerable Sāriputta has penetrating wisdom, venerable sir.	尊者舍利弗有彻智慧，尊者。
Appiccho, bhante, āyasmā sāriputto.	The venerable Sāriputta has few wishes, venerable sir.	尊者舍利弗少欲，尊者。
Santuṭṭho, bhante, āyasmā sāriputto.	The venerable Sāriputta is content, venerable sir.	尊者舍利弗知足，尊者。
Pavivitto, bhante, āyasmā sāriputto.	The venerable Sāriputta is secluded, venerable sir.	尊者舍利弗 secluded，尊者。
Asaṁsaṭṭho, bhante, āyasmā sāriputto.	The venerable Sāriputta is unentangled, venerable sir.	尊者舍利弗无纠缠，尊者。
Āraddhavīriyo, bhante, āyasmā sāriputto.	The venerable Sāriputta is of aroused energy, venerable sir.	尊者舍利弗精进，尊者。
Vattā, bhante, āyasmā sāriputto.	The venerable Sāriputta is an exhorter, venerable sir.	尊者舍利弗为劝导者，尊者。
Vacanakkhamo, bhante, āyasmā sāriputto.	The venerable Sāriputta is patient of speech, venerable sir.	尊者舍利弗能忍言，尊者。
Codako, bhante, āyasmā sāriputto.	The venerable Sāriputta is a reprover, venerable sir.	尊者舍利弗为斥责者，尊者。
Pāpagarahī, bhante, āyasmā sāriputto.	The venerable Sāriputta is a critic of evil, venerable sir.	尊者舍利弗为评恶者，尊者。
Kassa hi nāma, bhante, abālassa aduṭṭhassa amūḷhassa avipallatthacittassa āyasmā sāriputto na rucceyyā”ti?	To what person, venerable sir, who is not a fool, not malicious, not deluded, not of perverted mind, would the venerable Sāriputta not be pleasing?”	尊者，非愚、非恶、非迷、非心颠倒之人，谁不喜尊者舍利弗？”
“Evametaṁ, ānanda, evametaṁ, ānanda.	“So it is, Ānanda, so it is, Ānanda.	“诚然，阿难，诚然，阿难。
Kassa hi nāma, ānanda, abālassa aduṭṭhassa amūḷhassa avipallatthacittassa sāriputto na rucceyya?	To what person, Ānanda, who is not a fool, not malicious, not deluded, not of perverted mind, would Sāriputta not be pleasing?	阿难，非愚、非恶、非迷、非心颠倒之人，谁不喜舍利弗？
Paṇḍito, ānanda, sāriputto.	Sāriputta is wise, Ānanda.	舍利弗有智慧，阿难。
Mahāpañño, ānanda, sāriputto.	Sāriputta has great wisdom, Ānanda.	舍利弗有大智慧，阿难。
Puthupañño, ānanda, sāriputto.	Sāriputta has broad wisdom, Ānanda.	舍利弗有广智慧，阿难。
Hāsapañño, ānanda, sāriputto.	Sāriputta has joyful wisdom, Ānanda.	舍利弗有喜智慧，阿难。
Javanapañño, ānanda, sāriputto.	Sāriputta has swift wisdom, Ānanda.	舍利弗有速智慧，阿难。
Tikkhapañño, ānanda, sāriputto.	Sāriputta has sharp wisdom, Ānanda.	舍利弗有锐智慧，阿难。
Nibbedhikapañño, ānanda, sāriputto.	Sāriputta has penetrating wisdom, Ānanda.	舍利弗有彻智慧，阿难。
Appiccho, ānanda, sāriputto.	Sāriputta has few wishes, Ānanda.	舍利弗少欲，阿难。
Santuṭṭho, ānanda, sāriputto.	Sāriputta is content, Ānanda.	舍利弗知足，阿难。
Pavivitto, ānanda, sāriputto.	Sāriputta is secluded, Ānanda.	舍利弗 secluded，阿难。
Asaṁsaṭṭho, ānanda, sāriputto.	Sāriputta is unentangled, Ānanda.	舍利弗无纠缠，阿难。
Āraddhavīriyo, ānanda, sāriputto.	Sāriputta is of aroused energy, Ānanda.	舍利弗精进，阿难。
Vattā, ānanda, sāriputto.	Sāriputta is an exhorter, Ānanda.	舍利弗为劝导者，阿难。
Vacanakkhamo, ānanda, sāriputto.	Sāriputta is patient of speech, Ānanda.	舍利弗能忍言，阿难。
Codako, ānanda, sāriputto.	Sāriputta is a reprover, Ānanda.	舍利弗为斥责者，阿难。
Pāpagarahī, ānanda, sāriputto.	Sāriputta is a critic of evil, Ānanda.	舍利弗为评恶者，阿难。
Kassa hi nāma, ānanda, abālassa aduṭṭhassa amūḷhassa avipallatthacittassa sāriputto na rucceyyā”ti?	To what person, Ānanda, who is not a fool, not malicious, not deluded, not of perverted mind, would Sāriputta not be pleasing?”	阿难，非愚、非恶、非迷、非心颠倒之人，谁不喜舍利弗？”
Atha kho susimo devaputto āyasmato sāriputtassa vaṇṇe bhaññamāne mahatiyā devaputtaparisāya parivuto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho susimo devaputto bhagavantaṁ etadavoca:	Then the devaputta Susima, while the praise of the venerable Sāriputta was being spoken, surrounded by a great assembly of devaputtas, approached the Blessed One; having approached and paid homage to the Blessed One, he stood to one side. Standing to one side, the devaputta Susima said this to the Blessed One:	尔时，天子善思摩，于尊者舍利弗之赞叹声中，为众多天子所围绕，诣世尊前；至已，顶礼世尊，立于一旁。立于一旁，天子善思摩对世尊说：
“Evametaṁ, bhagavā, evametaṁ, sugata.	“So it is, Blessed One, so it is, Sugata.	“诚然，世尊，诚然，善逝。
Kassa hi nāma, bhante, abālassa aduṭṭhassa amūḷhassa avipallatthacittassa āyasmā sāriputto na rucceyya?	To what person, venerable sir, who is not a fool, not malicious, not deluded, not of perverted mind, would the venerable Sāriputta not be pleasing?	尊者，非愚、非恶、非迷、非心颠倒之人，谁不喜尊者舍利弗？
Paṇḍito, bhante, āyasmā sāriputto.	The venerable Sāriputta is wise, venerable sir.	尊者舍利弗有智慧，尊者。
Mahāpañño, bhante, puthupañño, bhante, hāsapañño, bhante, javanapañño, bhante, tikkhapañño, bhante, nibbedhikapañño, bhante, appiccho, bhante, santuṭṭho, bhante, pavivitto, bhante, asaṁsaṭṭho, bhante, āraddhavīriyo, bhante, vattā, bhante, vacanakkhamo, bhante, codako, bhante, pāpagarahī, bhante, āyasmā sāriputto.	The venerable Sāriputta has great wisdom, venerable sir, broad wisdom, venerable sir, joyful wisdom, venerable sir, swift wisdom, venerable sir, sharp wisdom, venerable sir, penetrating wisdom, venerable sir, he has few wishes, venerable sir, is content, venerable sir, secluded, venerable sir, unentangled, venerable sir, of aroused energy, venerable sir, an exhorter, venerable sir, patient of speech, venerable sir, a reprover, venerable sir, a critic of evil, venerable sir.	尊者舍利弗有大智慧，尊者，广智慧，尊者，喜智慧，尊者，速智慧，尊者，锐智慧，尊者，彻智慧，尊者，他少欲，尊者，知足，尊者， secluded，尊者，无纠缠，尊者，精进，尊者，为劝导者，尊者，能忍言，尊者，为斥责者，尊者，为评恶者，尊者。
Kassa hi nāma, bhante, abālassa aduṭṭhassa amūḷhassa avipallatthacittassa āyasmā sāriputto na rucceyya?	To what person, venerable sir, who is not a fool, not malicious, not deluded, not of perverted mind, would the venerable Sāriputta not be pleasing?	尊者，非愚、非恶、非迷、非心颠倒之人，谁不喜尊者舍利弗？
Ahampi hi, bhante, yaññadeva devaputtaparisaṁ upasaṅkamiṁ, etadeva bahulaṁ saddaṁ suṇāmi:	I too, venerable sir, whatever assembly of devaputtas I approach, I hear this sound for the most part:	我亦，尊者，凡我所至之天子众会，多闻此声：
‘paṇḍito āyasmā sāriputto;	‘The venerable Sāriputta is wise;	‘尊者舍利弗有智慧；
mahāpañño āyasmā, puthupañño āyasmā, hāsapañño āyasmā, javanapañño āyasmā, tikkhapañño āyasmā, nibbedhikapañño āyasmā, appiccho āyasmā, santuṭṭho āyasmā, pavivitto āyasmā, asaṁsaṭṭho āyasmā, āraddhavīriyo āyasmā, vattā āyasmā, vacanakkhamo āyasmā, codako āyasmā, pāpagarahī āyasmā sāriputto’ti.	the venerable one has great wisdom, the venerable one has broad wisdom, the venerable one has joyful wisdom, the venerable one has swift wisdom, the venerable one has sharp wisdom, the venerable one has penetrating wisdom, the venerable one has few wishes, the venerable one is content, the venerable one is secluded, the venerable one is unentangled, the venerable one is of aroused energy, the venerable one is an exhorter, the venerable one is patient of speech, the venerable one is a reprover, the venerable one is a critic of evil.’	尊者有大智慧，尊者有广智慧，尊者有喜智慧，尊者有速智慧，尊者有锐智慧，尊者有彻智慧，尊者少欲，尊者知足，尊者 secluded，尊者无纠缠，尊者精进，尊者为劝导者，尊者能忍言，尊者为斥责者，尊者为评恶者。’
Kassa hi nāma, bhante, abālassa aduṭṭhassa amūḷhassa avipallatthacittassa āyasmā sāriputto na rucceyyā”ti?	To what person, venerable sir, who is not a fool, not malicious, not deluded, not of perverted mind, would the venerable Sāriputta not be pleasing?”	尊者，非愚、非恶、非迷、非心颠倒之人，谁不喜尊者舍利弗？”
Atha kho susimassa devaputtassa devaputtaparisā āyasmato sāriputtassa vaṇṇe bhaññamāne attamanā pamuditā pītisomanassajātā uccāvacā vaṇṇanibhā upadaṁseti.	Then the assembly of devaputtas of the devaputta Susima, while the praise of the venerable Sāriputta was being spoken, delighted, joyful, filled with joy and happiness, showed various displays of colors.	尔时，天子善思摩之天子众会，于尊者舍利弗赞叹声中，欢喜、欣悦，充满喜乐，现种种色彩。
Seyyathāpi nāma maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca;	Just as a beryl gem, beautiful, of fine quality, eight-faceted, well-worked, placed on a pale woolen cloth, would shine and blaze and radiate;	犹如琉璃宝珠，美妙，上等，八面，善制，置于淡色毛布上，则光耀、炽燃、放射；
evamevaṁ susimassa devaputtassa devaputtaparisā āyasmato sāriputtassa vaṇṇe bhaññamāne attamanā pamuditā pītisomanassajātā uccāvacā vaṇṇanibhā upadaṁseti.	even so, the assembly of devaputtas of the devaputta Susima, while the praise of the venerable Sāriputta was being spoken, delighted, joyful, filled with joy and happiness, showed various displays of colors.	亦复如是，天子善思摩之天子众会，于尊者舍利弗赞叹声中，欢喜、欣悦，充满喜乐，现种种色彩。
Seyyathāpi nāma nikkhaṁ jambonadaṁ dakkhakammāraputtaukkāmukhasukusalasampahaṭṭhaṁ paṇḍukambale nikkhittaṁ bhāsate ca tapate ca virocati ca;	Just as a gold coin of Jambu river gold, well-refined in the furnace by a skilled goldsmith's son, placed on a pale woolen cloth, would shine and blaze and radiate;	犹如阎浮河金币，经巧匠之子炉中善炼，置于淡色毛布上，则光耀、炽燃、放射；
evamevaṁ susimassa devaputtassa devaputtaparisā āyasmato sāriputtassa vaṇṇe bhaññamāne attamanā pamuditā pītisomanassajātā uccāvacā vaṇṇanibhā upadaṁseti.	even so, the assembly of devaputtas of the devaputta Susima, while the praise of the venerable Sāriputta was being spoken, delighted, joyful, filled with joy and happiness, showed various displays of colors.	亦复如是，天子善思摩之天子众会，于尊者舍利弗赞叹声中，欢喜、欣悦，充满喜乐，现种种色彩。
Seyyathāpi nāma saradasamaye viddhe vigatavalāhake deve rattiyā paccūsasamayaṁ osadhitārakā bhāsate ca tapate ca virocati ca;	Just as in the autumn season, when the sky is clear and free of clouds, at night, at dawn, the morning star would shine and blaze and radiate;	犹如秋季，天晴无云，夜半黎明，晨星则光耀、炽燃、放射；
evamevaṁ susimassa devaputtassa devaputtaparisā āyasmato sāriputtassa vaṇṇe bhaññamāne attamanā pamuditā pītisomanassajātā uccāvacā vaṇṇanibhā upadaṁseti.	even so, the assembly of devaputtas of the devaputta Susima, while the praise of the venerable Sāriputta was being spoken, delighted, joyful, filled with joy and happiness, showed various displays of colors.	亦复如是，天子善思摩之天子众会，于尊者舍利弗赞叹声中，欢喜、欣悦，充满喜乐，现种种色彩。
Seyyathāpi nāma saradasamaye viddhe vigatavalāhake deve ādicco nabhaṁ abbhussakkamāno sabbaṁ ākāsagataṁ tamagataṁ abhivihacca bhāsate ca tapate ca virocati ca;	Just as in the autumn season, when the sky is clear and free of clouds, the sun, ascending into the sky, having dispelled all darkness from the atmosphere, would shine and blaze and radiate;	犹如秋季，天晴无云，日升中天，驱散空中一切黑暗，则光耀、炽燃、放射；
evamevaṁ susimassa devaputtassa devaputtaparisā āyasmato sāriputtassa vaṇṇe bhaññamāne attamanā pamuditā pītisomanassajātā uccāvacā vaṇṇanibhā upadaṁseti.	even so, the assembly of devaputtas of the devaputta Susima, while the praise of the venerable Sāriputta was being spoken, delighted, joyful, filled with joy and happiness, showed various displays of colors.	亦复如是，天子善思摩之天子众会，于尊者舍利弗赞叹声中，欢喜、欣悦，充满喜乐，现种种色彩。
Atha kho susimo devaputto āyasmantaṁ sāriputtaṁ ārabbha bhagavato santike imaṁ gāthaṁ abhāsi:	Then the devaputta Susima, concerning the venerable Sāriputta, recited this verse in the presence of the Blessed One:	尔时，天子善思摩，关于尊者舍利弗，于世尊前诵此偈：
“Paṇḍitoti samaññāto,	“Renowned as wise,	“闻名有智，
sāriputto akodhano;	Sāriputta is without anger;	舍利弗无有愤怒；
Appiccho sorato danto,	of few wishes, gentle, tamed,	少欲、温和、调伏，
satthuvaṇṇābhato isī”ti.	the sage extolled in the Teacher’s praise.”	圣者为师所赞。”
Atha kho bhagavā āyasmantaṁ sāriputtaṁ ārabbha susimaṁ devaputtaṁ gāthāya paccabhāsi:	Then the Blessed One, concerning the venerable Sāriputta, replied to the devaputta Susima with a verse:	尔时，世尊关于尊者舍利弗，以偈答天子善思摩：
“Paṇḍitoti samaññāto,	“Renowned as wise,	“闻名有智，
sāriputto akodhano;	Sāriputta is without anger;	舍利弗无有愤怒；
Appiccho sorato danto,	of few wishes, gentle, tamed,	少欲、温和、调伏，
kālaṁ kaṅkhati sudanto”ti.	well-tamed, he awaits his time.”	善调伏，他等待时机。”

2.30 - SN 2.30 Nānātitthiyasāvaka: Discourse with Disciples of Various Sectarians

--- SN2.30 - Nānātitthiyasāvakasutta ---	--- SN2.30 - Discourse with Disciples of Various Sectarians ---	--- SN2.30 - 与诸外道弟子之对话 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Sanctuary.	一时，薄伽梵住王舍城竹林，栗鼠饲养处。
Atha kho sambahulā nānātitthiyasāvakā devaputtā asamo ca sahali ca nīko ca ākoṭako ca vegabbhari ca māṇavagāmiyo ca abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ veḷuvanaṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.	Then many devaputtas who were disciples of various sectarians—Asama, Sahali, Nīka, Ākoṭaka, Vegabbhari, and Māṇavagāmiya—in the dark of the night, of surpassing beauty, illuminating the whole of the Bamboo Grove, approached the Blessed One; having approached and paid homage to the Blessed One, they stood to one side.	尔时，多有天子为诸外道之弟子——阿娑摩、娑诃利、尼迦、阿拘吒迦、毗伽婆利、与摩纳婆伽弥耶——于深夜，以绝世之美，遍照整个竹林，诣世尊前；至已，顶礼世尊，立于一旁。
Ekamantaṁ ṭhito kho asamo devaputto pūraṇaṁ kassapaṁ ārabbha bhagavato santike imaṁ gāthaṁ abhāsi:	Standing to one side, the devaputta Asama, concerning Pūraṇa Kassapa, recited this verse in the presence of the Blessed One:	立于一旁，天子阿娑摩，关于富兰那迦叶，于世尊前诵此偈：
“Idha chinditamārite,	“Here, in the matter of what is cut and killed,	“于此，关于所斩所杀之事，
Hatajānīsu kassapo;	of the slain and their slayers, Kassapa	被杀者与杀者，迦叶
Na pāpaṁ samanupassati,	sees no evil,	不见恶，
Puññaṁ vā pana attano;	nor any merit for himself.	亦不见己之功德。
Sa ve vissāsamācikkhi,	He indeed explained this with confidence,	他确实自信地解释了这一点，
Satthā arahati mānanan”ti.	a teacher worthy of honor.”	一位值得尊敬的老师。”
Atha kho sahali devaputto makkhaliṁ gosālaṁ ārabbha bhagavato santike imaṁ gāthaṁ abhāsi:	Then the devaputta Sahali, concerning Makkhali Gosāla, recited this verse in the presence of the Blessed One:	尔时，天子娑诃利，关于末伽梨瞿舍罗，于世尊前诵此偈：
“Tapojigucchāya susaṁvutatto,	“Through asceticism and self-mortification, being well-restrained,	“通过苦行与自虐，善于克制，
Vācaṁ pahāya kalahaṁ janena;	having abandoned speech that leads to quarrels with people,	舍弃导致与人争吵之言语，
Samosavajjā virato saccavādī,	averse to falsehood and wrong, a truth-speaker,	厌恶虚伪与错误，说真话，
Na hi nūna tādisaṁ karoti pāpan”ti.	surely such a one does no evil.”	如此之人，必不行恶。”
Atha kho nīko devaputto nigaṇṭhaṁ nāṭaputtaṁ ārabbha bhagavato santike imaṁ gāthaṁ abhāsi:	Then the devaputta Nīko, concerning the Nigaṇṭha Nāṭaputta, recited this verse in the presence of the Blessed One:	尔时，天子尼迦，关于尼乾陀若提子，于世尊前诵此偈：
“Jegucchī nipako bhikkhu,	“Self-mortifying, astute, a bhikkhu	“自虐，机敏，比丘
Cātuyāmasusaṁvuto;	well-restrained in the fourfold restraint,	善于四重克制，
Diṭṭhaṁ sutañca ācikkhaṁ,	explaining what is seen and heard,	解释所见所闻，
Na hi nūna kibbisī siyā”ti.	surely he would not be a wrongdoer.”	他必非作恶者。”
Atha kho ākoṭako devaputto nānātitthiye ārabbha bhagavato santike imaṁ gāthaṁ abhāsi:	Then the devaputta Ākoṭaka, concerning various sectarians, recited this verse in the presence of the Blessed One:	尔时，天子阿拘吒迦，关于诸外道，于世尊前诵此偈：
“Pakudhako kātiyāno nigaṇṭho,	“Pakudhaka Kātiyāna, the Nigaṇṭha,	“波浮陀迦旃延，尼乾陀，
Ye cāpime makkhalipūraṇāse;	and also these, Makkhali and Pūraṇa;	与此等，末伽梨与富兰那；
Gaṇassa satthāro sāmaññappattā,	teachers of a group, having attained the status of ascetics,	一派之师，已得苦行者之位，
Na hi nūna te sappurisehi dūre”ti.	surely they are not far from true men.”	他们必离真理之人不远。”
Atha kho vegabbhari devaputto ākoṭakaṁ devaputtaṁ gāthāya paccabhāsi:	Then the devaputta Vegabbhari replied to the devaputta Ākoṭaka with a verse:	尔时，天子毗伽婆利以偈答天子阿拘吒迦：
“Sahācaritena chavo sigālo,	“A vile jackal, accompanied by its kind,	“一卑劣之豺狼，与其同类相伴，
Na kotthuko sīhasamo kadāci;	is never equal to a lion.	永不等于一狮子。
Naggo musāvādī gaṇassa satthā,	A naked one, a speaker of falsehoods, a teacher of a group,	一裸形者，说谎者，一派之师，
Saṅkassarācāro na sataṁ sarikkho”ti.	of dubious practices, is not like the good.”	行径可疑，非同于善者。”
Atha kho māro pāpimā begabbhariṁ devaputtaṁ anvāvisitvā bhagavato santike imaṁ gāthaṁ abhāsi:	Then Māra the evil one, having possessed the devaputta Vegabbhari, recited this verse in the presence of the Blessed One:	尔时，恶魔波旬，附于天子毗伽婆利身，于世尊前诵此偈：
“Tapojigucchāya āyuttā,	“Those engaged in asceticism and self-mortification,	“彼等从事苦行与自虐者，
pālayaṁ pavivekiyaṁ;	guarding their seclusion,	守护其幽居，
Rūpe ca ye niviṭṭhāse,	and those who are invested in forms,	与彼等投入于色相者，
devalokābhinandino;	delighting in the deva world;	乐于天界；
Te ve sammānusāsanti,	they indeed teach rightly	他们确实正确地教导
paralokāya mātiyā”ti.	for the sake of the next world for mortals.”	为凡人来世之故。”
Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā, māraṁ pāpimantaṁ gāthāya paccabhāsi:	Then the Blessed One, knowing “This is Māra the evil one,” replied to Māra the evil one with a verse:	尔时，世尊知“此乃恶魔波旬”，以偈答恶魔波旬：
“Ye keci rūpā idha vā huraṁ vā,	“Whatever forms there are, here or hereafter,	“凡有色相，于此世或来世，
Ye cantalikkhasmiṁ pabhāsavaṇṇā;	and those in the sky of brilliant color,	与彼等于天空之灿烂色彩，
Sabbeva te te namucippasatthā,	all of them, praised by you, Namuci,	汝所赞叹之物，南无质，
Āmisaṁva macchānaṁ vadhāya khittā”ti.	are like bait cast for the destruction of fish.”	皆如为鱼之毁灭而投下之饵。”
Atha kho māṇavagāmiyo devaputto bhagavantaṁ ārabbha bhagavato santike imā gāthāyo abhāsi:	Then the devaputta Māṇavagāmiya, concerning the Blessed One, recited these verses in the presence of the Blessed One:	尔时，天子摩纳婆伽弥耶，关于世尊，于世尊前诵此偈：
“Vipulo rājagahīyānaṁ,	“The Vipula mountain of the Rājagahans	“王舍城之毗富罗山
giri seṭṭho pavuccati;	is said to be the best of mountains;	被称为众山之最；
Seto himavataṁ seṭṭho,	Seto is the best of the Himalayas,	雪山中，白雪皑皑，
ādicco aghagāminaṁ.	the sun of those that travel the sky.	日为行空者之最。
Samuddo udadhinaṁ seṭṭho,	The ocean is the best of waters,	海洋为众水之最，
nakkhattānaṁva candimā;	and the moon of the constellations.	月为众星之最。
Sadevakassa lokassa,	Of the world with its devas,	于天人世界，
buddho aggo pavuccatī”ti.	the Buddha is proclaimed the highest.”	佛陀被宣称为至高无上。”
Nānātitthiyavaggo tatiyo.	The Various Sectarians Chapter, the third.	诸外道品，第三。
Sivo khemo ca serī ca,	Siva, Khema and Serī,	湿婆、安稳与斯里，
Ghaṭī jantu ca rohito;	Ghaṭī, Jantu and Rohita;	迦旃延、生与赤马；
Nando nandivisālo ca,	Nanda, Nandivisāla,	难陀，欢喜广，
Susimo nānātitthiyena te dasāti.	Susima, and with Various Sectarians, those are ten.	善思摩，与诸外道，共十篇。
Devaputtasaṁyuttaṁ samattaṁ.	The Connected Discourses with Devaputtas is complete.	与天子相应的经文已完结。

3 - SN 3 Kosala: Connected Discourses with the King of Kosala

==================== SN3 - Kosalasaṃyutta ====================

==================== SN3 - Connected Discourses with the King of Kosala ====================

==================== SN3 - 与拘萨罗王相应的经文 ====================

3.1 - SN 3.1 Dahara: The Young

--- SN3.1 - Daharasutta ---	--- SN3.1 - The Young ---	--- SN3.1 - 年轻 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.	一时，薄伽梵住舍卫城祇树给孤独园。
Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.	Then King Pasenadi of Kosala approached the Blessed One; having approached, he exchanged greetings with the Blessed One.	尔时，拘萨罗王波斯匿诣世尊前；至已，与世尊互致问候。
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca:	After exchanging pleasant and courteous greetings, he sat down to one side. Seated to one side, King Pasenadi of Kosala said this to the Blessed One:	互致愉悦有礼之问候后，坐于一旁。坐于一旁，拘萨罗王波斯匿对世尊说：
“bhavampi no gotamo anuttaraṁ sammāsambodhiṁ abhisambuddhoti paṭijānātī”ti?	“Does Master Gotama also claim to have awakened to the unsurpassed, perfect enlightenment?”	“乔达摩大师亦自称已觉悟无上正等正觉吗？”
“Yañhi taṁ, mahārāja, sammā vadamāno vadeyya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti, mameva taṁ sammā vadamāno vadeyya.	“If, great king, one speaking rightly were to say ‘he has awakened to the unsurpassed, perfect enlightenment,’ it is of me that one speaking rightly would say it.	“大王，若有正语者言‘彼已觉悟无上正等正觉’，正语者所言者，即我也。
Ahañhi, mahārāja, anuttaraṁ sammāsambodhiṁ abhisambuddho”ti.	For I, great king, have awakened to the unsurpassed, perfect enlightenment.”	我，大王，已觉悟无上正等正觉。”
“Yepi te, bho gotama, samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa, seyyathidaṁ—	“But Master Gotama, even those ascetics and brahmins who have a saṅgha, have a following, are teachers of a following, are famous, renowned, founders of sects, esteemed as saints by many people, such as—	“然乔达摩大师，即彼等有僧伽、有徒众、为徒众之师、著名、声望、宗派之创立者、为众多人所敬为圣人之苦行者与婆罗门，如—
pūraṇo kassapo, makkhali gosālo, nigaṇṭho nāṭaputto, sañcayo belaṭṭhaputto, pakudho kaccāyano, ajito kesakambalo;	Pūraṇa Kassapa, Makkhali Gosāla, the Nigaṇṭha Nāṭaputta, Sañjaya Belaṭṭhaputta, Pakudha Kaccāyana, Ajita Kesakambala;	富兰那迦叶、末伽梨瞿舍罗、尼乾陀若提子、删阇耶毗罗瑟腻子、波浮陀伽旃延、阿耆多翅舍钦婆罗；
tepi mayā ‘anuttaraṁ sammāsambodhiṁ abhisambuddhoti paṭijānāthā’ti puṭṭhā samānā anuttaraṁ sammāsambodhiṁ abhisambuddhoti na paṭijānanti.	even they, when asked by me, ‘Have you claimed to have awakened to the unsurpassed, perfect enlightenment?’ do not claim to have awakened to the unsurpassed, perfect enlightenment.	即彼等，我问之，‘汝等自称已觉悟无上正等正觉耶？’彼等亦不自称已觉悟无上正等正觉。
Kiṁ pana bhavaṁ gotamo daharo ceva jātiyā navo ca pabbajjāyā”ti?	But what of Master Gotama, who is young in years and newly gone forth?”	然乔达摩大师，年少初出家，又何如？”
“Cattāro kho me, mahārāja, daharāti na uññātabbā, daharāti na paribhotabbā.	“There are four, great king, that should not be slighted for being young, should not be despised for being young.	“大王，有四者，不应因其年轻而轻视，不应因其年轻而鄙视。
Katame cattāro?	What four?	哪四个？
Khattiyo kho, mahārāja, daharoti na uññātabbo, daharoti na paribhotabbo.	A khattiya, great king, should not be slighted for being young, should not be despised for being young.	大王，刹帝利，不应因其年轻而轻视，不应因其年轻而鄙视。
Urago kho, mahārāja, daharoti na uññātabbo, daharoti na paribhotabbo.	A snake, great king, should not be slighted for being young, should not be despised for being young.	大王，蛇，不应因其年轻而轻视，不应因其年轻而鄙视。
Aggi kho, mahārāja, daharoti na uññātabbo, daharoti na paribhotabbo.	A fire, great king, should not be slighted for being young, should not be despised for being young.	大王，火，不应因其年轻而轻视，不应因其年轻而鄙视。
Bhikkhu, kho, mahārāja, daharoti na uññātabbo, daharoti na paribhotabbo.	A bhikkhu, great king, should not be slighted for being young, should not be despised for being young.	大王，比丘，不应因其年轻而轻视，不应因其年轻而鄙视。
Ime kho, mahārāja, cattāro daharāti na uññātabbā, daharāti na paribhotabbā”ti.	These, great king, are the four that should not be slighted for being young, should not be despised for being young.”	大王，此四者，不应因其年轻而轻视，不应因其年轻而鄙视。”
Idamavoca bhagavā.	This is what the Blessed One said.	此乃世尊所言。
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:	Having said this, the Sugata, the Teacher, then said this further:	说此已，善逝、导师复说此言：
“Khattiyaṁ jātisampannaṁ,	“A khattiya of high birth,	“出身高贵之刹帝利，
abhijātaṁ yasassinaṁ;	noble and renowned,	尊贵而著名，
Daharoti nāvajāneyya,	one should not look down on him for being young,	人不应因其年轻而轻视，
na naṁ paribhave naro.	a person should not despise him.	人不应鄙视他。
Ṭhānañhi so manujindo,	For that lord of men, the khattiya,	于彼人主，刹帝利，
rajjaṁ laddhāna khattiyo;	having obtained the kingdom,	得国后，
So kuddho rājadaṇḍena,	angered, he may strike with royal punishment,	怒而以王法击之，
tasmiṁ pakkamate bhusaṁ;	he attacks him fiercely.	他猛烈攻击他。
Tasmā taṁ parivajjeyya,	Therefore one should avoid him,	是故当避之，
rakkhaṁ jīvitamattano.	protecting one's own life.	保护自己之生命。
Gāme vā yadi vā raññe,	In a village or in the wilderness,	在村庄或旷野中，
yattha passe bhujaṅgamaṁ;	wherever one sees a serpent,	凡见蛇处，
Daharoti nāvajāneyya,	one should not look down on it for being young,	人不应因其年轻而轻视，
na naṁ paribhave naro.	a person should not despise him.	人不应鄙视他。
Uccāvacehi vaṇṇehi,	In various forms,	以各种形态，
urago carati tejasī;	the fiery serpent moves.	火蛇移动。
So āsajja ḍaṁse bālaṁ,	Having approached, it might bite a fool,	近而或噬愚人，
naraṁ nāriñca ekadā;	a man or a woman, at some time.	男女，于某时。
Tasmā taṁ parivajjeyya,	Therefore one should avoid it,	是故当避之，
rakkhaṁ jīvitamattano.	protecting one's own life.	保护自己之生命。
Pahūtabhakkhaṁ jālinaṁ,	A fire with much fuel, blazing,	一火多薪，熊熊燃烧，
pāvakaṁ kaṇhavattaniṁ;	with a black trail, a fire,	带黑迹，一火，
Daharoti nāvajāneyya,	one should not look down on it for being young,	人不应因其年轻而轻视，
na naṁ paribhave naro.	a person should not despise it.	人不应鄙视它。
Laddhā hi so upādānaṁ,	For having obtained fuel,	因得薪，
mahā hutvāna pāvako;	the fire becomes great.	火势变大。
So āsajja ḍahe bālaṁ,	Having approached, it might burn a fool,	近而或烧愚人，
naraṁ nāriñca ekadā;	a man or a woman, at some time.	男女，于某时。
Tasmā taṁ parivajjeyya,	Therefore one should avoid it,	是故当避之，
rakkhaṁ jīvitamattano.	protecting one's own life.	保护自己之生命。
Vanaṁ yadaggi ḍahati,	When fire burns a forest,	当火烧森林时，
pāvako kaṇhavattanī;	the fire with a black trail,	带黑迹之火，
Jāyanti tattha pārohā,	shoots grow there	嫩芽于彼处生长
ahorattānamaccaye.	with the passing of days and nights.	随日月流逝。
Yañca kho sīlasampanno,	But he whom, endowed with virtue,	然彼具戒者，
bhikkhu ḍahati tejasā;	a bhikkhu burns with his fire,	比丘以其火烧之，
Na tassa puttā pasavo,	his sons, his cattle,	其子、其牛、
dāyādā vindare dhanaṁ;	his heirs do not find his wealth.	其继承人不得其财。
Anapaccā adāyādā,	Without children, without heirs,	无子，无后，
tālāvatthū bhavanti te.	they become like palmyra stumps.	他们变得像棕榈树桩。
Tasmā hi paṇḍito poso,	Therefore a wise person,	是故智者，
sampassaṁ atthamattano;	seeing his own good,	见其己利，
Bhujaṅgamaṁ pāvakañca,	a serpent, a fire,	一蛇、一火、
khattiyañca yasassinaṁ;	a renowned khattiya,	一著名之刹帝利，
Bhikkhuñca sīlasampannaṁ,	and a bhikkhu endowed with virtue,	与一具德之比丘，
sammadeva samācare”ti.	should treat them all rightly.”	当皆正待之。”
Evaṁ vutte, rājā pasenadi kosalo bhagavantaṁ etadavoca:	When this was said, King Pasenadi of Kosala said this to the Blessed One:	此言既出，拘萨罗王波斯匿对世尊说：
“abhikkantaṁ, bhante, abhikkantaṁ, bhante.	“Excellent, venerable sir, excellent, venerable sir!	“善哉，尊者，善哉，尊者！
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito.	Just as, venerable sir, one might set upright what was overturned, or reveal what was hidden, or show the way to one who was lost, or hold up an oil lamp in the dark: ‘so that those with eyes can see forms’; even so, the Dhamma has been clarified by the Blessed One in many ways.	尊者，犹如人将倾覆者扶正，或揭示隐藏者，或为迷途者指路，或于黑暗中举油灯：‘使有眼者能见色’；亦复如是，世尊以多种方式阐明了法。
Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.	I, venerable sir, go for refuge to the Blessed One, to the Dhamma, and to the Saṅgha of bhikkhus.	我，尊者，归依世尊，归依法，归依比丘僧伽。
Upāsakaṁ maṁ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.	May the Blessed One, venerable sir, remember me as a lay follower who has gone for refuge from this day forth for as long as life lasts.”	愿世尊，尊者，忆我为一居士，自今日起，尽形寿归依。”

3.2 - SN 3.2 Purisa: A Person

--- SN3.2 - Purisasutta ---	--- SN3.2 - A Person ---	--- SN3.2 - 一人 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca:	Then King Pasenadi of Kosala approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Seated to one side, King Pasenadi of Kosala said this to the Blessed One:	尔时，拘萨罗王波斯匿诣世尊前；至已，顶礼世尊，坐于一旁。坐于一旁，拘萨罗王波斯匿对世尊说：
“kati nu kho, bhante, purisassa dhammā ajjhattaṁ uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāyā”ti?	“How many things, venerable sir, when arising internally in a person, arise for his harm, for his suffering, for his discomfort?”	“尊者，有几事，于人内心生起时，为害、为苦、为不适？”
“Tayo kho, mahārāja, purisassa dhammā ajjhattaṁ uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāya.	“Three things, great king, when arising internally in a person, arise for his harm, for his suffering, for his discomfort.	“大王，有三事，于人内心生起时，为害、为苦、为不适。
Katame tayo?	What three?	哪三个？
Lobho kho, mahārāja, purisassa dhammo ajjhattaṁ uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya.	Greed, great king, is a thing in a person that, when arising internally, arises for his harm, for his suffering, for his discomfort.	大王，贪，是人内心之一物，生起时为害、为苦、为不适。
Doso kho, mahārāja, purisassa dhammo ajjhattaṁ uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya.	Hatred, great king, is a thing in a person that, when arising internally, arises for his harm, for his suffering, for his discomfort.	大王，嗔，是人内心之一物，生起时为害、为苦、为不适。
Moho kho, mahārāja, purisassa dhammo ajjhattaṁ uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya.	Delusion, great king, is a thing in a person that, when arising internally, arises for his harm, for his suffering, for his discomfort.	大王，痴，是人内心之一物，生起时为害、为苦、为不适。
Ime kho, mahārāja, tayo purisassa dhammā ajjhattaṁ uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāyā”ti.	These, great king, are the three things in a person that, when arising internally, arise for his harm, for his suffering, for his discomfort.”	大王，此三者，是人内心生起时，为害、为苦、为不适。”
Idamavoca …pe…	This is what he said … and so on …	此乃他所言……等等……
“Lobho doso ca moho ca,	“Greed, hatred, and delusion,	“贪、嗔、痴，
purisaṁ pāpacetasaṁ;	in a person of evil mind,	于恶心之人，
Hiṁsanti attasambhūtā,	born of oneself, they harm him,	自生，害之，
tacasāraṁva samphalan”ti.	like its own fruit harms the bamboo.”	如其果害竹。”

3.3 - SN 3.3 Jarāmaraṇa: Aging and Death

--- SN3.3 - Jarāmaraṇasutta ---	--- SN3.3 - Aging and Death ---	--- SN3.3 - 老与死 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca:	Seated to one side, King Pasenadi of Kosala said this to the Blessed One:	坐于一旁，拘萨罗王波斯匿对世尊说：
“atthi nu kho, bhante, jātassa aññatra jarāmaraṇā”ti?	“Is there, venerable sir, anything born that is exempt from aging and death?”	“尊者，可有生者免于老死？”
“Natthi kho, mahārāja, jātassa aññatra jarāmaraṇā.	“There is nothing, great king, born that is exempt from aging and death.	“大王，无有生者能免于老死。
Yepi te, mahārāja, khattiyamahāsālā aḍḍhā mahaddhanā mahābhogā pahūtajātarūparajatā pahūtavittūpakaraṇā pahūtadhanadhaññā, tesampi jātānaṁ natthi aññatra jarāmaraṇā.	Even those, great king, who are great khattiya families, wealthy, with great riches, great possessions, with abundant gold and silver, with abundant assets and means, with abundant wealth and grain, for them too, being born, there is nothing other than aging and death.	大王，即便是大刹帝利家族，富裕，财富广大，财物丰盛，金银充足，资产与手段丰富，财富与粮食充足，于彼等亦然，既生，除了老死，别无他物。
Yepi te, mahārāja, brāhmaṇamahāsālā …pe…	Even those, great king, who are great brahmin families … and so on …	大王，即便是大婆罗门家族……等等……
gahapatimahāsālā aḍḍhā mahaddhanā mahābhogā pahūtajātarūparajatā pahūtavittūpakaraṇā pahūtadhanadhaññā, tesampi jātānaṁ natthi aññatra jarāmaraṇā.	great householder families, wealthy, with great riches, great possessions, with abundant gold and silver, with abundant assets and means, with abundant wealth and grain, for them too, being born, there is nothing other than aging and death.	大居士家族，富裕，财富广大，财物丰盛，金银充足，资产与手段丰富，财富与粮食充足，于彼等亦然，既生，除了老死，别无他物。
Yepi te, mahārāja, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, tesampāyaṁ kāyo bhedanadhammo nikkhepanadhammo”ti.	Even those, great king, who are bhikkhus, arahants, with taints destroyed, who have lived the life, done what was to be done, laid down the burden, attained their own goal, with the fetter of existence completely destroyed, liberated by right understanding, for them too this body has the nature of breaking up, the nature of being laid down.”	大王，即便是比丘、阿罗汉，诸漏已尽，梵行已立，所作已办，已舍重担，已达己利，存在之结已尽，以正解脱，于彼等亦然，此身有坏之性，有舍之性。”
Idamavoca …pe…	This is what he said … and so on …	此乃他所言……等等……
“Jīranti ve rājarathā sucittā,	“The ornate royal chariots wear out,	“华丽之御车亦会朽坏，
Atho sarīrampi jaraṁ upeti;	and so the body too approaches old age;	身体亦然，趋于衰老；
Satañca dhammo na jaraṁ upeti,	but the Dhamma of the good does not approach old age,	然善人之法不趋于衰老，
Santo have sabbhi pavedayantī”ti.	the good indeed make it known to the good.”	善人实以之告善人。”

3.4 - SN 3.4 Piya: The Dear One

--- SN3.4 - Piyasutta ---	--- SN3.4 - The Dear One ---	--- SN3.4 - 亲爱的人 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca:	Seated to one side, King Pasenadi of Kosala said this to the Blessed One:	坐于一旁，拘萨罗王波斯匿对世尊说：
“idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:	“Here, venerable sir, for me, gone to a secluded place and in solitude, this reflection arose in my mind:	“尊者，我于幽静处独处时，心生此念：
‘kesaṁ nu kho piyo attā, kesaṁ appiyo attā’ti?	‘To whom is the self dear, to whom is the self not dear?’	‘于谁，己为可爱，于谁，己非可爱？’
Tassa mayhaṁ, bhante, etadahosi:	To me, venerable sir, this occurred:	尊者，我心生此念：
‘ye ca kho keci kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti;	‘Whoever engages in misconduct by body, misconduct by speech, misconduct by mind,	‘凡以身行恶，以言行恶，以意行恶者，
tesaṁ appiyo attā.	for them the self is not dear.	于彼等，己非可爱。
Kiñcāpi te evaṁ vadeyyuṁ:	Even though they might say thus:	纵彼等或作如是言：
“piyo no attā”ti, atha kho tesaṁ appiyo attā’.	"Our self is dear to us," yet for them the self is not dear.’	“我等之己为可爱，”然于彼等，己非可爱。’
Taṁ kissa hetu?	What is the reason for that?	其理何在？
Yañhi appiyo appiyassa kareyya, taṁ te attanāva attano karonti;	What an enemy would do to an enemy, that they do to themselves by themselves;	敌之于敌所为，彼等自为之；
tasmā tesaṁ appiyo attā.	therefore for them the self is not dear.	是故于彼等，己非可爱。
Ye ca kho keci kāyena sucaritaṁ caranti, vācāya sucaritaṁ caranti, manasā sucaritaṁ caranti;	And whoever engages in good conduct by body, good conduct by speech, good conduct by mind,	凡以身行善，以言行善，以意行善者，
tesaṁ piyo attā.	for them the self is dear.	于彼等，己为可爱。
Kiñcāpi te evaṁ vadeyyuṁ:	Even though they might say thus:	纵彼等或作如是言：
‘appiyo no attā’ti; atha kho tesaṁ piyo attā.	‘Our self is not dear to us,’ yet for them the self is dear.	‘我等之己非可爱，’然于彼等，己为可爱。
Taṁ kissa hetu?	What is the reason for that?	其理何在？
Yañhi piyo piyassa kareyya, taṁ te attanāva attano karonti;	What a dear one would do for a dear one, that they do to themselves by themselves;	亲之于亲所为，彼等自为之；
tasmā tesaṁ piyo attā”ti.	therefore for them the self is dear.”	是故于彼等，己为可爱。”
“Evametaṁ, mahārāja, evametaṁ, mahārāja.	“So it is, great king, so it is, great king.	“诚然，大王，诚然，大王。
Ye hi keci, mahārāja, kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti;	Whoever, great king, engages in misconduct by body, misconduct by speech, misconduct by mind,	大王，凡以身行恶，以言行恶，以意行恶者，
tasmā tesaṁ appiyo attā.	therefore for them the self is not dear.	是故于彼等，己非可爱。
Kiñcāpi te evaṁ vadeyyuṁ:	Even though they might say thus:	纵彼等或作如是言：
‘piyo no attā’ti, atha kho tesaṁ appiyo attā.	‘Our self is dear to us,’ yet for them the self is not dear.	‘我等之己为可爱，’然于彼等，己非可爱。
Taṁ kissa hetu?	What is the reason for that?	其理何在？
Yañhi, mahārāja, appiyo appiyassa kareyya, taṁ te attanāva attano karonti;	What, great king, an enemy would do to an enemy, that they do to themselves by themselves;	大王，敌之于敌所为，彼等自为之；
tasmā tesaṁ appiyo attā.	therefore for them the self is not dear.	是故于彼等，己非可爱。
Ye ca kho keci, mahārāja, kāyena sucaritaṁ caranti, vācāya sucaritaṁ caranti, manasā sucaritaṁ caranti;	And whoever, great king, engages in good conduct by body, good conduct by speech, good conduct by mind,	大王，凡以身行善，以言行善，以意行善者，
tesaṁ piyo attā.	for them the self is dear.	于彼等，己为可爱。
Kiñcāpi te evaṁ vadeyyuṁ:	Even though they might say thus:	纵彼等或作如是言：
‘appiyo no attā’ti;	‘Our self is not dear to us,’	‘我等之己非可爱，’
atha kho tesaṁ piyo attā.	yet for them the self is dear.	然于彼等，己为可爱。
Taṁ kissa hetu?	What is the reason for that?	其理何在？
Yañhi, mahārāja, piyo piyassa kareyya, taṁ te attanāva attano karonti;	What, great king, a dear one would do for a dear one, that they do to themselves by themselves;	大王，亲之于亲所为，彼等自为之；
tasmā tesaṁ piyo attā”ti.	therefore for them the self is dear.”	是故于彼等，己为可爱。”
Idamavoca …pe…	This is what he said … and so on …	此乃他所言……等等……
“Attānañce piyaṁ jaññā,	“If one would know the self to be dear,	“若人知己为可爱，
na naṁ pāpena saṁyuje;	one should not yoke it to evil;	不应以恶束缚之；
Na hi taṁ sulabhaṁ hoti,	for that happiness is not easy to obtain	于彼行恶之人，
sukhaṁ dukkaṭakārinā.	by one who does evil deeds.	幸福不易得。
Antakenādhipannassa,	When overcome by the end-maker,	为终结者所胜时，
jahato mānusaṁ bhavaṁ;	abandoning the human state,	舍弃人世，
Kiñhi tassa sakaṁ hoti,	what is his own?	何者为己有？
kiñca ādāya gacchati;	And what does he take when he goes?	去时带何物？
Kiñcassa anugaṁ hoti,	What follows him,	何者随之，
chāyāva anapāyinī.	like a shadow that never leaves?	如影不离？
Ubho puññañca pāpañca,	Both merit and evil,	善与恶，
yaṁ macco kurute idha;	that a mortal does here;	凡人于此所为；
Tañhi tassa sakaṁ hoti,	that is indeed his own,	彼实为己有，
taṁva ādāya gacchati;	that he takes when he goes;	去时带之；
Taṁvassa anugaṁ hoti,	that follows him,	彼随之，
chāyāva anapāyinī.	like a shadow that never leaves.	如影不离。
Tasmā kareyya kalyāṇaṁ,	Therefore one should do what is lovely,	是故当行可爱之事，
nicayaṁ samparāyikaṁ;	a store for the future life.	为来世积蓄。
Puññāni paralokasmiṁ,	Merits are the support	功德是支持
patiṭṭhā honti pāṇinan”ti.	for living beings in the next world.”	众生于来世者。”

3.5 - SN 3.5 Attarakkhita: Self-Protected

--- SN3.5 - Attarakkhitasutta ---	--- SN3.5 - Self-Protected ---	--- SN3.5 - 自我保护 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca:	Seated to one side, King Pasenadi of Kosala said this to the Blessed One:	坐于一旁，拘萨罗王波斯匿对世尊说：
“idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:	“Here, venerable sir, for me, gone to a secluded place and in solitude, this reflection arose in my mind:	“尊者，我于幽静处独处时，心生此念：
‘kesaṁ nu kho rakkhito attā, kesaṁ arakkhito attā’ti?	‘Whose self is protected, whose self is unprotected?’	‘谁之自我受保护，谁之自我未受保护？’
Tassa mayhaṁ, bhante, etadahosi:	To me, venerable sir, this occurred:	尊者，我心生此念：
‘ye kho keci kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti;	‘Whoever engages in misconduct by body, misconduct by speech, misconduct by mind,	‘凡以身行恶，以言行恶，以意行恶者，
tesaṁ arakkhito attā.	for them the self is unprotected.	于彼等，自我未受保护。
Kiñcāpi te hatthikāyo vā rakkheyya, assakāyo vā rakkheyya, rathakāyo vā rakkheyya, pattikāyo vā rakkheyya;	Even though an elephant corps might protect them, or a cavalry corps might protect them, or a chariot corps might protect them, or an infantry corps might protect them,	纵有象军护之，或马军护之，或车军护之，或步军护之，
atha kho tesaṁ arakkhito attā.	yet for them the self is unprotected.	然于彼等，自我未受保护。
Taṁ kissa hetu?	What is the reason for that?	其理何在？
Bāhirā hesā rakkhā, nesā rakkhā ajjhattikā;	This is an external protection, it is not an internal protection;	此为外在之保护，非内在之保护；
tasmā tesaṁ arakkhito attā.	therefore for them the self is unprotected.	是故于彼等，自我未受保护。
Ye ca kho keci kāyena sucaritaṁ caranti, vācāya sucaritaṁ caranti, manasā sucaritaṁ caranti;	And whoever engages in good conduct by body, good conduct by speech, good conduct by mind,	凡以身行善，以言行善，以意行善者，
tesaṁ rakkhito attā.	for them the self is protected.	于彼等，自我受保护。
Kiñcāpi te neva hatthikāyo rakkheyya, na assakāyo rakkheyya, na rathakāyo rakkheyya, na pattikāyo rakkheyya;	Even though no elephant corps protects them, no cavalry corps protects them, no chariot corps protects them, no infantry corps protects them,	纵无象军护之，无马军护之，无车军护之，无步军护之，
atha kho tesaṁ rakkhito attā.	yet for them the self is protected.	然于彼等，自我受保护。
Taṁ kissa hetu?	What is the reason for that?	其理何在？
Ajjhattikā hesā rakkhā, nesā rakkhā bāhirā;	This is an internal protection, it is not an external protection;	此为内在之保护，非外在之保护；
tasmā tesaṁ rakkhito attā’”ti.	therefore for them the self is protected.’”	是故于彼等，自我受保护。’”
“Evametaṁ, mahārāja, evametaṁ, mahārāja.	“So it is, great king, so it is, great king.	“诚然，大王，诚然，大王。
Ye hi keci, mahārāja, kāyena duccaritaṁ caranti …pe…	Whoever, great king, engages in misconduct by body … and so on …	大王，凡以身行恶……等等……
tesaṁ arakkhito attā.	for them the self is unprotected.	于彼等，自我未受保护。
Taṁ kissa hetu?	What is the reason for that?	其理何在？
Bāhirā hesā, mahārāja, rakkhā, nesā rakkhā ajjhattikā;	This, great king, is an external protection, it is not an internal protection;	大王，此为外在之保护，非内在之保护；
tasmā tesaṁ arakkhito attā.	therefore for them the self is unprotected.	是故于彼等，自我未受保护。
Ye hi keci, mahārāja, kāyena sucaritaṁ caranti, vācāya sucaritaṁ caranti, manasā sucaritaṁ caranti;	Whoever, great king, engages in good conduct by body, good conduct by speech, good conduct by mind,	大王，凡以身行善，以言行善，以意行善者，
tesaṁ rakkhito attā.	for them the self is protected.	于彼等，自我受保护。
Kiñcāpi te neva hatthikāyo rakkheyya, na assakāyo rakkheyya, na rathakāyo rakkheyya, na pattikāyo rakkheyya;	Even though no elephant corps protects them, no cavalry corps protects them, no chariot corps protects them, no infantry corps protects them,	纵无象军护之，无马军护之，无车军护之，无步军护之，
atha kho tesaṁ rakkhito attā.	yet for them the self is protected.	然于彼等，自我受保护。
Taṁ kissa hetu?	What is the reason for that?	其理何在？
Ajjhattikā hesā, mahārāja, rakkhā, nesā rakkhā bāhirā;	This, great king, is an internal protection, it is not an external protection;	大王，此为内在之保护，非外在之保护；
tasmā tesaṁ rakkhito attā”ti.	therefore for them the self is protected.”	是故于彼等，自我受保护。”
Idamavoca …pe…	This is what he said … and so on …	此乃他所言……等等……
“Kāyena saṁvaro sādhu,	“Restraint by the body is good,	“以身克制为善，
sādhu vācāya saṁvaro;	good is restraint by speech;	以言克制为善；
Manasā saṁvaro sādhu,	restraint by the mind is good,	以意克制为善，
sādhu sabbattha saṁvaro;	good is restraint in every way.	于一切处克制为善。
Sabbattha saṁvuto lajjī,	Restrained in every way, conscientious,	于一切处克制，具惭愧心者，
rakkhitoti pavuccatī”ti.	is called 'protected'.”	称为‘受保护’。”

3.6 - SN 3.6 Appaka: Few

--- SN3.6 - Appakasutta ---	--- SN3.6 - Few ---	--- SN3.6 - 少数 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca:	Seated to one side, King Pasenadi of Kosala said this to the Blessed One:	坐于一旁，拘萨罗王波斯匿对世尊说：
“idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:	“Here, venerable sir, for me, gone to a secluded place and in solitude, this reflection arose in my mind:	“尊者，我于幽静处独处时，心生此念：
‘appakā te sattā lokasmiṁ ye uḷāre uḷāre bhoge labhitvā na ceva majjanti, na ca pamajjanti, na ca kāmesu gedhaṁ āpajjanti, na ca sattesu vippaṭipajjanti.	‘Few are those beings in the world who, having obtained vast and abundant fortunes, are not intoxicated, not heedless, do not fall into greed for sensual pleasures, and do not act wrongly towards other beings.	‘世间众生，得广大丰富财富而不沉醉、不放逸、不贪恋感官之乐、不于其他众生行恶者，少之又少。
Atha kho eteva bahutarā sattā lokasmiṁ ye uḷāre uḷāre bhoge labhitvā majjanti ceva pamajjanti ca kāmesu ca gedhaṁ āpajjanti, sattesu ca vippaṭipajjantī’”ti.	But rather, these are more numerous, the beings in the world who, having obtained vast and abundant fortunes, are intoxicated, heedless, fall into greed for sensual pleasures, and act wrongly towards other beings.’”	反之，世间众生，得广大丰富财富而沉醉、放逸、贪恋感官之乐、于其他众生行恶者，多之又多。’”
“Evametaṁ, mahārāja, evametaṁ, mahārāja.	“So it is, great king, so it is, great king.	“诚然，大王，诚然，大王。
Appakā te, mahārāja, sattā lokasmiṁ, ye uḷāre uḷāre bhoge labhitvā na ceva majjanti, na ca pamajjanti, na ca kāmesu gedhaṁ āpajjanti, na ca sattesu vippaṭipajjanti.	Few are those beings, great king, in the world, who, having obtained vast and abundant fortunes, are not intoxicated, not heedless, do not fall into greed for sensual pleasures, and do not act wrongly towards other beings.	大王，世间众生，得广大丰富财富而不沉醉、不放逸、不贪恋感官之乐、不于其他众生行恶者，少之又少。
Atha kho eteva bahutarā sattā lokasmiṁ, ye uḷāre uḷāre bhoge labhitvā majjanti ceva pamajjanti ca kāmesu ca gedhaṁ āpajjanti, sattesu ca vippaṭipajjantī”ti.	But rather, these are more numerous, the beings in the world who, having obtained vast and abundant fortunes, are intoxicated, heedless, fall into greed for sensual pleasures, and act wrongly towards other beings.”	反之，世间众生，得广大丰富财富而沉醉、放逸、贪恋感官之乐、于其他众生行恶者，多之又多。”
Idamavoca …pe…	This is what he said … and so on …	此乃他所言……等等……
“Sārattā kāmabhogesu,	“Infatuated with sensual pleasures,	“耽于感官之乐，
giddhā kāmesu mucchitā;	greedy, obsessed with sensual pleasures,	贪婪，沉迷于感官之乐，
Atisāraṁ na bujjhanti,	they do not realize their transgression,	他们不觉察其过失，
migā kūṭaṁva oḍḍitaṁ;	like a deer into a hidden trap.	如鹿入暗阱。
Pacchāsaṁ kaṭukaṁ hoti,	Afterwards it becomes bitter for them,	事后于彼等为苦，
vipāko hissa pāpako”ti.	for his fruit is indeed evil.”	因其果实实为恶。”

3.7 - SN 3.7 Aḍḍakaraṇa: The Courthouse

--- SN3.7 - Aḍḍakaraṇasutta ---	--- SN3.7 - The Courthouse ---	--- SN3.7 - 法庭 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca:	Seated to one side, King Pasenadi of Kosala said this to the Blessed One:	坐于一旁，拘萨罗王波斯匿对世尊说：
“idhāhaṁ, bhante, aḍḍakaraṇe nisinno passāmi khattiyamahāsālepi brāhmaṇamahāsālepi gahapatimahāsālepi aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ sampajānamusā bhāsante.	“Here, venerable sir, sitting in the courthouse, I see great khattiya families, great brahmin families, and great householder families, who are wealthy, with great riches, great possessions, with abundant gold and silver, with abundant assets and means, with abundant wealth and grain, who for the sake of sensual pleasure, on account of sensual pleasure, because of sensual pleasure, knowingly tell lies.	“尊者，我坐于法庭，见大刹帝利家族、大婆罗门家族、与大居士家族，富裕，财富广大，财物丰盛，金银充足，资产与手段丰富，财富与粮食充足，为感官之乐，因感官之乐，故感官之乐，明知而说谎。
Tassa mayhaṁ, bhante, etadahosi:	To me, venerable sir, this occurred:	尊者，我心生此念：
‘alaṁ dāni me aḍḍakaraṇena, bhadramukho dāni aḍḍakaraṇena paññāyissatī’”ti.	‘Enough now for me with the courthouse! Let my good man now be known by the courthouse!’”	‘于我，法庭之事足矣！愿我之善人今后为法庭所知！’”
“Evametaṁ, mahārāja, evametaṁ, mahārāja.	“So it is, great king, so it is, great king.	“诚然，大王，诚然，大王。
Yepi te, mahārāja, khattiyamahāsālā brāhmaṇamahāsālā gahapatimahāsālā aḍḍhā mahaddhanā mahābhogā pahūtajātarūparajatā pahūtavittūpakaraṇā pahūtadhanadhaññā kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ sampajānamusā bhāsanti;	Even those, great king, the great khattiya families, great brahmin families, and great householder families, who are wealthy, with great riches, great possessions, with abundant gold and silver, with abundant assets and means, with abundant wealth and grain, who for the sake of sensual pleasure, on account of sensual pleasure, because of sensual pleasure, knowingly tell lies,	大王，即便是大刹帝利家族、大婆罗门家族、与大居士家族，富裕，财富广大，财物丰盛，金银充足，资产与手段丰富，财富与粮食充足，为感官之乐，因感官之乐，故感官之乐，明知而说谎，
tesaṁ taṁ bhavissati dīgharattaṁ ahitāya dukkhāyā”ti.	that will be for them for a long time for their harm and suffering.”	那将长久为他们带来伤害与痛苦。”
Idamavoca …pe…	This is what he said … and so on …	此乃他所言……等等……
“Sārattā kāmabhogesu,	“Infatuated with sensual pleasures,	“耽于感官之乐，
giddhā kāmesu mucchitā;	greedy, obsessed with sensual pleasures,	贪婪，沉迷于感官之乐，
Atisāraṁ na bujjhanti,	they do not realize their transgression,	他们不觉察其过失，
macchā khippaṁva oḍḍitaṁ;	like a fish a baited hook.	如鱼上钩。
Pacchāsaṁ kaṭukaṁ hoti,	Afterwards it becomes bitter for them,	事后于彼等为苦，
vipāko hissa pāpako”ti.	for his fruit is indeed evil.”	因其果实实为恶。”

3.8 - SN 3.8 Mallikā: Queen Mallikā

--- SN3.8 - Mallikāsutta ---	--- SN3.8 - Queen Mallikā ---	--- SN3.8 - 摩利迦王后 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Tena kho pana samayena rājā pasenadi kosalo mallikāya deviyā saddhiṁ uparipāsādavaragato hoti.	At that time, King Pasenadi of Kosala was on the upper terrace of his palace with Queen Mallikā.	其时，拘萨罗王波斯匿与摩利迦王后在宫殿顶层。
Atha kho rājā pasenadi kosalo mallikaṁ deviṁ etadavoca:	Then King Pasenadi of Kosala said this to Queen Mallikā:	尔时，拘萨罗王波斯匿对摩利迦王后说：
“atthi nu kho te, mallike, kocañño attanā piyataro”ti?	“Is there, Mallikā, anyone else dearer to you than yourself?”	“摩利迦，于汝，可有他人比汝自身更可爱？”
“Natthi kho me, mahārāja, kocañño attanā piyataro.	“There is no one, great king, dearer to me than myself.	“大王，于我，无有他人比我自身更可爱。
Tuyhaṁ pana, mahārāja, atthañño koci attanā piyataro”ti?	But for you, great king, is there anyone else dearer than yourself?”	然于汝，大王，可有他人比汝自身更可爱？”
“Mayhampi kho, mallike, natthañño koci attanā piyataro”ti.	“For me too, Mallikā, there is no one else dearer than myself.”	“于我亦然，摩利迦，无有他人比我自身更可爱。”
Atha kho rājā pasenadi kosalo pāsādā orohitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca:	Then King Pasenadi of Kosala, having descended from the palace, approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Seated to one side, King Pasenadi of Kosala said this to the Blessed One:	尔时，拘萨罗王波斯匿从宫殿下来，诣世尊前；至已，顶礼世尊，坐于一旁。坐于一旁，拘萨罗王波斯匿对世尊说：
“idhāhaṁ, bhante, mallikāya deviyā saddhiṁ uparipāsādavaragato mallikaṁ deviṁ etadavocaṁ:	“Here, venerable sir, while on the upper terrace of my palace with Queen Mallikā, I said this to Queen Mallikā:	“尊者，我于宫殿顶层与摩利迦王后共处时，曾对摩利迦王后说：
‘atthi nu kho te, mallike, kocañño attanā piyataro’ti?	‘Is there, Mallikā, anyone else dearer to you than yourself?’	‘摩利迦，于汝，可有他人比汝自身更可爱？’
Evaṁ vutte, bhante, mallikā devī maṁ etadavoca:	When this was said, venerable sir, Queen Mallikā said this to me:	尊者，此言一出，摩利迦王后对我言：
‘natthi kho me, mahārāja, kocañño attanā piyataro.	‘There is no one, great king, dearer to me than myself.	‘大王，于我，无有他人比我自身更可爱。
Tuyhaṁ pana, mahārāja, atthañño koci attanā piyataro’ti?	But for you, great king, is there anyone else dearer than yourself?’	然于汝，大王，可有他人比汝自身更可爱？’
Evaṁ vuttāhaṁ, bhante, mallikaṁ deviṁ etadavocaṁ:	When this was said, venerable sir, I said this to Queen Mallikā:	尊者，此言一出，我即对摩利迦王后言：
‘mayhampi kho, mallike, natthañño koci attanā piyataro’”ti.	‘For me too, Mallikā, there is no one else dearer than myself.’”	‘于我亦然，摩利迦，无有他人比我自身更可爱。’”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi:	Then the Blessed One, having understood the meaning of this, on that occasion recited this verse:	尔时，世尊了悟此义，于彼时诵此偈：
“Sabbā disā anuparigamma cetasā,	“Having traversed all quarters with the mind,	“以心思遍游四方，
Nevajjhagā piyataramattanā kvaci;	one finds nowhere anyone dearer than oneself.	无处觅得比己更可爱者。
Evaṁ piyo puthu attā paresaṁ,	Likewise, for others, the self is dear.	同样，于他人，己为可爱。
Tasmā na hiṁse paramattakāmo”ti.	Therefore, one who loves himself should not harm another.”	是故，爱己者不应害他。”

3.9 - SN 3.9 Yañña: The Sacrifice

--- SN3.9 - Yaññasutta ---	--- SN3.9 - The Sacrifice ---	--- SN3.9 - 祭祀 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Tena kho pana samayena rañño pasenadissa kosalassa mahāyañño paccupaṭṭhito hoti, pañca ca usabhasatāni pañca ca vacchatarasatāni pañca ca vacchatarisatāni pañca ca ajasatāni pañca ca urabbhasatāni thūṇūpanītāni honti yaññatthāya.	At that time, a great sacrifice had been prepared for King Pasenadi of Kosala, and five hundred bulls, five hundred bullocks, five hundred heifers, five hundred goats, and five hundred rams had been led to the sacrificial post for the sake of the sacrifice.	其时，为拘萨罗王波斯匿备有大祭，五百公牛、五百小牛、五百小母牛、五百山羊、五百公羊已牵至祭柱，为祭祀之故。
Yepissa te honti dāsāti vā pessāti vā kammakarāti vā, tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti.	And those who were his slaves, messengers, or workers, they too, threatened by the stick, threatened by fear, with tearful faces, crying, performed the preparations.	而彼等为其奴隶、使者、或工人者，亦为杖所威，为惧所威，面带泪痕，哭泣，备办祭事。
Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pavisiṁsu.	Then many bhikkhus, having dressed in the morning, taking their bowls and robes, entered Sāvatthī for alms.	尔时，多有比丘，晨起着衣，持钵，入舍卫城乞食。
Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:	Having walked for alms in Sāvatthī, after the meal, having returned from the alms round, they approached the Blessed One; having approached and paid homage to the Blessed One, they sat down to one side. Seated to one side, those bhikkhus said this to the Blessed One:	于舍卫城乞食后，饭后，自乞食归，诣世尊前；至已，顶礼世尊，坐于一旁。坐于一旁，彼诸比丘对世尊说：
“idha, bhante, rañño pasenadissa kosalassa mahāyañño paccupaṭṭhito hoti, pañca ca usabhasatāni pañca ca vacchatarasatāni pañca ca vacchatarisatāni pañca ca ajasatāni pañca ca urabbhasatāni thūṇūpanītāni honti yaññatthāya.	“Here, venerable sir, a great sacrifice has been prepared for King Pasenadi of Kosala, and five hundred bulls, five hundred bullocks, five hundred heifers, five hundred goats, and five hundred rams have been led to the sacrificial post for the sake of the sacrifice.	“尊者，今为拘萨罗王波斯匿备有大祭，五百公牛、五百小牛、五百小母牛、五百山羊、五百公羊已牵至祭柱，为祭祀之故。
Yepissa te honti dāsāti vā pessāti vā kammakarāti vā, tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karontī”ti.	And those who are his slaves, messengers, or workers, they too, threatened by the stick, threatened by fear, with tearful faces, crying, perform the preparations.”	而彼等为其奴隶、使者、或工人者，亦为杖所威，为惧所威，面带泪痕，哭泣，备办祭事。”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imā gāthāyo abhāsi:	Then the Blessed One, having understood the meaning of this, on that occasion recited these verses:	尔时，世尊了悟此义，于彼时诵此偈：
“Assamedhaṁ purisamedhaṁ,	“The horse sacrifice, the human sacrifice,	“马祭、人祭、
sammāpāsaṁ vājapeyyaṁ;	the sammāpāsa, the vājapeyya,	三摩婆舍、婆阇pey、
Niraggaḷaṁ mahārambhā,	the niraggaḷa, of great undertaking,	无碍，大事业，
na te honti mahapphalā.	they do not have great fruit.	彼等无大果报。
Ajeḷakā ca gāvo ca,	Where goats and sheep and cattle	凡山羊、绵羊、牛
vividhā yattha haññare;	of various kinds are slain,	种种被杀处，
Na taṁ sammaggatā yaññaṁ,	to that sacrifice the great seers	于彼祭祀，大仙人
upayanti mahesino.	who have gone the right way do not go.	行正道者不去。
Ye ca yaññā nirārambhā,	But those sacrifices that are without undertaking,	然彼等无有事业之祭祀，
yajanti anukulaṁ sadā;	which are offered always in accordance with tradition,	常依传统而献，
Ajeḷakā ca gāvo ca,	where goats and sheep and cattle	此处不杀山羊、绵羊、牛
vividhā nettha haññare;	of various kinds are not slain here,	种种动物，
Etaṁ sammaggatā yaññaṁ,	to this sacrifice the great seers	于此祭祀，大仙人
upayanti mahesino.	who have gone the right way do go.	行正道者去。
Etaṁ yajetha medhāvī,	This a wise man should offer,	此智者当献，
eso yañño mahapphalo;	this sacrifice has great fruit.	此祭祀有大果报。
Etañhi yajamānassa,	For one sacrificing this,	于此祭祀者，
seyyo hoti na pāpiyo;	it becomes better, not worse.	事变得更好，而非更坏。
Yañño ca vipulo hoti,	The sacrifice becomes vast,	祭祀变得广大，
pasīdanti ca devatā”ti.	and the devatās are pleased.”	天神亦欢喜。”

3.10 - SN 3.10 Bandhana: Bondage

--- SN3.10 - Bandhanasutta ---	--- SN3.10 - Bondage ---	--- SN3.10 - 束缚 ---
Tena kho pana samayena raññā pasenadinā kosalena mahājanakāyo bandhāpito hoti, appekacce rajjūhi appekacce andūhi appekacce saṅkhalikāhi.	At that time, a great crowd of people had been bound by King Pasenadi of Kosala, some with ropes, some with fetters, some with chains.	其时，拘萨罗王波斯匿已缚大群人，或以绳，或以镣，或以链。
Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pavisiṁsu.	Then many bhikkhus, having dressed in the morning, taking their bowls and robes, entered Sāvatthī for alms.	尔时，多有比丘，晨起着衣，持钵，入舍卫城乞食。
Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:	Having walked for alms in Sāvatthī, after the meal, having returned from the alms round, they approached the Blessed One; having approached and paid homage to the Blessed One, they sat down to one side. Seated to one side, those bhikkhus said this to the Blessed One:	于舍卫城乞食后，饭后，自乞食归，诣世尊前；至已，顶礼世尊，坐于一旁。坐于一旁，彼诸比丘对世尊说：
“idha, bhante, raññā pasenadinā kosalena mahājanakāyo bandhāpito, appekacce rajjūhi appekacce andūhi appekacce saṅkhalikāhī”ti.	“Here, venerable sir, a great crowd of people has been bound by King Pasenadi of Kosala, some with ropes, some with fetters, some with chains.”	“尊者，今有一大群人为拘萨罗王波斯匿所缚，或以绳，或以镣，或以链。”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imā gāthāyo abhāsi:	Then the Blessed One, having understood the meaning of this, on that occasion recited these verses:	尔时，世尊了悟此义，于彼时诵此偈：
“Na taṁ daḷhaṁ bandhanamāhu dhīrā,	“That is not a strong bond, the wise say,	“非坚固之缚，智者言，
Yadāyasaṁ dārujaṁ pabbajañca;	which is made of iron, wood, or grass;	以铁、木、或草制成；
Sārattarattā maṇikuṇḍalesu,	the passionate attachment for jeweled earrings,	于珠宝耳环之热衷，
Puttesu dāresu ca yā apekkhā.	and the longing for sons and wives.	与于子妻之渴望。
Etaṁ daḷhaṁ bandhanamāhu dhīrā,	This the wise call a strong bond,	此智者称为坚固之缚，
Ohārinaṁ sithilaṁ duppamuñcaṁ;	which pulls down, is slack, and hard to release.	其能下拉，松弛，难解。
Etampi chetvāna paribbajanti,	Having cut this too, they wander forth,	断此亦，彼等游方，
Anapekkhino kāmasukhaṁ pahāyā”ti.	without longing, having abandoned the pleasure of sensual desires.”	无渴望，舍弃感官之乐。”
Paṭhamo vaggo.	The first chapter.	第一章。
Daharo puriso jarā,	The Young, A Person, Aging,	年轻、一人、老、
piyaṁ attānarakkhito;	The Dear One, Self-Protected;	亲爱者，自我保护；
Appakā aḍḍakaraṇaṁ,	Few, The Courthouse,	少数，法庭，
mallikā yaññabandhananti.	Mallikā, The Sacrifice, and Bondage.	摩利迦、祭祀、与束缚。

3.11 - SN 3.11 Sattajaṭila: Seven Matted-Hair Ascetics

--- SN3.11 - Sattajaṭilasutta ---	--- SN3.11 - Seven Matted-Hair Ascetics ---	--- SN3.11 - 七结发苦行者 ---
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.	On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in the palace of Migāra's mother.	一时，世尊住舍卫城东园，弥迦罗母之殿。
Tena kho pana samayena bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito bahidvārakoṭṭhake nisinno hoti.	At that time, the Blessed One, having risen from seclusion in the evening, was sitting outside the gatehouse.	其时，世尊于傍晚自幽居起，坐于门楼外。
Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.	Then King Pasenadi of Kosala approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side.	尔时，拘萨罗王波斯匿诣世尊前；至已，顶礼世尊，坐于一旁。
Tena kho pana samayena satta ca jaṭilā satta ca nigaṇṭhā satta ca acelakā satta ca ekasāṭakā satta ca paribbājakā parūḷhakacchanakhalomā khārivividhamādāya bhagavato avidūre atikkamanti.	At that time, seven matted-hair ascetics, seven Nigaṇṭhas, seven naked ascetics, seven single-garment ascetics, and seven wanderers, with overgrown hair and nails and carrying their various requisites, passed by not far from the Blessed One.	其时，七结发苦行者、七尼乾子、七裸形苦行者、七一衣苦行者、与七游方者，发甲长，携种种所需，经世尊不远处。
Atha kho rājā pasenadi kosalo uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇajāṇumaṇḍalaṁ pathaviyaṁ nihantvā yena te satta ca jaṭilā satta ca nigaṇṭhā satta ca acelakā satta ca ekasāṭakā satta ca paribbājakā tenañjaliṁ paṇāmetvā tikkhattuṁ nāmaṁ sāvesi:	Then King Pasenadi of Kosala, rising from his seat, arranging his upper robe over one shoulder, placing his right kneecap on the ground, raised his joined hands towards those seven matted-hair ascetics, seven Nigaṇṭhas, seven naked ascetics, seven single-garment ascetics, and seven wanderers, and announced his name three times:	尔时，拘萨罗王波斯匿从座起，整上衣于一肩，置右膝盖于地，举合掌向彼七结发苦行者、七尼乾子、七裸形苦行者、七一衣苦行者、与七游方者，三称其名：
“rājāhaṁ, bhante, pasenadi kosalo …pe…	“I am the king, venerable sirs, Pasenadi of Kosala … and so on …	“我是国王，尊者们，拘萨罗的波斯匿……等等……
rājāhaṁ, bhante, pasenadi kosalo”ti.	I am the king, venerable sirs, Pasenadi of Kosala.”	我是国王，尊者们，拘萨罗的波斯匿。”
Atha kho rājā pasenadi kosalo acirapakkantesu tesu sattasu ca jaṭilesu sattasu ca nigaṇṭhesu sattasu ca acelakesu sattasu ca ekasāṭakesu sattasu ca paribbājakesu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca:	Then King Pasenadi of Kosala, not long after those seven matted-hair ascetics, seven Nigaṇṭhas, seven naked ascetics, seven single-garment ascetics, and seven wanderers had left, approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Seated to one side, King Pasenadi of Kosala said this to the Blessed One:	尔时，拘萨罗王波斯匿，于彼七结发苦行者、七尼乾子、七裸形苦行者、七一衣苦行者、与七游方者离去后不久，诣世尊前；至已，顶礼世尊，坐于一旁。坐于一旁，拘萨罗王波斯匿对世尊说：
“ye te, bhante, loke arahanto vā arahattamaggaṁ vā samāpannā ete tesaṁ aññatarā”ti.	“Among those, venerable sir, in the world who are arahants or who have entered the path to arahantship, are these among them?”	“尊者，于世间阿罗汉或已入阿罗汉道者中，此等人在其列吗？”
“Dujjānaṁ kho etaṁ, mahārāja, tayā gihinā kāmabhoginā puttasambādhasayanaṁ ajjhāvasantena kāsikacandanaṁ paccanubhontena mālāgandhavilepanaṁ dhārayantena jātarūparajataṁ sādiyantena: ‘ime vā arahanto, ime vā arahattamaggaṁ samāpannā’ti.	“It is hard to know, great king, for you, a layman, enjoying sensual pleasures, living a life crowded with children, using Kāsi sandalwood, wearing garlands, scents, and ointments, handling gold and silver: ‘these are arahants, or these have entered the path to arahantship.’	“大王，汝为居士，享感官之乐，生活为子女所累，用迦尸檀香，戴花环、香料、药膏，执金银，难知：‘此等为阿罗汉，或此等已入阿罗汉道。’
Saṁvāsena kho, mahārāja, sīlaṁ veditabbaṁ. Tañca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena.	By living together, great king, virtue is to be known. And that after a long time, not a short time; by one who pays attention, not by one who does not pay attention; by one with wisdom, not by one with little wisdom.	大王，以共住可知其德。且需时日长久，非短暂；需用心观察，非不用心；需具智慧，非少智慧。
Saṁvohārena kho, mahārāja, soceyyaṁ veditabbaṁ. Tañca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena.	By dealing with them, great king, purity is to be known. And that after a long time, not a short time; by one who pays attention, not by one who does not pay attention; by one with wisdom, not by one with little wisdom.	大王，与之交往，可知其清净。且需时日长久，非短暂；需用心观察，非不用心；需具智慧，非少智慧。
Āpadāsu kho, mahārāja, thāmo veditabbo. So ca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena.	In adversities, great king, fortitude is to be known. And that after a long time, not a short time; by one who pays attention, not by one who does not pay attention; by one with wisdom, not by one with little wisdom.	大王，于逆境中，可知其坚忍。且需时日长久，非短暂；需用心观察，非不用心；需具智慧，非少智慧。
Sākacchāya, kho, mahārāja, paññā veditabbā. Sā ca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā”ti.	By conversation, great king, wisdom is to be known. And that after a long time, not a short time; by one who pays attention, not by one who does not pay attention; by one with wisdom, not by one with little wisdom.”	大王，以交谈可知其智慧。且需时日长久，非短暂；需用心观察，非不用心；需具智慧，非少智慧。”
“Acchariyaṁ, bhante, abbhutaṁ, bhante.	“Wonderful, venerable sir, marvelous, venerable sir!	“善哉，尊者，奇哉，尊者！
Yāva subhāsitamidaṁ, bhante, bhagavatā:	How well-spoken is this, venerable sir, by the Blessed One:	此乃世尊善说：
‘dujjānaṁ kho etaṁ, mahārāja, tayā gihinā kāmabhoginā puttasambādhasayanaṁ ajjhāvasantena kāsikacandanaṁ paccanubhontena mālāgandhavilepanaṁ dhārayantena jātarūparajataṁ sādiyantena:	‘It is hard to know, great king, for you, a layman, enjoying sensual pleasures, living a life crowded with children, using Kāsi sandalwood, wearing garlands, scents, and ointments, handling gold and silver:	‘大王，汝为居士，享感官之乐，生活为子女所累，用迦尸檀香，戴花环、香料、药膏，执金银，难知：
“ime vā arahanto, ime vā arahattamaggaṁ samāpannā”ti.	these are arahants, or these have entered the path to arahantship.	此等为阿罗汉，或此等已入阿罗汉道。
Saṁvāsena kho, mahārāja, sīlaṁ veditabbaṁ. Tañca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena.	By living together, great king, virtue is to be known. And that after a long time, not a short time; by one who pays attention, not by one who does not pay attention; by one with wisdom, not by one with little wisdom.	大王，以共住可知其德。且需时日长久，非短暂；需用心观察，非不用心；需具智慧，非少智慧。
Saṁvohārena kho, mahārāja, soceyyaṁ veditabbaṁ. Tañca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena.	By dealing with them, great king, purity is to be known. And that after a long time, not a short time; by one who pays attention, not by one who does not pay attention; by one with wisdom, not by one with little wisdom.	大王，与之交往，可知其清净。且需时日长久，非短暂；需用心观察，非不用心；需具智慧，非少智慧。
Āpadāsu kho, mahārāja, thāmo veditabbo. So ca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena.	In adversities, great king, fortitude is to be known. And that after a long time, not a short time; by one who pays attention, not by one who does not pay attention; by one with wisdom, not by one with little wisdom.	大王，于逆境中，可知其坚忍。且需时日长久，非短暂；需用心观察，非不用心；需具智慧，非少智慧。
Sākacchāya kho, mahārāja, paññā veditabbā. Sā ca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti.	By conversation, great king, wisdom is to be known. And that after a long time, not a short time; by one who pays attention, not by one who does not pay attention; by one with wisdom, not by one with little wisdom.’	大王，以交谈可知其智慧。且需时日长久，非短暂；需用心观察，非不用心；需具智慧，非少智慧。’
Ete, bhante, mama purisā carā ocarakā janapadaṁ ocaritvā āgacchanti.	These, venerable sir, are my men, spies, scouts, who come back after scouting the countryside.	尊者，此等乃我之人，为间谍、侦察员，侦察乡野后归来。
Tehi paṭhamaṁ ociṇṇaṁ ahaṁ pacchā osāpayissāmi.	What they have first scouted, I will afterwards verify.	他们先侦察之事，我后将核实。
Idāni te, bhante, taṁ rajojallaṁ pavāhetvā sunhātā suvilittā kappitakesamassū odātavatthā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricāressantī”ti.	Now, venerable sir, they will wash off that dust and dirt, be well-bathed, well-anointed, with trimmed hair and beards, in white clothes, and will enjoy themselves, furnished and endowed with the five cords of sensual pleasure.”	今，尊者，彼等将洗去尘土，善沐浴，善涂油，发须修剪，着白衣，自娱，具足五种感官之乐。”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imā gāthāyo abhāsi:	Then the Blessed One, having understood the meaning of this, on that occasion recited these verses:	尔时，世尊了悟此义，于彼时诵此偈：
“Na vaṇṇarūpena naro sujāno,	“A person is not well-known by his appearance,	“人不以其貌而善知，
Na vissase ittaradassanena;	one should not trust from a brief sight;	不应以一瞥而信；
Susaññatānañhi viyañjanena,	for in the guise of the well-restrained,	因以善制之貌，
Asaññatā lokamimaṁ caranti.	the unrestrained wander in this world.	不制者游于此世。
Patirūpako mattikākuṇḍalova,	Like a counterfeit clay earring,	如伪陶耳环，
Lohaḍḍhamāsova suvaṇṇachanno;	or a half-pice coin of bronze coated with gold,	或半文铜币镀金，
Caranti loke parivārachannā,	they wander in the world disguised by their retinue,	他们以其随从掩饰，游于世间，
Anto asuddhā bahi sobhamānā”ti.	impure within, but shining without.”	内心不净，外表光鲜。”

3.12 - SN 3.12 Pañcarāja: The Five Kings

--- SN3.12 - Pañcarājasutta ---	--- SN3.12 - The Five Kings ---	--- SN3.12 - 五王 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Tena kho pana samayena pañcannaṁ rājūnaṁ pasenadipamukhānaṁ pañcahi kāmaguṇehi samappitānaṁ samaṅgībhūtānaṁ paricārayamānānaṁ ayamantarākathā udapādi:	At that time, among five kings, with Pasenadi at their head, furnished and endowed with the five cords of sensual pleasure, enjoying themselves, this conversation arose:	其时，五王之中，以波斯匿为首，具足五种感官之乐，自娱，此番对话生起：
“kiṁ nu kho kāmānaṁ aggan”ti?	“What is the highest of sensual pleasures?”	“何者为感官之乐中之至高者？”
Tatrekacce evamāhaṁsu:	There, some said thus:	彼处，有人如是说：
“rūpā kāmānaṁ aggan”ti.	“Forms are the highest of sensual pleasures.”	“色为感官之乐中之至高者。”
Ekacce evamāhaṁsu:	Some said thus:	有人如是说：
“saddā kāmānaṁ aggan”ti.	“Sounds are the highest of sensual pleasures.”	“声为感官之乐中之至高者。”
Ekacce evamāhaṁsu:	Some said thus:	有人如是说：
“gandhā kāmānaṁ aggan”ti.	“Smells are the highest of sensual pleasures.”	“香为感官之乐中之至高者。”
Ekacce evamāhaṁsu:	Some said thus:	有人如是说：
“rasā kāmānaṁ aggan”ti.	“Tastes are the highest of sensual pleasures.”	“味为感官之乐中之至高者。”
Ekacce evamāhaṁsu:	Some said thus:	有人如是说：
“phoṭṭhabbā kāmānaṁ aggan”ti.	“Touches are the highest of sensual pleasures.”	“触为感官之乐中之至高者。”
Yato kho te rājāno nāsakkhiṁsu aññamaññaṁ saññāpetuṁ.	Since those kings could not convince one another,	因彼诸王不能互相说服，
Atha kho rājā pasenadi kosalo te rājāno etadavoca:	then King Pasenadi of Kosala said this to those kings:	尔时，拘萨罗王波斯匿对彼诸王说：
“āyāma, mārisā, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavantaṁ etamatthaṁ paṭipucchissāma.	“Come, sirs, let us approach the Blessed One; having approached, we will ask the Blessed One about this matter.	“来，先生们，让我们去见世尊；去了之后，我们向世尊请教此事。
Yathā no bhagavā byākarissati tathā naṁ dhāressāmā”ti.	As the Blessed One explains it to us, so we will bear it in mind.”	世尊如何为我等解释，我等便如何铭记于心。”
“Evaṁ, mārisā”ti kho te rājāno rañño pasenadissa kosalassa paccassosuṁ.	“Yes, sir,” those kings replied to King Pasenadi of Kosala.	“是，先生。”彼诸王回答拘萨罗王波斯匿。
Atha kho te pañca rājāno pasenadipamukhā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca:	Then those five kings, with Pasenadi at their head, approached the Blessed One; having approached and paid homage to the Blessed One, they sat down to one side. Seated to one side, King Pasenadi of Kosala said this to the Blessed One:	尔时，五王以波斯匿为首，诣世尊前；至已，顶礼世尊，坐于一旁。坐于一旁，拘萨罗王波斯匿对世尊说：
“idha, bhante, amhākaṁ pañcannaṁ rājūnaṁ pañcahi kāmaguṇehi samappitānaṁ samaṅgībhūtānaṁ paricārayamānānaṁ ayamantarākathā udapādi:	“Here, venerable sir, for us five kings, furnished and endowed with the five cords of sensual pleasure, enjoying ourselves, this conversation arose:	“尊者，我等五王，具足五种感官之乐，自娱，此番对话生起：
‘kiṁ nu kho kāmānaṁ aggan’ti?	‘What is the highest of sensual pleasures?’	‘何者为感官之乐中之至高者？’
Ekacce evamāhaṁsu:	Some said thus:	有人如是说：
‘rūpā kāmānaṁ aggan’ti.	‘Forms are the highest of sensual pleasures.’	‘色为感官之乐中之至高者。’
Ekacce evamāhaṁsu:	Some said thus:	有人如是说：
‘saddā kāmānaṁ aggan’ti.	‘Sounds are the highest of sensual pleasures.’	‘声为感官之乐中之至高者。’
Ekacce evamāhaṁsu:	Some said thus:	有人如是说：
‘gandhā kāmānaṁ aggan’ti.	‘Smells are the highest of sensual pleasures.’	‘香为感官之乐中之至高者。’
Ekacce evamāhaṁsu:	Some said thus:	有人如是说：
‘rasā kāmānaṁ aggan’ti.	‘Tastes are the highest of sensual pleasures.’	‘味为感官之乐中之至高者。’
Ekacce evamāhaṁsu:	Some said thus:	有人如是说：
‘phoṭṭhabbā kāmānaṁ aggan’ti.	‘Touches are the highest of sensual pleasures.’	‘触为感官之乐中之至高者。’
Kiṁ nu kho, bhante, kāmānaṁ aggan”ti?	What, venerable sir, is the highest of sensual pleasures?”	尊者，何者为感官之乐中之至高者？”
“Manāpapariyantaṁ khvāhaṁ, mahārāja, pañcasu kāmaguṇesu agganti vadāmi.	“The limit of what is agreeable, great king, is what I say is the highest among the five cords of sensual pleasure.	“大王，我言可爱之极限，为五种感官之乐中之至高者。
Teva, mahārāja, rūpā ekaccassa manāpā honti, teva rūpā ekaccassa amanāpā honti.	The same forms, great king, are agreeable to one, those same forms are disagreeable to another.	大王，同一种色，于一人为可爱，于另一人为不可爱。
Yehi ca yo rūpehi attamano hoti paripuṇṇasaṅkappo, so tehi rūpehi aññaṁ rūpaṁ uttaritaraṁ vā paṇītataraṁ vā na pattheti.	And with whatever forms one is pleased, with fulfilled intention, he does not desire any other form higher or more exquisite than those.	而凡人以何色为悦，心意满足，则不欲求其他更高或更精妙之色。
Te tassa rūpā paramā honti.	For him, those forms are the highest.	于他，彼色为至高。
Te tassa rūpā anuttarā honti.	For him, those forms are the unsurpassed.	于他，彼色为无上。
Teva, mahārāja, saddā ekaccassa manāpā honti, teva saddā ekaccassa amanāpā honti.	The same sounds, great king, are agreeable to one, those same sounds are disagreeable to another.	大王，同一音声，于一人为悦耳，于另一人为不悦耳。
Yehi ca yo saddehi attamano hoti paripuṇṇasaṅkappo, so tehi saddehi aññaṁ saddaṁ uttaritaraṁ vā paṇītataraṁ vā na pattheti.	And with whatever sounds one is pleased, with fulfilled intention, he does not desire any other sound higher or more exquisite than those.	而凡人以何声为悦，心意满足，则不欲求其他更高或更精妙之声。
Te tassa saddā paramā honti.	For him, those sounds are the highest.	于他，彼声为至高。
Te tassa saddā anuttarā honti.	For him, those sounds are the unsurpassed.	于他，彼声为无上。
Teva, mahārāja, gandhā ekaccassa manāpā honti, teva gandhā ekaccassa amanāpā honti.	The same smells, great king, are agreeable to one, those same smells are disagreeable to another.	大王，同一香气，于一人为悦人，于另一人为不悦人。
Yehi ca yo gandhehi attamano hoti paripuṇṇasaṅkappo, so tehi gandhehi aññaṁ gandhaṁ uttaritaraṁ vā paṇītataraṁ vā na pattheti.	And with whatever smells one is pleased, with fulfilled intention, he does not desire any other smell higher or more exquisite than those.	而凡人以何香为悦，心意满足，则不欲求其他更高或更精妙之香。
Te tassa gandhā paramā honti.	For him, those smells are the highest.	于他，彼香为至高。
Te tassa gandhā anuttarā honti.	For him, those smells are the unsurpassed.	于他，彼香为无上。
Teva, mahārāja, rasā ekaccassa manāpā honti, teva rasā ekaccassa amanāpā honti.	The same tastes, great king, are agreeable to one, those same tastes are disagreeable to another.	大王，同一味道，于一人为悦人，于另一人为不悦人。
Yehi ca yo rasehi attamano hoti paripuṇṇasaṅkappo, so tehi rasehi aññaṁ rasaṁ uttaritaraṁ vā paṇītataraṁ vā na pattheti.	And with whatever tastes one is pleased, with fulfilled intention, he does not desire any other taste higher or more exquisite than those.	而凡人以何味为悦，心意满足，则不欲求其他更高或更精妙之味。
Te tassa rasā paramā honti.	For him, those tastes are the highest.	于他，彼味为至高。
Te tassa rasā anuttarā honti.	For him, those tastes are the unsurpassed.	于他，彼味为无上。
Teva, mahārāja, phoṭṭhabbā ekaccassa manāpā honti, teva phoṭṭhabbā ekaccassa amanāpā honti.	The same touches, great king, are agreeable to one, those same touches are disagreeable to another.	大王，同一触觉，于一人为悦人，于另一人为不悦人。
Yehi ca yo phoṭṭhabbehi attamano hoti paripuṇṇasaṅkappo, so tehi phoṭṭhabbehi aññaṁ phoṭṭhabbaṁ uttaritaraṁ vā paṇītataraṁ vā na pattheti.	And with whatever touches one is pleased, with fulfilled intention, he does not desire any other touch higher or more exquisite than those.	而凡人以何触为悦，心意满足，则不欲求其他更高或更精妙之触。
Te tassa phoṭṭhabbā paramā honti.	For him, those touches are the highest.	于他，彼触为至高。
Te tassa phoṭṭhabbā anuttarā hontī”ti.	For him, those touches are the unsurpassed.”	于他，彼触为无上。”
Tena kho pana samayena candanaṅgaliko upāsako tassaṁ parisāyaṁ nisinno hoti.	At that time, a lay follower named Candanaṅgalika was sitting in that assembly.	其时，一名为旃檀伽利迦之在家弟子坐于彼会中。
Atha kho candanaṅgaliko upāsako uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca:	Then the lay follower Candanaṅgalika, rising from his seat, arranging his upper robe over one shoulder, raised his joined hands towards the Blessed One and said this to the Blessed One:	尔时，在家弟子旃檀伽利迦从座起，整上衣于一肩，举合掌向世尊，白世尊言：
“paṭibhāti maṁ, bhagavā, paṭibhāti maṁ, sugatā”ti.	“It occurs to me, Blessed One, it occurs to me, Sugata!”	“我心有所感，世尊，我心有所感，善逝！”
“Paṭibhātu taṁ, candanaṅgalikā”ti bhagavā avoca.	“Let it occur to you, Candanaṅgalika,” the Blessed One said.	“让你有所感吧，旃檀伽利迦。”世尊说。
Atha kho candanaṅgaliko upāsako bhagavato sammukhā tadanurūpāya gāthāya abhitthavi:	Then the lay follower Candanaṅgalika praised the Blessed One in his presence with a suitable verse:	尔时，在家弟子旃檀伽利迦于世尊前以适当之偈赞叹世尊：
“Padumaṁ yathā kokanadaṁ sugandhaṁ,	“Like a red lotus, the kokanada, fragrant,	“犹如红莲，拘迦那陀，芬芳，
Pāto siyā phullamavītagandhaṁ;	in the morning it would be in full bloom, its fragrance undiminished;	晨起则盛开，其香不减；
Aṅgīrasaṁ passa virocamānaṁ,	see Aṅgīrasa, shining,	见鸯耆罗，光耀，
Tapantamādiccamivantalikkhe”ti.	blazing like the sun in the sky.”	如日中天，炽燃。”
Atha kho te pañca rājāno candanaṅgalikaṁ upāsakaṁ pañcahi uttarāsaṅgehi acchādesuṁ.	Then those five kings covered the lay follower Candanaṅgalika with five upper robes.	尔时，彼五王以五件上衣覆于在家弟子旃檀伽利迦身上。
Atha kho candanaṅgaliko upāsako tehi pañcahi uttarāsaṅgehi bhagavantaṁ acchādesīti.	Then the lay follower Candanaṅgalika covered the Blessed One with those five upper robes.	尔时，在家弟子旃檀伽利迦以彼五件上衣覆于世尊身上。

3.13 - SN 3.13 Doṇapāka: A Doṇa-measure of Rice

--- SN3.13 - Doṇapākasutta ---	--- SN3.13 - A Doṇa-measure of Rice ---	--- SN3.13 - 一斗米饭 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Tena kho pana samayena rājā pasenadi kosalo doṇapākakuraṁ bhuñjati.	At that time, King Pasenadi of Kosala was eating a doṇa-measure of rice curry.	其时，拘萨罗王波斯匿食一斗饭咖喱。
Atha kho rājā pasenadi kosalo bhuttāvī mahassāsī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.	Then King Pasenadi of Kosala, having eaten and breathing heavily, approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side.	尔时，拘萨罗王波斯匿食毕，喘息不止，诣世尊前；至已，顶礼世尊，坐于一旁。
Atha kho bhagavā rājānaṁ pasenadiṁ kosalaṁ bhuttāviṁ mahassāsiṁ viditvā tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi:	Then the Blessed One, seeing that King Pasenadi of Kosala had eaten and was breathing heavily, on that occasion recited this verse:	尔时，世尊见拘萨罗王波斯匿食毕喘息，于彼时诵此偈：
“Manujassa sadā satīmato,	“For a person who is always mindful,	“于人常正念，
Mattaṁ jānato laddhabhojane;	who knows the measure in the food he has received,	知其所受食物之量，
Tanukassa bhavanti vedanā,	his feelings become slight,	其感受变轻，
Saṇikaṁ jīrati āyupālayan”ti.	he ages slowly, protecting his life-span.”	他缓慢衰老，保护其寿命。”
Tena kho pana samayena sudassano māṇavo rañño pasenadissa kosalassa piṭṭhito ṭhito hoti.	At that time, a young man named Sudassana was standing behind King Pasenadi of Kosala.	其时，一名为善见之青年立于拘萨罗王波斯匿之后。
Atha kho rājā pasenadi kosalo sudassanaṁ māṇavaṁ āmantesi:	Then King Pasenadi of Kosala addressed the young man Sudassana:	尔时，拘萨罗王波斯匿告青年善见：
“ehi tvaṁ, tāta sudassana, bhagavato santike imaṁ gāthaṁ pariyāpuṇitvā mama bhattābhihāre bhattābhihāre bhāsa.	“Come, my dear Sudassana, learn this verse from the Blessed One and recite it to me at every mealtime.	“来，吾爱善见，向世尊学此偈，于每餐时为我诵之。
Ahañca te devasikaṁ kahāpaṇasataṁ kahāpaṇasataṁ niccaṁ bhikkhaṁ pavattayissāmī”ti.	And I will provide you with a regular allowance of one hundred kahāpaṇas daily.”	我将每日为你提供一百钱之固定津贴。”
“Evaṁ, devā”ti kho sudassano māṇavo rañño pasenadissa kosalassa paṭissutvā bhagavato santike imaṁ gāthaṁ pariyāpuṇitvā rañño pasenadissa kosalassa bhattābhihāre sudaṁ bhāsati:	“Yes, your majesty,” the young man Sudassana replied to King Pasenadi of Kosala, and having learned this verse from the Blessed One, he would recite it at every mealtime of King Pasenadi of Kosala:	“是，陛下。”青年善见回答拘萨罗王波斯匿，并从世尊处学得此偈，于拘萨罗王波斯匿每餐时诵之：
“Manujassa sadā satīmato,	“For a person who is always mindful,	“于人常正念，
Mattaṁ jānato laddhabhojane;	who knows the measure in the food he has received,	知其所受食物之量，
Tanukassa bhavanti vedanā,	his feelings become slight,	其感受变轻，
Saṇikaṁ jīrati āyupālayan”ti.	he ages slowly, protecting his life-span.”	他缓慢衰老，保护其寿命。”
Atha kho rājā pasenadi kosalo anupubbena nāḷikodanaparamatāya saṇṭhāsi.	Then King Pasenadi of Kosala was gradually established in eating at most a nāḷika-measure of rice.	尔时，拘萨罗王波斯匿逐渐养成最多食一那利迦量之米饭。
Atha kho rājā pasenadi kosalo aparena samayena susallikhitagatto pāṇinā gattāni anumajjanto tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then King Pasenadi of Kosala, at a later time, with a very slender body, stroking his limbs with his hand, on that occasion uttered this inspired utterance:	尔时，拘萨罗王波斯匿于后时，身体甚瘦，以手抚其肢，于彼时发此感兴语：
“ubhayena vata maṁ so bhagavā atthena anukampi—	“Indeed, that Blessed One has compassion for me with two kinds of good—	“诚然，彼世尊以二种善慈悲于我—
diṭṭhadhammikena ceva atthena samparāyikena cā”ti.	the good of the present life and the good of the future life.”	今生之善与来生之善。”

3.14 - SN 3.14 Paṭhamasaṅgāma: First Discourse on Battle

--- SN3.14 - Paṭhamasaṅgāmasutta ---	--- SN3.14 - First Discourse on Battle ---	--- SN3.14 - 第一次论战 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Atha kho rājā māgadho ajātasattu vedehiputto caturaṅginiṁ senaṁ sannayhitvā rājānaṁ pasenadiṁ kosalaṁ abbhuyyāsi yena kāsi.	Then King Ajātasattu of Magadha, son of Vedehī, having assembled a fourfold army, marched against King Pasenadi of Kosala towards Kāsi.	尔时，摩揭陀王阿阇世，毗提希之子，集结四军，向拘萨罗王波斯匿进军迦尸。
Assosi kho rājā pasenadi kosalo:	King Pasenadi of Kosala heard:	拘萨罗王波斯匿闻：
“rājā kira māgadho ajātasattu vedehiputto caturaṅginiṁ senaṁ sannayhitvā mamaṁ abbhuyyāto yena kāsī”ti.	“King Ajātasattu of Magadha, son of Vedehī, has assembled a fourfold army and is marching against me towards Kāsi.”	“摩揭陀王阿阇世，毗提希之子，已集结四军，向我进军迦尸。”
Atha kho rājā pasenadi kosalo caturaṅginiṁ senaṁ sannayhitvā rājānaṁ māgadhaṁ ajātasattuṁ vedehiputtaṁ paccuyyāsi yena kāsi.	Then King Pasenadi of Kosala, having assembled a fourfold army, marched out to meet King Ajātasattu of Magadha, son of Vedehī, towards Kāsi.	尔时，拘萨罗王波斯匿集结四军，出迎摩揭陀王阿阇世，毗提希之子，于迦尸。
Atha kho rājā ca māgadho ajātasattu vedehiputto rājā ca pasenadi kosalo saṅgāmesuṁ.	Then King Ajātasattu of Magadha, son of Vedehī, and King Pasenadi of Kosala fought a battle.	尔时，摩揭陀王阿阇世，毗提希之子，与拘萨罗王波斯匿交战。
Tasmiṁ kho pana saṅgāme rājā māgadho ajātasattu vedehiputto rājānaṁ pasenadiṁ kosalaṁ parājesi.	In that battle, King Ajātasattu of Magadha, son of Vedehī, defeated King Pasenadi of Kosala.	于彼战中，摩揭陀王阿阇世，毗提希之子，败拘萨罗王波斯匿。
Parājito ca rājā pasenadi kosalo sakameva rājadhāniṁ sāvatthiṁ paccuyyāsi.	And defeated, King Pasenadi of Kosala returned to his own capital, Sāvatthī.	败后，拘萨罗王波斯匿还其都城舍卫城。
Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pavisiṁsu.	Then many bhikkhus, having dressed in the morning, taking their bowls and robes, entered Sāvatthī for alms.	尔时，多有比丘，晨起着衣，持钵，入舍卫城乞食。
Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:	Having walked for alms in Sāvatthī, after the meal, having returned from the alms round, they approached the Blessed One; having approached and paid homage to the Blessed One, they sat down to one side. Seated to one side, those bhikkhus said this to the Blessed One:	于舍卫城乞食后，饭后，自乞食归，诣世尊前；至已，顶礼世尊，坐于一旁。坐于一旁，彼诸比丘对世尊说：
“Idha, bhante, rājā māgadho ajātasattu vedehiputto caturaṅginiṁ senaṁ sannayhitvā rājānaṁ pasenadiṁ kosalaṁ abbhuyyāsi yena kāsi.	“Here, venerable sir, King Ajātasattu of Magadha, son of Vedehī, having assembled a fourfold army, marched against King Pasenadi of Kosala towards Kāsi.	“尊者，摩揭陀王阿阇世，毗提希之子，集结四军，向拘萨罗王波斯匿进军迦尸。
Assosi kho, bhante, rājā pasenadi kosalo:	King Pasenadi of Kosala heard, venerable sir:	尊者，拘萨罗王波斯匿闻：
‘rājā kira māgadho ajātasattu vedehiputto caturaṅginiṁ senaṁ sannayhitvā mamaṁ abbhuyyāto yena kāsī’ti.	‘King Ajātasattu of Magadha, son of Vedehī, has assembled a fourfold army and is marching against me towards Kāsi.’	‘摩揭陀王阿阇世，毗提希之子，已集结四军，向我进军迦尸。’
Atha kho, bhante, rājā pasenadi kosalo caturaṅginiṁ senaṁ sannayhitvā rājānaṁ māgadhaṁ ajātasattuṁ vedehiputtaṁ paccuyyāsi yena kāsi.	Then, venerable sir, King Pasenadi of Kosala, having assembled a fourfold army, marched out to meet King Ajātasattu of Magadha, son of Vedehī, towards Kāsi.	尊者，尔时，拘萨罗王波斯匿集结四军，出迎摩揭陀王阿阇世，毗提希之子，于迦尸。
Atha kho, bhante, rājā ca māgadho ajātasattu vedehiputto rājā ca pasenadi kosalo saṅgāmesuṁ.	Then, venerable sir, King Ajātasattu of Magadha, son of Vedehī, and King Pasenadi of Kosala fought a battle.	尊者，尔时，摩揭陀王阿阇世，毗提希之子，与拘萨罗王波斯匿交战。
Tasmiṁ kho pana, bhante, saṅgāme rājā māgadho ajātasattu vedehiputto rājānaṁ pasenadiṁ kosalaṁ parājesi.	In that battle, venerable sir, King Ajātasattu of Magadha, son of Vedehī, defeated King Pasenadi of Kosala.	尊者，于彼战中，摩揭陀王阿阇世，毗提希之子，败拘萨罗王波斯匿。
Parājito ca, bhante, rājā pasenadi kosalo sakameva rājadhāniṁ sāvatthiṁ paccuyyāsī”ti.	And defeated, venerable sir, King Pasenadi of Kosala returned to his own capital, Sāvatthī.”	尊者，败后，拘萨罗王波斯匿还其都城舍卫城。”
“Rājā, bhikkhave, māgadho ajātasattu vedehiputto pāpamitto pāpasahāyo pāpasampavaṅko;	“King Ajātasattu of Magadha, bhikkhus, son of Vedehī, has bad friends, bad companions, bad associations.	“摩揭陀王阿阇世，诸比丘，毗提希之子，有恶友、恶伴、恶交往。
rājā ca kho, bhikkhave, pasenadi kosalo kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko.	And King Pasenadi of Kosala, bhikkhus, has good friends, good companions, good associations.	而拘萨罗王波斯匿，诸比丘，有善友、善伴、善交往。
Ajjeva, bhikkhave, rājā pasenadi kosalo imaṁ rattiṁ dukkhaṁ seti parājito”ti.	Today, bhikkhus, King Pasenadi of Kosala sleeps in sorrow this night, being defeated.”	今日，诸比丘，拘萨罗王波斯匿今夜忧愁而眠，因战败。”
Idamavoca …pe…	This is what he said … and so on …	此乃他所言……等等……
“Jayaṁ veraṁ pasavati,	“Victory breeds enmity,	“胜利滋生仇恨，
dukkhaṁ seti parājito;	the defeated one sleeps in sorrow.	败者忧愁而眠。
Upasanto sukhaṁ seti,	The peaceful one sleeps happily,	和平者安然入睡，
hitvā jayaparājayan”ti.	having abandoned victory and defeat.”	舍弃胜败。”

3.15 - SN 3.15 Dutiyasaṅgāma: Second Discourse on Battle

--- SN3.15 - Dutiyasaṅgāmasutta ---	--- SN3.15 - Second Discourse on Battle ---	--- SN3.15 - 第二次论战 ---
Atha kho rājā māgadho ajātasattu vedehiputto caturaṅginiṁ senaṁ sannayhitvā rājānaṁ pasenadiṁ kosalaṁ abbhuyyāsi yena kāsi.	Then King Ajātasattu of Magadha, son of Vedehī, having assembled a fourfold army, marched against King Pasenadi of Kosala towards Kāsi.	尔时，摩揭陀王阿阇世，毗提希之子，集结四军，向拘萨罗王波斯匿进军迦尸。
Assosi kho rājā pasenadi kosalo:	King Pasenadi of Kosala heard:	拘萨罗王波斯匿闻：
“rājā kira māgadho ajātasattu vedehiputto caturaṅginiṁ senaṁ sannayhitvā mamaṁ abbhuyyāto yena kāsī”ti.	“King Ajātasattu of Magadha, son of Vedehī, has assembled a fourfold army and is marching against me towards Kāsi.”	“摩揭陀王阿阇世，毗提希之子，已集结四军，向我进军迦尸。”
Atha kho rājā pasenadi kosalo caturaṅginiṁ senaṁ sannayhitvā rājānaṁ māgadhaṁ ajātasattuṁ vedehiputtaṁ paccuyyāsi yena kāsi.	Then King Pasenadi of Kosala, having assembled a fourfold army, marched out to meet King Ajātasattu of Magadha, son of Vedehī, towards Kāsi.	尔时，拘萨罗王波斯匿集结四军，出迎摩揭陀王阿阇世，毗提希之子，于迦尸。
Atha kho rājā ca māgadho ajātasattu vedehiputto rājā ca pasenadi kosalo saṅgāmesuṁ.	Then King Ajātasattu of Magadha, son of Vedehī, and King Pasenadi of Kosala fought a battle.	尔时，摩揭陀王阿阇世，毗提希之子，与拘萨罗王波斯匿交战。
Tasmiṁ kho pana saṅgāme rājā pasenadi kosalo rājānaṁ māgadhaṁ ajātasattuṁ vedehiputtaṁ parājesi, jīvaggāhañca naṁ aggahesi.	In that battle, King Pasenadi of Kosala defeated King Ajātasattu of Magadha, son of Vedehī, and captured him alive.	于彼战中，拘萨罗王波斯匿败摩揭陀王阿阇世，毗提希之子，并生擒之。
Atha kho rañño pasenadissa kosalassa etadahosi:	Then this occurred to King Pasenadi of Kosala:	尔时，拘萨罗王波斯匿心生此念：
“kiñcāpi kho myāyaṁ rājā māgadho ajātasattu vedehiputto adubbhantassa dubbhati, atha ca pana me bhāgineyyo hoti.	“Although this King Ajātasattu of Magadha, son of Vedehī, harms me who does not harm him, he is nevertheless my nephew.	“虽此摩揭陀王阿阇世，毗提希之子，害我而不害他，然他仍是我外甥。
Yannūnāhaṁ rañño māgadhassa ajātasattuno vedehiputtassa sabbaṁ hatthikāyaṁ pariyādiyitvā sabbaṁ assakāyaṁ pariyādiyitvā sabbaṁ rathakāyaṁ pariyādiyitvā sabbaṁ pattikāyaṁ pariyādiyitvā jīvantameva naṁ osajjeyyan”ti.	Why don't I, having confiscated all of King Ajātasattu of Magadha, son of Vedehī's elephant corps, having confiscated all his cavalry corps, having confiscated all his chariot corps, having confiscated all his infantry corps, release him alive.”	何不我，没收摩揭陀王阿阇世，毗提希之子所有象军，没收所有骑兵军，没收所有战车军，没收所有步兵军，而活释之。”
Atha kho rājā pasenadi kosalo rañño māgadhassa ajātasattuno vedehiputtassa sabbaṁ hatthikāyaṁ pariyādiyitvā sabbaṁ assakāyaṁ pariyādiyitvā sabbaṁ rathakāyaṁ pariyādiyitvā sabbaṁ pattikāyaṁ pariyādiyitvā jīvantameva naṁ osajji.	Then King Pasenadi of Kosala, having confiscated all of King Ajātasattu of Magadha, son of Vedehī's elephant corps, having confiscated all his cavalry corps, having confiscated all his chariot corps, having confiscated all his infantry corps, released him alive.	尔时，拘萨罗王波斯匿，没收摩揭陀王阿阇世，毗提希之子所有象军，没收所有骑兵军，没收所有战车军，没收所有步兵军，而活释之。
Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pavisiṁsu.	Then many bhikkhus, having dressed in the morning, taking their bowls and robes, entered Sāvatthī for alms.	尔时，多有比丘，晨起着衣，持钵，入舍卫城乞食。
Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:	Having walked for alms in Sāvatthī, after the meal, having returned from the alms round, they approached the Blessed One; having approached and paid homage to the Blessed One, they sat down to one side. Seated to one side, those bhikkhus said this to the Blessed One:	于舍卫城乞食后，饭后，自乞食归，诣世尊前；至已，顶礼世尊，坐于一旁。坐于一旁，彼诸比丘对世尊说：
“Idha, bhante, rājā māgadho ajātasattu vedehiputto caturaṅginiṁ senaṁ sannayhitvā rājānaṁ pasenadiṁ kosalaṁ abbhuyyāsi yena kāsi.	“Here, venerable sir, King Ajātasattu of Magadha, son of Vedehī, having assembled a fourfold army, marched against King Pasenadi of Kosala towards Kāsi.	“尊者，摩揭陀王阿阇世，毗提希之子，集结四军，向拘萨罗王波斯匿进军迦尸。
Assosi kho, bhante, rājā pasenadi kosalo:	King Pasenadi of Kosala heard, venerable sir:	尊者，拘萨罗王波斯匿闻：
‘rājā kira māgadho ajātasattu vedehiputto caturaṅginiṁ senaṁ sannayhitvā mamaṁ abbhuyyāto yena kāsī’ti.	‘King Ajātasattu of Magadha, son of Vedehī, has assembled a fourfold army and is marching against me towards Kāsi.’	‘摩揭陀王阿阇世，毗提希之子，已集结四军，向我进军迦尸。’
Atha kho, bhante, rājā pasenadi kosalo caturaṅginiṁ senaṁ sannayhitvā rājānaṁ māgadhaṁ ajātasattuṁ vedehiputtaṁ paccuyyāsi yena kāsi.	Then, venerable sir, King Pasenadi of Kosala, having assembled a fourfold army, marched out to meet King Ajātasattu of Magadha, son of Vedehī, towards Kāsi.	尊者，尔时，拘萨罗王波斯匿集结四军，出迎摩揭陀王阿阇世，毗提希之子，于迦尸。
Atha kho, bhante, rājā ca māgadho ajātasattu vedehiputto rājā ca pasenadi kosalo saṅgāmesuṁ.	Then, venerable sir, King Ajātasattu of Magadha, son of Vedehī, and King Pasenadi of Kosala fought a battle.	尊者，尔时，摩揭陀王阿阇世，毗提希之子，与拘萨罗王波斯匿交战。
Tasmiṁ kho pana, bhante, saṅgāme rājā pasenadi kosalo rājānaṁ māgadhaṁ ajātasattuṁ vedehiputtaṁ parājesi, jīvaggāhañca naṁ aggahesi.	In that battle, venerable sir, King Pasenadi of Kosala defeated King Ajātasattu of Magadha, son of Vedehī, and captured him alive.	尊者，于彼战中，拘萨罗王波斯匿败摩揭陀王阿阇世，毗提希之子，并生擒之。
Atha kho, bhante, rañño pasenadissa kosalassa etadahosi:	Then, venerable sir, this occurred to King Pasenadi of Kosala:	尊者，尔时，拘萨罗王波斯匿心生此念：
‘kiñcāpi kho myāyaṁ rājā māgadho ajātasattu vedehiputto adubbhantassa dubbhati, atha ca pana me bhāgineyyo hoti.	‘Although this King Ajātasattu of Magadha, son of Vedehī, harms me who does not harm him, he is nevertheless my nephew.	‘虽此摩揭陀王阿阇世，毗提希之子，害我而不害他，然他仍是我外甥。
Yannūnāhaṁ rañño māgadhassa ajātasattuno vedehiputtassa sabbaṁ hatthikāyaṁ pariyādiyitvā sabbaṁ assakāyaṁ sabbaṁ rathakāyaṁ sabbaṁ pattikāyaṁ pariyādiyitvā jīvantameva naṁ osajjeyyan’”ti.	Why don't I, having confiscated all of King Ajātasattu of Magadha, son of Vedehī's elephant corps, all his cavalry corps, all his chariot corps, all his infantry corps, release him alive.’”	何不我，没收摩揭陀王阿阇世，毗提希之子所有象军，所有骑兵军，所有战车军，所有步兵军，而活释之。’”
“Atha kho, bhante, rājā pasenadi kosalo rañño māgadhassa ajātasattuno vedehiputtassa sabbaṁ hatthikāyaṁ pariyādiyitvā sabbaṁ assakāyaṁ pariyādiyitvā sabbaṁ rathakāyaṁ pariyādiyitvā sabbaṁ pattikāyaṁ pariyādiyitvā jīvantameva naṁ osajjī”ti.	“Then, venerable sir, King Pasenadi of Kosala, having confiscated all of King Ajātasattu of Magadha, son of Vedehī's elephant corps, having confiscated all his cavalry corps, having confiscated all his chariot corps, having confiscated all his infantry corps, released him alive.”	“尊者，尔时，拘萨罗王波斯匿，没收摩揭陀王阿阇世，毗提希之子所有象军，没收所有骑兵军，没收所有战车军，没收所有步兵军，而活释之。”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imā gāthāyo abhāsi:	Then the Blessed One, having understood the meaning of this, on that occasion recited these verses:	尔时，世尊了悟此义，于彼时诵此偈：
“Vilumpateva puriso,	“A person plunders	“人掠夺
yāvassa upakappati;	as long as it is profitable for him.	只要于他有利。
Yadā caññe vilumpanti,	But when others plunder him,	然当他人掠夺他时，
so vilutto viluppati.	he, being plundered, plunders in turn.	他，被掠夺者，反过来掠夺。
Ṭhānañhi maññati bālo,	A fool thinks it's his chance,	愚人以为是机会，
yāva pāpaṁ na paccati;	as long as his evil does not ripen.	只要其恶未熟。
Yadā ca paccati pāpaṁ,	But when the evil ripens,	然当恶熟时，
atha dukkhaṁ nigacchati.	then he meets with suffering.	他便遇苦。
Hantā labhati hantāraṁ,	The slayer gets a slayer,	杀者得杀者，
jetāraṁ labhate jayaṁ;	the conqueror finds a conqueror.	胜者遇胜者。
Akkosako ca akkosaṁ,	The abuser gets an abuser,	辱者得辱者，
rosetārañca rosako;	and the provoker a provoker.	挑衅者得挑衅者。
Atha kammavivaṭṭena,	Then by the turning of kamma,	然后因业之转动，
so vilutto viluppatī”ti.	he, being plundered, is plundered in turn.”	他，被掠夺者，反过来被掠夺。”

3.16 - SN 3.16 Mallikā: Queen Mallikā

--- SN3.16 - Mallikāsutta ---	--- SN3.16 - Queen Mallikā ---	--- SN3.16 - 摩利迦王后 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.	Then King Pasenadi of Kosala approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side.	尔时，拘萨罗王波斯匿诣世尊前；至已，顶礼世尊，坐于一旁。
Atha kho aññataro puriso yena rājā pasenadi kosalo tenupasaṅkami; upasaṅkamitvā rañño pasenadissa kosalassa upakaṇṇake ārocesi:	Then a certain man approached King Pasenadi of Kosala; having approached, he whispered in King Pasenadi of Kosala's ear:	尔时，某人诣拘萨罗王波斯匿前；至已，于拘萨罗王波斯匿耳边低语：
“mallikā, deva, devī dhītaraṁ vijātā”ti.	“Your majesty, Queen Mallikā has given birth to a daughter.”	“陛下，摩利迦王后生一女。”
Evaṁ vutte, rājā pasenadi kosalo anattamano ahosi.	When this was said, King Pasenadi of Kosala was displeased.	此言一出，拘萨罗王波斯匿不悦。
Atha kho bhagavā rājānaṁ pasenadiṁ kosalaṁ anattamanataṁ viditvā tāyaṁ velāyaṁ imā gāthāyo abhāsi:	Then the Blessed One, knowing that King Pasenadi of Kosala was displeased, on that occasion recited these verses:	尔时，世尊知拘萨罗王波斯匿不悦，于彼时诵此偈：
“Itthīpi hi ekacciyā,	“A woman too, in some cases,	“女子亦然，于某些情形下，
seyyā posa janādhipa;	is better than a man, O lord of the people.	胜于男子，哦，人民之主。
Medhāvinī sīlavatī,	Wise, virtuous,	有智、有德，
sassudevā patibbatā.	devoted to her mother-in-law, chaste.	孝顺婆母，贞洁。
Tassā yo jāyati poso,	The man who is born to her,	她所生之子，
sūro hoti disampati;	becomes a hero, a lord of the realm.	成为英雄，一国之君。
Tādisā subhagiyā putto,	The son of such a fortunate lady,	如此贤淑女子之子，
rajjampi anusāsatī”ti.	can even rule a kingdom.”	亦能治国。”

3.17 - SN 3.17 Appamāda: Heedfulness

--- SN3.17 - Appamādasutta ---	--- SN3.17 - Heedfulness ---	--- SN3.17 - 精进 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Ekamantaṁ nisīdi.	He sat down to one side.	他坐于一旁。
Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca:	Seated to one side, King Pasenadi of Kosala said this to the Blessed One:	坐于一旁，拘萨罗王波斯匿对世尊说：
“atthi nu kho, bhante, eko dhammo yo ubho atthe samadhiggayha tiṭṭhati—	“Is there, venerable sir, one thing that, when embraced, secures both goods—	“尊者，可有一事，若能持守，则能保障二种利益——
diṭṭhadhammikañceva atthaṁ samparāyikañcā”ti?	the good of the present life and the good of the future life?”	今生之利与来生之利？”
“Atthi kho, mahārāja, eko dhammo yo ubho atthe samadhiggayha tiṭṭhati—	“There is, great king, one thing that, when embraced, secures both goods—	“有，大王，有一事，若能持守，则能保障二种利益——
diṭṭhadhammikañceva atthaṁ samparāyikañcā”ti.	the good of the present life and the good of the future life.”	今生之利与来生之利。”
“Katamo pana, bhante, eko dhammo, yo ubho atthe samadhiggayha tiṭṭhati—	“But what, venerable sir, is that one thing that, when embraced, secures both goods—	“然何事，尊者，若能持守，则能保障二种利益——
diṭṭhadhammikañceva atthaṁ samparāyikañcā”ti?	the good of the present life and the good of the future life?”	今生之利与来生之利？”
“Appamādo kho, mahārāja, eko dhammo, yo ubho atthe samadhiggayha tiṭṭhati—	“Heedfulness, great king, is that one thing that, when embraced, secures both goods—	“大王，精进，是那一件事，若能持守，则能保障二种利益——
diṭṭhadhammikañceva atthaṁ samparāyikañcāti.	the good of the present life and the good of the future life.	今生之利与来生之利。
Seyyathāpi, mahārāja, yāni kānici jaṅgalānaṁ pāṇānaṁ padajātāni, sabbāni tāni hatthipade samodhānaṁ gacchanti, hatthipadaṁ tesaṁ aggamakkhāyati—yadidaṁ mahantattena;	Just as, great king, whatever footprints of jungle animals there are, all of them are included in the footprint of an elephant, the elephant's footprint is proclaimed the chief among them—that is, in terms of size;	大王，犹如丛林动物之足迹，皆包含于象迹之中，象迹被称为众迹之首——即就大小而言；
evameva kho, mahārāja, appamādo eko dhammo, yo ubho atthe samadhiggayha tiṭṭhati—	even so, great king, heedfulness is that one thing that, when embraced, secures both goods—	亦复如是，大王，精进是那一件事，若能持守，则能保障二种利益——
diṭṭhadhammikañceva atthaṁ samparāyikañcā”ti.	the good of the present life and the good of the future life.”	今生之利与来生之利。”
Idamavoca …pe…	This is what he said … and so on …	此乃他所言……等等……
“Āyuṁ arogiyaṁ vaṇṇaṁ,	“Long life, health, beauty,	“长寿、健康、美丽，
saggaṁ uccākulīnataṁ;	heaven, high birth,	天界、高贵出身，
Ratiyo patthayantena,	and delights, sublime, one after another,	与喜乐，崇高，接踵而至，
uḷārā aparāparā.	for one who desires these,	于欲此等之人，
Appamādaṁ pasaṁsanti,	the wise praise heedfulness	智者赞叹精进
puññakiriyāsu paṇḍitā;	in the doing of meritorious deeds.	于行善业中。
Appamatto ubho atthe,	The heedful wise one	精进之智者
adhiggaṇhāti paṇḍito.	secures both goods.	保障两种利益。
Diṭṭhe dhamme ca yo attho,	The good that is in the present life,	今生之善，
yo cattho samparāyiko;	and the good that is in the future life;	与来生之善；
Atthābhisamayā dhīro,	by the attainment of the good, the resolute one	以 attainment of the good, the resolute one
paṇḍitoti pavuccatī”ti.	is called wise.”	被称为智者。”

3.18 - SN 3.18 Kalyāṇamitta: Spiritual Friendship

--- SN3.18 - Kalyāṇamittasutta ---	--- SN3.18 - Spiritual Friendship ---	--- SN3.18 - 善知识 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca:	Seated to one side, King Pasenadi of Kosala said this to the Blessed One:	坐于一旁，拘萨罗王波斯匿对世尊说：
“idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:	“Here, venerable sir, for me, gone to a secluded place and in solitude, this reflection arose in my mind:	“尊者，我于幽静处独处时，心生此念：
‘svākkhāto bhagavatā dhammo, so ca kho kalyāṇamittassa kalyāṇasahāyassa kalyāṇasampavaṅkassa, no pāpamittassa no pāpasahāyassa no pāpasampavaṅkassā’”ti.	‘The Dhamma is well-proclaimed by the Blessed One, and it is for one with a good friend, a good companion, a good associate, not for one with a bad friend, a bad companion, a bad associate.’”	‘法为世尊善说，且为有善友、善伴、善交往者，非为有恶友、恶伴、恶交往者。’”
“Evametaṁ, mahārāja, evametaṁ, mahārāja.	“So it is, great king, so it is, great king.	“诚然，大王，诚然，大王。
Svākkhāto, mahārāja, mayā dhammo. So ca kho kalyāṇamittassa kalyāṇasahāyassa kalyāṇasampavaṅkassa, no pāpamittassa no pāpasahāyassa no pāpasampavaṅkassāti.	The Dhamma, great king, has been well-proclaimed by me. And it is for one with a good friend, a good companion, a good associate, not for one with a bad friend, a bad companion, a bad associate.	大王，法为我善说。且为有善友、善伴、善交往者，非为有恶友、恶伴、恶交往者。
Ekamidāhaṁ, mahārāja, samayaṁ sakkesu viharāmi nagarakaṁ nāma sakyānaṁ nigamo.	On one occasion, great king, I was dwelling among the Sakyans at a Sakyan town named Nagaraka.	大王，一时，我住于释迦族，一名为那伽罗迦之释迦镇。
Atha kho, mahārāja, ānando bhikkhu yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho, mahārāja, ānando bhikkhu maṁ etadavoca:	Then, great king, the bhikkhu Ānanda approached me; having approached and paid homage to me, he sat down to one side. Seated to one side, great king, the bhikkhu Ānanda said this to me:	大王，尔时，比丘阿难诣我前；至已，顶礼我，坐于一旁。坐于一旁，大王，比丘阿难对我言：
‘upaḍḍhamidaṁ, bhante, brahmacariyassa—yadidaṁ kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā’ti.	‘This is half, venerable sir, of the holy life—that is, good friendship, good companionship, good association.’	‘尊者，此为梵行之半——即善知识、善伴侣、善交往。’
Evaṁ vuttāhaṁ, mahārāja, ānandaṁ bhikkhuṁ etadavocaṁ:	When this was said, great king, I said this to the bhikkhu Ānanda:	大王，此言一出，我即对比丘阿难言：
‘mā hevaṁ, ānanda, mā hevaṁ, ānanda.	‘Not so, Ānanda, not so, Ānanda.	‘非也，阿难，非也，阿难。
Sakalameva hidaṁ, ānanda, brahmacariyaṁ—yadidaṁ kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā.	This is the entire holy life, Ānanda—that is, good friendship, good companionship, good association.	阿难，此为整个梵行——即善知识、善伴侣、善交往。
Kalyāṇamittassetaṁ, ānanda, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati.	For a bhikkhu, Ānanda, with a good friend, a good companion, a good associate, it is to be expected that he will develop the noble eightfold path, that he will cultivate the noble eightfold path.	阿难，于有善友、善伴、善交往之比丘，当预期其将发展八正道，其将修习八正道。
Kathañca, ānanda, bhikkhu kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti?	And how, Ānanda, does a bhikkhu with a good friend, a good companion, a good associate develop the noble eightfold path, cultivate the noble eightfold path?	阿难，比丘如何以善友、善伴、善交往发展八正道，修习八正道？
Idhānanda, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ, sammāsaṅkappaṁ bhāveti … sammāvācaṁ bhāveti … sammākammantaṁ bhāveti … sammāājīvaṁ bhāveti … sammāvāyāmaṁ bhāveti … sammāsatiṁ bhāveti … sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.	Here, Ānanda, a bhikkhu develops right view based on seclusion, based on dispassion, based on cessation, maturing in release; he develops right intention … he develops right speech … he develops right action … he develops right livelihood … he develops right effort … he develops right mindfulness … he develops right concentration based on seclusion, based on dispassion, based on cessation, maturing in release.	阿难，此中，比丘发展正见，基于离、基于无欲、基于灭，成熟于解脱；他发展正思惟…他发展正语…他发展正业…他发展正命…他发展正精进…他发展正念…他发展正定，基于离、基于无欲、基于灭，成熟于解脱。
Evaṁ kho, ānanda, bhikkhu kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti.	Thus, Ānanda, a bhikkhu with a good friend, a good companion, a good associate develops the noble eightfold path, cultivates the noble eightfold path.	是故，阿难，比丘以善友、善伴、善交往发展八正道，修习八正道。
Tadamināpetaṁ, ānanda, pariyāyena veditabbaṁ yathā sakalamevidaṁ brahmacariyaṁ—yadidaṁ kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatāti.	And by this method too, Ānanda, it is to be understood how this is the entire holy life—that is, good friendship, good companionship, good association.	阿难，亦以此法，当知此为整个梵行——即善知识、善伴侣、善交往。
Mamañhi, ānanda, kalyāṇamittaṁ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, byādhidhammā sattā byādhito parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti.	For it is by relying on me, Ānanda, as a good friend, that beings subject to birth are freed from birth, beings subject to aging are freed from aging, beings subject to disease are freed from disease, beings subject to death are freed from death, beings subject to sorrow, lamentation, pain, grief, and despair are freed from sorrow, lamentation, pain, grief, and despair.	阿难，因依我为善友，众生受生者得离生，受老者得离老，受病者得离病，受死者得离死，受忧、悲、苦、恼、绝望者得离忧、悲、苦、恼、绝望。
Iminā kho etaṁ, ānanda, pariyāyena veditabbaṁ yathā sakalamevidaṁ brahmacariyaṁ—yadidaṁ kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā’ti.	By this method, Ānanda, it is to be understood how this is the entire holy life—that is, good friendship, good companionship, good association.	阿难，以此法，当知此为整个梵行——即善知识、善伴侣、善交往。
Tasmātiha te, mahārāja, evaṁ sikkhitabbaṁ:	Therefore, great king, you should train thus:	是故，大王，汝当如是修习：
‘kalyāṇamitto bhavissāmi kalyāṇasahāyo kalyāṇasampavaṅko’ti.	‘I will be a good friend, a good companion, a good associate.’	‘我将为善友、善伴、善交往。’
Evañhi te, mahārāja, sikkhitabbaṁ.	Thus, great king, you should train.	大王，汝当如是修习。
Kalyāṇamittassa te, mahārāja, kalyāṇasahāyassa kalyāṇasampavaṅkassa ayaṁ eko dhammo upanissāya vihātabbo—	For you, great king, with a good friend, a good companion, a good associate, this one thing should be relied on for your dwelling—	大王，于汝，有善友、善伴、善交往，当依此一事而住—
appamādo kusalesu dhammesu.	heedfulness in wholesome things.	于善法中精进。
Appamattassa te, mahārāja, viharato appamādaṁ upanissāya, itthāgārassa anuyantassa evaṁ bhavissati:	For you, great king, dwelling heedfully, relying on heedfulness, it will be thus for the attendants of your harem:	大王，汝若住于精进，依于精进，汝后宫之侍从亦将如是：
‘rājā kho appamatto viharati, appamādaṁ upanissāya.	‘The king dwells heedfully, relying on heedfulness.	‘王住于精进，依于精进。
Handa mayampi appamattā viharāma, appamādaṁ upanissāyā’ti.	Come, let us too dwell heedfully, relying on heedfulness.’	来，我等亦当住于精进，依于精进。’
Appamattassa te, mahārāja, viharato appamādaṁ upanissāya, khattiyānampi anuyantānaṁ evaṁ bhavissati:	For you, great king, dwelling heedfully, relying on heedfulness, it will be thus for the attendant khattiyas too:	大王，汝若住于精进，依于精进，汝之侍从刹帝利亦将如是：
‘rājā kho appamatto viharati appamādaṁ upanissāya.	‘The king dwells heedfully, relying on heedfulness.	‘王住于精进，依于精进。
Handa mayampi appamattā viharāma, appamādaṁ upanissāyā’ti.	Come, let us too dwell heedfully, relying on heedfulness.’	来，我等亦当住于精进，依于精进。’
Appamattassa te, mahārāja, viharato appamādaṁ upanissāya, balakāyassapi evaṁ bhavissati:	For you, great king, dwelling heedfully, relying on heedfulness, it will be thus for the army too:	大王，汝若住于精进，依于精进，汝之军队亦将如是：
‘rājā kho appamatto viharati appamādaṁ upanissāya.	‘The king dwells heedfully, relying on heedfulness.	‘王住于精进，依于精进。
Handa mayampi appamattā viharāma, appamādaṁ upanissāyā’ti.	Come, let us too dwell heedfully, relying on heedfulness.’	来，我等亦当住于精进，依于精进。’
Appamattassa te, mahārāja, viharato appamādaṁ upanissāya, negamajānapadassapi evaṁ bhavissati:	For you, great king, dwelling heedfully, relying on heedfulness, it will be thus for the town and country folk too:	大王，汝若住于精进，依于精进，汝之城乡民众亦将如是：
‘rājā kho appamatto viharati, appamādaṁ upanissāya.	‘The king dwells heedfully, relying on heedfulness.	‘王住于精进，依于精进。
Handa mayampi appamattā viharāma, appamādaṁ upanissāyā’ti?	Come, let us too dwell heedfully, relying on heedfulness.’	来，我等亦当住于精进，依于精进。’
Appamattassa te, mahārāja, viharato appamādaṁ upanissāya, attāpi gutto rakkhito bhavissati—	For you, great king, dwelling heedfully, relying on heedfulness, your own self will be guarded and protected—	大王，汝若住于精进，依于精进，汝自身将得守护—
itthāgārampi guttaṁ rakkhitaṁ bhavissati, kosakoṭṭhāgārampi guttaṁ rakkhitaṁ bhavissatī”ti.	your harem will also be guarded and protected, your treasury and storehouses will also be guarded and protected.”	汝之后宫亦将得守护，汝之宝库与仓库亦将得守护。”
Idamavoca …pe…	This is what he said … and so on …	此乃他所言……等等……
“Bhoge patthayamānena,	“For one desiring fortunes,	“于欲求财富者，
uḷāre aparāpare;	sublime, one after another,	崇高，接踵而至，
Appamādaṁ pasaṁsanti,	the wise praise heedfulness	智者赞叹精进
puññakiriyāsu paṇḍitā;	in the doing of meritorious deeds.	于行善业中。
Appamatto ubho atthe,	The heedful wise one	精进之智者
adhiggaṇhāti paṇḍito.	secures both goods.	保障两种利益。
Diṭṭhe dhamme ca yo attho,	The good that is in the present life,	今生之善，
yo cattho samparāyiko;	and the good that is in the future life;	与来生之善；
Atthābhisamayā dhīro,	by the attainment of the good, the resolute one	以 attainment of the good, the resolute one
paṇḍitoti pavuccatī”ti.	is called wise.”	被称为智者。”

3.19 - SN 3.19 Paṭhamaaputtaka: First Discourse on the Childless

--- SN3.19 - Paṭhamaaputtakasutta ---	--- SN3.19 - First Discourse on the Childless ---	--- SN3.19 - 第一次论及无子者 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Atha kho rājā pasenadi kosalo divā divassa yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho rājānaṁ pasenadiṁ kosalaṁ bhagavā etadavoca:	Then King Pasenadi of Kosala, in the middle of the day, approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. To King Pasenadi of Kosala seated to one side, the Blessed One said this:	尔时，拘萨罗王波斯匿于日中诣世尊前；至已，顶礼世尊，坐于一旁。于坐于一旁之拘萨罗王波斯匿，世尊如是说：
“handa kuto nu tvaṁ, mahārāja, āgacchasi divā divassā”ti?	“Well now, great king, where are you coming from in the middle of the day?”	“善哉，大王，汝于日中从何处来？”
“Idha, bhante, sāvatthiyaṁ seṭṭhi gahapati kālaṅkato.	“Here, venerable sir, a wealthy householder in Sāvatthī has died.	“尊者，舍卫城一富翁已死。
Tamahaṁ aputtakaṁ sāpateyyaṁ rājantepuraṁ atiharitvā āgacchāmi.	I am coming from having transferred his heirless property to the royal palace.	我从将他无后之财产移交王宫而来。
Asīti, bhante, satasahassāni hiraññasseva, ko pana vādo rūpiyassa.	Eighty hundred-thousands of gold, venerable sir, to say nothing of the silver.	尊者，八十万金，更不用说银了。
Tassa kho pana, bhante, seṭṭhissa gahapatissa evarūpo bhattabhogo ahosi—	And for that wealthy householder, venerable sir, his consumption of food was like this—	而彼富翁，尊者，其食物之消费如此—
kaṇājakaṁ bhuñjati bilaṅgadutiyaṁ.	he ate broken rice with sour gruel as a second dish.	他食碎米，以酸粥为副食。
Evarūpo vatthabhogo ahosi—	His consumption of clothes was like this—	他之衣着如此—
sāṇaṁ dhāreti tipakkhavasanaṁ.	he wore hemp cloth, a three-piece garment.	他着麻布衣，三件套。
Evarūpo yānabhogo ahosi—	His consumption of vehicles was like this—	他之车马如此—
jajjararathakena yāti paṇṇachattakena dhāriyamānenā”ti.	he traveled in a rickety little chariot, with a leaf-parasol held over him.”	他乘一破旧小车，上撑一叶伞。”
“Evametaṁ, mahārāja, evametaṁ, mahārāja.	“So it is, great king, so it is, great king.	“诚然，大王，诚然，大王。
Asappuriso kho, mahārāja, uḷāre bhoge labhitvā nevattānaṁ sukheti pīṇeti, na mātāpitaro sukheti pīṇeti, na puttadāraṁ sukheti pīṇeti, na dāsakammakaraporise sukheti pīṇeti, na mittāmacce sukheti pīṇeti, na samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhāpeti sovaggikaṁ sukhavipākaṁ saggasaṁvattanikaṁ.	An ignoble person, great king, having obtained vast fortunes, neither makes himself happy and pleased, nor his mother and father happy and pleased, nor his wife and children happy and pleased, nor his slaves, workers, and servants happy and pleased, nor his friends and companions happy and pleased, nor does he establish an uplifting offering to ascetics and brahmins, which is heavenly, resulting in happiness, conducive to heaven.	大王，卑劣之人，得巨富，既不令己快乐愉悦，亦不令父母快乐愉悦，亦不令妻儿快乐愉悦，亦不令奴仆、工人、仆役快乐愉悦，亦不令朋友、同伴快乐愉悦，亦不向沙门、婆罗门设立能升天、能生乐、能导向天界之供养。
Tassa te bhoge evaṁ sammā aparibhuñjiyamāne rājāno vā haranti corā vā haranti aggi vā ḍahati udakaṁ vā vahati appiyā vā dāyādā haranti.	His fortunes, being thus not rightly used, are either taken by kings or by thieves, or burned by fire, or washed away by water, or taken by unloved heirs.	其财富，如此不善用，或为王所取，或为盗所窃，或为火所焚，或为水所冲，或为不爱之后人所取。
Evaṁsa te, mahārāja, bhogā sammā aparibhuñjiyamānā parikkhayaṁ gacchanti, no paribhogaṁ.	Thus, great king, his fortunes, being not rightly used, go to ruin, not to use.	是故，大王，其财富不善用，则归于毁灭，而非利用。
Seyyathāpi, mahārāja, amanussaṭṭhāne pokkharaṇī acchodakā sītodakā sātodakā setodakā supatitthā ramaṇīyā.	Just as, great king, a pond in an uninhabited place, with clear water, cool water, sweet water, fresh water, with good banks, delightful.	大王，犹如无人居处之池，水清，水凉，水甜，水鲜，岸善，悦人。
Taṁ jano neva hareyya na piveyya na nahāyeyya na yathāpaccayaṁ vā kareyya.	But people would neither carry it, nor drink it, nor bathe in it, nor use it for any purpose.	然人既不运之，亦不饮之，亦不浴之，亦不用之于任何目的。
Evañhi taṁ, mahārāja, udakaṁ sammā aparibhuñjiyamānaṁ parikkhayaṁ gaccheyya, no paribhogaṁ.	Thus, great king, that water, being not rightly used, would go to ruin, not to use.	是故，大王，彼水不善用，则归于毁灭，而非利用。
Evameva kho, mahārāja, asappuriso uḷāre bhoge labhitvā nevattānaṁ sukheti pīṇeti, na mātāpitaro sukheti pīṇeti, na puttadāraṁ sukheti pīṇeti, na dāsakammakaraporise sukheti pīṇeti, na mittāmacce sukheti pīṇeti, na samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhāpeti sovaggikaṁ sukhavipākaṁ saggasaṁvattanikaṁ.	Even so, great king, an ignoble person, having obtained vast fortunes, neither makes himself happy and pleased, nor his mother and father happy and pleased, nor his wife and children happy and pleased, nor his slaves, workers, and servants happy and pleased, nor his friends and companions happy and pleased, nor does he establish an uplifting offering to ascetics and brahmins, which is heavenly, resulting in happiness, conducive to heaven.	亦复如是，大王，卑劣之人，得巨富，既不令己快乐愉悦，亦不令父母快乐愉悦，亦不令妻儿快乐愉悦，亦不令奴仆、工人、仆役快乐愉悦，亦不令朋友、同伴快乐愉悦，亦不向沙门、婆罗门设立能升天、能生乐、能导向天界之供养。
Tassa te bhoge evaṁ sammā aparibhuñjiyamāne rājāno vā haranti, corā vā haranti, aggi vā ḍahati, udakaṁ vā vahati, appiyā vā dāyādā haranti.	His fortunes, being thus not rightly used, are either taken by kings, or by thieves, or burned by fire, or washed away by water, or taken by unloved heirs.	其财富，如此不善用，或为王所取，或为盗所窃，或为火所焚，或为水所冲，或为不爱之后人所取。
Evaṁsa te, mahārāja, bhogā sammā aparibhuñjiyamānā parikkhayaṁ gacchanti, no paribhogaṁ.	Thus, great king, his fortunes, being not rightly used, go to ruin, not to use.	是故，大王，其财富不善用，则归于毁灭，而非利用。
Sappuriso ca kho, mahārāja, uḷāre bhoge labhitvā attānaṁ sukheti pīṇeti, mātāpitaro sukheti pīṇeti, puttadāraṁ sukheti pīṇeti, dāsakammakaraporise sukheti pīṇeti, mittāmacce sukheti pīṇeti, samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhāpeti sovaggikaṁ sukhavipākaṁ saggasaṁvattanikaṁ.	But a noble person, great king, having obtained vast fortunes, makes himself happy and pleased, his mother and father happy and pleased, his wife and children happy and pleased, his slaves, workers, and servants happy and pleased, his friends and companions happy and pleased, and establishes an uplifting offering to ascetics and brahmins, which is heavenly, resulting in happiness, conducive to heaven.	然大王，贵人得巨富，则令己快乐愉悦，令父母快乐愉悦，令妻儿快乐愉悦，令奴仆、工人、仆役快乐愉悦，令朋友、同伴快乐愉悦，并向沙门、婆罗门设立能升天、能生乐、能导向天界之供养。
Tassa te bhoge evaṁ sammā paribhuñjiyamāne neva rājāno haranti, na corā haranti, na aggi ḍahati, na udakaṁ vahati, na appiyā dāyādā haranti.	His fortunes, being thus rightly used, are neither taken by kings, nor by thieves, nor burned by fire, nor washed away by water, nor taken by unloved heirs.	其财富，如此善用，既不为王所取，亦不为盗所窃，亦不为火所焚，亦不为水所冲，亦不为不爱之后人所取。
Evaṁsa te, mahārāja, bhogā sammā paribhuñjiyamānā paribhogaṁ gacchanti, no parikkhayaṁ.	Thus, great king, his fortunes, being rightly used, go to use, not to ruin.	是故，大王，其财富善用，则归于利用，而非毁灭。
Seyyathāpi, mahārāja, gāmassa vā nigamassa vā avidūre pokkharaṇī acchodakā sītodakā sātodakā setodakā supatitthā ramaṇīyā.	Just as, great king, not far from a village or town, a pond, with clear water, cool water, sweet water, fresh water, with good banks, delightful.	大王，犹如离村镇不远，一池，水清，水凉，水甜，水鲜，岸善，悦人。
Tañca udakaṁ jano hareyyapi piveyyapi nahāyeyyapi yathāpaccayampi kareyya.	And people would carry that water, and drink it, and bathe in it, and use it for any purpose.	而人将运彼水，饮之，浴之，用于任何目的。
Evañhi taṁ, mahārāja, udakaṁ sammā paribhuñjiyamānaṁ paribhogaṁ gaccheyya, no parikkhayaṁ.	Thus, great king, that water, being rightly used, would go to use, not to ruin.	是故，大王，彼水善用，则归于利用，而非毁灭。
Evameva kho, mahārāja, sappuriso uḷāre bhoge labhitvā attānaṁ sukheti pīṇeti, mātāpitaro sukheti pīṇeti, puttadāraṁ sukheti pīṇeti, dāsakammakaraporise sukheti pīṇeti, mittāmacce sukheti pīṇeti, samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhāpeti sovaggikaṁ sukhavipākaṁ saggasaṁvattanikaṁ.	Even so, great king, a noble person, having obtained vast fortunes, makes himself happy and pleased, his mother and father happy and pleased, his wife and children happy and pleased, his slaves, workers, and servants happy and pleased, his friends and companions happy and pleased, and establishes an uplifting offering to ascetics and brahmins, which is heavenly, resulting in happiness, conducive to heaven.	亦复如是，大王，贵人得巨富，则令己快乐愉悦，令父母快乐愉悦，令妻儿快乐愉悦，令奴仆、工人、仆役快乐愉悦，令朋友、同伴快乐愉悦，并向沙门、婆罗门设立能升天、能生乐、能导向天界之供养。
Tassa te bhoge evaṁ sammā paribhuñjiyamāne neva rājāno haranti, na corā haranti, na aggi ḍahati, na udakaṁ vahati, na appiyā dāyādā haranti.	His fortunes, being thus rightly used, are neither taken by kings, nor by thieves, nor burned by fire, nor washed away by water, nor taken by unloved heirs.	其财富，如此善用，既不为王所取，亦不为盗所窃，亦不为火所焚，亦不为水所冲，亦不为不爱之后人所取。
Evaṁsa te, mahārāja, bhogā sammā paribhuñjiyamānā paribhogaṁ gacchanti, no parikkhayan”ti.	Thus, great king, his fortunes, being rightly used, go to use, not to ruin.”	是故，大王，其财富善用，则归于利用，而非毁灭。”
“Amanussaṭṭhāne udakaṁva sītaṁ,	“Like cool water in an uninhabited place,	“如无人之境之凉水，
Tadapeyyamānaṁ parisosameti;	that, being undrunk, evaporates.	彼，未饮而蒸发。
Evaṁ dhanaṁ kāpuriso labhitvā,	Thus, wealth obtained by a mean person,	是故，吝啬者所得之财，
Nevattanā bhuñjati no dadāti.	he neither enjoys himself nor gives.	他既不自享亦不施。
Dhīro ca viññū adhigamma bhoge,	But the resolute and wise, having acquired wealth,	然坚定而有智者，得财富，
So bhuñjati kiccakaro ca hoti;	he both enjoys it and is a doer of deeds.	他既享之，亦为行者。
So ñātisaṅghaṁ nisabho bharitvā,	He, a bull among men, having supported his kinsfolk,	他，人中之牛，养其亲族，
Anindito saggamupeti ṭhānan”ti.	blameless, goes to a heavenly state.”	无过，往生天界。”

3.20 - SN 3.20 Dutiyaaputtaka: Second Discourse on the Childless

--- SN3.20 - Dutiyaaputtakasutta ---	--- SN3.20 - Second Discourse on the Childless ---	--- SN3.20 - 第二次论及无子者 ---
Atha kho rājā pasenadi kosalo divā divassa yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ nisinnaṁ kho rājānaṁ pasenadiṁ kosalaṁ bhagavā etadavoca:	Then King Pasenadi of Kosala, in the middle of the day, approached the Blessed One; having approached, to King Pasenadi of Kosala seated to one side, the Blessed One said this:	尔时，拘萨罗王波斯匿于日中诣世尊前；至已，于坐于一旁之拘萨罗王波斯匿，世尊如是说：
“handa kuto nu tvaṁ, mahārāja, āgacchasi divā divassā”ti?	“Well now, great king, where are you coming from in the middle of the day?”	“善哉，大王，汝于日中从何处来？”
“Idha, bhante, sāvatthiyaṁ seṭṭhi gahapati kālaṅkato.	“Here, venerable sir, a wealthy householder in Sāvatthī has died.	“尊者，舍卫城一富翁已死。
Tamahaṁ aputtakaṁ sāpateyyaṁ rājantepuraṁ atiharitvā āgacchāmi.	I am coming from having transferred his heirless property to the royal palace.	我从将他无后之财产移交王宫而来。
Sataṁ, bhante, satasahassāni hiraññasseva, ko pana vādo rūpiyassa.	One hundred hundred-thousands of gold, venerable sir, to say nothing of the silver.	尊者，一百万金，更不用说银了。
Tassa kho pana, bhante, seṭṭhissa gahapatissa evarūpo bhattabhogo ahosi—	And for that wealthy householder, venerable sir, his consumption of food was like this—	而彼富翁，尊者，其食物之消费如此—
kaṇājakaṁ bhuñjati bilaṅgadutiyaṁ.	he ate broken rice with sour gruel as a second dish.	他食碎米，以酸粥为副食。
Evarūpo vatthabhogo ahosi—	His consumption of clothes was like this—	他之衣着如此—
sāṇaṁ dhāreti tipakkhavasanaṁ.	he wore hemp cloth, a three-piece garment.	他着麻布衣，三件套。
Evarūpo yānabhogo ahosi—	His consumption of vehicles was like this—	他之车马如此—
jajjararathakena yāti paṇṇachattakena dhāriyamānenā”ti.	he traveled in a rickety little chariot, with a leaf-parasol held over him.”	他乘一破旧小车，上撑一叶伞。”
“Evametaṁ, mahārāja, evametaṁ, mahārāja.	“So it is, great king, so it is, great king.	“诚然，大王，诚然，大王。
Bhūtapubbaṁ so, mahārāja, seṭṭhi gahapati taggarasikhiṁ nāma paccekasambuddhaṁ piṇḍapātena paṭipādesi.	In a past life, great king, that wealthy householder provided a Paccekabuddha named Tagarasikhi with almsfood.	大王，往昔，彼富翁曾以饮食供养一辟支佛，名多伽罗尸弃。
‘Detha samaṇassa piṇḍan’ti vatvā uṭṭhāyāsanā pakkāmi.	Having said, ‘Give alms to the ascetic,’ he rose from his seat and left.	说‘施与苦行者’后，他从座起而离去。
Datvā ca pana pacchā vippaṭisārī ahosi:	But after giving, he felt regret:	然施后，他心生悔意：
‘varametaṁ piṇḍapātaṁ dāsā vā kammakarā vā bhuñjeyyun’ti.	‘It would have been better if my slaves or workers had eaten this almsfood.’	‘若我之奴隶或工人食此饮食，岂不更佳。’
Bhātu ca pana ekaputtakaṁ sāpateyyassa kāraṇā jīvitā voropesi.	And also, for the sake of property, he deprived his brother’s only son of life.	又为财产故，夺其兄之独子之命。
Yaṁ kho so, mahārāja, seṭṭhi gahapati taggarasikhiṁ paccekasambuddhaṁ piṇḍapātena paṭipādesi, tassa kammassa vipākena sattakkhattuṁ sugatiṁ saggaṁ lokaṁ upapajji.	Because, great king, that wealthy householder provided the Paccekabuddha Tagarasikhi with almsfood, as a result of that kamma, he was reborn seven times in a good destination, the heavenly world.	大王，因彼富翁曾以饮食供养辟支佛多伽罗尸弃，以此业之果，他七次重生于善趣，天界。
Tasseva kammassa vipākāvasesena imissāyeva sāvatthiyā sattakkhattuṁ seṭṭhittaṁ kāresi.	As a remaining result of that same kamma, he held the position of treasurer seven times in this very Sāvatthī.	以彼同业之余果，他于此舍卫城七次任司库之职。
Yaṁ kho so, mahārāja, seṭṭhi gahapati datvā pacchā vippaṭisārī ahosi:	Because, great king, that wealthy householder, after giving, felt regret:	大王，因彼富翁施后心生悔意：
‘varametaṁ piṇḍapātaṁ dāsā vā kammakarā vā bhuñjeyyun’ti, tassa kammassa vipākena nāssuḷārāya bhattabhogāya cittaṁ namati, nāssuḷārāya vatthabhogāya cittaṁ namati, nāssuḷārāya yānabhogāya cittaṁ namati, nāssuḷārānaṁ pañcannaṁ kāmaguṇānaṁ bhogāya cittaṁ namati.	‘It would have been better if my slaves or workers had eaten this almsfood,’ as a result of that kamma, his mind did not incline to the enjoyment of fine food, his mind did not incline to the enjoyment of fine clothes, his mind did not incline to the enjoyment of fine vehicles, his mind did not incline to the enjoyment of the five fine cords of sensual pleasure.	‘若我之奴隶或工人食此饮食，岂不更佳。’以此业之果，其心不倾向于享用美食，其心不倾向于享用美衣，其心不倾向于享用美车，其心不倾向于享用五种美妙感官之乐。
Yaṁ kho so, mahārāja, seṭṭhi gahapati bhātu ca pana ekaputtakaṁ sāpateyyassa kāraṇā jīvitā voropesi, tassa kammassa vipākena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni niraye paccittha.	Because, great king, that wealthy householder, for the sake of property, deprived his brother’s only son of life, as a result of that kamma, he was tormented in hell for many years, many hundreds of years, many thousands of years, many hundreds of thousands of years.	大王，因彼富翁为财产故，夺其兄之独子之命，以此业之果，他于地狱受苦多年，数百载，数千载，数十万载。
Tasseva kammassa vipākāvasesena idaṁ sattamaṁ aputtakaṁ sāpateyyaṁ rājakosaṁ paveseti.	As a remaining result of that same kamma, for the seventh time his heirless property is being brought into the royal treasury.	以彼同业之余果，第七次其无后之财产被送入王库。
Tassa kho, mahārāja, seṭṭhissa gahapatissa purāṇañca puññaṁ parikkhīṇaṁ, navañca puññaṁ anupacitaṁ.	For that wealthy householder, great king, his old merit is exhausted, and no new merit has been accumulated.	于彼富翁，大王，其旧功德已尽，新功德未积。
Ajja pana, mahārāja, seṭṭhi gahapati mahāroruve niraye paccatī”ti.	Today, great king, that wealthy householder is being tormented in the Great Roruva hell.”	今日，大王，彼富翁正于大莲华地狱受苦。”
“Evaṁ, bhante, seṭṭhi gahapati mahāroruvaṁ nirayaṁ upapanno”ti.	“Thus, venerable sir, has the wealthy householder been reborn in the Great Roruva hell?”	“尊者，富翁已重生于大莲华地狱吗？”
“Evaṁ, mahārāja, seṭṭhi gahapati mahāroruvaṁ nirayaṁ upapanno”ti.	“Even so, great king, the wealthy householder has been reborn in the Great Roruva hell.”	“诚然，大王，富翁已重生于大莲华地狱。”
Idamavoca …pe….	This is what he said … and so on ….	此乃他所言……等等……
“Dhaññaṁ dhanaṁ rajataṁ jātarūpaṁ,	“Grain, wealth, silver, gold,	“谷物、财富、金银，
Pariggahaṁ vāpi yadatthi kiñci;	or whatever other possessions there are;	或任何其他财产；
Dāsā kammakarā pessā,	slaves, workers, messengers,	奴隶、工人、使者，
Ye cassa anujīvino.	and those who are his dependents.	与彼等为其所依者。
Sabbaṁ nādāya gantabbaṁ,	Nothing is to be taken when one goes,	去时一无所有，
sabbaṁ nikkhippagāminaṁ;	all is left behind when one goes.	去时一切皆舍。
Yañca karoti kāyena,	And what one does by body,	而人以身所为，
vācāya uda cetasā.	or by speech or by mind,	或以言，或以意，
Tañhi tassa sakaṁ hoti,	that is indeed his own,	彼实为己有，
taṁva ādāya gacchati;	that he takes when he goes.	去时带之。
Taṁvassa anugaṁ hoti,	That follows him,	彼随之，
chāyāva anapāyinī.	like a shadow that never leaves.	如影不离。
Tasmā kareyya kalyāṇaṁ,	Therefore one should do what is lovely,	是故当行可爱之事，
nicayaṁ samparāyikaṁ;	a store for the future life.	为来世积蓄。
Puññāni paralokasmiṁ,	Merits are the support	功德是支持
patiṭṭhā honti pāṇinan”ti.	for living beings in the next world.”	众生于来世者。”
Dutiyo vaggo.	The second chapter.	第二章。
Jaṭilā pañca rājāno,	Matted-hair ascetics, the five kings,	结发苦行者，五王，
Doṇapākakurena ca;	with the Doṇa-measure of rice curry;	与一斗米咖喱；
Saṅgāmena dve vuttāni,	two are told on battle,	二论战事，
Mallikā dve appamādena ca;	Mallikā, two on heedfulness;	摩利迦，二论精进；
Aputtakena dve vuttā,	two are told on the childless,	二论无子者，
Vaggo tena pavuccatīti.	thus the chapter is recited.	如此此章诵毕。

3.21 - SN 3.21 Puggala: Persons

--- SN3.21 - Puggalasutta ---	--- SN3.21 - Persons ---	--- SN3.21 - 人 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho rājānaṁ pasenadiṁ kosalaṁ bhagavā etadavoca:	Then King Pasenadi of Kosala approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. To King Pasenadi of Kosala seated to one side, the Blessed One said this:	尔时，拘萨罗王波斯匿诣世尊前；至已，顶礼世尊，坐于一旁。于坐于一旁之拘萨罗王波斯匿，世尊如是说：
“cattārome, mahārāja puggalā santo saṁvijjamānā lokasmiṁ.	“There are, great king, these four kinds of persons existing in the world.	“大王，世间有此四种人存在。
Katame cattāro?	What four?	哪四个？
Tamotamaparāyano,	One heading from darkness to darkness,	一自暗趋暗者，
tamojotiparāyano,	one heading from darkness to light,	一自暗趋明者，
jotitamaparāyano,	one heading from light to darkness,	一自明趋暗者，
jotijotiparāyano.	one heading from light to light.	一自明趋明者。
Kathañca, mahārāja puggalo tamotamaparāyano hoti?	And how, great king, is a person one who is heading from darkness to darkness?	大王，何为人自暗趋暗者？
Idha, mahārāja, ekacco puggalo nīce kule paccājāto hoti, caṇḍālakule vā venakule vā nesādakule vā rathakārakule vā pukkusakule vā dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati.	Here, great king, a certain person is reborn in a low family, in a caṇḍāla family, or a veṇa family, or a nesāda family, or a rathakāra family, or a pukkusa family, a poor family with little food and drink, living in hardship, where food and clothing are obtained with difficulty.	大王，此中，某人生于卑贱之家，于旃陀罗家，或于吠那家，或于尼沙陀家，或于罗陀迦罗家，或于补羯娑家，贫穷之家，饮食甚少，生活艰苦，饮食衣物难以获得。
So ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.	And he is ugly, unsightly, stunted, with many illnesses, blind or crippled or lame or paralyzed, not a recipient of food, drink, clothing, vehicles, garlands, scents, ointments, beds, dwellings, and lamps.	他丑陋，难看，矮小，多病，或盲，或跛，或瘸，或瘫，非食物、饮料、衣物、车马、花环、香料、药膏、床榻、住所、灯烛之受者。
So kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati.	He engages in misconduct by body, misconduct by speech, misconduct by mind.	他以身行恶，以言行恶，以意行恶。
So kāyena duccaritaṁ caritvā vācāya duccaritaṁ caritvā manasā duccaritaṁ caritvā, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.	Having engaged in misconduct by body, misconduct by speech, misconduct by mind, on the breakup of the body, after death, he is reborn in a state of loss, a bad destination, a downfall, in hell.	以身行恶，以言行恶，以意行恶后，身坏命终，重生于恶趣，恶道，堕处，地狱。
Seyyathāpi, mahārāja, puriso andhakārā vā andhakāraṁ gaccheyya, tamā vā tamaṁ gaccheyya, lohitamalā vā lohitamalaṁ gaccheyya.	Just as, great king, a person might go from darkness to darkness, or from gloom to gloom, or from bloodstain to bloodstain.	大王，犹如人从黑暗走向黑暗，或从幽暗走向幽暗，或从血迹走向血迹。
Tathūpamāhaṁ, mahārāja, imaṁ puggalaṁ vadāmi.	I say, great king, this person is like that.	大王，我说，此人亦复如是。
Evaṁ kho, mahārāja, puggalo tamotamaparāyano hoti.	Thus, great king, a person is one who is heading from darkness to darkness.	是故，大王，人是自暗趋暗者。
Kathañca, mahārāja, puggalo tamojotiparāyano hoti?	And how, great king, is a person one who is heading from darkness to light?	大王，何为人自暗趋明者？
Idha, mahārāja, ekacco puggalo nīce kule paccājāto hoti, caṇḍālakule vā venakule vā nesādakule vā rathakārakule vā pukkusakule vā dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati.	Here, great king, a certain person is reborn in a low family, in a caṇḍāla family, or a veṇa family, or a nesāda family, or a rathakāra family, or a pukkusa family, a poor family with little food and drink, living in hardship, where food and clothing are obtained with difficulty.	大王，此中，某人生于卑贱之家，于旃陀罗家，或于吠那家，或于尼沙陀家，或于罗陀迦罗家，或于补羯娑家，贫穷之家，饮食甚少，生活艰苦，饮食衣物难以获得。
So ca kho hoti dubbaṇṇo duddasiko okoṭimako bavhābādho, kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.	And he is ugly, unsightly, stunted, with many illnesses, blind or crippled or lame or paralyzed, not a recipient of food, drink, clothing, vehicles, garlands, scents, ointments, beds, dwellings, and lamps.	他丑陋，难看，矮小，多病，或盲，或跛，或瘸，或瘫，非食物、饮料、衣物、车马、花环、香料、药膏、床榻、住所、灯烛之受者。
So kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati.	He engages in good conduct by body, good conduct by speech, good conduct by mind.	他以身行善，以言行善，以意行善。
So kāyena sucaritaṁ caritvā vācāya sucaritaṁ caritvā manasā sucaritaṁ caritvā, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.	Having engaged in good conduct by body, good conduct by speech, good conduct by mind, on the breakup of the body, after death, he is reborn in a good destination, in a heavenly world.	以身行善，以言行善，以意行善后，身坏命终，重生于善趣，天界。
Seyyathāpi, mahārāja, puriso pathaviyā vā pallaṅkaṁ āroheyya, pallaṅkā vā assapiṭṭhiṁ āroheyya, assapiṭṭhiyā vā hatthikkhandhaṁ āroheyya, hatthikkhandhā vā pāsādaṁ āroheyya.	Just as, great king, a person might climb from the ground to a couch, or from a couch to a horse's back, or from a horse's back to an elephant's shoulder, or from an elephant's shoulder to a palace.	大王，犹如人从地升至榻，或从榻至马背，或从马背至象肩，或从象肩至宫殿。
Tathūpamāhaṁ, mahārāja, imaṁ puggalaṁ vadāmi.	I say, great king, this person is like that.	大王，我说，此人亦复如是。
Evaṁ kho, mahārāja, puggalo tamojotiparāyano hoti.	Thus, great king, a person is one who is heading from darkness to light.	是故，大王，人是自暗趋明者。
Kathañca, mahārāja, puggalo jotitamaparāyano hoti?	And how, great king, is a person one who is heading from light to darkness?	大王，何为人自明趋暗者？
Idha, mahārāja, ekacco puggalo ucce kule paccājāto hoti, khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā, aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe.	Here, great king, a certain person is reborn in a high family, in a great khattiya family, or a great brahmin family, or a great householder family, wealthy, with great riches, great possessions, with abundant gold and silver, with abundant assets and means, with abundant wealth and grain.	大王，此中，某人生于高贵之家，于大刹帝利家，或于大婆罗门家，或于大居士家，富裕，财富广大，财物丰盛，金银充足，资产与手段丰富，财富与粮食充足。
So ca hoti abhirūpo dassanīyo pāsādiko, paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.	And he is handsome, good-looking, pleasing, endowed with the utmost beauty of complexion, a recipient of food, drink, clothing, vehicles, garlands, scents, ointments, beds, dwellings, and lamps.	他英俊、美貌、悦人，赋有至上之美貌，为食物、饮料、衣物、车马、花环、香料、药膏、床榻、住所、灯烛之受者。
So kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati.	He engages in misconduct by body, misconduct by speech, misconduct by mind.	他以身行恶，以言行恶，以意行恶。
So kāyena duccaritaṁ caritvā vācāya duccaritaṁ caritvā manasā duccaritaṁ caritvā, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.	Having engaged in misconduct by body, misconduct by speech, misconduct by mind, on the breakup of the body, after death, he is reborn in a state of loss, a bad destination, a downfall, in hell.	以身行恶，以言行恶，以意行恶后，身坏命终，重生于恶趣，恶道，堕处，地狱。
Seyyathāpi, mahārāja, puriso pāsādā vā hatthikkhandhaṁ oroheyya, hatthikkhandhā vā assapiṭṭhiṁ oroheyya, assapiṭṭhiyā vā pallaṅkaṁ oroheyya, pallaṅkā vā pathaviṁ oroheyya, pathaviyā vā andhakāraṁ paviseyya.	Just as, great king, a person might descend from a palace to an elephant's shoulder, or from an elephant's shoulder to a horse's back, or from a horse's back to a couch, or from a couch to the ground, or from the ground enter into darkness.	大王，犹如人从宫殿降至象肩，或从象肩至马背，或从马背至榻，或从榻至地，或从地入于黑暗。
Tathūpamāhaṁ, mahārāja, imaṁ puggalaṁ vadāmi.	I say, great king, this person is like that.	大王，我说，此人亦复如是。
Evaṁ kho, mahārāja, puggalo jotitamaparāyano hoti.	Thus, great king, a person is one who is heading from light to darkness.	是故，大王，人是自明趋暗者。
Kathañca, mahārāja, puggalo jotijotiparāyano hoti?	And how, great king, is a person one who is heading from light to light?	大王，何为人自明趋明者？
Idha, mahārāja, ekacco puggalo ucce kule paccājāto hoti, khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā, aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe.	Here, great king, a certain person is reborn in a high family, in a great khattiya family, or a great brahmin family, or a great householder family, wealthy, with great riches, great possessions, with abundant gold and silver, with abundant assets and means, with abundant wealth and grain.	大王，此中，某人生于高贵之家，于大刹帝利家，或于大婆罗门家，或于大居士家，富裕，财富广大，财物丰盛，金银充足，资产与手段丰富，财富与粮食充足。
So ca hoti abhirūpo dassanīyo pāsādiko, paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.	And he is handsome, good-looking, pleasing, endowed with the utmost beauty of complexion, a recipient of food, drink, clothing, vehicles, garlands, scents, ointments, beds, dwellings, and lamps.	他英俊、美貌、悦人，赋有至上之美貌，为食物、饮料、衣物、车马、花环、香料、药膏、床榻、住所、灯烛之受者。
So kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati.	He engages in good conduct by body, good conduct by speech, good conduct by mind.	他以身行善，以言行善，以意行善。
So kāyena sucaritaṁ caritvā vācāya sucaritaṁ caritvā manasā sucaritaṁ caritvā, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.	Having engaged in good conduct by body, good conduct by speech, good conduct by mind, on the breakup of the body, after death, he is reborn in a good destination, in a heavenly world.	以身行善，以言行善，以意行善后，身坏命终，重生于善趣，天界。
Seyyathāpi, mahārāja, puriso pallaṅkā vā pallaṅkaṁ saṅkameyya, assapiṭṭhiyā vā assapiṭṭhiṁ saṅkameyya, hatthikkhandhā vā hatthikkhandhaṁ saṅkameyya, pāsādā vā pāsādaṁ saṅkameyya.	Just as, great king, a person might move from one couch to another couch, or from one horse's back to another horse's back, or from one elephant's shoulder to another elephant's shoulder, or from one palace to another palace.	大王，犹如人从一榻移至另一榻，或从一马背移至另一马背，或从一象肩移至另一象肩，或从一宫殿移至另一宫殿。
Tathūpamāhaṁ, mahārāja, imaṁ puggalaṁ vadāmi.	I say, great king, this person is like that.	大王，我说，此人亦复如是。
Evaṁ kho, mahārāja, puggalo jotijotiparāyano hoti.	Thus, great king, a person is one who is heading from light to light.	是故，大王，人是自明趋明者。
Ime kho, mahārāja, cattāro puggalā santo saṁvijjamānā lokasmin”ti.	These, great king, are the four kinds of persons existing in the world.”	大王，此四种人存于世间。”
Idamavoca …pe…	This is what he said … and so on …	此乃他所言……等等……
“Daliddo puriso rāja,	“A poor person, O king,	“一贫穷之人，哦王，
assaddho hoti maccharī;	is faithless and miserly,	无信而吝啬，
Kadariyo pāpasaṅkappo,	stingy, of evil intention,	吝啬，意恶，
micchādiṭṭhi anādaro.	of wrong view, disrespectful.	邪见，不敬。
Samaṇe brāhmaṇe vāpi,	Towards ascetics or brahmins,	于沙门或婆罗门，
aññe vāpi vanibbake;	or other mendicants,	或其他乞者，
Akkosati paribhāsati,	he abuses and reviles,	他辱骂，
natthiko hoti rosako.	is a nihilist, and angry.	是虚无主义者，且愤怒。
Dadamānaṁ nivāreti,	He prevents one who is giving	他阻止施予者
yācamānāna bhojanaṁ;	food to a beggar.	食物给乞丐。
Tādiso puriso rāja,	Such a person, O king,	此等人，哦王，
mīyamāno janādhipa;	at death, O lord of men,	死时，哦人主，
Upeti nirayaṁ ghoraṁ,	goes to a dreadful hell,	堕入可怖之地狱，
tamotamaparāyano.	heading from darkness to darkness.	从黑暗走向黑暗。
Daliddo puriso rāja,	A poor person, O king,	一贫穷之人，哦王，
saddho hoti amaccharī;	is faithful and not miserly,	有信而不吝啬，
Dadāti seṭṭhasaṅkappo,	he gives with the best intention,	他以最佳之意布施，
abyaggamanaso naro.	a person with an untroubled mind.	一心无 troubled。
Samaṇe brāhmaṇe vāpi,	Towards ascetics or brahmins,	于沙门或婆罗门，
aññe vāpi vanibbake;	or other mendicants,	或其他乞者，
Uṭṭhāya abhivādeti,	he rises and pays homage,	他起身顶礼，
samacariyāya sikkhati.	he trains in right conduct.	他修习正行。
Dadamānaṁ na vāreti,	He does not prevent one who is giving	他不阻止施予者
yācamānāna bhojanaṁ;	food to a beggar.	食物给乞丐。
Tādiso puriso rāja,	Such a person, O king,	此等人，哦王，
mīyamāno janādhipa;	at death, O lord of men,	死时，哦人主，
Upeti tidivaṁ ṭhānaṁ,	goes to the divine state,	往生天界，
tamojotiparāyano.	heading from darkness to light.	从黑暗走向光明。
Aḍḍho ce puriso rāja,	And if a wealthy person, O king,	若富人，哦王，
assaddho hoti maccharī;	is faithless and miserly,	无信而吝啬，
Kadariyo pāpasaṅkappo,	stingy, of evil intention,	吝啬，意恶，
micchādiṭṭhi anādaro.	of wrong view, disrespectful.	邪见，不敬。
Samaṇe brāhmaṇe vāpi,	Towards ascetics or brahmins,	于沙门或婆罗门，
aññe vāpi vanibbake;	or other mendicants,	或其他乞者，
Akkosati paribhāsati,	he abuses and reviles,	他辱骂，
natthiko hoti rosako.	is a nihilist, and angry.	是虚无主义者，且愤怒。
Dadamānaṁ nivāreti,	He prevents one who is giving	他阻止施予者
yācamānāna bhojanaṁ;	food to a beggar.	食物给乞丐。
Tādiso puriso rāja,	Such a person, O king,	此等人，哦王，
mīyamāno janādhipa;	at death, O lord of men,	死时，哦人主，
Upeti nirayaṁ ghoraṁ,	goes to a dreadful hell,	堕入可怖之地狱，
jotitamaparāyano.	heading from light to darkness.	从光明走向黑暗。
Aḍḍho ce puriso rāja,	And if a wealthy person, O king,	若富人，哦王，
saddho hoti amaccharī;	is faithful and not miserly,	有信而不吝啬，
Dadāti seṭṭhasaṅkappo,	he gives with the best intention,	他以最佳之意布施，
abyaggamanaso naro.	a person with an untroubled mind.	一心无 troubled。
Samaṇe brāhmaṇe vāpi,	Towards ascetics or brahmins,	于沙门或婆罗门，
aññe vāpi vanibbake;	or other mendicants,	或其他乞者，
Uṭṭhāya abhivādeti,	he rises and pays homage,	他起身顶礼，
samacariyāya sikkhati.	he trains in right conduct.	他修习正行。
Dadamānaṁ na vāreti,	He does not prevent one who is giving	他不阻止施予者
yācamānāna bhojanaṁ;	food to a beggar.	食物给乞丐。
Tādiso puriso rāja,	Such a person, O king,	此等人，哦王，
mīyamāno janādhipa;	at death, O lord of men,	死时，哦人主，
Upeti tidivaṁ ṭhānaṁ,	goes to the divine state,	往生天界，
jotijotiparāyano”ti.	heading from light to light.”	从光明走向光明。”

3.22 - SN 3.22 Ayyikā: The Grandmother

--- SN3.22 - Ayyikāsutta ---	--- SN3.22 - The Grandmother ---	--- SN3.22 - 祖母 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Ekamantaṁ nisinnaṁ kho rājānaṁ pasenadiṁ kosalaṁ bhagavā etadavoca:	To King Pasenadi of Kosala seated to one side, the Blessed One said this:	于坐于一旁之拘萨罗王波斯匿，世尊如是说：
“handa kuto nu tvaṁ, mahārāja, āgacchasi divādivassā”ti?	“Well now, great king, where are you coming from in the middle of the day?”	“善哉，大王，汝于日中从何处来？”
“Ayyikā me, bhante, kālaṅkatā jiṇṇā vuḍḍhā mahallikā addhagatā vayoanuppattā vīsavassasatikā jātiyā.	“My grandmother, venerable sir, has died, old, aged, elderly, far-gone in years, having reached the age of one hundred and twenty years.	“我祖母，尊者，已逝，老矣，年迈，高龄，远超岁月，已届一百二十岁。
Ayyikā kho pana me, bhante, piyā hoti manāpā.	My grandmother, venerable sir, was dear and beloved to me.	我祖母，尊者，于我为亲爱之人。
Hatthiratanena cepāhaṁ, bhante, labheyyaṁ ‘mā me ayyikā kālamakāsī’ti, hatthiratanampāhaṁ dadeyyaṁ:	If, venerable sir, I could have it for the price of an elephant-treasure, ‘Let my grandmother not die,’ I would give the elephant-treasure:	尊者，若我能以象宝之价换之，‘愿我祖母不死’，我愿献出象宝：
‘mā me ayyikā kālamakāsī’ti.	‘Let my grandmother not die.’	‘愿我祖母不死。’
Assaratanena cepāhaṁ, bhante, labheyyaṁ ‘mā me ayyikā kālamakāsī’ti, assaratanampāhaṁ dadeyyaṁ:	If, venerable sir, I could have it for the price of a horse-treasure, ‘Let my grandmother not die,’ I would give the horse-treasure:	尊者，若我能以马宝之价换之，‘愿我祖母不死’，我愿献出马宝：
‘mā me ayyikā kālamakāsī’ti.	‘Let my grandmother not die.’	‘愿我祖母不死。’
Gāmavarena cepāhaṁ, bhante, labheyyaṁ ‘mā me ayyikā kālamakāsī’ti, gāmavarampāhaṁ dadeyyaṁ:	If, venerable sir, I could have it for the price of a choice village, ‘Let my grandmother not die,’ I would give the choice village:	尊者，若我能以一精选村庄之价换之，‘愿我祖母不死’，我愿献出精选村庄：
‘mā me ayyikā kālamakāsī’ti.	‘Let my grandmother not die.’	‘愿我祖母不死。’
Janapadapadesena cepāhaṁ, bhante, labheyyaṁ ‘mā me ayyikā kālamakāsī’ti, janapadapadesampāhaṁ dadeyyaṁ:	If, venerable sir, I could have it for the price of a region of the country, ‘Let my grandmother not die,’ I would give the region of the country:	尊者，若我能以一国之土之价换之，‘愿我祖母不死’，我愿献出一国之土：
‘mā me ayyikā kālamakāsī’”ti.	‘Let my grandmother not die.’”	‘愿我祖母不死。’”
“Sabbe sattā, mahārāja, maraṇadhammā maraṇapariyosānā maraṇaṁ anatītā”ti.	“All beings, great king, are of a nature to die, have death as their end, have not gone beyond death.”	“大王，一切众生皆有死性，以死为终，未曾超越死亡。”
“Acchariyaṁ, bhante, abbhutaṁ, bhante.	“Wonderful, venerable sir, marvelous, venerable sir!	“善哉，尊者，奇哉，尊者！
Yāvasubhāsitamidaṁ, bhante, bhagavatā—	How well-spoken is this, venerable sir, by the Blessed One—	此乃世尊善说—
sabbe sattā maraṇadhammā maraṇapariyosānā maraṇaṁ anatītā’”ti.	‘all beings are of a nature to die, have death as their end, have not gone beyond death.’”	‘一切众生皆有死性，以死为终，未曾超越死亡。’”
“Evametaṁ, mahārāja, evametaṁ, mahārāja.	“So it is, great king, so it is, great king.	“诚然，大王，诚然，大王。
Sabbe sattā maraṇadhammā maraṇapariyosānā maraṇaṁ anatītā.	All beings are of a nature to die, have death as their end, have not gone beyond death.	一切众生皆有死性，以死为终，未曾超越死亡。
Seyyathāpi, mahārāja, yāni kānici kumbhakārabhājanāni āmakāni ceva pakkāni ca sabbāni tāni bhedanadhammāni bhedanapariyosānāni bhedanaṁ anatītāni;	Just as, great king, whatever potter's vessels there are, both raw and fired, all of them have the nature of breaking, have breaking as their end, have not gone beyond breaking;	大王，犹如陶器，无论生熟，皆有破碎之性，以破碎为终，未曾超越破碎；
evameva kho, mahārāja, sabbe sattā maraṇadhammā maraṇapariyosānā maraṇaṁ anatītā”ti.	even so, great king, all beings are of a nature to die, have death as their end, have not gone beyond death.”	亦复如是，大王，一切众生皆有死性，以死为终，未曾超越死亡。”
Idamavoca …pe…	This is what he said … and so on …	此乃他所言……等等……
“Sabbe sattā marissanti,	“All beings will die,	“一切众生皆将死亡，
maraṇantañhi jīvitaṁ;	for life has its end in death.	因生命以死亡为终。
Yathākammaṁ gamissanti,	They will go according to their kamma,	他们将随其业而去，
puññapāpaphalūpagā;	reaping the fruits of merit and evil;	收割善恶之果；
Nirayaṁ pāpakammantā,	the evil-doers to hell,	作恶者入地狱，
puññakammā ca suggatiṁ.	and the meritorious to a good destination.	行善者入善趣。
Tasmā kareyya kalyāṇaṁ,	Therefore one should do what is lovely,	是故当行可爱之事，
nicayaṁ samparāyikaṁ;	a store for the future life.	为来世积蓄。
Puññāni paralokasmiṁ,	Merits are the support	功德是支持
patiṭṭhā honti pāṇinan”ti.	for living beings in the next world.”	众生于来世者。”

3.23 - SN 3.23 Loka: The World

--- SN3.23 - Lokasutta ---	--- SN3.23 - The World ---	--- SN3.23 - 世界 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca:	Seated to one side, King Pasenadi of Kosala said this to the Blessed One:	坐于一旁，拘萨罗王波斯匿对世尊说：
“kati nu kho, bhante, lokassa dhammā uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāyā”ti?	“How many things, venerable sir, of the world, when arising, arise for harm, for suffering, for discomfort?”	“尊者，世间有几事，生起时为害、为苦、为不适？”
“Tayo kho, mahārāja, lokassa dhammā uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāya.	“Three things, great king, of the world, when arising, arise for harm, for suffering, for discomfort.	“大王，世间有三事，生起时为害、为苦、为不适。
Katame tayo?	What three?	哪三个？
Lobho kho, mahārāja, lokassa dhammo, uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya.	Greed, great king, is a thing of the world that, when arising, arises for harm, for suffering, for discomfort.	大王，贪，是世间之一物，生起时为害、为苦、为不适。
Doso kho, mahārāja, lokassa dhammo, uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya.	Hatred, great king, is a thing of the world that, when arising, arises for harm, for suffering, for discomfort.	大王，嗔，是世间之一物，生起时为害、为苦、为不适。
Moho kho, mahārāja, lokassa dhammo, uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya.	Delusion, great king, is a thing of the world that, when arising, arises for harm, for suffering, for discomfort.	大王，痴，是世间之一物，生起时为害、为苦、为不适。
Ime kho, mahārāja, tayo lokassa dhammā uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāyā”ti.	These, great king, are the three things of the world that, when arising, arise for harm, for suffering, for discomfort.”	大王，此三者，是世间生起时，为害、为苦、为不适。”
Idamavoca …pe…	This is what he said … and so on …	此乃他所言……等等……
“Lobho doso ca moho ca,	“Greed, hatred, and delusion,	“贪、嗔、痴，
purisaṁ pāpacetasaṁ;	in a person of evil mind,	于恶心之人，
Hiṁsanti attasambhūtā,	born of oneself, they harm him,	自生，害之，
tacasāraṁva samphalan”ti.	like its own fruit harms the bamboo.”	如其果害竹。”

3.24 - SN 3.24 Issatta: Archery

--- SN3.24 - Issattasutta ---	--- SN3.24 - Archery ---	--- SN3.24 - 射箭 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca:	Seated to one side, King Pasenadi of Kosala said this to the Blessed One:	坐于一旁，拘萨罗王波斯匿对世尊说：
“kattha nu kho, bhante, dānaṁ dātabban”ti?	“Where, venerable sir, should a gift be given?”	“尊者，何处当施？”
“Yattha kho, mahārāja, cittaṁ pasīdatī”ti.	“Wherever, great king, the mind has confidence.”	“大王，凡心有信处。”
“Kattha pana, bhante, dinnaṁ mahapphalan”ti?	“But where, venerable sir, does a gift given have great fruit?”	“然何处施，尊者，得大果报？”
“Aññaṁ kho etaṁ, mahārāja, kattha dānaṁ dātabbaṁ, aññaṁ panetaṁ kattha dinnaṁ mahapphalanti?	“That is one thing, great king, where a gift should be given, and another thing where a gift given has great fruit.	“大王，当施之处是一回事，施之得大果报是另一回事。
Sīlavato kho, mahārāja, dinnaṁ mahapphalaṁ, no tathā dussīle.	A gift given to a virtuous person, great king, has great fruit, not so to an unvirtuous one.	大王，施与有德者，得大果报，非施与无德者。
Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā, te khameyya, tathā naṁ byākareyyāsi.	In that case, great king, I will ask you a question in return. As it seems fitting to you, so you should answer it.	大王，若是如此，我将反问你一问题。你认为如何，便如何作答。
Taṁ kiṁ maññasi, mahārāja,	What do you think, great king?	大王，你认为如何？
idha tyassa yuddhaṁ paccupaṭṭhitaṁ saṅgāmo samupabyūḷho.	Suppose a war was imminent for you, a battle drawn up.	设若战事将临，战阵已列。
Atha āgaccheyya khattiyakumāro asikkhito akatahattho akatayoggo akatūpāsano bhīru chambhī utrāsī palāyī.	Then a khattiya youth would come, untrained, unskilled, unpracticed, unseasoned, fearful, trembling, terrified, a runaway.	尔时一刹帝利青年来，未训练，不善巧，未实践，未老练，恐惧，颤抖，惊恐，一逃兵。
Bhareyyāsi taṁ purisaṁ, attho ca te tādisena purisenā”ti?	Would you employ that man, and would such a man be of use to you?”	你会雇用那人吗？那样的人对你有用吗？”
“Nāhaṁ, bhante, bhareyyaṁ taṁ purisaṁ, na ca me attho tādisena purisenā”ti.	“I would not, venerable sir, employ that man, nor would such a man be of use to me.”	“尊者，我不雇用那人，那样的人对我亦无用。”
“Atha āgaccheyya brāhmaṇakumāro asikkhito …pe…	“Then a brahmin youth would come, untrained … and so on …	“尔时一婆罗门青年来，未训练……等等……
atha āgaccheyya vessakumāro asikkhito …pe…	then a vessa youth would come, untrained … and so on …	尔时一吠舍青年来，未训练……等等……
atha āgaccheyya suddakumāro asikkhito …pe…	then a sudda youth would come, untrained … and so on …	尔时一首陀罗青年来，未训练……等等……
na ca me attho tādisena purisenā”ti.	nor would such a man be of use to me.”	那样的人对我亦无用。”
“Taṁ kiṁ maññasi, mahārāja,	“What do you think, great king?	“大王，你认为如何？
idha tyassa yuddhaṁ paccupaṭṭhitaṁ saṅgāmo samupabyūḷho.	Suppose a war was imminent for you, a battle drawn up.	设若战事将临，战阵已列。
Atha āgaccheyya khattiyakumāro susikkhito katahattho katayoggo katūpāsano abhīru acchambhī anutrāsī apalāyī.	Then a khattiya youth would come, well-trained, skilled, practiced, seasoned, fearless, not trembling, not terrified, not a runaway.	尔时一刹帝利青年来，善训练，善巧，熟练，老练，无畏，不颤抖，不惊恐，非逃兵。
Bhareyyāsi taṁ purisaṁ, attho ca te tādisena purisenā”ti?	Would you employ that man, and would such a man be of use to you?”	你会雇用那人吗？那样的人对你有用吗？”
“Bhareyyāhaṁ, bhante, taṁ purisaṁ, attho ca me tādisena purisenā”ti.	“I would, venerable sir, employ that man, and such a man would be of use to me.”	“尊者，我愿用彼人，彼人于我亦有用。”
“Atha āgaccheyya brāhmaṇakumāro …pe…	“Then a brahmin youth would come … and so on …	“尔时一婆罗门青年来……等等……
atha āgaccheyya vessakumāro …pe…	then a vessa youth would come … and so on …	尔时一吠舍青年来……等等……
atha āgaccheyya suddakumāro susikkhito katahattho katayoggo katūpāsano abhīru acchambhī anutrāsī apalāyī.	then a sudda youth would come, well-trained, skilled, practiced, seasoned, fearless, not trembling, not terrified, not a runaway.	尔时一首陀罗青年来，善训练，善巧，熟练，老练，无畏，不颤抖，不惊恐，非逃兵。
Bhareyyāsi taṁ purisaṁ, attho ca te tādisena purisenā”ti?	Would you employ that man, and would such a man be of use to you?”	你会雇用那人吗？那样的人对你有用吗？”
“Bhareyyāhaṁ, bhante, taṁ purisaṁ, attho ca me tādisena purisenā”ti.	“I would, venerable sir, employ that man, and such a man would be of use to me.”	“尊者，我愿用彼人，彼人于我亦有用。”
“Evameva kho, mahārāja, yasmā kasmā cepi kulā agārasmā anagāriyaṁ pabbajito hoti, so ca hoti pañcaṅgavippahīno pañcaṅgasamannāgato, tasmiṁ dinnaṁ mahapphalaṁ hoti.	“Even so, great king, from whatever family one has gone forth from the home life into homelessness, if he has abandoned the five hindrances and is endowed with the five factors, a gift given to him has great fruit.	“亦复如是，大王，凡人从何家族出家为无家，若已舍弃五盖，具足五支，施与他则得大果报。
Katamāni pañcaṅgāni pahīnāni honti?	What five hindrances are abandoned?	何五盖已舍？
Kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṁ pahīnaṁ hoti, uddhaccakukkuccaṁ pahīnaṁ hoti, vicikicchā pahīnā hoti.	Sensual desire is abandoned, ill will is abandoned, sloth and torpor are abandoned, restlessness and remorse are abandoned, doubt is abandoned.	感官之欲已舍，恶意已舍，懒惰与昏沉已舍，掉举与后悔已舍，疑惑已舍。
Imāni pañcaṅgāni pahīnāni honti.	These five hindrances are abandoned.	此五盖已舍。
Katamehi pañcahaṅgehi samannāgato hoti?	With what five factors is he endowed?	具足何五支？
Asekkhena sīlakkhandhena samannāgato hoti, asekkhena samādhikkhandhena samannāgato hoti, asekkhena paññākkhandhena samannāgato hoti, asekkhena vimuttikkhandhena samannāgato hoti, asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti.	He is endowed with the virtue-aggregate of one beyond training, he is endowed with the concentration-aggregate of one beyond training, he is endowed with the wisdom-aggregate of one beyond training, he is endowed with the liberation-aggregate of one beyond training, he is endowed with the knowledge-and-vision-of-liberation-aggregate of one beyond training.	他具足无学之戒蕴，他具足无学之定蕴，他具足无学之慧蕴，他具足无学之解脱蕴，他具足无学之解脱知见蕴。
Imehi pañcahaṅgehi samannāgato hoti.	With these five factors he is endowed.	以此五支，他具足。
Iti pañcaṅgavippahīne pañcaṅgasamannāgate dinnaṁ mahapphalan”ti.	Thus, a gift given to one who has abandoned the five hindrances and is endowed with the five factors has great fruit.”	是故，施与已舍五盖、具足五支者，得大果报。”
Idamavoca bhagavā …pe…	This is what the Blessed One said … and so on …	此乃世尊所言……等等……
satthā:	the Teacher:	老师：
“Issattaṁ balavīriyañca,	“Archery, strength, and energy,	“射箭、力量与精力，
yasmiṁ vijjetha māṇave;	in whichever youth they are found,	凡于青年中见之，
Taṁ yuddhattho bhare rājā,	a king would employ him in battle,	王当用于战事，
nāsūraṁ jātipaccayā.	not the coward, on account of birth.	非怯懦者，因其出身。
Tatheva khantisoraccaṁ,	Likewise, patience and gentleness,	同样，耐心与温和，
dhammā yasmiṁ patiṭṭhitā;	in whom these dhammas are established,	于谁，此等法已建立，
Ariyavuttiṁ medhāviṁ,	a wise man of noble conduct,	一智者，品行高尚，
hīnajaccampi pūjaye.	even one of low birth, he should honor.	即便是出身低微者，亦当尊敬。
Kāraye assame ramme,	One should have lovely hermitages built,	当建可爱之精舍，
vāsayettha bahussute;	and let the very learned dwell there.	令博学者居之。
Papañca vivane kayirā,	One should make reservoirs in arid lands,	当于旱地建水库，
dugge saṅkamanāni ca.	and causeways in difficult places.	于难行处建堤道。
Annaṁ pānaṁ khādanīyaṁ,	Food, drink, edibles,	食物、饮料、食品、
vatthasenāsanāni ca;	clothing, and lodgings,	衣物、与住处，
Dadeyya ujubhūtesu,	one should give to the upright,	当施与正直者，
vippasannena cetasā.	with a confident mind.	以笃信之心。
Yathā hi megho thanayaṁ,	Just as a cloud, thundering,	犹如云，雷鸣，
vijjumālī satakkaku;	with a garland of lightning, hundred-crested,	带闪电之环，百峰，
Thalaṁ ninnañca pūreti,	fills the lowlands and highlands,	充满低地与高地，
abhivassaṁ vasundharaṁ.	raining down upon the earth.	雨降于地。
Tatheva saddho sutavā,	Likewise a faithful, learned person,	同样，信实、博学之人，
abhisaṅkhacca bhojanaṁ;	having prepared a meal,	备办一餐，
Vanibbake tappayati,	satisfies the mendicants	满足乞者
annapānena paṇḍito.	with food and drink, a wise person.	以食物与饮料，一智者。
Āmodamāno pakireti,	Rejoicing, he distributes,	欢喜，他分发，
detha dethāti bhāsati;	saying ‘Give, give!’	说‘施，施！’
Taṁ hissa gajjitaṁ hoti,	That is his thunder,	那是他的雷声，
devasseva pavassato;	like that of a raining deva.	如雨天之神。
Sā puññadhārā vipulā,	That vast stream of merit	那广大之功德之流
dātāraṁ abhivassatī”ti.	rains down upon the giver.”	雨降于施者。”

3.25 - SN 3.25 Pabbatūpama: The Simile of the Mountain

--- SN3.25 - Pabbatūpamasutta ---	--- SN3.25 - The Simile of the Mountain ---	--- SN3.25 - 山之譬喻 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Ekamantaṁ nisinnaṁ kho rājānaṁ pasenadiṁ kosalaṁ bhagavā etadavoca:	To King Pasenadi of Kosala seated to one side, the Blessed One said this:	于坐于一旁之拘萨罗王波斯匿，世尊如是说：
“handa kuto nu tvaṁ, mahārāja, āgacchasi divā divassā”ti?	“Well now, great king, where are you coming from in the middle of the day?”	“善哉，大王，汝于日中从何处来？”
“Yāni tāni, bhante, raññaṁ khattiyānaṁ muddhāvasittānaṁ issariyamadamattānaṁ kāmagedhapariyuṭṭhitānaṁ janapadatthāvariyappattānaṁ mahantaṁ pathavimaṇḍalaṁ abhivijiya ajjhāvasantānaṁ rājakaraṇīyāni bhavanti, tesu khvāhaṁ, etarahi ussukkamāpanno”ti.	“Those royal duties, venerable sir, that belong to kings, khattiyas, anointed with the intoxication of sovereignty, overcome by greed for sensual pleasures, having attained stability in the country, who dwell having conquered a great circle of the earth—in those I am now engaged with diligence.”	“尊者，彼等王室之务，属王者、刹帝利，以主权之醉而涂抹，为感官之乐所胜，于国中得稳定，征服广大之土而住者——我今正勤于此。”
“Taṁ kiṁ maññasi, mahārāja,	“What do you think, great king?	“大王，你认为如何？
idha te puriso āgaccheyya puratthimāya disāya saddhāyiko paccayiko.	Suppose a man were to come to you from the eastern direction, trustworthy and reliable.	设若一人自东方来，可信可靠。
So taṁ upasaṅkamitvā evaṁ vadeyya:	He would approach you and say this:	他将至汝前言：
‘yagghe, mahārāja, jāneyyāsi, ahaṁ āgacchāmi puratthimāya disāya.	‘If it please your majesty to know, I am coming from the eastern direction.	‘若陛下欲知，我自东方来。
Tatthaddasaṁ mahantaṁ pabbataṁ abbhasamaṁ, sabbe pāṇe nippothento āgacchati.	There I saw a great mountain, high as the sky, coming along crushing all living beings.	我于彼处见一大山，高耸入云，前来 crushing all living beings.
Yaṁ te, mahārāja, karaṇīyaṁ, taṁ karohī’ti.	Whatever is to be done by you, great king, do it.’	大王，凡当为者，为之。’
Atha dutiyo puriso āgaccheyya pacchimāya disāya …pe…	Then a second man would come from the western direction … and so on …	尔时，第二人自西方来……等等……
atha tatiyo puriso āgaccheyya uttarāya disāya …	then a third man would come from the northern direction …	尔时，第三人自北方来……
atha catuttho puriso āgaccheyya dakkhiṇāya disāya saddhāyiko paccayiko.	then a fourth man would come from the southern direction, trustworthy and reliable.	尔时，第四人自南方来，可信可靠。
So taṁ upasaṅkamitvā evaṁ vadeyya:	He would approach you and say this:	他将至汝前言：
‘yagghe, mahārāja, jāneyyāsi, ahaṁ āgacchāmi dakkhiṇāya disāya.	‘If it please your majesty to know, I am coming from the southern direction.	‘若陛下欲知，我自南方来。
Tatthaddasaṁ mahantaṁ pabbataṁ abbhasamaṁ sabbe pāṇe nippothento āgacchati.	There I saw a great mountain, high as the sky, coming along crushing all living beings.	我于彼处见一大山，高耸入云，前来 crushing all living beings.
Yaṁ te, mahārāja, karaṇīyaṁ taṁ karohī’ti.	Whatever is to be done by you, great king, do it.’	大王，凡当为者，为之。’
Evarūpe te, mahārāja, mahati mahabbhaye samuppanne dāruṇe manussakkhaye dullabhe manussatte kimassa karaṇīyan”ti?	In such a great, mighty terror having arisen for you, great king, a terrible destruction of human life, with the human state hard to obtain, what would be to be done?”	大王，于如此巨大、强大之恐怖生起之时，人生之可怕毁灭，人生难得，当为何事？”
“Evarūpe me, bhante, mahati mahabbhaye samuppanne dāruṇe manussakkhaye dullabhe manussatte kimassa karaṇīyaṁ aññatra dhammacariyāya aññatra samacariyāya aññatra kusalakiriyāya aññatra puññakiriyāyā”ti?	“In such a great, mighty terror having arisen for me, venerable sir, a terrible destruction of human life, with the human state hard to obtain, what would be to be done other than the practice of Dhamma, other than the practice of peace, other than the doing of wholesome deeds, other than the doing of meritorious deeds?”	“尊者，于我，如此巨大、强大之恐怖生起之时，人生之可怕毁灭，人生难得，除了修行法、修行和平、行善业、行功德业，还有何事可为？”
“Ārocemi kho te, mahārāja, paṭivedemi kho te, mahārāja, adhivattati kho taṁ, mahārāja, jarāmaraṇaṁ.	“I inform you, great king, I declare to you, great king, aging and death are advancing on you.	“我告汝，大王，我宣示汝，大王，老与死正向汝逼近。
Adhivattamāne ce te, mahārāja, jarāmaraṇe kimassa karaṇīyan”ti?	And with aging and death advancing on you, great king, what is to be done?”	而当老与死向汝逼近时，大王，当为何事？”
“Adhivattamāne ca me, bhante, jarāmaraṇe kimassa karaṇīyaṁ aññatra dhammacariyāya samacariyāya kusalakiriyāya puññakiriyāya?	“With aging and death advancing on me, venerable sir, what is to be done other than the practice of Dhamma, the practice of peace, the doing of wholesome deeds, the doing of meritorious deeds?	“尊者，老死逼近我时，除了修行法、修行和平、行善业、行功德业，还能做什么呢？
Yāni tāni, bhante, raññaṁ khattiyānaṁ muddhāvasittānaṁ issariyamadamattānaṁ kāmagedhapariyuṭṭhitānaṁ janapadatthāvariyappattānaṁ mahantaṁ pathavimaṇḍalaṁ abhivijiya ajjhāvasantānaṁ hatthiyuddhāni bhavanti;	Those elephant-battles, venerable sir, that belong to kings, khattiyas, anointed… who dwell having conquered a great circle of the earth;	尊者，彼等象战，属王者、刹帝利，受灌顶……征服广大国土而住者；
tesampi, bhante, hatthiyuddhānaṁ natthi gati natthi visayo adhivattamāne jarāmaraṇe.	for those elephant-battles, venerable sir, there is no course, no domain when aging and death are advancing.	尊者，于彼等象战，当老死逼近时，无有出路，无有领域。
Yānipi tāni, bhante, raññaṁ khattiyānaṁ muddhāvasittānaṁ …pe…	And those, venerable sir, horse-battles… chariot-battles… infantry-battles that belong to kings, khattiyas, anointed… who dwell having conquered a great circle of the earth;	尊者，彼等马战……车战……步战，属王者、刹帝利，受灌顶……征服广大国土而住者；
ajjhāvasantānaṁ assayuddhāni bhavanti …pe…	for those infantry-battles, venerable sir, there is no course, no domain when aging and death are advancing.	尊者，于彼等步战，当老死逼近时，无有出路，无有领域。
rathayuddhāni bhavanti …pe…	And there are, venerable sir, in this royal family, counselors and ministers, who are able to defeat approaching enemies with diplomacy.	尊者，于此王室，有谋士与大臣，能以外交手段击败来犯之敌。
pattiyuddhāni bhavanti;	For their battles of diplomacy, venerable sir, there is no course, no domain when aging and death are advancing.	尊者，于彼等外交之战，当老死逼近时，无有出路，无有领域。
tesampi, bhante, pattiyuddhānaṁ natthi gati natthi visayo adhivattamāne jarāmaraṇe.	And there is, venerable sir, in this royal family, abundant gold and silver, both buried in the earth and in the open, by which we are able to placate approaching enemies with wealth.	尊者，于此王室，有丰富之金银，或埋于地，或露于外，我等能以财富安抚来犯之敌。
Santi kho pana, bhante, imasmiṁ rājakule mantino mahāmattā, ye pahonti āgate paccatthike mantehi bhedayituṁ.	For their battles of wealth, venerable sir, there is no course, no domain when aging and death are advancing.	尊者，于彼等财富之战，当老死逼近时，无有出路，无有领域。
Tesampi, bhante, mantayuddhānaṁ natthi gati natthi visayo adhivattamāne jarāmaraṇe.	With aging and death advancing on me, venerable sir, what is to be done other than the practice of Dhamma, the practice of peace, the doing of wholesome deeds, the doing of meritorious deeds?”	尊者，老死逼近我时，除了修行法、修行和平、行善业、行功德业，还能做什么呢？”
Saṁvijjati kho pana, bhante, imasmiṁ rājakule pahūtaṁ hiraññasuvaṇṇaṁ bhūmigatañceva vehāsaṭṭhañca, yena mayaṁ pahoma āgate paccatthike dhanena upalāpetuṁ.	“So it is, great king, so it is, great king.	“诚然，大王，诚然，大王。
Tesampi, bhante, dhanayuddhānaṁ natthi gati natthi visayo adhivattamāne jarāmaraṇe.	With aging and death advancing, what is to be done other than the practice of Dhamma, the practice of peace, the doing of wholesome deeds, the doing of meritorious deeds?”	老死逼近，除了修行法、修行和平、行善业、行功德业，还能做什么？”
Adhivattamāne ca me, bhante, jarāmaraṇe kimassa karaṇīyaṁ aññatra dhammacariyāya samacariyāya kusalakiriyāya puññakiriyāyā”ti?
“Evametaṁ, mahārāja, evametaṁ, mahārāja.
Adhivattamāne jarāmaraṇe kimassa karaṇīyaṁ aññatra dhammacariyāya samacariyāya kusalakiriyāya puññakiriyāyā”ti?
Idamavoca bhagavā …pe…	This is what the Blessed One said … and so on …	此乃世尊所言……等等……
satthā:	the Teacher:	老师：

(verse)

“Yathāpi selā vipulā,	“Just as vast, rocky	“犹如巨大、多石
nabhaṁ āhacca pabbatā;	mountains, reaching to the sky,	山脉，高耸入云，
Samantānupariyāyeyyuṁ,	might advance from all around,	或自四面八方而来，
nippothento catuddisā.	crushing in the four directions.	压碎四方。
Evaṁ jarā ca maccu ca,	So aging and death	是故老与死
adhivattanti pāṇine;	advance upon living beings;	临近众生；
Khattiye brāhmaṇe vesse,	khattiyas, brahmins, vessas,	刹帝利、婆罗门、吠舍、
sudde caṇḍālapukkuse;	suddas, caṇḍālas, and pukkusas;	首陀罗、旃陀罗、与补羯娑；
Na kiñci parivajjeti,	it spares no one,	它不饶任何人，
sabbamevābhimaddati.	it crushes everything.	它压碎一切。
Na tattha hatthīnaṁ bhūmi,	There the domain of elephants is not found,	彼处无象之领域，
na rathānaṁ na pattiyā;	not of chariots, not of infantry;	非战车，非步兵；
Na cāpi mantayuddhena,	nor can one win by a battle of diplomacy,	亦不能以外交之战取胜，
sakkā jetuṁ dhanena vā.	or by wealth.	或以财富。
Tasmā hi paṇḍito poso,	Therefore a wise person,	是故智者，
sampassaṁ atthamattano;	seeing his own good,	见其己利，
Buddhe dhamme ca saṅghe ca,	a resolute one should place his faith	一坚定者当置其信
dhīro saddhaṁ nivesaye.	in the Buddha, the Dhamma, and the Saṅgha.	于佛、法、与僧伽。
Yo dhammaṁ cari kāyena,	Whoever practices the Dhamma with body,	凡以身行法者，
vācāya uda cetasā;	or with speech or with mind,	或以言，或以意，
Idheva naṁ pasaṁsanti,	here itself they praise him,	此处于此赞之，
pecca sagge pamodatī”ti.	and after death he rejoices in heaven.”	死后于天界欢喜。”
Tatiyo vaggo.	The third chapter.	第三章。
Puggalo ayyikā loko,	Persons, The Grandmother, The World,	人、祖母、世界、
issattaṁ pabbatūpamā;	Archery, The Simile of the Mountain;	射箭、山之譬喻；
Desitaṁ buddhaseṭṭhena,	Taught by the best of Buddhas,	为众佛之最所教导，
imaṁ kosalapañcakanti.	this Kosalan pentad.	此拘萨罗五篇。
Kosalasaṁyuttaṁ samattaṁ.	The Connected Discourses with the King of Kosala is complete.	与拘萨罗王相应的经文已完结。

4 - SN 4 Māra: Connected Discourses with Māra

==================== SN4 - Mārasaṃyutta ====================

==================== SN4 - Connected Discourses with Māra ====================

==================== SN4 - 与魔罗相应的经文 ====================

4.1 - SN 4.1 Tapokamma: Self-Mortification

--- SN4.1 - Tapokammasutta ---	--- SN4.1 - Self-Mortification ---	--- SN4.1 - 自虐 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre ajapālanigrodhamūle paṭhamābhisambuddho.	On one occasion the Blessed One was dwelling at Uruvelā, on the bank of the Nerañjarā River, at the root of the Ajapāla Banyan Tree, having just attained perfect enlightenment.	一时，世尊住于优楼频螺，尼连禅河畔，阿阇波罗尼拘律树下，初成正觉。
Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:	Then, as the Blessed One was alone in seclusion, this reflection arose in his mind:	尔时，世尊独处静居，心生此念：
“mutto vatamhi tāya dukkarakārikāya.	“Freed indeed I am from that self-mortification!	“我确实解脱了那自虐！
Sādhu mutto vatamhi tāya anatthasaṁhitāya dukkarakārikāya.	It is good that I am freed from that unbeneficial self-mortification!	善哉，我解脱了那无益之自虐！
Sādhu vatamhi mutto bodhiṁ samajjhagan”ti.	It is good that, being freed, I have attained enlightenment!”	善哉，我既解脱，已得觉悟！”
Atha kho māro pāpimā bhagavato cetasā cetoparivitakkamaññāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:	Then Māra the Evil One, knowing with his own mind the reflection in the Blessed One’s mind, approached the Blessed One; having approached, he addressed the Blessed One with a verse:	尔时，恶魔波旬以自心知世尊心中之念，诣世尊前；至已，以偈告世尊：
“Tapokammā apakkamma,	“Having departed from the practice of austerity,	“离苦行之修，
yena sujjhanti māṇavā;	by which mortals are purified,	凡人因此而净化，
Asuddho maññasi suddho,	impure, you think you are pure,	不净，汝思汝净，
suddhimaggā aparaddho”ti.	you have strayed from the path of purity.”	汝已迷失于净化之道。”
Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi ajjhabhāsi:	Then the Blessed One, knowing, “This is Māra the Evil One,” addressed Māra the Evil One with verses:	尔时，世尊知“此乃恶魔波旬”，以偈告恶魔波旬：
“Anatthasaṁhitaṁ ñatvā,	“Having known any austerity whatsoever	“已知任何苦行皆
yaṁ kiñci amaraṁ tapaṁ;	to be unbeneficial,	为无益，
Sabbaṁ natthāvahaṁ hoti,	all of it is without benefit,	一切皆无益，
phiyārittaṁva dhammani.	like oars and rudder on dry land.	如桨与舵于陆地。
Sīlaṁ samādhi paññañca,	Virtue, concentration, and wisdom,	戒、定、慧，
Maggaṁ bodhāya bhāvayaṁ;	the Path I developed for enlightenment;	我为觉悟而修之道；
Pattosmi paramaṁ suddhiṁ,	I have attained supreme purity,	我已达至上之清净，
Nihato tvamasi antakā”ti.	you are defeated, End-maker!”	汝败矣，终结者！”
Atha kho māro pāpimā “jānāti maṁ bhagavā, jānāti maṁ sugato”ti, dukkhī dummano tatthevantaradhāyīti.	Then Māra the Evil One, thinking, “The Blessed One knows me, the Sugata knows me,” sorrowful and dejected, vanished right there.	尔时，恶魔波旬心想：“世尊知我，善逝知我”，悲伤、沮丧，即于其处消失。

4.2 - SN 4.2 Hatthirājavaṇṇa: The Appearance of an Elephant King

--- SN4.2 - Hatthirājavaṇṇasutta ---	--- SN4.2 - The Appearance of an Elephant King ---	--- SN4.2 - 象王之显现 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre ajapālanigrodhamūle paṭhamābhisambuddho.	On one occasion the Blessed One was dwelling at Uruvelā, on the bank of the Nerañjarā River, at the root of the Ajapāla Banyan Tree, having just attained perfect enlightenment.	一时，世尊住于优楼频螺，尼连禅河畔，阿阇波罗尼拘律树下，初成正觉。
Tena kho pana samayena bhagavā rattandhakāratimisāyaṁ abbhokāse nisinno hoti, devo ca ekamekaṁ phusāyati.	At that time, the Blessed One was sitting in the open air in the darkness of the night, and it was drizzling lightly.	其时，世尊坐于露天，夜色深沉，细雨濛濛。
Atha kho māro pāpimā bhagavato bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo mahantaṁ hatthirājavaṇṇaṁ abhinimminitvā yena bhagavā tenupasaṅkami.	Then Māra the Evil One, desiring to arouse fear, trepidation, and horror in the Blessed One, having conjured up the appearance of a great elephant king, approached the Blessed One.	尔时，恶魔波旬，欲于世尊中生起恐惧、战栗、恐怖，幻化为一大象王之相，诣世尊前。
Seyyathāpi nāma mahāariṭṭhako maṇi;	Like a great Ariṭṭhaka gem,	如大阿里他迦宝石，
evamassa sīsaṁ hoti.	so was its head.	其头如此。
Seyyathāpi nāma suddhaṁ rūpiyaṁ;	Like pure silver,	如纯银，
evamassa dantā honti.	so were its tusks.	其牙如此。
Seyyathāpi nāma mahatī naṅgalīsā;	Like a great plough-pole,	如大犁辕，
evamassa soṇḍo hoti.	so was its trunk.	其鼻如此。
Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāya ajjhabhāsi:	Then the Blessed One, knowing, “This is Māra the Evil One,” addressed Māra the Evil One with a verse:	尔时，世尊知“此乃恶魔波旬”，以偈告恶魔波旬：
“Saṁsaraṁ dīghamaddhānaṁ,	“Wandering through the long course of saṁsāra,	“轮回长流中，
Vaṇṇaṁ katvā subhāsubhaṁ;	creating forms, beautiful and ugly;	造作美丑之形；
Alaṁ te tena pāpima,	enough of that for you, Evil One,	于汝，恶魔，足矣，
Nihato tvamasi antakā”ti.	you are defeated, End-maker!”	汝败矣，终结者！”
Atha kho māro pāpimā “jānāti maṁ bhagavā, jānāti maṁ sugato”ti dukkhī dummano tatthevantaradhāyīti.	Then Māra the Evil One, thinking, “The Blessed One knows me, the Sugata knows me,” sorrowful and dejected, vanished right there.	尔时，恶魔波旬心想：“世尊知我，善逝知我”，悲伤、沮丧，即于其处消失。

4.3 - SN 4.3 Subha: Beautiful Forms

--- SN4.3 - Subhasutta ---	--- SN4.3 - Beautiful Forms ---	--- SN4.3 - 美丽的形态 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre ajapālanigrodhamūle paṭhamābhisambuddho.	On one occasion the Blessed One was dwelling at Uruvelā, on the bank of the Nerañjarā River, at the root of the Ajapāla Banyan Tree, having just attained perfect enlightenment.	一时，世尊住于优楼频螺，尼连禅河畔，阿阇波罗尼拘律树下，初成正觉。
Tena kho pana samayena bhagavā rattandhakāratimisāyaṁ abbhokāse nisinno hoti, devo ca ekamekaṁ phusāyati.	At that time, the Blessed One was sitting in the open air in the darkness of the night, and it was drizzling lightly.	其时，世尊坐于露天，夜色深沉，细雨濛濛。
Atha kho māro pāpimā, bhagavato bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo, yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato avidūre uccāvacā vaṇṇanibhā upadaṁseti, subhā ceva asubhā ca.	Then Māra the Evil One, desiring to arouse fear, trepidation, and horror in the Blessed One, approached the Blessed One; having approached, not far from the Blessed One, he displayed various forms, both beautiful and ugly.	尔时，恶魔波旬，欲于世尊心中生起恐惧、战栗、恐怖，诣世尊前；至已，于世尊不远处，现种种色相，或美或丑。
Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi ajjhabhāsi:	Then the Blessed One, knowing, “This is Māra the Evil One,” addressed Māra the Evil One with verses:	尔时，世尊知“此乃恶魔波旬”，以偈告恶魔波旬：
“Saṁsaraṁ dīghamaddhānaṁ,	“Wandering through the long course of saṁsāra,	“轮回长流中，
vaṇṇaṁ katvā subhāsubhaṁ;	creating forms, beautiful and ugly;	造作美丑之形；
Alaṁ te tena pāpima,	enough of that for you, Evil One,	于汝，恶魔，足矣，
nihato tvamasi antaka.	you are defeated, End-maker.	汝败矣，终结者。
Ye ca kāyena vācāya,	Those who by body, speech,	彼等以身、言、
manasā ca susaṁvutā;	and mind are well-restrained,	与意善克制者，
Na te māravasānugā,	they are not followers of Māra’s sway,	彼等非魔罗之徒，
na te mārassa baddhagū”ti.	they are not bound by Māra.”	彼等不为魔罗所缚。”
Atha kho māro …pe… tatthevantaradhāyīti.	Then Māra … and so on … vanished right there.	尔时，魔罗……等等……即于其处消失。

4.4 - SN 4.4 Paṭhamamārapāsa: First Discourse on Māra's Snare

--- SN4.4 - Paṭhamamārapāsasutta ---	--- SN4.4 - First Discourse on Māra's Snare ---	--- SN4.4 - 第一次论魔罗之网 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye.	On one occasion the Blessed One was dwelling at Bārāṇasī in the Deer Park at Isipatana.	一时，薄伽梵住波罗奈城仙人堕处鹿野苑。
Tatra kho bhagavā bhikkhū āmantesi:	There the Blessed One addressed the bhikkhus:	尔时，世尊告诸比丘：
“bhikkhavo”ti.	“Bhikkhus.”	“比丘们。”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.	“Venerable sir,” those bhikkhus replied to the Blessed One.	“尊者，”那些比丘回答世尊。
Bhagavā etadavoca:	The Blessed One said this:	世尊如是说：
“Mayhaṁ kho, bhikkhave, yoniso manasikārā yoniso sammappadhānā anuttarā vimutti anuppattā, anuttarā vimutti sacchikatā.	“For me, bhikkhus, through wise attention, through wise right striving, unsurpassed liberation has been attained, unsurpassed liberation has been realized.	“我，诸比丘，以智慧之观照，以智慧之正精进，已得无上解脱，已证无上解脱。
Tumhepi, bhikkhave, yoniso manasikārā yoniso sammappadhānā anuttaraṁ vimuttiṁ anupāpuṇātha, anuttaraṁ vimuttiṁ sacchikarothā”ti.	You too, bhikkhus, through wise attention, through wise right striving, attain unsurpassed liberation, realize unsurpassed liberation.”	汝等亦然，诸比丘，以智慧之观照，以智慧之正精进，得无上解脱，证无上解脱。”
Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:	Then Māra the Evil One approached the Blessed One; having approached, he addressed the Blessed One with a verse:	尔时，恶魔波旬诣世尊前；至已，以偈告世尊：
“Baddhosi mārapāsena,	“You are bound by Māra’s snare,	“汝为魔罗之网所缚，
ye dibbā ye ca mānusā;	both the divine and the human;	天人与人类皆然；
Mārabandhanabaddhosi,	you are bound by Māra’s bond,	汝为魔罗之缚所缚，
na me samaṇa mokkhasī”ti.	you will not escape me, ascetic!”	汝将不能逃脱我，苦行者！”
“Muttāhaṁ mārapāsena,	“I am freed from Māra’s snare,	“我已解脱魔罗之网，
Ye dibbā ye ca mānusā;	both the divine and the human;	天人与人类皆然；
Mārabandhanamuttomhi,	I am freed from Māra’s bond,	我已解脱魔罗之缚，
Nihato tvamasi antakā”ti.	you are defeated, End-maker!”	汝败矣，终结者！”
Atha kho māro pāpimā …pe… tatthevantaradhāyīti.	Then Māra the Evil One … and so on … vanished right there.	尔时，魔罗波旬……等等……即于其处消失。

4.5 - SN 4.5 Dutiyamārapāsa: Second Discourse on Māra's Snare

--- SN4.5 - Dutiyamārapāsasutta ---	--- SN4.5 - Second Discourse on Māra's Snare ---	--- SN4.5 - 第二次论魔罗之网 ---
Ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye.	On one occasion the Blessed One was dwelling at Bārāṇasī in the Deer Park at Isipatana.	一时，薄伽梵住波罗奈城仙人堕处鹿野苑。
Tatra kho bhagavā bhikkhū āmantesi:	There the Blessed One addressed the bhikkhus:	尔时，世尊告诸比丘：
“bhikkhavo”ti.	“Bhikkhus.”	“比丘们。”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.	“Venerable sir,” those bhikkhus replied to the Blessed One.	“尊者，”那些比丘回答世尊。
Bhagavā etadavoca:	The Blessed One said this:	世尊如是说：
“Muttāhaṁ, bhikkhave, sabbapāsehi ye dibbā ye ca mānusā.	“I am freed, bhikkhus, from all snares, both the divine and the human.	“我，诸比丘，已解脱一切网罗，天人与人类皆然。
Tumhepi, bhikkhave, muttā sabbapāsehi ye dibbā ye ca mānusā.	You too, bhikkhus, are freed from all snares, both the divine and the human.	汝等亦然，诸比丘，已解脱一切网罗，天人与人类皆然。
Caratha, bhikkhave, cārikaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.	Wander, bhikkhus, on tour for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of devas and humans.	诸比丘，游行吧，为众生之福祉，为众生之快乐，出于对世界之慈悲，为天人之利益、福祉、快乐。
Mā ekena dve agamittha.	Let not two go by one way.	莫二人同行一路。
Desetha, bhikkhave, dhammaṁ ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetha.	Teach, bhikkhus, the Dhamma that is good in the beginning, good in the middle, good in the end, with meaning and phrasing; make known the utterly complete and pure holy life.	诸比丘，教导初善、中善、后善，有义有文之法；宣示完全清净之梵行。
Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti.	There are beings with little dust in their eyes; through not hearing the Dhamma, they decline.	有众生眼中有少尘；因不闻法，而衰退。
Bhavissanti dhammassa aññātāro.	There will be those who understand the Dhamma.	将有能解法者。
Ahampi, bhikkhave, yena uruvelā senānigamo tenupasaṅkamissāmi dhammadesanāyā”ti.	I too, bhikkhus, will go to Uruvelā, to Senānigama, to teach the Dhamma.”	我亦，诸比丘，将往优楼频螺，至西那尼伽摩，教导法。”
Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:	Then Māra the Evil One approached the Blessed One; having approached, he addressed the Blessed One with a verse:	尔时，恶魔波旬诣世尊前；至已，以偈告世尊：
“Baddhosi sabbapāsehi,	“You are bound by all snares,	“汝为一切网罗所缚，
ye dibbā ye ca mānusā;	both the divine and the human;	天人与人类皆然；
Mahābandhanabaddhosi,	you are bound by a great bond,	汝为大缚所缚，
na me samaṇa mokkhasī”ti.	you will not escape me, ascetic!”	汝将不能逃脱我，苦行者！”
“Muttāhaṁ sabbapāsehi,	“I am freed from all snares,	“我已解脱一切网罗，
Ye dibbā ye ca mānusā;	both the divine and the human;	天人与人类皆然；
Mahābandhanamuttomhi,	I am freed from the great bond,	我已解脱大缚，
Nihato tvamasi antakā”ti.	you are defeated, End-maker!”	汝败矣，终结者！”
Atha kho māro pāpimā …pe… tatthevantaradhāyīti.	Then Māra the Evil One … and so on … vanished right there.	尔时，魔罗波旬……等等……即于其处消失。

4.6 - SN 4.6 Sappa: The Serpent

--- SN4.6 - Sappasutta ---	--- SN4.6 - The Serpent ---	--- SN4.6 - 蛇 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary.	一时，薄伽梵住王舍城竹林，栗鼠饲养处。
Tena kho pana samayena bhagavā rattandhakāratimisāyaṁ abbhokāse nisinno hoti, devo ca ekamekaṁ phusāyati.	At that time, the Blessed One was sitting in the open air in the darkness of the night, and it was drizzling lightly.	其时，世尊坐于露天，夜色深沉，细雨濛濛。
Atha kho māro pāpimā bhagavato bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo mahantaṁ sapparājavaṇṇaṁ abhinimminitvā yena bhagavā tenupasaṅkami.	Then Māra the Evil One, desiring to arouse fear, trepidation, and horror in the Blessed One, having conjured up the appearance of a great serpent king, approached the Blessed One.	尔时，恶魔波旬，欲于世尊中生起恐惧、战栗、恐怖，幻化为一大蛇王之相，诣世尊前。
Seyyathāpi nāma mahatī ekarukkhikā nāvā;	Like a great single-tree canoe,	如大独木舟，
evamassa kāyo hoti.	so was its body.	其身如此。
Seyyathāpi nāma mahantaṁ soṇḍikākiḷañjaṁ;	Like a great brewer’s straining cloth,	如大酿酒师之滤布，
evamassa phaṇo hoti.	so was its hood.	其头巾如此。
Seyyathāpi nāma mahatī kosalikā kaṁsapāti;	Like a great Kosalan bronze bowl,	如大拘萨罗铜碗，
evamassa akkhīni bhavanti.	so were its eyes.	其眼如此。
Seyyathāpi nāma deve gaḷagaḷāyante vijjullatā niccharanti;	Just as when it thunders in the sky, lightning flashes forth,	犹如天雷，电光闪烁，
evamassa mukhato jivhā niccharati.	so from its mouth its tongue darted.	其舌自口中出。
Seyyathāpi nāma kammāragaggariyā dhamamānāya saddo hoti;	Just as the sound of a smith’s bellows when blown,	犹如铁匠之风箱吹动之声，
evamassa assāsapassāsānaṁ saddo hoti.	so was the sound of its hissing.	其嘶嘶声如此。
Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi ajjhabhāsi:	Then the Blessed One, knowing, “This is Māra the Evil One,” addressed Māra the Evil One with verses:	尔时，世尊知“此乃恶魔波旬”，以偈告恶魔波旬：
“Yo suññagehāni sevati,	“He who frequents empty dwellings,	“常住空寂之居者，
Seyyā so muni attasaññato;	that sage, self-restrained,	彼圣人，自我克制，
Vossajja careyya tattha so,	should wander there having renounced,	当舍弃而游行于彼处，
Patirūpañhi tathāvidhassa taṁ.	for that is befitting for such a one.	于此等人，此为适宜。
Carakā bahū bheravā bahū,	Many terrors, many fears,	诸多恐怖，诸多恐惧，
Atho ḍaṁsasarīsapā bahū;	and many stinging and creeping things;	与诸多刺痛与爬行之物；
Lomampi na tattha iñjaye,	not even a hair should tremble there	即便是大圣人往空寂之居，
Suññāgāragato mahāmuni.	of the great sage gone to an empty dwelling.	亦不应有一根毫毛颤动。
Nabhaṁ phaleyya pathavī caleyya,	Though the sky should split, the earth should quake,	纵天崩地裂，
Sabbepi pāṇā uda santaseyyuṁ;	and all beings should tremble in fear,	众生皆惊惧，
Sallampi ce urasi pakappayeyyuṁ,	and though a dart should pierce his chest,	纵一箭穿胸，
Upadhīsu tāṇaṁ na karonti buddhā”ti.	Buddhas make no shelter in acquisitions.”	诸佛不以所得为庇护。”
Atha kho māro pāpimā “jānāti maṁ bhagavā, jānāti maṁ sugato”ti dukkhī dummano tatthevantaradhāyīti.	Then Māra the Evil One, thinking, “The Blessed One knows me, the Sugata knows me,” sorrowful and dejected, vanished right there.	尔时，恶魔波旬心想：“世尊知我，善逝知我”，悲伤、沮丧，即于其处消失。

4.7 - SN 4.7 Supati: He Sleeps

--- SN4.7 - Supatisutta ---	--- SN4.7 - He Sleeps ---	--- SN4.7 - 他睡着了 ---
Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary.	一时，薄伽梵住王舍城竹林，栗鼠饲养处。
Atha kho bhagavā bahudevarattiṁ abbhokāse caṅkamitvā rattiyā paccūsasamayaṁ pāde pakkhāletvā vihāraṁ pavisitvā	Then the Blessed One, having walked in the open air for much of the night, at the first light of dawn, having washed his feet, entered the dwelling and	尔时，世尊于露天经行良久，于黎明初起时，洗足，入室而
dakkhiṇena passena sīhaseyyaṁ kappesi pāde pādaṁ accādhāya sato sampajāno uṭṭhānasaññaṁ manasi karitvā.	lay down on his right side in the lion’s posture, with one foot placed on the other, mindful and clearly comprehending, having set his mind on the time of rising.	右胁而卧，如狮子之姿，一足置于另一足上，正念正知，心系起身之时。
Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:	Then Māra the Evil One approached the Blessed One; having approached, he addressed the Blessed One with a verse:	尔时，恶魔波旬诣世尊前；至已，以偈告世尊：
“Kiṁ soppasi kiṁ nu soppasi,	“Why do you sleep? Why now do you sleep?	“为何你睡觉？为何现在你睡觉？
Kimidaṁ soppasi dubbhago viya;	Why do you sleep like this, as if unfortunate?	为何你如此睡觉，仿佛不幸？
Suññamagāranti soppasi,	Thinking the dwelling is empty, you sleep,	以为住所空寂，你睡觉，
Kimidaṁ soppasi sūriye uggate”ti.	why do you sleep like this when the sun has risen?”	为何当太阳升起时，你如此睡觉？”
“Yassa jālinī visattikā,	“She for whom the entangling, ensnaring	“于她，缠绕、诱捕之
Taṇhā natthi kuhiñci netave;	craving exists nowhere to lead her,	渴爱无处可引她，
Sabbūpadhiparikkhayā buddho,	the Buddha, through the destruction of all acquisitions,	佛陀，因灭一切所得，
Soppati kiṁ tavettha mārā”ti.	sleeps. What is it to you here, Māra?”	睡。于汝，魔罗，何干？”
Atha kho māro pāpimā …pe… tatthevantaradhāyīti.	Then Māra the Evil One … and so on … vanished right there.	尔时，魔罗波旬……等等……即于其处消失。

4.8 - SN 4.8 Nandati: He Delights

--- SN4.8 - Nandatisutta ---	--- SN4.8 - He Delights ---	--- SN4.8 - 他喜悦 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.	一时，薄伽梵住舍卫城祇树给孤独园。
Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato santike imaṁ gāthaṁ abhāsi:	Then Māra the Evil One approached the Blessed One; having approached, he recited this verse in the presence of the Blessed One:	尔时，恶魔波旬诣世尊前；至已，于世尊前诵此偈：
“Nandati puttehi puttimā,	“He with sons delights in his sons,	“有子者为其子而喜悦，
Gomā gobhi tatheva nandati;	he with cattle likewise delights in cattle;	有牛者亦为其牛而喜悦；
Upadhīhi narassa nandanā,	acquisitions are a man's delight,	所得是人之喜悦，
Na hi so nandati yo nirūpadhī”ti.	he who has no acquisitions does not delight.”	无所得者则无喜悦。”
“Socati puttehi puttimā,	“He with sons sorrows for his sons,	“有子者为子忧，
Gomā gobhi tatheva socati;	he with cattle likewise sorrows for cattle;	有牛者亦为牛忧；
Upadhīhi narassa socanā,	acquisitions are a man's sorrow,	拥有乃是人之忧，
Na hi so socati yo nirūpadhī”ti.	he who has no acquisitions does not sorrow.”	无所拥有者则无忧。”
Atha kho māro pāpimā “jānāti maṁ bhagavā, jānāti maṁ sugato”ti dukkhī dummano tatthevantaradhāyīti.	Then Māra the Evil One, thinking, “The Blessed One knows me, the Sugata knows me,” sorrowful and dejected, vanished right there.	尔时，恶魔波旬心想：“世尊知我，善逝知我”，悲伤、沮丧，即于其处消失。

4.9 - SN 4.9 Paṭhamaāyu: First Discourse on Life-Span

--- SN4.9 - Paṭhamaāyusutta ---	--- SN4.9 - First Discourse on Life-Span ---	--- SN4.9 - 第一次论及寿命 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary.	一时，薄伽梵住王舍城竹林，栗鼠饲养处。
Tatra kho bhagavā bhikkhū āmantesi:	There the Blessed One addressed the bhikkhus:	尔时，世尊告诸比丘：
“bhikkhavo”ti.	“Bhikkhus.”	“比丘们。”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.	“Venerable sir,” those bhikkhus replied to the Blessed One.	“尊者，”那些比丘回答世尊。
Bhagavā etadavoca:	The Blessed One said this:	世尊如是说：
“Appamidaṁ, bhikkhave, manussānaṁ āyu.	“Short, bhikkhus, is the life-span of humans.	“诸比丘，人之寿命短促。
Gamanīyo samparāyo, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ.	The next world is to be gone to, the wholesome should be done, the holy life should be lived.	来世当往，善业当行，梵行当修。
Natthi jātassa amaraṇaṁ.	There is no non-dying for one who is born.	生者无有不死。
Yo, bhikkhave, ciraṁ jīvati, so vassasataṁ appaṁ vā bhiyyo”ti.	Whoever, bhikkhus, lives long, lives for a hundred years or a little more.”	诸比丘，凡长寿者，活百岁或稍多。”
Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:	Then Māra the Evil One approached the Blessed One; having approached, he addressed the Blessed One with a verse:	尔时，恶魔波旬诣世尊前；至已，以偈告世尊：
“Dīghamāyu manussānaṁ,	“Long is the life-span of humans,	“人之寿命长，
na naṁ hīḷe suporiso;	a good person should not scorn it.	善人不应轻视。
Careyya khīramattova,	One should live like one with milk to drink,	当如饮乳者而活，
natthi maccussa āgamo”ti.	there is no coming of death.”	死神不来。”
“Appamāyu manussānaṁ,	“Short is the life-span of humans,	“人之寿命短，
hīḷeyya naṁ suporiso;	a good person should scorn it.	善人当轻视之。
Careyyādittasīsova,	One should live as if one’s head were on fire,	当如头顶燃火而活，
natthi maccussa nāgamo”ti.	there is no non-coming of death.”	死神无有不来。”
Atha kho māro …pe… tatthevantaradhāyīti.	Then Māra … and so on … vanished right there.	尔时，魔罗……等等……即于其处消失。

4.10 - SN 4.10 Dutiyaāyu: Second Discourse on Life-Span

--- SN4.10 - Dutiyaāyusutta ---	--- SN4.10 - Second Discourse on Life-Span ---	--- SN4.10 - 第二次论及寿命 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary.	一时，薄伽梵住王舍城竹林，栗鼠饲养处。
Tatra kho bhagavā …pe… etadavoca:	There the Blessed One … and so on … said this:	尔时，世尊……等等……如是说：
“Appamidaṁ, bhikkhave, manussānaṁ āyu.	“Short, bhikkhus, is the life-span of humans.	“诸比丘，人之寿命短促。
Gamanīyo samparāyo, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ.	The next world is to be gone to, the wholesome should be done, the holy life should be lived.	来世当往，善业当行，梵行当修。
Natthi jātassa amaraṇaṁ.	There is no non-dying for one who is born.	生者无有不死。
Yo, bhikkhave, ciraṁ jīvati, so vassasataṁ appaṁ vā bhiyyo”ti.	Whoever, bhikkhus, lives long, lives for a hundred years or a little more.”	诸比丘，凡长寿者，活百岁或稍多。”
Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:	Then Māra the Evil One approached the Blessed One; having approached, he addressed the Blessed One with a verse:	尔时，恶魔波旬诣世尊前；至已，以偈告世尊：
“Nāccayanti ahorattā,	“Days and nights do not pass,	“日夜不逝，
Jīvitaṁ nūparujjhati;	life is not cut short.	生命不减。
Āyu anupariyāyati maccānaṁ,	The life-span of mortals revolves,	凡人之寿，轮回
Nemīva rathakubbaran”ti.	like the axle-pin of a chariot wheel.”	如车轮之轴心。”
“Accayanti ahorattā,	“Days and nights pass,	“日夜流逝，
jīvitaṁ uparujjhati;	life is cut short.	生命被缩短。
Āyu khīyati maccānaṁ,	The life-span of mortals diminishes,	凡人之寿，减少，
kunnadīnaṁva odakan”ti.	like the water of small rivers.”	如小河之水。”
Atha kho māro pāpimā “jānāti maṁ bhagavā, jānāti maṁ sugato”ti dukkhī dummano tatthevantaradhāyīti.	Then Māra the Evil One, thinking, “The Blessed One knows me, the Sugata knows me,” sorrowful and dejected, vanished right there.	尔时，恶魔波旬心想：“世尊知我，善逝知我”，悲伤、沮丧，即于其处消失。
Paṭhamo vaggo.	The first chapter.	第一章。
Tapokammañca nāgo ca,	Self-Mortification and the Nāga,	自虐与龙，
subhaṁ pāsena te duve;	Beautiful Forms, and two with the Snare;	美丽形态，与二网；
Sappo supati nandanaṁ,	The Serpent, He Sleeps, Delighting,	蛇，他睡，喜悦，
āyunā apare duveti.	and two others with Life-Span.	与另二论寿命。

4.11 - SN 4.11 Pāsāṇa: The Rock

--- SN4.11 - Pāsāṇasutta ---	--- SN4.11 - The Rock ---	--- SN4.11 - 岩石 ---
Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate.	On one occasion the Blessed One was dwelling at Rājagaha on Mount Gijjhakūṭa.	一时，世尊住于王舍城灵鹫山。
Tena kho pana samayena bhagavā rattandhakāratimisāyaṁ abbhokāse nisinno hoti, devo ca ekamekaṁ phusāyati.	At that time, the Blessed One was sitting in the open air in the darkness of the night, and it was drizzling lightly.	其时，世尊坐于露天，夜色深沉，细雨濛濛。
Atha kho māro pāpimā bhagavato bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato avidūre mahante pāsāṇe padālesi.	Then Māra the Evil One, desiring to arouse fear, trepidation, and horror in the Blessed One, approached the Blessed One; having approached, not far from the Blessed One, he dislodged huge rocks.	尔时，恶魔波旬，欲于世尊中生起恐惧、战栗、恐怖，诣世尊前；至已，于世尊不远处，推落巨石。
Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāya ajjhabhāsi:	Then the Blessed One, knowing, “This is Māra the Evil One,” addressed Māra the Evil One with a verse:	尔时，世尊知“此乃恶魔波旬”，以偈告恶魔波旬：
“Sacepi kevalaṁ sabbaṁ,	“Even if you were to shake	“纵然汝能摇动
gijjhakūṭaṁ calessasi;	the entire Gijjhakūṭa mountain,	整个灵鹫山，
Neva sammāvimuttānaṁ,	for the perfectly liberated Buddhas,	于圆满解脱之佛陀，
buddhānaṁ atthi iñjitan”ti.	there is no trembling.”	无有颤动。”
Atha kho māro pāpimā “jānāti maṁ bhagavā, jānāti maṁ sugato”ti dukkhī dummano tatthevantaradhāyīti.	Then Māra the Evil One, thinking, “The Blessed One knows me, the Sugata knows me,” sorrowful and dejected, vanished right there.	尔时，恶魔波旬心想：“世尊知我，善逝知我”，悲伤、沮丧，即于其处消失。

4.12 - SN 4.12 Kinnusīha: Why Like a Lion?

--- SN4.12 - Kinnusīhasutta ---	--- SN4.12 - Why Like a Lion? ---	--- SN4.12 - 为何如狮子？---
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.	一时，薄伽梵住舍卫城祇树给孤独园。
Tena kho pana samayena bhagavā mahatiyā parisāya parivuto dhammaṁ deseti.	At that time, the Blessed One was teaching the Dhamma, surrounded by a great assembly.	其时，世尊为大众围绕，讲说佛法。
Atha kho mārassa pāpimato etadahosi:	Then this occurred to Māra the Evil One:	尔时，恶魔波旬心生此念：
“ayaṁ kho samaṇo gotamo mahatiyā parisāya parivuto dhammaṁ deseti.	“This ascetic Gotama is teaching the Dhamma, surrounded by a great assembly.	“此苦行者乔达摩为大众围绕，讲说佛法。
Yannūnāhaṁ yena samaṇo gotamo tenupasaṅkameyyaṁ vicakkhukammāyā”ti.	Why don’t I approach the ascetic Gotama to cause confusion?”	何不我诣苦行者乔达摩处，以作扰乱？”
Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:	Then Māra the Evil One approached the Blessed One; having approached, he addressed the Blessed One with a verse:	尔时，恶魔波旬诣世尊前；至已，以偈告世尊：
“Kinnu sīhova nadasi,	“Why do you roar like a lion,	“为何你如狮子吼，
parisāyaṁ visārado;	confident in the assembly?	于众中自信？
Paṭimallo hi te atthi,	Surely you have a rival,	汝必有敌，
vijitāvī nu maññasī”ti.	do you consider yourself victorious?”	汝自认为胜者？”
“Nadanti ve mahāvīrā,	“Great heroes indeed roar,	“大英雄实咆哮，
parisāsu visāradā;	confident in assemblies;	于众会中自信；
Tathāgatā balappattā,	Tathāgatas who have attained the powers,	如来已得诸力，
tiṇṇā loke visattikan”ti.	who have crossed over worldly attachment.”	已渡过世间执着。”
Atha kho māro pāpimā “jānāti maṁ bhagavā, jānāti maṁ sugato”ti dukkhī dummano tatthevantaradhāyīti.	Then Māra the Evil One, thinking, “The Blessed One knows me, the Sugata knows me,” sorrowful and dejected, vanished right there.	尔时，恶魔波旬心想：“世尊知我，善逝知我”，悲伤、沮丧，即于其处消失。

4.13 - SN 4.13 Sakalika: The Splinter

--- SN4.13 - Sakalikasutta ---	--- SN4.13 - The Splinter ---	--- SN4.13 - 碎片 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā rājagahe viharati maddakucchismiṁ migadāye.	On one occasion the Blessed One was dwelling at Rājagaha in the Maddakucchi deer park.	一时，世尊住王舍城 Maddakucchi 鹿野苑。
Tena kho pana samayena bhagavato pādo sakalikāya khato hoti,	At that time, the Blessed One's foot had been pierced by a splinter.	其时，世尊之足为木片所刺。
bhusā sudaṁ bhagavato vedanā vattanti sārīrikā dukkhā tibbā kharā kaṭukā asātā amanāpā.	Severe feelings arose in the Blessed One, bodily feelings that were painful, sharp, piercing, bitter, disagreeable, unwelcome.	世尊身起剧烈感受，身受痛苦、锐利、刺痛、苦涩、不悦、不受欢迎之感受。
Tā sudaṁ bhagavā sato sampajāno adhivāseti avihaññamāno.	But the Blessed One endured them, mindful and clearly comprehending, without being troubled.	然世尊忍受之，正念正知，无有烦恼。
Atha kho bhagavā catugguṇaṁ saṅghāṭiṁ paññapetvā dakkhiṇena passena sīhaseyyaṁ kappesi pāde pādaṁ accādhāya sato sampajāno.	Then the Blessed One, having had his outer robe folded in four, lay down on his right side in the lion's posture, with one foot placed on the other, mindful and clearly comprehending.	尔时，世尊将外衣叠为四层，右胁而卧，如狮子之姿，一足置于另一足上，正念正知。
Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:	Then Māra the Evil One approached the Blessed One; having approached, he addressed the Blessed One with a verse:	尔时，恶魔波旬诣世尊前；至已，以偈告世尊：
“Mandiyā nu kho sesi udāhu kāveyyamatto,	“Are you sleeping out of laziness, or are you intoxicated with poetry?	“汝是因懒惰而眠，抑或沉醉于诗歌？
Atthā nu te sampacurā na santi;	Or are your concerns not numerous enough?	或汝之忧虑尚不够多？
Eko vivitte sayanāsanamhi,	Alone in a secluded lodging,	独处于幽静之居，
Niddāmukho kimidaṁ soppase vā”ti.	with a sleepy face, why do you sleep so?”	面带睡意，何以如此酣睡？”
“Na mandiyā sayāmi nāpi kāveyyamatto,	“I do not sleep from laziness, nor am I intoxicated with poetry.	“我不因懒惰而眠，亦不沉醉于诗歌。
Atthaṁ sameccāhamapetasoko;	Having reached my goal, I am free from sorrow.	已达我之目标，我已离于悲伤。
Eko vivitte sayanāsanamhi,	Alone in a secluded lodging,	独处于幽静之居，
Sayāmahaṁ sabbabhūtānukampī.	I sleep with compassion for all beings.	我以慈悲之心于一切众生而眠。
Yesampi sallaṁ urasi paviṭṭhaṁ,	Even those with a dart lodged in their chest,	即便是胸中插箭之人，
Muhuṁ muhuṁ hadayaṁ vedhamānaṁ;	their heart trembling again and again,	其心亦反复颤抖，
Tepīdha soppaṁ labhare sasallā,	even they find sleep here with their darts,	即便是他们，带着箭，亦能于此安眠，
Tasmā ahaṁ na supe vītasallo.	therefore I, dart-free, do not sleep (from affliction).	是故我，无箭，不因苦恼而眠。
Jaggaṁ na saṅke napi bhemi sottuṁ,	I am not anxious while awake, nor do I fear to sleep.	我醒时无忧，亦不惧眠。
Rattindivā nānutapanti māmaṁ;	Day and night do not torment me.	日夜不 torment 我。
Hāniṁ na passāmi kuhiñci loke,	I see no loss anywhere in the world.	我于世间不见任何损失。
Tasmā supe sabbabhūtānukampī”ti.	Therefore I sleep, compassionate to all beings.”	是故我睡，慈悲一切众生。”
Atha kho māro pāpimā “jānāti maṁ bhagavā, jānāti maṁ sugato”ti dukkhī dummano tatthevantaradhāyīti.	Then Māra the Evil One, thinking, “The Blessed One knows me, the Sugata knows me,” sorrowful and dejected, vanished right there.	尔时，恶魔波旬心想：“世尊知我，善逝知我”，悲伤、沮丧，即于其处消失。

4.14 - SN 4.14 Patirūpa: Befitting

--- SN4.14 - Patirūpasutta ---	--- SN4.14 - Befitting ---	--- SN4.14 - 适合 ---
Ekaṁ samayaṁ bhagavā kosalesu viharati ekasālāyaṁ brāhmaṇagāme.	On one occasion the Blessed One was dwelling in Kosala, in a brahmin village called Ekasālā.	一时，世尊住于拘萨罗，一婆罗门村名一舍罗。
Tena kho pana samayena bhagavā mahatiyā gihiparisāya parivuto dhammaṁ deseti.	At that time, the Blessed One was teaching the Dhamma, surrounded by a great assembly of householders.	其时，世尊为众多居士围绕，讲说佛法。
Atha kho mārassa pāpimato etadahosi:	Then this occurred to Māra the Evil One:	尔时，恶魔波旬心生此念：
“ayaṁ kho samaṇo gotamo mahatiyā gihiparisāya parivuto dhammaṁ deseti.	“This ascetic Gotama is teaching the Dhamma, surrounded by a great assembly of householders.	“此苦行者乔达摩为众多居士围绕，讲说佛法。
Yannūnāhaṁ yena samaṇo gotamo tenupasaṅkameyyaṁ vicakkhukammāyā”ti.	Why don’t I approach the ascetic Gotama to cause confusion?”	何不我诣苦行者乔达摩处，以作扰乱？”
Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:	Then Māra the Evil One approached the Blessed One; having approached, he addressed the Blessed One with a verse:	尔时，恶魔波旬诣世尊前；至已，以偈告世尊：
“Netaṁ tava patirūpaṁ,	“It is not befitting for you	“不宜于汝
yadaññamanusāsasi;	that you instruct another.	教导他人。
Anurodhavirodhesu,	In attachment and aversion,	于执着与厌恶中，
mā sajjittho tadācaran”ti.	do not get caught while doing so.”	莫因此而陷入。”
“Hitānukampī sambuddho,	“A Sambuddha, compassionate for welfare,	“一正等觉者，为利益而慈悲，
yadaññamanusāsati;	when he instructs another,	当他教导他人时，
Anurodhavirodhehi,	is freed from attachment and aversion,	已解脱于执着与厌恶，
vippamutto tathāgato”ti.	a Tathāgata is.”	如来是。”
Atha kho māro pāpimā “jānāti maṁ bhagavā, jānāti maṁ sugato”ti dukkhī dummano tatthevantaradhāyīti.	Then Māra the Evil One, thinking, “The Blessed One knows me, the Sugata knows me,” sorrowful and dejected, vanished right there.	尔时，恶魔波旬心想：“世尊知我，善逝知我”，悲伤、沮丧，即于其处消失。

4.15 - SN 4.15 Mānasa: The Mental Snare

--- SN4.15 - Mānasasutta ---	--- SN4.15 - The Mental Snare ---	--- SN4.15 - 心之网罗 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.	一时，薄伽梵住舍卫城祇树给孤独园。
Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:	Then Māra the Evil One approached the Blessed One; having approached, he addressed the Blessed One with a verse:	尔时，恶魔波旬诣世尊前；至已，以偈告世尊：
“Antalikkhacaro pāso,	“The sky-faring snare,	“空中之网，
yvāyaṁ carati mānaso;	that which roams in the mind,	游于心中者，
Tena taṁ bādhayissāmi,	with that I will bind you,	以此我将缚汝，
na me samaṇa mokkhasī”ti.	you will not escape me, ascetic!”	汝将不能逃脱我，苦行者！”
“Rūpā saddā rasā gandhā,	“Forms, sounds, tastes, smells,	“色、声、香、味、触，
Phoṭṭhabbā ca manoramā;	and agreeable tangibles;	与可爱之触；
Ettha me vigato chando,	my desire for these is gone,	我于此等之欲已逝，
Nihato tvamasi antakā”ti.	you are defeated, End-maker!”	汝败矣，终结者！”
Atha kho māro pāpimā “jānāti maṁ bhagavā, jānāti maṁ sugato”ti dukkhī dummano tatthevantaradhāyīti.	Then Māra the Evil One, thinking, “The Blessed One knows me, the Sugata knows me,” sorrowful and dejected, vanished right there.	尔时，恶魔波旬心想：“世尊知我，善逝知我”，悲伤、沮丧，即于其处消失。

4.16 - SN 4.16 Patta: The Bowl

--- SN4.16 - Pattasutta ---	--- SN4.16 - The Bowl ---	--- SN4.16 - 钵 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Tena kho pana samayena bhagavā pañcannaṁ upādānakkhandhānaṁ upādāya bhikkhūnaṁ dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.	At that time, the Blessed One, with reference to the five aggregates of clinging, was instructing, rousing, inspiring, and gladdening the bhikkhus with a talk on Dhamma.	其时，世尊就五取蕴，以法谈教导、激励、启发、悦乐诸比丘。
Te ca bhikkhū aṭṭhiṁ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṁ suṇanti.	And those bhikkhus, taking it to heart, attending to it with all their minds, with ears given, listened to the Dhamma.	而彼诸比丘，铭记于心，全心专注，倾耳聆听法。
Atha kho mārassa pāpimato etadahosi:	Then this occurred to Māra the Evil One:	尔时，恶魔波旬心生此念：
“ayaṁ kho samaṇo gotamo pañcannaṁ upādānakkhandhānaṁ upādāya bhikkhūnaṁ dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.	“This ascetic Gotama, with reference to the five aggregates of clinging, is instructing, rousing, inspiring, and gladdening the bhikkhus with a talk on Dhamma.	“此苦行者乔达摩，就五取蕴，以法谈教导、激励、启发、悦乐诸比丘。
Te ca bhikkhū aṭṭhiṁ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṁ suṇanti.	And those bhikkhus, taking it to heart, attending to it with all their minds, with ears given, listen to the Dhamma.	而彼诸比丘，铭记于心，全心专注，倾耳聆听法。
Yannūnāhaṁ yena samaṇo gotamo tenupasaṅkameyyaṁ vicakkhukammāyā”ti.	Why don’t I approach the ascetic Gotama to cause confusion?”	何不我诣苦行者乔达摩处，以作扰乱？”
Tena kho pana samayena sambahulā pattā abbhokāse nikkhittā honti.	At that time, many bowls were placed in the open air.	其时，多钵置于露天。
Atha kho māro pāpimā balībaddavaṇṇaṁ abhinimminitvā yena te pattā tenupasaṅkami.	Then Māra the Evil One, having conjured up the appearance of a bull, approached those bowls.	尔时，恶魔波旬，幻化为一公牛之相，诣彼诸钵。
Atha kho aññataro bhikkhu aññataraṁ bhikkhuṁ etadavoca:	Then a certain bhikkhu said to another bhikkhu:	尔时，一比丘对另一比丘说：
“bhikkhu bhikkhu, eso balībaddo patte bhindeyyā”ti.	“Bhikkhu, bhikkhu, that bull might break the bowls!”	“比丘，比丘，那牛可能会打破那些钵！”
Evaṁ vutte, bhagavā taṁ bhikkhuṁ etadavoca:	When this was said, the Blessed One said to that bhikkhu:	此言既出，世尊告彼比丘：
“na so, bhikkhu, balībaddo.	“That, bhikkhu, is not a bull.	“彼，比丘，非牛。
Māro eso pāpimā tumhākaṁ vicakkhukammāya āgato”ti.	That is Māra the Evil One, come to cause confusion for you.”	彼乃恶魔波旬，来扰乱汝等。”
Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāya ajjhabhāsi:	Then the Blessed One, knowing, “This is Māra the Evil One,” addressed Māra the Evil One with a verse:	尔时，世尊知“此乃恶魔波旬”，以偈告恶魔波旬：
“Rūpaṁ vedayitaṁ saññā,	“Form, feeling, perception,	“色、受、想、
viññāṇaṁ yañca saṅkhataṁ;	consciousness, and whatever is conditioned;	识，与凡有为者；
Nesohamasmi netaṁ me,	‘This I am not, this is not mine,’	‘此非我，此非我所’，
evaṁ tattha virajjati.	thus one becomes dispassionate towards it.	如此人于其生厌离。
Evaṁ virattaṁ khemattaṁ,	Thus dispassionate, attained to safety,	如此厌离，得安稳，
sabbasaṁyojanātigaṁ;	gone beyond all fetters,	超越一切束缚，
Anvesaṁ sabbaṭṭhānesu,	though Māra’s army searches in all places,	纵魔罗军于各处搜寻，
mārasenāpi nājjhagā”ti.	it does not find him.”	亦不见他。”
Atha kho māro pāpimā …pe… tatthevantaradhāyīti.	Then Māra the Evil One … and so on … vanished right there.	尔时，魔罗……等等……即于其处消失。

4.17 - SN 4.17 Chaphassāyatana: The Six Sense Bases

--- SN4.17 - Chaphassāyatanasutta ---	--- SN4.17 - The Six Sense Bases ---	--- SN4.17 - 六根 ---
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.	On one occasion the Blessed One was dwelling at Vesālī in the Great Wood, in the Gabled Hall.	一时，世尊住于吠舍离大林重阁讲堂。
Tena kho pana samayena bhagavā channaṁ phassāyatanānaṁ upādāya bhikkhūnaṁ dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.	At that time, the Blessed One, with reference to the six sense bases, was instructing, rousing, inspiring, and gladdening the bhikkhus with a talk on Dhamma.	其时，世尊就六根，以法谈教导、激励、启发、悦乐诸比丘。
Te ca bhikkhū aṭṭhiṁ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṁ suṇanti.	And those bhikkhus, taking it to heart, attending to it with all their minds, with ears given, listened to the Dhamma.	而彼诸比丘，铭记于心，全心专注，倾耳聆听法。
Atha kho mārassa pāpimato etadahosi:	Then this occurred to Māra the Evil One:	尔时，恶魔波旬心生此念：
“ayaṁ kho samaṇo gotamo channaṁ phassāyatanānaṁ upādāya bhikkhūnaṁ dhammiyā kathāya sandasseti samādapeti samuttejeti sappahaṁseti.	“This ascetic Gotama, with reference to the six sense bases, is instructing, rousing, inspiring, and gladdening the bhikkhus with a talk on Dhamma.	“此苦行者乔达摩，就六根，以法谈教导、激励、启发、悦乐诸比丘。
Te ca bhikkhū aṭṭhiṁ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṁ suṇanti.	And those bhikkhus, taking it to heart, attending to it with all their minds, with ears given, listen to the Dhamma.	而彼诸比丘，铭记于心，全心专注，倾耳聆听法。
Yannūnāhaṁ yena samaṇo gotamo tenupasaṅkameyyaṁ vicakkhukammāyā”ti.	Why don’t I approach the ascetic Gotama to cause confusion?”	何不我诣苦行者乔达摩处，以作扰乱？”
Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato avidūre mahantaṁ bhayabheravaṁ saddamakāsi, apissudaṁ pathavī maññe undrīyati. Atha kho aññataro bhikkhu aññataraṁ bhikkhuṁ etadavoca:	Then Māra the Evil One approached the Blessed One; having approached, not far from the Blessed One, he made a great, terrifying noise, it was as if the earth were splitting. Then a certain bhikkhu said to another bhikkhu:	尔时，恶魔波旬诣世尊前；至已，于世尊不远处，发巨大、恐怖之声，如地裂。尔时，一比丘对另一比丘说：
“bhikkhu bhikkhu, esā pathavī maññe undrīyatī”ti.	“Bhikkhu, bhikkhu, it seems the earth is splitting!”	“比丘，比丘，似地裂！”
Evaṁ vutte, bhagavā taṁ bhikkhuṁ etadavoca:	When this was said, the Blessed One said to that bhikkhu:	此言既出，世尊告彼比丘：
“nesā, bhikkhu, pathavī undrīyati.	“That, bhikkhu, is not the earth splitting.	“彼，比丘，非地裂。
Māro eso pāpimā tumhākaṁ vicakkhukammāya āgato”ti.	That is Māra the Evil One, come to cause confusion for you.”	彼乃恶魔波旬，来扰乱汝等。”
Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāya ajjhabhāsi:	Then the Blessed One, knowing, “This is Māra the Evil One,” addressed Māra the Evil One with a verse:	尔时，世尊知“此乃恶魔波旬”，以偈告恶魔波旬：
“Rūpā saddā rasā gandhā,	“Forms, sounds, tastes, smells,	“色、声、香、味、
phassā dhammā ca kevalā;	touches, and all mental phenomena;	触，与一切心法；
Etaṁ lokāmisaṁ ghoraṁ,	this is the world’s dreadful bait,	此为世间可怖之饵，
ettha loko vimucchito.	herein the world is infatuated.	世间于此沉迷。
Etañca samatikkamma,	But having transcended this,	然已超越此，
sato buddhassa sāvako;	a mindful disciple of the Buddha,	一正念之佛弟子，
Māradheyyaṁ atikkamma,	having overcome Māra’s domain,	已胜魔罗之域，
ādiccova virocatī”ti.	shines like the sun.”	如日照耀。”
Atha kho māro pāpimā …pe… tatthevantaradhāyīti.	Then Māra the Evil One … and so on … vanished right there.	尔时，魔罗……等等……即于其处消失。

4.18 - SN 4.18 Piṇḍa: Almsfood

--- SN4.18 - Piṇḍasutta ---	--- SN4.18 - Almsfood ---	--- SN4.18 - 乞食 ---
Ekaṁ samayaṁ bhagavā magadhesu viharati pañcasālāyaṁ brāhmaṇagāme.	On one occasion the Blessed One was dwelling in Magadha, in a brahmin village called Pañcasālā.	一时，世尊住于摩揭陀，一婆罗门村名五舍罗。
Tena kho pana samayena pañcasālāyaṁ brāhmaṇagāme kumārikānaṁ pāhunakāni bhavanti.	At that time, in the brahmin village of Pañcasālā, there were festivities for young girls.	其时，五舍罗婆罗门村正为少女举行庆典。
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya pañcasālaṁ brāhmaṇagāmaṁ piṇḍāya pāvisi.	Then the Blessed One, having dressed in the morning, taking his bowl and robe, entered the brahmin village of Pañcasālā for alms.	尔时，世尊于晨起着衣，持钵，入五舍罗婆罗门村乞食。
Tena kho pana samayena pañcasāleyyakā brāhmaṇagahapatikā mārena pāpimatā anvāviṭṭhā bhavanti:	At that time, the brahmin householders of Pañcasālā were possessed by Māra the Evil One, thinking:	其时，五舍罗之婆罗门居士为恶魔波旬所附，心想：
“mā samaṇo gotamo piṇḍamalatthā”ti.	“Let the ascetic Gotama not receive alms.”	“愿苦行者乔达摩不得饮食。”
Atha kho bhagavā yathādhotena pattena pañcasālaṁ brāhmaṇagāmaṁ piṇḍāya pāvisi tathādhotena pattena paṭikkami.	Then the Blessed One, just as he had entered the brahmin village of Pañcasālā for alms with a washed bowl, so he returned with a washed bowl.	尔时，世尊入五舍罗婆罗门村乞食，钵盂洗净而入，亦洗净而还。
Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca:	Then Māra the Evil One approached the Blessed One; having approached, he said this to the Blessed One:	尔时，恶魔波旬诣世尊前；至已，白世尊言：
“api tvaṁ, samaṇa, piṇḍamalatthā”ti?	“Did you, ascetic, receive alms?”	“汝，苦行者，得食否？”
“Tathā nu tvaṁ, pāpima, akāsi yathāhaṁ piṇḍaṁ na labheyyan”ti.	“You acted in such a way, Evil One, that I should not receive alms.”	“汝行如是，恶魔，使我不得饮食。”
“Tena hi, bhante, bhagavā dutiyampi pañcasālaṁ brāhmaṇagāmaṁ piṇḍāya pavisatu.	“In that case, venerable sir, let the Blessed One enter the brahmin village of Pañcasālā a second time for alms.	“尊者，若是如此，愿世尊再入五舍罗婆罗门村乞食。
Tathāhaṁ karissāmi yathā bhagavā piṇḍaṁ lacchatī”ti.	I will act in such a way that the Blessed One will receive alms.”	我将行如是，使世尊得食。”
“Apuññaṁ pasavi māro,	“Māra has produced demerit	“魔罗生恶业
āsajja naṁ tathāgataṁ;	by assailing the Tathāgata.	以攻如来。
Kiṁ nu maññasi pāpima,	What do you think, Evil One,	汝何所思，恶魔，
na me pāpaṁ vipaccati.	that my evil will not ripen?	我之恶业不熟耶？
Susukhaṁ vata jīvāma,	Happily indeed we live,	快乐确实我们活着，
yesaṁ no natthi kiñcanaṁ;	we who have nothing.	我们一无所有。
Pītibhakkhā bhavissāma,	We shall feed on joy,	我等将以喜悦为食，
devā ābhassarā yathā”ti.	like the devas of Radiant Glory.”	如光音天之天神。”
Atha kho māro pāpimā “jānāti maṁ bhagavā, jānāti maṁ sugato”ti dukkhī dummano tatthevantaradhāyīti.	Then Māra the Evil One, thinking, “The Blessed One knows me, the Sugata knows me,” sorrowful and dejected, vanished right there.	尔时，恶魔波旬心想：“世尊知我，善逝知我”，悲伤、沮丧，即于其处消失。

4.19 - SN 4.19 Kassaka: The Farmer

--- SN4.19 - Kassakasutta ---	--- SN4.19 - The Farmer ---	--- SN4.19 - 农夫 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Tena kho pana samayena bhagavā bhikkhūnaṁ nibbānapaṭisaṁyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.	At that time, the Blessed One was instructing, rousing, inspiring, and gladdening the bhikkhus with a talk on Dhamma connected with Nibbāna.	其时，世尊以与涅槃相关之法谈教导、激励、启发、悦乐诸比丘。
Te ca bhikkhū aṭṭhiṁ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṁ suṇanti.	And those bhikkhus, taking it to heart, attending to it with all their minds, with ears given, listened to the Dhamma.	而彼诸比丘，铭记于心，全心专注，倾耳聆听法。
Atha kho mārassa pāpimato etadahosi:	Then this occurred to Māra the Evil One:	尔时，恶魔波旬心生此念：
“ayaṁ kho samaṇo gotamo bhikkhūnaṁ nibbānapaṭisaṁyuttāya dhammiyā kathāya …pe…	“This ascetic Gotama is instructing the bhikkhus with a talk on Dhamma connected with Nibbāna … and so on …	“此苦行者乔达摩以与涅槃相关之法谈教导诸比丘……等等……
yannūnāhaṁ yena samaṇo gotamo tenupasaṅkameyyaṁ vicakkhukammāyā”ti.	Why don’t I approach the ascetic Gotama to cause confusion?”	何不我诣苦行者乔达摩处，以作扰乱？”
Atha kho māro pāpimā kassakavaṇṇaṁ abhinimminitvā mahantaṁ naṅgalaṁ khandhe karitvā dīghapācanayaṭṭhiṁ gahetvā haṭahaṭakeso sāṇasāṭinivattho kaddamamakkhitehi pādehi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca:	Then Māra the Evil One, having conjured up the appearance of a farmer, carrying a large plough on his shoulder, holding a long goad-stick, with dishevelled hair, wearing a hempen garment, with mud-caked feet, approached the Blessed One; having approached, he said this to the Blessed One:	尔时，恶魔波旬，幻化为一农夫之相，肩荷大犁，手持长鞭，发乱，着麻衣，足沾泥，诣世尊前；至已，白世尊言：
“api, samaṇa, balībadde addasā”ti?	“Ascetic, have you seen my oxen?”	“苦行者，你看见我的牛了吗？”
“Kiṁ pana, pāpima, te balībaddehī”ti?	“But what, Evil One, are your oxen to you?”	“然恶魔，汝之牛于汝何干？”
“Mameva, samaṇa, cakkhu, mama rūpā, mama cakkhusamphassaviññāṇāyatanaṁ.	“Mine, ascetic, is the eye, mine are forms, mine is the sense-sphere of eye-contact-consciousness.	“我，苦行者，之眼，我之色，我之眼触识之感官领域。
Kuhiṁ me, samaṇa, gantvā mokkhasi?	Where, ascetic, having gone, will you escape me?	苦行者，汝往何处，将逃离我？
Mameva, samaṇa, sotaṁ, mama saddā …pe…	Mine, ascetic, is the ear, mine are sounds … and so on …	我，苦行者，之耳，我之声……等等……
mameva, samaṇa, ghānaṁ, mama gandhā;	mine, ascetic, is the nose, mine are smells;	我，苦行者，之鼻，我之香；
mameva, samaṇa, jivhā, mama rasā;	mine, ascetic, is the tongue, mine are tastes;	我，苦行者，之舌，我之味；
mameva, samaṇa, kāyo, mama phoṭṭhabbā;	mine, ascetic, is the body, mine are tangibles;	我，苦行者，之身，我之触；
mameva, samaṇa, mano, mama dhammā, mama manosamphassaviññāṇāyatanaṁ.	mine, ascetic, is the mind, mine are mental phenomena, mine is the sense-sphere of mind-contact-consciousness.	我，苦行者，之意，我之法，我之意触识之感官领域。
Kuhiṁ me, samaṇa, gantvā mokkhasī”ti?	Where, ascetic, having gone, will you escape me?”	苦行者，汝往何处，将逃离我？”
“Taveva, pāpima, cakkhu, tava rūpā, tava cakkhusamphassaviññāṇāyatanaṁ.	“Yours, Evil One, is the eye, yours are forms, yours is the sense-sphere of eye-contact-consciousness.	“汝之，恶魔，是眼，汝之是色，汝之是眼触识之感官领域。
Yattha ca kho, pāpima, natthi cakkhu, natthi rūpā, natthi cakkhusamphassaviññāṇāyatanaṁ, agati tava tattha, pāpima.	But where, Evil One, there is no eye, no forms, no sense-sphere of eye-contact-consciousness, there is no access for you there, Evil One.	然恶魔，无眼、无色、无眼触识之感官领域处，汝无路可入，恶魔。
Taveva, pāpima, sotaṁ, tava saddā, tava sotasamphassaviññāṇāyatanaṁ.	Yours, Evil One, is the ear, yours are sounds, yours is the sense-sphere of ear-contact-consciousness.	汝之，恶魔，是耳，汝之是声，汝之是耳触识之感官领域。
Yattha ca kho, pāpima, natthi sotaṁ, natthi saddā, natthi sotasamphassaviññāṇāyatanaṁ, agati tava tattha, pāpima.	But where, Evil One, there is no ear, no sounds, no sense-sphere of ear-contact-consciousness, there is no access for you there, Evil One.	然恶魔，无耳、无声、无耳触识之感官领域处，汝无路可入，恶魔。
Taveva, pāpima, ghānaṁ, tava gandhā, tava ghānasamphassaviññāṇāyatanaṁ.	Yours, Evil One, is the nose, yours are smells, yours is the sense-sphere of nose-contact-consciousness.	汝之，恶魔，是鼻，汝之是香，汝之是鼻触识之感官领域。
Yattha ca kho, pāpima, natthi ghānaṁ, natthi gandhā, natthi ghānasamphassaviññāṇāyatanaṁ, agati tava tattha, pāpima.	But where, Evil One, there is no nose, no smells, no sense-sphere of nose-contact-consciousness, there is no access for you there, Evil One.	然恶魔，无鼻、无香、无鼻触识之感官领域处，汝无路可入，恶魔。
Taveva, pāpima, jivhā, tava rasā, tava jivhāsamphassaviññāṇāyatanaṁ …pe…	Yours, Evil One, is the tongue, yours are tastes, yours is the sense-sphere of tongue-contact-consciousness … and so on …	汝之，恶魔，是舌，汝之是味，汝之是舌触识之感官领域……等等……
taveva, pāpima, kāyo, tava phoṭṭhabbā, tava kāyasamphassaviññāṇāyatanaṁ …pe…	yours, Evil One, is the body, yours are tangibles, yours is the sense-sphere of body-contact-consciousness … and so on …	汝之，恶魔，是身，汝之是触，汝之是身触识之感官领域……等等……
taveva, pāpima, mano, tava dhammā, tava manosamphassaviññāṇāyatanaṁ.	yours, Evil One, is the mind, yours are mental phenomena, yours is the sense-sphere of mind-contact-consciousness.	汝之，恶魔，是意，汝之是法，汝之是意触识之感官领域。
Yattha ca kho, pāpima, natthi mano, natthi dhammā, natthi manosamphassaviññāṇāyatanaṁ, agati tava tattha, pāpimā”ti.	But where, Evil One, there is no mind, no mental phenomena, no sense-sphere of mind-contact-consciousness, there is no access for you there, Evil One.”	然恶魔，无意、无法、无意触识之感官领域处，汝无路可入，恶魔。”
“Yaṁ vadanti mama yidanti,	“What they call ‘this is mine,’	“彼等所言‘此乃我所’，
ye vadanti mamanti ca;	and those who say ‘I am’;	与彼等言‘我乃’者；
Ettha ce te mano atthi,	If your mind is there,	若汝心在于此，
na me samaṇa mokkhasī”ti.	you will not escape me, ascetic!”	汝将不能逃脱我，苦行者！”
“Yaṁ vadanti na taṁ mayhaṁ,	“What they call ‘mine’ is not mine,	“彼等所称‘我所’非我所，
ye vadanti na te ahaṁ;	those who say ‘I am’ are not I.	彼等言‘我乃’非我。
Evaṁ pāpima jānāhi,	Know this, Evil One,	知此，恶魔，
na me maggampi dakkhasī”ti.	you will not even see my path!”	汝将不见我之道！”
Atha kho māro pāpimā …pe… tatthevantaradhāyīti.	Then Māra the Evil One … and so on … vanished right there.	尔时，魔罗……等等……即于其处消失。

4.20 - SN 4.20 Rajja: Kingship

--- SN4.20 - Rajjasutta ---	--- SN4.20 - Kingship ---	--- SN4.20 - 王权 ---
Ekaṁ samayaṁ bhagavā kosalesu viharati himavantapadese araññakuṭikāyaṁ.	On one occasion the Blessed One was dwelling in Kosala, at the foot of the Himalayas, in a forest hut.	一时，世尊住于拘萨罗，喜马拉雅山麓，一林中小屋中。
Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:	Then, as the Blessed One was alone in seclusion, this reflection arose in his mind:	尔时，世尊独处静居，心生此念：
“sakkā nu kho rajjaṁ kāretuṁ ahanaṁ aghātayaṁ ajinaṁ ajāpayaṁ asocaṁ asocāpayaṁ dhammenā”ti?	“Is it possible to rule a kingdom without killing, without causing to be killed, without conquering, without causing to be conquered, without sorrowing, without causing to be sorrowed, righteously?”	“可否以不杀、不令杀、不征、不令征、不忧、不令忧，正义地统治一国？”
Atha kho māro pāpimā bhagavato cetasā cetoparivitakkamaññāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca:	Then Māra the Evil One, knowing with his own mind the reflection in the Blessed One’s mind, approached the Blessed One; having approached, he said this to the Blessed One:	尔时，恶魔波旬以自心知世尊心中之念，诣世尊前；至已，白世尊言：
“kāretu, bhante, bhagavā rajjaṁ, kāretu, sugato, rajjaṁ ahanaṁ aghātayaṁ ajinaṁ ajāpayaṁ asocaṁ asocāpayaṁ dhammenā”ti.	“Let the Blessed One rule a kingdom, venerable sir, let the Sugata rule a kingdom, without killing, without causing to be killed, without conquering, without causing to be conquered, without sorrowing, without causing to be sorrowed, righteously!”	“愿世尊治国，尊者，愿善逝治国，不杀、不令杀、不征、不令征、不忧、不令忧，正义地！”
“Kiṁ pana me tvaṁ, pāpima, passasi yaṁ maṁ tvaṁ evaṁ vadesi:	“But what do you see in me, Evil One, that you say to me thus:	“然汝于我见何，恶魔，而作如是言：
‘kāretu, bhante, bhagavā rajjaṁ, kāretu sugato, rajjaṁ ahanaṁ aghātayaṁ ajinaṁ ajāpayaṁ asocaṁ asocāpayaṁ dhammenā’”ti?	‘Let the Blessed One rule a kingdom, venerable sir, let the Sugata rule a kingdom, without killing, without causing to be killed, without conquering, without causing to be conquered, without sorrowing, without causing to be sorrowed, righteously’?”	‘愿世尊治国，尊者，愿善逝治国，不杀、不令杀、不征、不令征、不忧、不令忧，正义地’？”
“Bhagavatā kho, bhante, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.	“The Blessed One, venerable sir, has developed and cultivated the four bases of psychic power, made them a vehicle, a foundation, established them, consolidated them, and properly undertaken them.	“尊者，世尊已发展并修习四神足，使之如车、如基、建立之、巩固之、并善承之。
Ākaṅkhamāno ca, bhante, bhagavā himavantaṁ pabbatarājaṁ suvaṇṇaṁ tveva adhimucceyya suvaṇṇañca panassā”ti.	And if the Blessed One, venerable sir, should wish, he could resolve that the Himalaya, king of mountains, be gold, and it would become gold.”	尊者，若世尊愿，可决意使喜马拉雅山王为金，则其即为金。”
“Pabbatassa suvaṇṇassa,	“Though a mountain of gold,	“纵使一金山，
jātarūpassa kevalo;	of pure gold, all of it,	纯金，全部，
Dvittāva nālamekassa,	would not be enough for even two,	亦不足以满足二人，
iti vidvā samañcare.	knowing this, one should fare rightly.	知此，人当正行。
Yo dukkhamaddakkhi yatonidānaṁ,	He who has seen suffering and its origin,	见苦及其起源者，
Kāmesu so jantu kathaṁ nameyya;	how could that being incline to sensual pleasures?	彼众生何以倾向于感官之乐？
Upadhiṁ viditvā saṅgoti loke,	Having known acquisitions as a fetter in the world,	已知所得为世间之束缚，
Tasseva jantu vinayāya sikkhe”ti.	a being should train for its removal.”	众生当为解脱而修习。”
Atha kho māro pāpimā “jānāti maṁ bhagavā, jānāti maṁ sugato”ti dukkhī dummano tatthevantaradhāyīti.	Then Māra the Evil One, thinking, “The Blessed One knows me, the Sugata knows me,” sorrowful and dejected, vanished right there.	尔时，恶魔波旬心想：“世尊知我，善逝知我”，悲伤、沮丧，即于其处消失。
Dutiyo vaggo.	The second chapter.	第二章。
Pāsāṇo sīho sakalikaṁ,	The Rock, The Lion, The Splinter,	岩石、狮子、碎片、
Patirūpañca mānasaṁ;	Befitting and The Mental Snare;	适合与心之网罗；
Pattaṁ āyatanaṁ piṇḍaṁ,	The Bowl, The Sense Base, Almsfood,	钵、根、乞食、
Kassakaṁ rajjena te dasāti.	The Farmer, and with Kingship, those are ten.	农夫，与王权，共十篇。

4.21 - SN 4.21 Sambahula: Many Bhikkhus

--- SN4.21 - Sambahulasutta ---	--- SN4.21 - Many Bhikkhus ---	--- SN4.21 - 众多比丘 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā sakkesu viharati silāvatiyaṁ.	On one occasion the Blessed One was dwelling among the Sakyans at Silāvatī.	一时，世尊住于释迦族，于尸罗跋提。
Tena kho pana samayena sambahulā bhikkhū bhagavato avidūre appamattā ātāpino pahitattā viharanti.	At that time, many bhikkhus were dwelling not far from the Blessed One, heedful, ardent, and resolute.	其时，多有比丘住于世尊不远处，精进、勇猛、坚定。
Atha kho māro pāpimā brāhmaṇavaṇṇaṁ abhinimminitvā mahantena jaṭaṇḍuvena ajinakkhipanivattho jiṇṇo gopānasivaṅko ghurughurupassāsī udumbaradaṇḍaṁ gahetvā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca:	Then Māra the Evil One, having conjured up the appearance of a brahmin with a great topknot of matted hair, wearing a deer skin, old, bent like a roof bracket, breathing heavily, holding a staff of udumbara wood, approached those bhikkhus; having approached, he said this to those bhikkhus:	尔时，恶魔波旬，幻化为一婆罗门相，头顶大结发，身披鹿皮，老矣，身曲如屋梁，喘息不止，手持优昙婆罗木杖，诣彼诸比丘前；至已，白彼诸比丘言：
“daharā bhavanto pabbajitā susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikkīḷitāvino kāmesu.	“You sirs are young, gone forth, mere youths with black hair, endowed with the blessing of youth, in the prime of life, unfulfilled in sensual pleasures.	“先生们，你们年轻，已出家，黑发少年，赋有青春之福，正当壮年，于感官之乐未曾满足。
Bhuñjantu bhavanto mānusake kāme.	Enjoy human sensual pleasures, sirs.	先生们，享受人间感官之乐。
Mā sandiṭṭhikaṁ hitvā kālikaṁ anudhāvitthā”ti.	Do not abandon the visible to pursue what is of time.”	莫舍弃可见之物，去追求有时限之物。”
“Na kho mayaṁ, brāhmaṇa, sandiṭṭhikaṁ hitvā kālikaṁ anudhāvāma.	“We, brahmin, do not abandon the visible to pursue what is of time.	“婆罗门，我等不舍可见之物，去追求有时限之物。
Kālikañca kho mayaṁ, brāhmaṇa, hitvā sandiṭṭhikaṁ anudhāvāma.	But what is of time, brahmin, we abandon to pursue the visible.	然婆罗门，有时限之物，我等舍弃之，以求可见之物。
Kālikā hi, brāhmaṇa, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.	For sensual pleasures, brahmin, are said by the Blessed One to be of time, of much suffering, much tribulation; the danger in them is greater.	婆罗门，世尊说，感官之乐有时限，多苦多难；其中之险更大。
Sandiṭṭhiko ayaṁ dhammo akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti.	This Dhamma is visible, immediate, inviting one to come and see, leading onward, to be personally experienced by the wise.”	此法是可见的、即刻的、引人来见的、导向的，智者当亲证的。”
Evaṁ vutte, māro pāpimā sīsaṁ okampetvā jivhaṁ nillāletvā tivisākhaṁ nalāṭe nalāṭikaṁ vuṭṭhāpetvā daṇḍamolubbha pakkāmi.	When this was said, Māra the Evil One shook his head, stuck out his tongue, raised a triple frown on his forehead, and leaning on his staff, departed.	此言一出，恶魔波旬摇头，伸舌，额上现三道皱纹，倚杖而去。
Atha kho te bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:	Then those bhikkhus approached the Blessed One; having approached and paid homage to the Blessed One, they sat down to one side. Seated to one side, those bhikkhus said this to the Blessed One:	尔时，彼诸比丘诣世尊前；至已，顶礼世尊，坐于一旁。坐于一旁，彼诸比丘对世尊说：
“idha mayaṁ, bhante, bhagavato avidūre appamattā ātāpino pahitattā viharāma.	“Here, venerable sir, while we were dwelling not far from the Blessed One, heedful, ardent, and resolute.	“尊者，我等住于世尊不远处，精进、勇猛、坚定。
Atha kho, bhante, aññataro brāhmaṇo mahantena jaṭaṇḍuvena ajinakkhipanivattho jiṇṇo gopānasivaṅko ghurughurupassāsī udumbaradaṇḍaṁ gahetvā yena mayaṁ tenupasaṅkami; upasaṅkamitvā amhe etadavoca:	Then, venerable sir, a certain brahmin with a great topknot of matted hair, wearing a deer skin, old, bent like a roof bracket, breathing heavily, holding a staff of udumbara wood, approached us; having approached, he said this to us:	尊者，尔时，一婆罗门，头顶大结发，身披鹿皮，老矣，身曲如屋梁，喘息不止，手持优昙婆罗木杖，诣我等前；至已，白我等言：
‘daharā bhavanto pabbajitā susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikkīḷitāvino kāmesu.	‘You sirs are young, gone forth, mere youths with black hair, endowed with the blessing of youth, in the prime of life, unfulfilled in sensual pleasures.	‘先生们，你们年轻，已出家，黑发少年，赋有青春之福，正当壮年，于感官之乐未曾满足。
Bhuñjantu bhavanto mānusake kāme.	Enjoy human sensual pleasures, sirs.	先生们，享受人间感官之乐。
Mā sandiṭṭhikaṁ hitvā kālikaṁ anudhāvitthā’ti.	Do not abandon the visible to pursue what is of time.’	莫舍弃可见之物，去追求有时限之物。’
Evaṁ vutte, mayaṁ, bhante, taṁ brāhmaṇaṁ etadavocumha:	When this was said, venerable sir, we said this to that brahmin:	尊者，此言一出，我等即对彼婆罗门言：
‘na kho mayaṁ, brāhmaṇa, sandiṭṭhikaṁ hitvā kālikaṁ anudhāvāma.	‘We, brahmin, do not abandon the visible to pursue what is of time.	‘婆罗门，我等不舍可见之物，去追求有时限之物。
Kālikañca kho mayaṁ, brāhmaṇa, hitvā sandiṭṭhikaṁ anudhāvāma.	But what is of time, brahmin, we abandon to pursue the visible.	然婆罗门，有时限之物，我等舍弃之，以求可见之物。
Kālikā hi, brāhmaṇa, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.	For sensual pleasures, brahmin, are said by the Blessed One to be of time, of much suffering, much tribulation; the danger in them is greater.	婆罗门，世尊说，感官之乐有时限，多苦多难；其中之险更大。
Sandiṭṭhiko ayaṁ dhammo akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti.	This Dhamma is visible, immediate, inviting one to come and see, leading onward, to be personally experienced by the wise.’	此法是可见的、即刻的、引人来见的、导向的，智者当亲证的。’
Evaṁ vutte, bhante, so brāhmaṇo sīsaṁ okampetvā jivhaṁ nillāletvā tivisākhaṁ nalāṭe nalāṭikaṁ vuṭṭhāpetvā daṇḍamolubbha pakkanto”ti.	When this was said, venerable sir, that brahmin shook his head, stuck out his tongue, raised a triple frown on his forehead, and leaning on his staff, departed.”	尊者，此言一出，彼婆罗门摇头，伸舌，额上现三道皱纹，倚杖而去。”
“Neso, bhikkhave, brāhmaṇo.	“That, bhikkhus, was not a brahmin.	“那，诸比丘，非婆罗门。
Māro eso pāpimā tumhākaṁ vicakkhukammāya āgato”ti.	That was Māra the Evil One, come to cause confusion for you.”	那是恶魔波旬，来扰乱汝等。”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi:	Then the Blessed One, having understood the meaning of this, on that occasion recited this verse:	尔时，世尊了悟此义，于彼时诵此偈：
“Yo dukkhamaddakkhi yatonidānaṁ,	“He who has seen suffering and its origin,	“见苦及其起源者，
Kāmesu so jantu kathaṁ nameyya;	how could that being incline to sensual pleasures?	彼众生何以倾向于感官之乐？
Upadhiṁ viditvā saṅgoti loke,	Having known acquisitions as a fetter in the world,	已知所得为世间之束缚，
Tasseva jantu vinayāya sikkhe”ti.	a being should train for its removal.”	众生当为解脱而修习。”

4.22 - SN 4.22 Samiddhi: With Samiddhi

--- SN4.22 - Samiddhisutta ---	--- SN4.22 - With Samiddhi ---	--- SN4.22 - 与善见 ---
Ekaṁ samayaṁ bhagavā sakkesu viharati silāvatiyaṁ.	On one occasion the Blessed One was dwelling among the Sakyans at Silāvatī.	一时，世尊住于释迦族，于尸罗跋提。
Tena kho pana samayena āyasmā samiddhi bhagavato avidūre appamatto ātāpī pahitatto viharati.	At that time, the venerable Samiddhi was dwelling not far from the Blessed One, heedful, ardent, and resolute.	其时，尊者善见住于世尊不远处，精进、勇猛、坚定。
Atha kho āyasmato samiddhissa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:	Then, as the venerable Samiddhi was alone in seclusion, this reflection arose in his mind:	尔时，尊者善见独处静居，心生此念：
“lābhā vata me, suladdhaṁ vata me,	“A gain for me indeed, a great gain for me indeed,	“于我诚然为利，于我诚然为大利，
yassa me satthā arahaṁ sammāsambuddho.	whose Teacher is the Arahant, the Perfectly Enlightened One!	其师为阿罗汉，圆满觉悟者！
Lābhā vata me, suladdhaṁ vata me,	A gain for me indeed, a great gain for me indeed,	于我诚然为利，于我诚然为大利，
yvāhaṁ evaṁ svākkhāte dhammavinaye pabbajito.	that I have gone forth in such a well-proclaimed Dhamma and Discipline!	我已于如此善说之法与律中出家！
Lābhā vata me, suladdhaṁ vata me,	A gain for me indeed, a great gain for me indeed,	于我诚然为利，于我诚然为大利，
yassa me sabrahmacārino sīlavanto kalyāṇadhammā”ti.	whose fellow practitioners of the holy life are virtuous, of lovely character!”	其同修梵行者，有德，品行可爱！”
Atha kho māro pāpimā āyasmato samiddhissa cetasā cetoparivitakkamaññāya yenāyasmā samiddhi tenupasaṅkami; upasaṅkamitvā āyasmato samiddhissa avidūre mahantaṁ bhayabheravaṁ saddamakāsi, apissudaṁ pathavī maññe undrīyati.	Then Māra the Evil One, knowing with his own mind the reflection in the venerable Samiddhi’s mind, approached the venerable Samiddhi; having approached, not far from the venerable Samiddhi, he made a great, terrifying noise, it was as if the earth were splitting.	尔时，恶魔波旬以自心知尊者善见心中之念，诣尊者善见前；至已，于尊者善见不远处，发巨大、恐怖之声，如地裂。
Atha kho āyasmā samiddhi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno āyasmā samiddhi bhagavantaṁ etadavoca:	Then the venerable Samiddhi approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Seated to one side, the venerable Samiddhi said this to the Blessed One:	尔时，尊者善见诣世尊前；至已，顶礼世尊，坐于一旁。坐于一旁，尊者善见对世尊说：
“idhāhaṁ, bhante, bhagavato avidūre appamatto ātāpī pahitatto viharāmi.	“Here, venerable sir, I was dwelling not far from the Blessed One, heedful, ardent, and resolute.	“尊者，我住于世尊不远处，精进、勇猛、坚定。
Tassa mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:	For me, venerable sir, alone in seclusion, this reflection arose in my mind:	于我，尊者，独处静居，心生此念：
‘lābhā vata me, suladdhaṁ vata me,	‘A gain for me indeed, a great gain for me indeed,	‘于我诚然为利，于我诚然为大利，
yassa me satthā arahaṁ sammāsambuddho.	whose Teacher is the Arahant, the Perfectly Enlightened One!	其师为阿罗汉，圆满觉悟者！
Lābhā vata me, suladdhaṁ vata me,	A gain for me indeed, a great gain for me indeed,	于我诚然为利，于我诚然为大利，
yvāhaṁ evaṁ svākkhāte dhammavinaye pabbajito.	that I have gone forth in such a well-proclaimed Dhamma and Discipline!	我已于如此善说之法与律中出家！
Lābhā vata me, suladdhaṁ vata me,	A gain for me indeed, a great gain for me indeed,	于我诚然为利，于我诚然为大利，
yassa me sabrahmacārino sīlavanto kalyāṇadhammā’ti.	whose fellow practitioners of the holy life are virtuous, of lovely character!’	其同修梵行者，有德，品行可爱！’
Tassa mayhaṁ, bhante, avidūre mahābhayabheravasaddo ahosi, apissudaṁ pathavī maññe undrīyatī”ti.	For me, venerable sir, not far away there was a great, terrifying noise, it was as if the earth were splitting.”	于我，尊者，不远处有巨大、恐怖之声，如地裂。”
“Nesā, samiddhi, pathavī undrīyati.	“That, Samiddhi, was not the earth splitting.	“善见，那非地裂。
Māro eso pāpimā tuyhaṁ vicakkhukammāya āgato.	That was Māra the Evil One, come to cause confusion for you.	那是恶魔波旬，来扰乱汝等。
Gaccha tvaṁ, samiddhi, tattheva appamatto ātāpī pahitatto viharāhī”ti.	Go, Samiddhi, and dwell right there, heedful, ardent, and resolute.”	去吧，善见，于彼处住下，精进、勇猛、坚定。”
“Evaṁ, bhante”ti kho āyasmā samiddhi bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.	“Yes, venerable sir,” the venerable Samiddhi replied to the Blessed One, and rising from his seat, having paid homage to the Blessed One and circumambulated him keeping his right side towards him, he departed.	“是，尊者。”尊者善见回答世尊，从座起，顶礼世尊，右绕三匝，而去。
Dutiyampi kho āyasmā samiddhi tattheva appamatto ātāpī pahitatto vihāsi.	A second time the venerable Samiddhi dwelt right there, heedful, ardent, and resolute.	尊者善见二次于彼处住，精进、勇猛、坚定。
Dutiyampi kho āyasmato samiddhissa rahogatassa paṭisallīnassa …pe…	A second time, as the venerable Samiddhi was alone in seclusion … and so on …	第二次，尊者善见独处静居……等等……
dutiyampi kho māro pāpimā āyasmato samiddhissa cetasā cetoparivitakkamaññāya …pe…	a second time Māra the Evil One, knowing with his own mind the venerable Samiddhi’s reflection … and so on …	二次，恶魔波旬以自心知尊者善见之念……等等……
apissudaṁ pathavī maññe undrīyati.	it was as if the earth were splitting.	如地裂。
Atha kho āyasmā samiddhi māraṁ pāpimantaṁ gāthāya ajjhabhāsi:	Then the venerable Samiddhi addressed Māra the Evil One with a verse:	尔时，尊者善见以偈告恶魔波旬：
“Saddhāyāhaṁ pabbajito,	“I went forth out of faith,	“我出于信而出家，
agārasmā anagāriyaṁ;	from home into homelessness.	从家至无家。
Sati paññā ca me buddhā,	My mindfulness and wisdom have arisen,	我之正念与智慧已生，
cittañca susamāhitaṁ;	and my mind is well concentrated.	我之心已善专注。
Kāmaṁ karassu rūpāni,	Do your forms as you please,	随汝意现形，
neva maṁ byādhayissasī”ti.	you will not vex me.”	汝将不扰我。”
Atha kho māro pāpimā “jānāti maṁ samiddhi bhikkhū”ti dukkhī dummano tatthevantaradhāyīti.	Then Māra the Evil One, thinking, “The bhikkhu Samiddhi knows me,” sorrowful and dejected, vanished right there.	尔时，恶魔波旬心想：“比丘善见知我”，悲伤、沮丧，即于其处消失。

4.23 - SN 4.23 Godhika: With Godhika

--- SN4.23 - Godhikasutta ---	--- SN4.23 - With Godhika ---	--- SN4.23 - 与乔迪迦 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary.	一时，薄伽梵住王舍城竹林，栗鼠饲养处。
Tena kho pana samayena āyasmā godhiko isigilipasse viharati kāḷasilāyaṁ.	At that time, the venerable Godhika was dwelling on Mount Isigili, at the Black Rock.	其时，尊者乔迪迦住于仙人山，于黑石上。
Atha kho āyasmā godhiko appamatto ātāpī pahitatto viharanto sāmayikaṁ cetovimuttiṁ phusi.	Then the venerable Godhika, dwelling heedful, ardent, and resolute, touched temporary liberation of mind.	尔时，尊者乔迪迦，住于精进、勇猛、坚定，触及时解脱之心。
Atha kho āyasmā godhiko tamhā sāmayikāya cetovimuttiyā parihāyi.	Then the venerable Godhika fell away from that temporary liberation of mind.	尔时，尊者乔迪迦从彼时解脱之心退失。
Dutiyampi kho āyasmā godhiko appamatto ātāpī pahitatto viharanto sāmayikaṁ cetovimuttiṁ phusi.	A second time the venerable Godhika, dwelling heedful, ardent, and resolute, touched temporary liberation of mind.	尊者乔迪迦第二次，住于精进、勇猛、坚定，触及时解脱之心。
Dutiyampi kho āyasmā godhiko tamhā sāmayikāya cetovimuttiyā parihāyi.	A second time the venerable Godhika fell away from that temporary liberation of mind.	尊者乔迪迦第二次从彼时解脱之心退失。
Tatiyampi kho āyasmā godhiko appamatto ātāpī pahitatto viharanto sāmayikaṁ cetovimuttiṁ phusi.	A third time the venerable Godhika, dwelling heedful, ardent, and resolute, touched temporary liberation of mind.	尊者乔迪迦第三次，住于精进、勇猛、坚定，触及时解脱之心。
Tatiyampi kho āyasmā godhiko tamhā …pe… parihāyi.	A third time the venerable Godhika … and so on … fell away.	尊者乔迪迦第三次……等等……退失。
Catutthampi kho āyasmā godhiko appamatto …pe… vimuttiṁ phusi.	A fourth time the venerable Godhika, heedful … and so on … touched liberation of mind.	尊者乔迪迦第四次，精进……等等……触及解脱之心。
Catutthampi kho āyasmā godhiko tamhā …pe… parihāyi.	A fourth time the venerable Godhika … and so on … fell away.	尊者乔迪迦第四次……等等……退失。
Pañcamampi kho āyasmā godhiko …pe… cetovimuttiṁ phusi.	A fifth time the venerable Godhika … and so on … touched liberation of mind.	尊者乔迪迦第五次……等等……触及解脱之心。
Pañcamampi kho āyasmā …pe… vimuttiyā parihāyi.	A fifth time the venerable Godhika … and so on … fell away from liberation.	尊者乔迪迦第五次……等等……从解脱中退失。
Chaṭṭhampi kho āyasmā godhiko appamatto ātāpī pahitatto viharanto sāmayikaṁ cetovimuttiṁ phusi.	A sixth time the venerable Godhika, dwelling heedful, ardent, and resolute, touched temporary liberation of mind.	尊者乔迪迦第六次，住于精进、勇猛、坚定，触及时解脱之心。
Chaṭṭhampi kho āyasmā godhiko tamhā sāmayikāya cetovimuttiyā parihāyi.	A sixth time the venerable Godhika fell away from that temporary liberation of mind.	尊者乔迪迦第六次从彼时解脱之心退失。
Sattamampi kho āyasmā godhiko appamatto ātāpī pahitatto viharanto sāmayikaṁ cetovimuttiṁ phusi.	A seventh time the venerable Godhika, dwelling heedful, ardent, and resolute, touched temporary liberation of mind.	尊者乔迪迦第七次，住于精进、勇猛、坚定，触及时解脱之心。
Atha kho āyasmato godhikassa etadahosi:	Then this occurred to the venerable Godhika:	尔时，尊者乔迪迦心生此念：
“yāva chaṭṭhaṁ khvāhaṁ sāmayikāya cetovimuttiyā parihīno.	“Up to six times now I have fallen away from temporary liberation of mind.	“至今已有六次，我从时解脱之心退失。
Yannūnāhaṁ satthaṁ āhareyyan”ti.	Why don’t I use the knife?”	何不用刀？”
Atha kho māro pāpimā āyasmato godhikassa cetasā cetoparivitakkamaññāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāhi ajjhabhāsi:	Then Māra the Evil One, knowing with his own mind the reflection in the venerable Godhika’s mind, approached the Blessed One; having approached, he addressed the Blessed One with verses:	尔时，恶魔波旬以自心知尊者乔迪迦心中之念，诣世尊前；至已，以偈告世尊：
“Mahāvīra mahāpañña,	“Great hero, of great wisdom,	“大英雄，大智慧者，
iddhiyā yasasā jala;	blazing with power and fame,	以力与名而炽盛，
Sabbaverabhayātīta,	gone beyond all enmity and fear,	超越一切怨恨与恐惧，
pāde vandāmi cakkhuma.	I pay homage at your feet, O one with vision.	我于足下顶礼，哦，具眼者。
Sāvako te mahāvīra,	Your disciple, great hero,	汝之弟子，大英雄，
maraṇaṁ maraṇābhibhū;	overcoming death by death,	以死克死，
Ākaṅkhati cetayati,	desires and intends it,	欲之，意之，
taṁ nisedha jutindhara.	prevent him, O bearer of light!	阻止他，哦，持光者！
Kathañhi bhagavā tuyhaṁ,	How indeed, Blessed One, can your disciple,	然世尊，汝之弟子，
Sāvako sāsane rato;	delighting in the teaching,	乐于教法，
Appattamānaso sekkho,	a trainee whose mind has not yet reached the goal,	一修习者，心未达目标，
Kālaṁ kayirā janesutā”ti.	take his life, O renowned one?”	何以自尽，哦，著名者？”
Tena kho pana samayena āyasmatā godhikena satthaṁ āharitaṁ hoti.	At that time, the venerable Godhika had taken up the knife.	其时，尊者乔迪迦已执刀。
Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāya ajjhabhāsi:	Then the Blessed One, knowing, “This is Māra the Evil One,” addressed Māra the Evil One with a verse:	尔时，世尊知“此乃恶魔波旬”，以偈告恶魔波旬：
“Evañhi dhīrā kubbanti,	“Thus indeed do the resolute act,	“诚然，坚定者如此行，
nāvakaṅkhanti jīvitaṁ;	they do not long for life.	他们不渴望生命。
Samūlaṁ taṇhamabbuyha,	Having uprooted craving with its root,	已拔除渴爱及其根，
godhiko parinibbuto”ti.	Godhika is fully quenched.”	乔迪迦已完全寂灭。”
Atha kho bhagavā bhikkhū āmantesi:	Then the Blessed One addressed the bhikkhus:	尔时，世尊告诸比丘：
“āyāma, bhikkhave, yena isigilipassaṁ kāḷasilā tenupasaṅkamissāma yattha godhikena kulaputtena satthaṁ āharitan”ti.	“Come, bhikkhus, let us go to the Black Rock on the slope of Isigili, where the clansman Godhika has taken up the knife.”	“来，诸比丘，我们去仙人山坡上的黑石，那里，族人乔迪迦已执刀。”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.	“Yes, venerable sir,” those bhikkhus replied to the Blessed One.	“是，尊者，”那些比丘回答世尊。
Atha kho bhagavā sambahulehi bhikkhūhi saddhiṁ yena isigilipassaṁ kāḷasilā tenupasaṅkami.	Then the Blessed One, together with many bhikkhus, approached the Black Rock on the slope of Isigili.	尔时，世尊与众多比丘，诣仙人山坡上之黑石。
Addasā kho bhagavā āyasmantaṁ godhikaṁ dūratova mañcake vivattakkhandhaṁ semānaṁ.	The Blessed One saw the venerable Godhika from afar, lying on a couch, his body contorted.	世尊遥见尊者乔迪迦卧于榻上，其身扭曲。
Tena kho pana samayena dhūmāyitattaṁ timirāyitattaṁ gacchateva purimaṁ disaṁ, gacchati pacchimaṁ disaṁ, gacchati uttaraṁ disaṁ, gacchati dakkhiṇaṁ disaṁ, gacchati uddhaṁ, gacchati adho, gacchati anudisaṁ.	At that time, a smoky darkness was going towards the eastern direction, going towards the western direction, going towards the northern direction, going towards the southern direction, going upwards, going downwards, going in all directions.	其时，一团烟雾向东方去，向西方去，向北方去，向南方去，向上去，向下去，向四面八方去。
Atha kho bhagavā bhikkhū āmantesi:	Then the Blessed One addressed the bhikkhus:	尔时，世尊告诸比丘：
“passatha no tumhe, bhikkhave, etaṁ dhūmāyitattaṁ timirāyitattaṁ gacchateva purimaṁ disaṁ, gacchati pacchimaṁ disaṁ, gacchati uttaraṁ disaṁ, gacchati dakkhiṇaṁ disaṁ, gacchati uddhaṁ, gacchati adho, gacchati anudisan”ti?	“Do you see, bhikkhus, that smoky darkness going towards the eastern direction, going towards the western direction, going towards the northern direction, going towards the southern direction, going upwards, going downwards, going in all directions?”	“诸比丘，汝等见彼烟雾向东方去，向西方去，向北方去，向南方去，向上去，向下去，向四面八方去否？”
“Evaṁ, bhante”.	“Yes, venerable sir.”	“是，尊者。”
“Eso kho, bhikkhave, māro pāpimā godhikassa kulaputtassa viññāṇaṁ samanvesati:	“That, bhikkhus, is Māra the Evil One searching for the consciousness of the clansman Godhika, thinking:	“那，诸比丘，是恶魔波旬在寻找族人乔迪迦之识，心想：
‘kattha godhikassa kulaputtassa viññāṇaṁ patiṭṭhitan’ti?	‘Where is the consciousness of the clansman Godhika established?’	‘族人乔迪迦之识建立于何处？’
Appatiṭṭhitena ca, bhikkhave, viññāṇena godhiko kulaputto parinibbuto”ti.	But, bhikkhus, with consciousness unestablished, the clansman Godhika is fully quenched.”	然，诸比丘，识未建立，族人乔迪迦已完全寂灭。”
Atha kho māro pāpimā beluvapaṇḍuvīṇaṁ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:	Then Māra the Evil One, taking a lute made of pale beluva wood, approached the Blessed One; having approached, he addressed the Blessed One with a verse:	尔时，恶魔波旬，持一淡色毗卢木制之琴，诣世尊前；至已，以偈告世尊：
“Uddhaṁ adho ca tiriyaṁ,	“Upwards, downwards, and across,	“上下，横竖，
disā anudisā svahaṁ;	in all directions I have searched,	我已遍寻各方，
Anvesaṁ nādhigacchāmi,	but I do not find him.	然不见他。
godhiko so kuhiṁ gato”ti.	Where has that Godhika gone?”	彼乔迪迦往何处去？”
“Yo dhīro dhitisampanno,	“He who was resolute, endowed with firmness,	“坚定者，赋有坚毅，
jhāyī jhānarato sadā;	a jhāyin, always delighting in jhāna,	一禅修者，常乐于禅，
Ahorattaṁ anuyuñjaṁ,	striving day and night,	日夜精进，
jīvitaṁ anikāmayaṁ.	not longing for life.	不渴望生命。
Jetvāna maccuno senaṁ,	Having defeated the army of Death,	已胜死神之军，
anāgantvā punabbhavaṁ;	not returning to future existence,	不复返于未来之存在，
Samūlaṁ taṇhamabbuyha,	having uprooted craving with its root,	已拔除渴爱及其根，
godhiko parinibbuto”ti.	Godhika is fully quenched.”	乔迪迦已完全寂灭。”
Tassa sokaparetassa,	For him, overcome by sorrow,	于他，为悲伤所胜，
vīṇā kacchā abhassatha;	the lute slipped from his armpit.	琴自腋下脱落。
Tato so dummano yakkho,	Then that yakkha, dejected,	尔时，彼夜叉，沮丧，
tatthevantaradhāyathāti.	vanished right there.	即于其处消失。

4.24 - SN 4.24 Sattavassānubandha: Following for Seven Years

--- SN4.24 - Sattavassānubandhasutta ---	--- SN4.24 - Following for Seven Years ---	--- SN4.24 - 追随七年 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre ajapālanigrodhe.	On one occasion the Blessed One was dwelling at Uruvelā, on the bank of the Nerañjarā River, at the Ajapāla Banyan Tree.	一时，世尊住于优楼频螺，尼连禅河畔，于阿阇波罗尼拘律树下。
Tena kho pana samayena māro pāpimā sattavassāni bhagavantaṁ anubandho hoti otārāpekkho otāraṁ alabhamāno.	At that time, Māra the Evil One had been following the Blessed One for seven years, seeking an opportunity, but not finding an opportunity.	其时，恶魔波旬已追随世尊七年，寻机，然未得机。
Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:	Then Māra the Evil One approached the Blessed One; having approached, he addressed the Blessed One with a verse:	尔时，恶魔波旬诣世尊前；至已，以偈告世尊：
“Sokāvatiṇṇo nu vanamhi jhāyasi,	“Are you meditating in the forest overcome by sorrow?	“汝为忧伤所胜，于林中禅坐耶？
Vittaṁ nu jīno uda patthayāno;	Or have you lost wealth, or are you seeking it?	或失财富，或求之耶？
Āguṁ nu gāmasmimakāsi kiñci,	Or have you committed some fault in the village?	或于村中犯何过耶？
Kasmā janena na karosi sakkhiṁ;	Why do you not make friends with people?	汝何不与人交友？
Sakkhī na sampajjati kenaci te”ti.	Does no friendship arise for you with anyone?”	汝于任何人皆无友谊生耶？”
“Sokassa mūlaṁ palikhāya sabbaṁ,	“Having dug up the entire root of sorrow,	“已掘尽悲伤之根，
Anāgu jhāyāmi asocamāno;	without fault I meditate, without sorrowing.	无过我禅坐，无忧愁。
Chetvāna sabbaṁ bhavalobhajappaṁ,	Having cut off all craving for existence and longing,	已断一切存在之渴爱与渴望，
Anāsavo jhāyāmi pamattabandhū”ti.	taint-free I meditate, O kinsman of the heedless!”	无垢我禅坐，哦，放逸者之亲属！”
“Yaṁ vadanti mama yidanti,	“What they call ‘this is mine,’	“彼等所言‘此乃我所’，
ye vadanti mamanti ca;	and those who say ‘I am’;	与彼等言‘我乃’者；
Ettha ce te mano atthi,	If your mind is there,	若汝心在于此，
na me samaṇa mokkhasī”ti.	you will not escape me, ascetic!”	汝将不能逃脱我，苦行者！”
“Yaṁ vadanti na taṁ mayhaṁ,	“What they call ‘mine’ is not mine,	“彼等所称‘我所’非我所，
ye vadanti na te ahaṁ;	those who say ‘I am’ are not I.	彼等言‘我乃’非我。
Evaṁ pāpima jānāhi,	Know this, Evil One,	知此，恶魔，
na me maggampi dakkhasī”ti.	you will not even see my path!”	汝将不见我之道！”
“Sace maggaṁ anubuddhaṁ,	“If you have awakened to the path,	“若汝已觉悟道，
khemaṁ amatagāminaṁ;	safe, leading to the deathless,	安全，导向不死，
Apehi gaccha tvameveko,	go away, go by yourself alone,	离去，独自行去，
kimaññamanusāsasī”ti.	why do you instruct another?”	何以教导他人？”
“Amaccudheyyaṁ pucchanti,	“Those people who are going to the far shore	“彼等往彼岸之人
ye janā pāragāmino;	ask about what is beyond Māra's domain;	问及超越魔罗之域者；
Tesāhaṁ puṭṭho akkhāmi,	to them, when asked, I explain	于彼等，问之，我解释
yaṁ saccaṁ taṁ nirūpadhin”ti.	what is true, that which is without acquisitions.”	何为真实，何为无所得。”
“Seyyathāpi, bhante, gāmassa vā nigamassa vā avidūre pokkharaṇī.	“Just as, venerable sir, not far from a village or town, there is a pond.	“尊者，犹如离村镇不远，有一池塘。
Tatrassa kakkaṭako.	And in it there is a crab.	其中有一蟹。
Atha kho, bhante, sambahulā kumārakā vā kumārikāyo vā tamhā gāmā vā nigamā vā nikkhamitvā yena sā pokkharaṇī tenupasaṅkameyyuṁ; upasaṅkamitvā taṁ kakkaṭakaṁ udakā uddharitvā thale patiṭṭhapeyyuṁ.	Then, venerable sir, many young boys or girls, having come out from that village or town, would approach that pond; having approached, they would take that crab out of the water and place it on dry land.	尊者，尔时，多有少男少女，自彼村镇出，诣彼池塘；至已，将彼蟹自水中取出，置于干地。
Yaṁ yadeva hi so, bhante, kakkaṭako aḷaṁ abhininnāmeyya taṁ tadeva te kumārakā vā kumārikāyo vā kaṭṭhena vā kathalāya vā sañchindeyyuṁ sambhañjeyyuṁ sampalibhañjeyyuṁ.	Whenever, venerable sir, that crab would extend a claw, those boys or girls would cut it off, break it off, or crush it off with a stick or a potsherd.	尊者，每当彼蟹伸出一爪，彼少男少女即以杖或瓦片断之、折之、或碎之。
Evañhi so, bhante, kakkaṭako sabbehi aḷehi sañchinnehi sambhaggehi sampalibhaggehi abhabbo taṁ pokkharaṇiṁ otarituṁ.	Thus, venerable sir, that crab, with all its claws cut off, broken off, and crushed off, would be unable to re-enter that pond.	尊者，如是，彼蟹，诸爪皆断、折、碎，不能复入彼池。
Evameva kho, bhante, yāni kānici visūkāyikāni visevitāni vipphanditāni, sabbāni tāni bhagavatā sañchinnāni sambhaggāni sampalibhaggāni.	Even so, venerable sir, whatever agitating, distracting, and disturbing things there were, all of them have been cut off, broken off, and crushed off by the Blessed One.	亦复如是，尊者，凡骚动、分心、扰乱之事，皆为世尊所断、折、碎。
Abhabbo dānāhaṁ, bhante, puna bhagavantaṁ upasaṅkamituṁ yadidaṁ otārāpekkho”ti.	I am now unable, venerable sir, to approach the Blessed One again seeking an opportunity.”	尊者，我今不能再近世尊寻机。”
Atha kho māro pāpimā bhagavato santike imā nibbejanīyā gāthāyo abhāsi:	Then Māra the Evil One, in the presence of the Blessed One, recited these verses of dejection:	尔时，恶魔波旬，于世尊前，诵此沮丧之偈：
“Medavaṇṇañca pāsāṇaṁ,	“A crow circled a rock	“一乌鸦盘旋于一石
vāyaso anupariyagā;	that looked like a lump of fat, thinking:	状如一团脂肪，心想：
Apettha muduṁ vindema,	‘Perhaps we may find something tender here,	‘或可于此觅得柔软之物，
api assādanā siyā.	perhaps there might be some taste.’	或可有何滋味。’
Aladdhā tattha assādaṁ,	Not finding any taste there,	于彼处未觅得任何滋味，
vāyasetto apakkame;	the crow departed from that place.	乌鸦离彼处而去。
Kākova selamāsajja,	Like the crow attacking the rock,	如乌鸦攻石，
nibbijjāpema gotamā”ti.	we depart from Gotama, dejected.”	我等离乔达摩，沮丧。”

4.25 - SN 4.25 Māradhītu: Māra's Daughters

--- SN4.25 - Māradhītusutta ---	--- SN4.25 - Māra's Daughters ---	--- SN4.25 - 魔罗之女 ---
Atha kho māro pāpimā bhagavato santike imā nibbejanīyā gāthāyo abhāsitvā tamhā ṭhānā apakkamma bhagavato avidūre pathaviyaṁ pallaṅkena nisīdi tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno kaṭṭhena bhūmiṁ vilikhanto.	Then Māra the Evil One, having recited these verses of dejection in the presence of the Blessed One, departed from that place and sat down cross-legged on the ground not far from the Blessed One, silent, dismayed, with drooping shoulders, looking down, brooding, at a loss, scratching the ground with a stick.	尔时，恶魔波旬，于世尊前诵此沮丧之偈后，离彼处，于世尊不远处盘腿坐于地，沉默、沮丧，垂肩，低头，沉思，不知所措，以杖划地。
Atha kho taṇhā ca arati ca ragā ca māradhītaro yena māro pāpimā tenupasaṅkamiṁsu; upasaṅkamitvā māraṁ pāpimantaṁ gāthāya ajjhabhāsiṁsu:	Then Taṇhā, Arati, and Ragā, Māra’s daughters, approached Māra the Evil One; having approached, they addressed Māra the Evil One with a verse:	尔时，魔罗之女贪、不乐、与爱，诣恶魔波旬前；至已，以偈告恶魔波旬：
“Kenāsi dummano tāta,	“Why are you dejected, father?	“为何你沮丧，父亲？
purisaṁ kaṁ nu socasi;	For what man do you sorrow?	你为何人而悲伤？
Mayaṁ taṁ rāgapāsena,	We, with the snare of passion,	我们，以情欲之网，
āraññamiva kuñjaraṁ;	like an elephant in the forest,	如林中之象，
Bandhitvā ānayissāma,	will bind him and bring him,	将缚之，带来，
vasago te bhavissatī”ti.	he will be under your control.”	他将受你控制。”
“Arahaṁ sugato loke,	“The Arahant, the Sugata in the world,	“阿罗汉，世间之善逝，
na rāgena suvānayo;	is not easily led by passion.	不易为情欲所引。
Māradheyyaṁ atikkanto,	He has gone beyond Māra’s domain,	他已超越魔罗之域，
tasmā socāmahaṁ bhusan”ti.	therefore I sorrow greatly.”	是故我甚悲伤。”
Atha kho taṇhā ca arati ca ragā ca māradhītaro yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ etadavocuṁ:	Then Taṇhā, Arati, and Ragā, Māra’s daughters, approached the Blessed One; having approached, they said this to the Blessed One:	尔时，魔罗之女贪、不乐、与爱，诣世尊前；至已，白世尊言：
“pāde te, samaṇa, paricāremā”ti.	“We would serve at your feet, ascetic.”	“我等愿于足下侍奉，苦行者。”
Atha kho bhagavā na manasākāsi, yathā taṁ anuttare upadhisaṅkhaye vimutto.	But the Blessed One paid no attention, as one who is liberated in the unsurpassed destruction of acquisitions.	然世尊不以为意，如一于无上灭尽中解脱者。
Atha kho taṇhā ca arati ca ragā ca māradhītaro ekamantaṁ apakkamma evaṁ samacintesuṁ:	Then Taṇhā, Arati, and Ragā, Māra’s daughters, having withdrawn to one side, deliberated thus:	尔时，魔罗之女贪、不乐、与爱，退于一旁，作是思惟：
“uccāvacā kho purisānaṁ adhippāyā.	“Men’s inclinations are diverse.	“人之倾向各异。
Yannūna mayaṁ ekasataṁ ekasataṁ kumārivaṇṇasataṁ abhinimmineyyāmā”ti.	Why don’t we each conjure up a hundred forms of young maidens?”	何不我等各幻化百种少女之形？”
Atha kho taṇhā ca arati ca ragā ca māradhītaro ekasataṁ ekasataṁ kumārivaṇṇasataṁ abhinimminitvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ etadavocuṁ:	Then Taṇhā, Arati, and Ragā, Māra’s daughters, each having conjured up a hundred forms of young maidens, approached the Blessed One; having approached, they said this to the Blessed One:	尔时，魔罗之女贪、不乐、与爱，各幻化百种少女之形，诣世尊前；至已，白世尊言：
“pāde te, samaṇa, paricāremā”ti.	“We would serve at your feet, ascetic.”	“我等愿于足下侍奉，苦行者。”
Tampi bhagavā na manasākāsi, yathā taṁ anuttare upadhisaṅkhaye vimutto.	The Blessed One paid no attention to that either, as one who is liberated in the unsurpassed destruction of acquisitions.	世尊亦不以为意，如一于无上灭尽中解脱者。
Atha kho taṇhā ca arati ca ragā ca māradhītaro ekamantaṁ apakkamma evaṁ samacintesuṁ:	Then Taṇhā, Arati, and Ragā, Māra’s daughters, having withdrawn to one side, deliberated thus:	尔时，魔罗之女贪、不乐、与爱，退于一旁，作是思惟：
“uccāvacā kho purisānaṁ adhippāyā.	“Men’s inclinations are diverse.	“人之倾向各异。
Yannūna mayaṁ ekasataṁ ekasataṁ avijātavaṇṇasataṁ abhinimmineyyāmā”ti.	Why don’t we each conjure up a hundred forms of women who have not yet given birth?”	何不我等各幻化百种未曾生育之女之形？”
Atha kho taṇhā ca arati ca ragā ca māradhītaro ekasataṁ ekasataṁ avijātavaṇṇasataṁ abhinimminitvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ etadavocuṁ:	Then Taṇhā, Arati, and Ragā, Māra’s daughters, each having conjured up a hundred forms of women who have not yet given birth, approached the Blessed One; having approached, they said this to the Blessed One:	尔时，魔罗之女贪、不乐、与爱，各幻化百种未曾生育之女之形，诣世尊前；至已，白世尊言：
“pāde te, samaṇa, paricāremā”ti.	“We would serve at your feet, ascetic.”	“我等愿于足下侍奉，苦行者。”
Tampi bhagavā na manasākāsi, yathā taṁ anuttare upadhisaṅkhaye vimutto.	The Blessed One paid no attention to that either, as one who is liberated in the unsurpassed destruction of acquisitions.	世尊亦不以为意，如一于无上灭尽中解脱者。
Atha kho taṇhā ca …pe…	Then Taṇhā and so on…	尔时，贪等…
yannūna mayaṁ ekasataṁ ekasataṁ sakiṁ vijātavaṇṇasataṁ abhinimmineyyāmāti.	Why don’t we each conjure up a hundred forms of women who have given birth once.	何不我等各幻化百种已生一子之女之形。
Atha kho taṇhā ca …pe…	Then Taṇhā and so on…	尔时，贪等…
sakiṁ vijātavaṇṇasataṁ abhinimminitvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ etadavocuṁ:	having conjured up a hundred forms of women who have given birth once, approached the Blessed One; having approached, they said this to the Blessed One:	幻化百种已生一子之女之形，诣世尊前；至已，白世尊言：
“pāde te, samaṇa, paricāremā”ti.	“We would serve at your feet, ascetic.”	“我等愿于足下侍奉，苦行者。”
Tampi bhagavā na manasākāsi, yathā taṁ anuttare upadhisaṅkhaye vimutto.	The Blessed One paid no attention to that either, as one who is liberated in the unsurpassed destruction of acquisitions.	世尊亦不以为意，如一于无上灭尽中解脱者。
Atha kho taṇhā ca …pe…	Then Taṇhā and so on…	尔时，贪等…
yannūna mayaṁ ekasataṁ ekasataṁ duvijātavaṇṇasataṁ abhinimmineyyāmāti.	Why don’t we each conjure up a hundred forms of women who have given birth twice.	何不我等各幻化百种已生二子之女之形。
Atha kho taṇhā ca …pe…	Then Taṇhā and so on…	尔时，贪等…
duvijātavaṇṇasataṁ abhinimminitvā yena bhagavā …pe…	having conjured up a hundred forms of women who have given birth twice, approached the Blessed One … and so on …	幻化百种已生二子之女之形，诣世尊前……等等……
yathā taṁ anuttare upadhisaṅkhaye vimutto.	as one who is liberated in the unsurpassed destruction of acquisitions.	如一于无上灭尽中解脱者。
Atha kho taṇhā ca …pe…	Then Taṇhā and so on…	尔时，贪等…
majjhimitthivaṇṇasataṁ abhinimmineyyāmā”ti.	a hundred forms of middle-aged women.	百种中年妇女之形。
Atha kho taṇhā ca …pe…	Then Taṇhā and so on…	尔时，贪等…
majjhimitthivaṇṇasataṁ abhinimminitvā …pe…	having conjured up a hundred forms of middle-aged women … and so on …	幻化百种中年妇女之形……等等……
anuttare upadhisaṅkhaye vimutto.	in the unsurpassed destruction of acquisitions.	于无上灭尽中。
Atha kho taṇhā ca …pe…	Then Taṇhā and so on…	尔时，贪等…
mahitthivaṇṇasataṁ abhinimmineyyāmāti.	a hundred forms of old women.	百种老妇人之形。
Atha kho taṇhā ca …pe…	Then Taṇhā and so on…	尔时，贪等…
mahitthivaṇṇasataṁ abhinimminitvā yena bhagavā …pe…	having conjured up a hundred forms of old women, approached the Blessed One … and so on …	幻化百种老妇人之形，诣世尊前……等等……
anuttare upadhisaṅkhaye vimutto.	in the unsurpassed destruction of acquisitions.	于无上灭尽中。
Atha kho taṇhā ca arati ca ragā ca māradhītaro ekamantaṁ apakkamma etadavocuṁ:	Then Taṇhā, Arati, and Ragā, Māra’s daughters, having withdrawn to one side, said this:	尔时，魔罗之女贪、不乐、与爱，退于一旁，作是言：
“saccaṁ kira no pitā avoca:	“Truly our father spoke the truth:	“诚然我父所言为真：
‘Arahaṁ sugato loke,	‘The Arahant, the Sugata in the world,	‘阿罗汉，世间之善逝，
na rāgena suvānayo;	is not easily led by passion.	不易为情欲所引。
Māradheyyaṁ atikkanto,	He has gone beyond Māra’s domain,	他已超越魔罗之域，
tasmā socāmahaṁ bhusan’ti.	therefore I sorrow greatly.’	是故我甚悲伤。’
Yañhi mayaṁ samaṇaṁ vā brāhmaṇaṁ vā avītarāgaṁ iminā upakkamena upakkameyyāma hadayaṁ vāssa phaleyya, uṇhaṁ lohitaṁ vā mukhato uggaccheyya, ummādaṁ vā pāpuṇeyya cittakkhepaṁ vā.	For if we were to approach any ascetic or brahmin who is not free from passion with this stratagem, either his heart would burst, or hot blood would gush from his mouth, or he would go mad or become mentally deranged.	若我等以此计近任何未离情欲之苦行者或婆罗门，或其心裂，或热血自口涌出，或发狂或心乱。
Seyyathā vā pana naḷo harito luto ussussati visussati milāyati;	Or just as a green reed, cut down, withers, dries up, and shrivels;	或犹如绿苇，斩断，则枯、干、缩；
evameva ussusseyya visusseyya milāyeyyā”ti.	even so would he wither, dry up, and shrivel.”	亦复如是，他将枯、干、缩。”
Atha kho taṇhā ca arati ca ragā ca māradhītaro yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā ekamantaṁ aṭṭhaṁsu.	Then Taṇhā, Arati, and Ragā, Māra’s daughters, approached the Blessed One; having approached, they stood to one side.	尔时，魔罗之女贪、不乐、与爱，诣世尊前；至已，立于一旁。
Ekamantaṁ ṭhitā kho taṇhā māradhītā bhagavantaṁ gāthāya ajjhabhāsi:	Standing to one side, Taṇhā, Māra’s daughter, addressed the Blessed One with a verse:	立于一旁，魔罗之女贪，以偈告世尊：
“Sokāvatiṇṇo nu vanamhi jhāyasi,	“Are you meditating in the forest overcome by sorrow?	“汝为忧伤所胜，于林中禅坐耶？
Vittaṁ nu jīno uda patthayāno;	Or have you lost wealth, or are you seeking it?	或失财富，或求之耶？
Āguṁ nu gāmasmimakāsi kiñci,	Or have you committed some fault in the village?	或于村中犯何过耶？
Kasmā janena na karosi sakkhiṁ;	Why do you not make friends with people?	汝何不与人交友？
Sakkhī na sampajjati kenaci te”ti.	Does no friendship arise for you with anyone?”	汝于任何人皆无友谊生耶？”
“Atthassa pattiṁ hadayassa santiṁ,	“Having attained the goal, the peace of heart,	“已达目标，心之平静，
Jetvāna senaṁ piyasātarūpaṁ;	having conquered the army of the pleasant and agreeable,	已胜悦乐之军，
Ekohaṁ jhāyaṁ sukhamanubodhiṁ,	I meditate alone, having realized happiness.	我独禅坐，已证快乐。
Tasmā janena na karomi sakkhiṁ;	Therefore I do not make friends with people;	是故我不与人交友；
Sakkhī na sampajjati kenaci me”ti.	no friendship arises for me with anyone.”	我与任何人皆无友谊生。”
Atha kho arati māradhītā bhagavantaṁ gāthāya ajjhabhāsi:	Then Arati, Māra’s daughter, addressed the Blessed One with a verse:	尔时，魔罗之女不乐以偈告世尊：
“Kathaṁvihārībahulodha bhikkhu,	“How does a bhikkhu who dwells much here,	“比丘于此多住，何以
Pañcoghatiṇṇo atarīdha chaṭṭhaṁ;	having crossed five floods, cross the sixth here?	渡过五洪流，于此渡过第六？
Kathaṁ jhāyiṁ bahulaṁ kāmasaññā,	How, meditating much, do sensual perceptions	何以多禅修，感官之知觉
Paribāhirā honti aladdha yo tan”ti.	remain outside for him who has not obtained that?”	于未得彼者，仍在外？”
“Passaddhakāyo suvimuttacitto,	“With body appeased, mind well-freed,	“身安详，心善解脱，
Asaṅkharāno satimā anoko;	not fabricating, mindful, homeless,	不造作，正念，无家，
Aññāya dhammaṁ avitakkajhāyī,	having known the Dhamma, meditating without thought-construction,	已知法，禅修而无思构，
Na kuppati na sarati na thino.	he is not agitated, does not long, is not torpid.	他不激动，不渴望，不昏沉。
Evaṁvihārībahulodha bhikkhu,	Dwelling much thus, a bhikkhu here,	比丘于此多住，如此，
Pañcoghatiṇṇo atarīdha chaṭṭhaṁ;	having crossed five floods, has crossed the sixth here.	已渡过五洪流，已渡过第六。
Evaṁ jhāyiṁ bahulaṁ kāmasaññā,	Thus meditating much, sensual perceptions	如此多禅修，感官之知觉
Paribāhirā honti aladdha yo tan”ti.	remain outside for him who has not obtained that.”	于未得彼者，仍在外。”
Atha kho ragā māradhītā bhagavato santike gāthāya ajjhabhāsi:	Then Ragā, Māra’s daughter, in the presence of the Blessed One, addressed him with a verse:	尔时，魔罗之女爱，于世尊前，以偈告之：
“Acchejja taṇhaṁ gaṇasaṅghacārī,	“Having cut off craving, leading a group and a saṅgha,	“已断渴爱，领一众一僧伽，
Addhā carissanti bahū ca saddhā;	surely many faithful will wander.	必多有信者游方。
Bahuṁ vatāyaṁ janataṁ anoko,	This homeless one will indeed lead many people,	此无家者，必将引导多人，
Acchejja nessati maccurājassa pāran”ti.	having cut them off, beyond the reach of the King of Death.”	断之，超乎死王之所及。”
“Nayanti ve mahāvīrā,	“Great heroes, indeed, Tathāgatas,	“大英雄，诚然，如来，
saddhammena tathāgatā;	lead by the good Dhamma.	以善法引导。
Dhammena nayamānānaṁ,	For those who lead by Dhamma,	于以法引导者，
kā usūyā vijānatan”ti.	what envy is there for one who understands?”	于知者何有嫉妒？”
Atha kho taṇhā ca arati ca ragā ca māradhītaro yena māro pāpimā tenupasaṅkamiṁsu.	Then Taṇhā, Arati, and Ragā, Māra’s daughters, approached Māra the Evil One.	尔时，魔罗之女贪、不乐、与爱，诣恶魔波旬前。
Addasā kho māro pāpimā taṇhañca aratiñca ragañca māradhītaro dūratova āgacchantiyo.	Māra the Evil One saw Taṇhā, Arati, and Ragā, Māra’s daughters, coming from afar.	魔罗波旬遥见贪、不乐、与爱，魔罗之女来。
Disvāna gāthāhi ajjhabhāsi:	Seeing them, he addressed them with verses:	见之，以偈告之：
“Bālā kumudanāḷehi,	“Fools, with lotus stalks	“愚者，以莲茎
pabbataṁ abhimatthatha;	you try to strike a mountain!	汝等欲击山！
Giriṁ nakhena khanatha,	You dig at a mountain with your fingernails,	汝等以指甲挖山，
ayo dantehi khādatha.	you chew iron with your teeth!	汝等以齿嚼铁！
Selaṁva sirasūhacca,	Like hitting a rock with your head,	如以头撞石，
pātāle gādhamesatha;	you seek a foothold in the abyss.	汝等欲于深渊立足。
Khāṇuṁva urasāsajja,	Like striking a stump with your chest,	如以胸撞树桩，
nibbijjāpetha gotamā”ti.	depart from Gotama, dejected!”	离乔达摩，沮丧而去！”
“Daddallamānā āgañchuṁ,	“Flashing, they came,	“闪耀，她们来了，
taṇhā ca aratī ragā;	Taṇhā, Arati, and Ragā.	贪、不乐、与爱。
Tā tattha panudī satthā,	The Teacher drove them away from there,	导师自彼处驱之，
tūlaṁ bhaṭṭhaṁva māluto”ti.	like wind on a tuft of cotton.”	如风吹棉絮。”
Tatiyo vaggo.	The third chapter.	第三章。
Sambahulā samiddhi ca,	Many Bhikkhus, and Samiddhi,	众多比丘，与善见，
Godhikaṁ sattavassāni;	Godhika, Seven Years;	乔迪迦，七年；
Dhītaraṁ desitaṁ buddha,	The Daughters, taught by the Buddha,	女儿们，为佛所教，
Seṭṭhena imaṁ mārapañcakanti.	the Best, this Māra-pentad.	至上，此魔罗五篇。
Mārasaṁyuttaṁ samattaṁ.	The Connected Discourses with Māra is complete.	与魔罗相应的经文已完结。

5 - SN 5 Bhikkhunī: Connected Discourses with Bhikkhunīs

==================== SN5 - Bhikkhunīsaṃyutta ====================

==================== SN5 - Connected Discourses with Bhikkhunīs ====================

==================== SN5 - 与比丘尼相应的经文 ====================

5.1 - SN 5.1 Āḷavikā: With Āḷavikā

--- SN5.1 - Āḷavikāsutta ---	--- SN5.1 - With Āḷavikā ---	--- SN5.1 - 与阿罗毗迦 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.	一时，薄伽梵住舍卫城祇树给孤独园。
Atha kho āḷavikā bhikkhunī pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.	Then the bhikkhunī Āḷavikā, having dressed in the morning, taking her bowl and robe, entered Sāvatthī for alms.	尔时，比丘尼阿罗毗迦，晨起着衣，持钵，入舍卫城乞食。
Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena andhavanaṁ tenupasaṅkami vivekatthinī.	Having walked for alms in Sāvatthī, after the meal, having returned from the alms round, she approached Andhavana, desiring seclusion.	于舍卫城乞食后，饭后，自乞食归，诣安陀林，欲求幽居。
Atha kho māro pāpimā āḷavikāya bhikkhuniyā bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo vivekamhā cāvetukāmo yena āḷavikā bhikkhunī tenupasaṅkami; upasaṅkamitvā āḷavikaṁ bhikkhuniṁ gāthāya ajjhabhāsi:	Then Māra the Evil One, desiring to arouse fear, trepidation, and horror in the bhikkhunī Āḷavikā, desiring to make her fall away from seclusion, approached the bhikkhunī Āḷavikā; having approached, he addressed the bhikkhunī Āḷavikā with a verse:	尔时，恶魔波旬，欲于比丘尼阿罗毗迦中生起恐惧、战栗、恐怖，欲使其从幽居中退失，诣比丘尼阿罗毗迦前；至已，以偈告比丘尼阿罗毗迦：
“Natthi nissaraṇaṁ loke,	“There is no escape in the world,	“世间无有出离，
kiṁ vivekena kāhasi;	what will you do with seclusion?	汝于幽居将何为？
Bhuñjassu kāmaratiyo,	Enjoy sensual delights,	享受感官之乐，
māhu pacchānutāpinī”ti.	lest you be remorseful later.”	免得日后追悔。”
Atha kho āḷavikāya bhikkhuniyā etadahosi:	Then this occurred to the bhikkhunī Āḷavikā:	尔时，比丘尼阿罗毗迦心生此念：
“ko nu khvāyaṁ manusso vā amanusso vā gāthaṁ bhāsatī”ti?	“Now who is this, human or non-human, who recites this verse?”	“今此是谁，人或非人，诵此偈？”
Atha kho āḷavikāya bhikkhuniyā etadahosi:	Then this occurred to the bhikkhunī Āḷavikā:	尔时，比丘尼阿罗毗迦心生此念：
“māro kho ayaṁ pāpimā mama bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo vivekamhā cāvetukāmo gāthaṁ bhāsatī”ti.	“This is Māra the Evil One, desiring to arouse fear, trepidation, and horror in me, desiring to make me fall away from seclusion, who recites this verse.”	“此乃恶魔波旬，欲于我中生起恐惧、战栗、恐怖，欲使我从幽居中退失，而诵此偈。”
Atha kho āḷavikā bhikkhunī “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi paccabhāsi:	Then the bhikkhunī Āḷavikā, knowing, “This is Māra the Evil One,” replied to Māra the Evil One with verses:	尔时，比丘尼阿罗毗迦知“此乃恶魔波旬”，以偈答恶魔波旬：
“Atthi nissaraṇaṁ loke,	“There is an escape in the world,	“世间有出路，
paññāya me suphussitaṁ;	well touched by me with wisdom.	我以智慧善触之。
Pamattabandhu pāpima,	Kinsman of the heedless, Evil One,	放逸者之亲属，恶魔，
na tvaṁ jānāsi taṁ padaṁ.	you do not know that state.	汝不知彼境。
Sattisūlūpamā kāmā,	Sensual pleasures are like spears and stakes,	感官之乐如矛如桩，
khandhāsaṁ adhikuṭṭanā;	the aggregates are their chopping block.	诸蕴为其砧板。
Yaṁ tvaṁ kāmaratiṁ brūsi,	What you call sensual delight,	汝所称之感官之乐，
arati mayha sā ahū”ti.	that has become non-delight for me.”	于我已成非乐。”
Atha kho māro pāpimā “jānāti maṁ āḷavikā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.	Then Māra the Evil One, thinking, “The bhikkhunī Āḷavikā knows me,” sorrowful and dejected, vanished right there.	尔时，恶魔波旬心想：“比丘尼阿罗毗迦知我”，悲伤、沮丧，即于其处消失。

5.2 - SN 5.2 Somā: With Somā

--- SN5.2 - Somāsutta ---	--- SN5.2 - With Somā ---	--- SN5.2 - 与苏摩 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Atha kho somā bhikkhunī pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.	Then the bhikkhunī Somā, having dressed in the morning, taking her bowl and robe, entered Sāvatthī for alms.	尔时，比丘尼苏摩，晨起着衣，持钵，入舍卫城乞食。
Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena andhavanaṁ tenupasaṅkami divāvihārāya.	Having walked for alms in Sāvatthī, after the meal, having returned from the alms round, she approached Andhavana for the day's abiding.	于舍卫城乞食后，饭后，自乞食归，诣安陀林，为日间之住。
Andhavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.	Having entered Andhavana, she sat down at the root of a certain tree for the day's abiding.	入安陀林，坐于某树下，为日间之住。
Atha kho māro pāpimā somāya bhikkhuniyā bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo yena somā bhikkhunī tenupasaṅkami; upasaṅkamitvā somaṁ bhikkhuniṁ gāthāya ajjhabhāsi:	Then Māra the Evil One, desiring to arouse fear, trepidation, and horror in the bhikkhunī Somā, desiring to make her fall away from concentration, approached the bhikkhunī Somā; having approached, he addressed the bhikkhunī Somā with a verse:	尔时，恶魔波旬，欲于比丘尼苏摩中生起恐惧、战栗、恐怖，欲使其从禅定中退失，诣比丘尼苏摩前；至已，以偈告比丘尼苏摩：
“Yaṁ taṁ isīhi pattabbaṁ,	“That state which is to be attained by seers,	“仙人所能达到之境，
ṭhānaṁ durabhisambhavaṁ;	so very difficult to achieve,	如此难以成就，
Na taṁ dvaṅgulapaññāya,	that a woman, with her two-finger wisdom,	女子，以其二指之智，
sakkā pappotumitthiyā”ti.	is not able to attain.”	不能达到。”
Atha kho somāya bhikkhuniyā etadahosi:	Then this occurred to the bhikkhunī Somā:	尔时，比丘尼苏摩心生此念：
“ko nu khvāyaṁ manusso vā amanusso vā gāthaṁ bhāsatī”ti?	“Now who is this, human or non-human, who recites this verse?”	“今此是谁，人或非人，诵此偈？”
Atha kho somāya bhikkhuniyā etadahosi:	Then this occurred to the bhikkhunī Somā:	尔时，比丘尼苏摩心生此念：
“māro kho ayaṁ pāpimā mama bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo gāthaṁ bhāsatī”ti.	“This is Māra the Evil One, desiring to arouse fear, trepidation, and horror in me, desiring to make me fall away from concentration, who recites this verse.”	“此乃恶魔波旬，欲于我中生起恐惧、战栗、恐怖，欲使我从禅定中退失，而诵此偈。”
Atha kho somā bhikkhunī “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi paccabhāsi:	Then the bhikkhunī Somā, knowing, “This is Māra the Evil One,” replied to Māra the Evil One with verses:	尔时，比丘尼苏摩知“此乃恶魔波旬”，以偈答恶魔波旬：
“Itthibhāvo kiṁ kayirā,	“What does womanhood do,	“女身何为，
cittamhi susamāhite;	when the mind is well concentrated,	心善专注时，
Ñāṇamhi vattamānamhi,	when knowledge is present,	知识现前时，
sammā dhammaṁ vipassato.	for one who rightly sees the Dhamma?	于正见法者？
Yassa nūna siyā evaṁ,	To one for whom it might indeed be thus:	于或可如是之人：
Itthāhaṁ purisoti vā;	‘I am a woman’ or ‘I am a man,’	‘我是女人’或‘我是男人’，
Kiñci vā pana aññasmi,	or ‘I am anything else at all,’	或‘我是任何其他’，
Taṁ māro vattumarahatī”ti.	to him Māra is fit to speak.”	于他，魔罗适宜说话。”
Atha kho māro pāpimā “jānāti maṁ somā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.	Then Māra the Evil One, thinking, “The bhikkhunī Somā knows me,” sorrowful and dejected, vanished right there.	尔时，恶魔波旬心想：“比丘尼苏摩知我”，悲伤、沮丧，即于其处消失。

5.3 - SN 5.3 Kisāgotamī: With Kisāgotamī

--- SN5.3 - Kisāgotamīsutta ---	--- SN5.3 - With Kisāgotamī ---	--- SN5.3 - 与乔达弥 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Atha kho kisāgotamī bhikkhunī pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.	Then the bhikkhunī Kisāgotamī, having dressed in the morning, taking her bowl and robe, entered Sāvatthī for alms.	尔时，比丘尼乔达弥，晨起着衣，持钵，入舍卫城乞食。
Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena andhavanaṁ tenupasaṅkami, upasaṅkamitvā divāvihārāya.	Having walked for alms in Sāvatthī, after the meal, having returned from the alms round, she approached Andhavana, having approached for the day's abiding.	于舍卫城乞食后，饭后，自乞食归，诣安陀林，为日间之住。
Andhavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.	Having entered Andhavana, she sat down at the root of a certain tree for the day's abiding.	入安陀林，坐于某树下，为日间之住。
Atha kho māro pāpimā kisāgotamiyā bhikkhuniyā bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo yena kisāgotamī bhikkhunī tenupasaṅkami; upasaṅkamitvā kisāgotamiṁ bhikkhuniṁ gāthāya ajjhabhāsi:	Then Māra the Evil One, desiring to arouse fear, trepidation, and horror in the bhikkhunī Kisāgotamī, desiring to make her fall away from concentration, approached the bhikkhunī Kisāgotamī; having approached, he addressed the bhikkhunī Kisāgotamī with a verse:	尔时，恶魔波旬，欲于比丘尼乔达弥中生起恐惧、战栗、恐怖，欲使其从禅定中退失，诣比丘尼乔达弥前；至已，以偈告比丘尼乔达弥：
“Kiṁ nu tvaṁ mataputtāva,	“Why now, like one whose child has died,	“为何现在，如丧子之人，
ekamāsi rudammukhī;	do you sit alone with a tearful face?	你独坐泪流满面？
Vanamajjhagatā ekā,	Having gone into the midst of the forest alone,	独入林中，
purisaṁ nu gavesasī”ti.	are you searching for a man?”	你在寻找男人吗？”
Atha kho kisāgotamiyā bhikkhuniyā etadahosi:	Then this occurred to the bhikkhunī Kisāgotamī:	尔时，比丘尼乔达弥心生此念：
“ko nu khvāyaṁ manusso vā amanusso vā gāthaṁ bhāsatī”ti?	“Now who is this, human or non-human, who recites this verse?”	“今此是谁，人或非人，诵此偈？”
Atha kho kisāgotamiyā bhikkhuniyā etadahosi:	Then this occurred to the bhikkhunī Kisāgotamī:	尔时，比丘尼乔达弥心生此念：
“māro kho ayaṁ pāpimā mama bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo gāthaṁ bhāsatī”ti.	“This is Māra the Evil One, desiring to arouse fear, trepidation, and horror in me, desiring to make me fall away from concentration, who recites this verse.”	“此乃恶魔波旬，欲于我中生起恐惧、战栗、恐怖，欲使我从禅定中退失，而诵此偈。”
Atha kho kisāgotamī bhikkhunī “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi paccabhāsi:	Then the bhikkhunī Kisāgotamī, knowing, “This is Māra the Evil One,” replied to Māra the Evil One with verses:	尔时，比丘尼乔达弥知“此乃恶魔波旬”，以偈答恶魔波旬：
“Accantaṁ mataputtāmhi,	“I have completely overcome the death of children,	“我已完全克服了丧子之痛，
purisā etadantikā;	men are the end of that.	男人是那之终结。
Na socāmi na rodāmi,	I do not sorrow, I do not weep,	我不悲伤，我不哭泣，
na taṁ bhāyāmi āvuso.	I am not afraid of you, friend.	我不怕你，朋友。
Sabbattha vihatā nandī,	Delight is dispelled everywhere,	喜悦处处消散，
tamokkhandho padālito;	the mass of darkness is torn apart.	黑暗之团已破。
Jetvāna maccuno senaṁ,	Having conquered the army of Death,	已胜死神之军，
viharāmi anāsavā”ti.	I dwell taint-free.”	我无垢而住。”
Atha kho māro pāpimā “jānāti maṁ kisāgotamī bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.	Then Māra the Evil One, thinking, “The bhikkhunī Kisāgotamī knows me,” sorrowful and dejected, vanished right there.	尔时，恶魔波旬心想：“比丘尼乔达弥知我”，悲伤、沮丧，即于其处消失。

5.4 - SN 5.4 Vijayā: With Vijayā

--- SN5.4 - Vijayāsutta ---	--- SN5.4 - With Vijayā ---	--- SN5.4 - 与毗舍耶 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Atha kho vijayā bhikkhunī pubbaṇhasamayaṁ nivāsetvā …pe…	Then the bhikkhunī Vijayā, having dressed in the morning … and so on …	尔时，比丘尼毗舍耶，晨起……等等……
aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.	sat down at the root of a certain tree for the day's abiding.	坐于某树下，为日间之住。
Atha kho māro pāpimā vijayāya bhikkhuniyā bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo yena vijayā bhikkhunī tenupasaṅkami; upasaṅkamitvā vijayaṁ bhikkhuniṁ gāthāya ajjhabhāsi:	Then Māra the Evil One, desiring to arouse fear, trepidation, and horror in the bhikkhunī Vijayā, desiring to make her fall away from concentration, approached the bhikkhunī Vijayā; having approached, he addressed the bhikkhunī Vijayā with a verse:	尔时，恶魔波旬，欲于比丘尼毗舍耶中生起恐惧、战栗、恐怖，欲使其从禅定中退失，诣比丘尼毗舍耶前；至已，以偈告比丘尼毗舍耶：
“Daharā tvaṁ rūpavatī,	“You are young and beautiful,	“你年轻貌美，
ahañca daharo susu;	and I too am young and youthful.	我亦年轻有为。
Pañcaṅgikena turiyena,	With the fivefold instrumental music,	以五重乐器之乐，
ehayyebhiramāmase”ti.	come, let us delight together.”	来，我们一同享乐。”
Atha kho vijayāya bhikkhuniyā etadahosi:	Then this occurred to the bhikkhunī Vijayā:	尔时，比丘尼毗舍耶心生此念：
“ko nu khvāyaṁ manusso vā amanusso vā gāthaṁ bhāsatī”ti?	“Now who is this, human or non-human, who recites this verse?”	“今此是谁，人或非人，诵此偈？”
Atha kho vijayāya bhikkhuniyā etadahosi:	Then this occurred to the bhikkhunī Vijayā:	尔时，比丘尼毗舍耶心生此念：
“māro kho ayaṁ pāpimā mama bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo gāthaṁ bhāsatī”ti.	“This is Māra the Evil One, desiring to arouse fear, trepidation, and horror in me, desiring to make me fall away from concentration, who recites this verse.”	“此乃恶魔波旬，欲于我中生起恐惧、战栗、恐怖，欲使我从禅定中退失，而诵此偈。”
Atha kho vijayā bhikkhunī “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi paccabhāsi:	Then the bhikkhunī Vijayā, knowing, “This is Māra the Evil One,” replied to Māra the Evil One with verses:	尔时，比丘尼毗舍耶知“此乃恶魔波旬”，以偈答恶魔波旬：
“Rūpā saddā rasā gandhā,	“Forms, sounds, tastes, smells,	“色、声、香、味、
phoṭṭhabbā ca manoramā;	and agreeable tangibles,	与可爱之触，
Niyyātayāmi tuyheva,	I offer them to you,	我将之献予你，
māra nāhaṁ tenatthikā.	Māra, I have no need for them.	魔罗，我不需要。
Iminā pūtikāyena,	With this putrid body,	以此腐朽之身，
bhindanena pabhaṅgunā;	breaking, fragile,	破碎，脆弱，
Aṭṭīyāmi harāyāmi,	I am vexed and disgusted,	我烦恼厌恶，
kāmataṇhā samūhatā.	sensual craving is uprooted.	感官之渴爱已根除。
Ye ca rūpūpagā sattā,	Those beings attached to form,	彼等执着于色之众生，
ye ca arūpaṭṭhāyino;	and those abiding in the formless,	与彼等住于无色者，
Yā ca santā samāpatti,	and whatever peaceful attainment,	与凡和平之 attainment，
sabbattha vihato tamo”ti.	everywhere darkness is dispelled.”	处处黑暗皆消散。”
Atha kho māro pāpimā “jānāti maṁ vijayā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.	Then Māra the Evil One, thinking, “The bhikkhunī Vijayā knows me,” sorrowful and dejected, vanished right there.	尔时，恶魔波旬心想：“比丘尼毗舍耶知我”，悲伤、沮丧，即于其处消失。

5.5 - SN 5.5 Uppalavaṇṇā: With Uppalavaṇṇā

--- SN5.5 - Uppalavaṇṇāsutta ---	--- SN5.5 - With Uppalavaṇṇā ---	--- SN5.5 - 与优钵罗华色 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Atha kho uppalavaṇṇā bhikkhunī pubbaṇhasamayaṁ nivāsetvā …pe…	Then the bhikkhunī Uppalavaṇṇā, having dressed in the morning … and so on …	尔时，比丘尼优钵罗华色，晨起……等等……
aññatarasmiṁ supupphitasālarukkhamūle aṭṭhāsi.	stood at the foot of a certain sal tree in full bloom.	立于一盛开之娑罗树下。
Atha kho māro pāpimā uppalavaṇṇāya bhikkhuniyā bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo yena uppalavaṇṇā bhikkhunī tenupasaṅkami; upasaṅkamitvā uppalavaṇṇaṁ bhikkhuniṁ gāthāya ajjhabhāsi:	Then Māra the Evil One, desiring to arouse fear, trepidation, and horror in the bhikkhunī Uppalavaṇṇā, desiring to make her fall away from concentration, approached the bhikkhunī Uppalavaṇṇā; having approached, he addressed the bhikkhunī Uppalavaṇṇā with a verse:	尔时，恶魔波旬，欲于比丘尼优钵罗华色中生起恐惧、战栗、恐怖，欲使其从禅定中退失，诣比丘尼优钵罗华色前；至已，以偈告比丘尼优钵罗华色：
“Supupphitaggaṁ upagamma bhikkhuni,	“Having come to a tree with flowers in full bloom, bhikkhunī,	“来至一花盛开之树，比丘尼，
Ekā tuvaṁ tiṭṭhasi sālamūle;	you stand alone at the foot of this sal tree.	你独立于此娑罗树下。
Na catthi te dutiyā vaṇṇadhātu,	There is no second to match your beauty,	无有第二者能与你之美貌相比，
Bāle na tvaṁ bhāyasi dhuttakānan”ti.	foolish girl, are you not afraid of rogues?”	愚蠢之女，你不怕恶棍吗？”
Atha kho uppalavaṇṇāya bhikkhuniyā etadahosi:	Then this occurred to the bhikkhunī Uppalavaṇṇā:	尔时，比丘尼优钵罗华色心生此念：
“ko nu khvāyaṁ manusso vā amanusso vā gāthaṁ bhāsatī”ti?	“Now who is this, human or non-human, who recites this verse?”	“今此是谁，人或非人，诵此偈？”
Atha kho uppalavaṇṇāya bhikkhuniyā etadahosi:	Then this occurred to the bhikkhunī Uppalavaṇṇā:	尔时，比丘尼优钵罗华色心生此念：
“māro kho ayaṁ pāpimā mama bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo gāthaṁ bhāsatī”ti.	“This is Māra the Evil One, desiring to arouse fear, trepidation, and horror in me, desiring to make me fall away from concentration, who recites this verse.”	“此乃恶魔波旬，欲于我中生起恐惧、战栗、恐怖，欲使我从禅定中退失，而诵此偈。”
Atha kho uppalavaṇṇā bhikkhunī “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi paccabhāsi:	Then the bhikkhunī Uppalavaṇṇā, knowing, “This is Māra the Evil One,” replied to Māra the Evil One with verses:	尔时，比丘尼优钵罗华色知“此乃恶魔波旬”，以偈答恶魔波旬：
“Sataṁ sahassānipi dhuttakānaṁ,	“Though a hundred thousand rogues	“纵有十万恶棍
Idhāgatā tādisakā bhaveyyuṁ;	of such a kind might come here,	如此之类来此，
Lomaṁ na iñjāmi na santasāmi,	I would not move a hair, I would not tremble.	我一根毫毛不动，我不颤抖。
Na māra bhāyāmi tamekikāpi.	Māra, I am not afraid of you, even alone.	魔罗，我即便是独自一人，也不怕你。
Esā antaradhāyāmi,	I can disappear,	我能消失，
kucchiṁ vā pavisāmi te;	or I can enter your belly.	或我能入汝腹中。
Pakhumantarikāyampi,	Even standing between your eyebrows,	即便是立于汝眉间，
tiṭṭhantiṁ maṁ na dakkhasi.	you will not see me.	汝亦不见我。
Cittasmiṁ vasībhūtāmhi,	I have mastery over my mind,	我已主宰我之心，
iddhipādā subhāvitā;	the bases of psychic power are well developed.	神通之基已善发展。
Sabbabandhanamuttāmhi,	I am freed from all bondage,	我已解脱一切束缚，
na taṁ bhāyāmi āvuso”ti.	I am not afraid of you, friend.”	我不怕你，朋友。”
Atha kho māro pāpimā “jānāti maṁ uppalavaṇṇā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.	Then Māra the Evil One, thinking, “The bhikkhunī Uppalavaṇṇā knows me,” sorrowful and dejected, vanished right there.	尔时，恶魔波旬心想：“比丘尼优钵罗华色知我”，悲伤、沮丧，即于其处消失。

5.6 - SN 5.6 Cālā: With Cālā

--- SN5.6 - Cālāsutta ---	--- SN5.6 - With Cālā ---	--- SN5.6 - 与遮罗 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Atha kho cālā bhikkhunī pubbaṇhasamayaṁ nivāsetvā …pe…	Then the bhikkhunī Cālā, having dressed in the morning … and so on …	尔时，比丘尼遮罗，晨起……等等……
aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.	sat down at the root of a certain tree for the day's abiding.	坐于某树下，为日间之住。
Atha kho māro pāpimā yena cālā bhikkhunī tenupasaṅkami; upasaṅkamitvā cālaṁ bhikkhuniṁ etadavoca:	Then Māra the Evil One approached the bhikkhunī Cālā; having approached, he said this to the bhikkhunī Cālā:	尔时，恶魔波旬诣比丘尼遮罗前；至已，白比丘尼遮罗言：
“kiṁ nu tvaṁ, bhikkhuni, na rocesī”ti?	“What, bhikkhunī, do you not approve of?”	“比丘尼，何者汝不赞同？”
“Jātiṁ khvāhaṁ, āvuso, na rocemī”ti.	“Birth, friend, I do not approve of.”	“朋友，我不赞同出生。”
“Kiṁ nu jātiṁ na rocesi,	“Why do you not approve of birth?	“为何你不赞同出生？
jāto kāmāni bhuñjati;	One who is born enjoys sensual pleasures.	生者享感官之乐。
Ko nu taṁ idamādapayi,	Who now has instructed you in this:	今谁教导你此事：
jātiṁ mā roca bhikkhunī”ti.	‘Do not approve of birth, bhikkhunī’?”	‘不赞同出生，比丘尼’？”
“Jātassa maraṇaṁ hoti,	“For one who is born there is death,	“于生者有死，
jāto dukkhāni phussati;	one who is born experiences suffering,	生者经历痛苦，
Bandhaṁ vadhaṁ pariklesaṁ,	bondage, slaughter, and vexation,	束缚、屠杀、与烦恼，
tasmā jātiṁ na rocaye.	therefore I do not approve of birth.	是故我不赞同出生。
Buddho dhammamadesesi,	The Buddha taught the Dhamma	佛陀教导法
jātiyā samatikkamaṁ;	for the transcending of birth,	为超越生死，
Sabbadukkhappahānāya,	for the abandoning of all suffering,	为舍弃一切苦，
so maṁ sacce nivesayi.	he established me in that truth.	他令我安住于彼真理。
Ye ca rūpūpagā sattā,	Those beings attached to form,	彼等执着于色之众生，
ye ca arūpaṭṭhāyino;	and those abiding in the formless,	与彼等住于无色者，
Nirodhaṁ appajānantā,	not understanding cessation,	不解止息，
āgantāro punabbhavan”ti.	are comers to repeated existence.”	为再来之存在。”
Atha kho māro pāpimā “jānāti maṁ cālā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.	Then Māra the Evil One, thinking, “The bhikkhunī Cālā knows me,” sorrowful and dejected, vanished right there.	尔时，恶魔波旬心想：“比丘尼遮罗知我”，悲伤、沮丧，即于其处消失。

5.7 - SN 5.7 Upacālā: With Upacālā

--- SN5.7 - Upacālāsutta ---	--- SN5.7 - With Upacālā ---	--- SN5.7 - 与优波遮罗 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Atha kho upacālā bhikkhunī pubbaṇhasamayaṁ nivāsetvā …pe…	Then the bhikkhunī Upacālā, having dressed in the morning … and so on …	尔时，比丘尼优波遮罗，晨起……等等……
aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.	sat down at the root of a certain tree for the day's abiding.	坐于某树下，为日间之住。
Atha kho māro pāpimā yena upacālā bhikkhunī tenupasaṅkami; upasaṅkamitvā upacālaṁ bhikkhuniṁ etadavoca:	Then Māra the Evil One approached the bhikkhunī Upacālā; having approached, he said this to the bhikkhunī Upacālā:	尔时，恶魔波旬诣比丘尼优波遮罗前；至已，白比丘尼优波遮罗言：
“kattha nu tvaṁ, bhikkhuni, uppajjitukāmā”ti?	“Where, bhikkhunī, do you wish to be reborn?”	“比丘尼，汝欲重生于何处？”
“Na khvāhaṁ, āvuso, katthaci uppajjitukāmā”ti.	“I, friend, do not wish to be reborn anywhere.”	“朋友，我不想重生于任何地方。”
“Tāvatiṁsā ca yāmā ca,	“The Tāvatiṃsa and Yāma devas,	“忉利天与夜摩天，
tusitā cāpi devatā;	and the Tusita devas too,	与兜率天亦然，
Nimmānaratino devā,	the Nimmānaratī devas,	化乐天，
ye devā vasavattino;	and the devas who wield power over others’ creations;	与他化自在天；
Tattha cittaṁ paṇidhehi,	direct your mind there,	将你之心导向彼处，
ratiṁ paccanubhossasī”ti.	you will experience delight.”	你将体验喜悦。”
“Tāvatiṁsā ca yāmā ca,	“The Tāvatiṃsa and Yāma devas,	“忉利天与夜摩天，
tusitā cāpi devatā;	and the Tusita devas too,	与兜率天亦然，
Nimmānaratino devā,	the Nimmānaratī devas,	化乐天，
ye devā vasavattino;	and the devas who wield power over others’ creations;	与他化自在天；
Kāmabandhanabaddhā te,	they are bound by sensual bonds,	他们为感官之缚所缚，
enti māravasaṁ puna.	they come again under Māra’s sway.	他们再来魔罗之支配下。
Sabbo ādīpito loko,	The whole world is on fire,	全世界皆在燃烧，
sabbo loko padhūpito;	the whole world is smoldering,	全世界皆在冒烟，
Sabbo pajjālito loko,	the whole world is blazing,	全世界皆在炽燃，
sabbo loko pakampito.	the whole world is trembling.	全世界皆在颤抖。
Akampitaṁ apajjalitaṁ,	The unshakeable, the unblazing,	不动摇，不炽燃，
aputhujjanasevitaṁ;	unfrequented by ordinary people,	凡人所不常至，
Agati yattha mārassa,	where Māra has no access,	魔罗无路可入之处，
tattha me nirato mano”ti.	there my mind delights.”	我心乐于彼处。”
Atha kho māro pāpimā “jānāti maṁ upacālā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.	Then Māra the Evil One, thinking, “The bhikkhunī Upacālā knows me,” sorrowful and dejected, vanished right there.	尔时，恶魔波旬心想：“比丘尼优波遮罗知我”，悲伤、沮丧，即于其处消失。

5.8 - SN 5.8 Sīsupacālā: With Sīsupacālā

--- SN5.8 - Sīsupacālāsutta ---	--- SN5.8 - With Sīsupacālā ---	--- SN5.8 - 与尸须波遮罗 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Atha kho sīsupacālā bhikkhunī pubbaṇhasamayaṁ nivāsetvā …pe…	Then the bhikkhunī Sīsupacālā, having dressed in the morning … and so on …	尔时，比丘尼尸须波遮罗，晨起……等等……
aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.	sat down at the root of a certain tree for the day's abiding.	坐于某树下，为日间之住。
Atha kho māro pāpimā yena sīsupacālā bhikkhunī tenupasaṅkami; upasaṅkamitvā sīsupacālaṁ bhikkhuniṁ etadavoca:	Then Māra the Evil One approached the bhikkhunī Sīsupacālā; having approached, he said this to the bhikkhunī Sīsupacālā:	尔时，恶魔波旬诣比丘尼尸须波遮罗前；至已，白比丘尼尸须波遮罗言：
“kassa nu tvaṁ, bhikkhuni, pāsaṇḍaṁ rocesī”ti?	“Whose sect, bhikkhunī, do you approve of?”	“比丘尼，汝赞同谁之宗派？”
“Na khvāhaṁ, āvuso, kassaci pāsaṇḍaṁ rocemī”ti.	“I, friend, do not approve of anyone’s sect.”	“朋友，我不赞同任何人之宗派。”
“Kaṁ nu uddissa muṇḍāsi,	“For whose sake are you shaven-headed?	“为何汝剃头？
Samaṇī viya dissasi;	You look like an ascetic.	汝貌似苦行者。
Na ca rocesi pāsaṇḍaṁ,	And yet you do not approve of any sect,	然汝不赞同任何宗派，
Kimiva carasi momūhā”ti.	why do you wander about like one deluded?”	为何汝如迷途者般游荡？”
“Ito bahiddhā pāsaṇḍā,	“Sectarians outside this teaching,	“此教之外之外道，
diṭṭhīsu pasīdanti te;	they place their confidence in views.	他们置信于见。
Na tesaṁ dhammaṁ rocemi,	I do not approve of their Dhamma,	我不赞同他们之法，
te dhammassa akovidā.	they are not skilled in the Dhamma.	他们不善于法。
Atthi sakyakule jāto,	There is one born in the Sakyan clan,	有一生于释迦族，
buddho appaṭipuggalo;	the Buddha, without a peer,	佛陀，无有匹敌，
Sabbābhibhū māranudo,	the all-conqueror, Māra’s subduer,	一切征服者，魔罗之制伏者，
sabbatthamaparājito.	everywhere unvanquished.	处处不败。
Sabbattha mutto asito,	Everywhere freed, unattached,	处处解脱，无执着，
sabbaṁ passati cakkhumā;	the one with vision who sees all,	具眼者，见一切，
Sabbakammakkhayaṁ patto,	who has reached the destruction of all kamma,	已达一切业之灭尽，
vimutto upadhisaṅkhaye;	liberated in the destruction of acquisitions.	于所得之灭尽中解脱。
So mayhaṁ bhagavā satthā,	He is my Blessed One, the Teacher,	他是我之世尊，导师，
tassa rocemi sāsanan”ti.	I approve of his teaching.”	我赞同他之教诲。”
Atha kho māro pāpimā “jānāti maṁ sīsupacālā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.	Then Māra the Evil One, thinking, “The bhikkhunī Sīsupacālā knows me,” sorrowful and dejected, vanished right there.	尔时，恶魔波旬心想：“比丘尼尸须波遮罗知我”，悲伤、沮丧，即于其处消失。

5.9 - SN 5.9 Selā: With Selā

--- SN5.9 - Selāsutta ---	--- SN5.9 - With Selā ---	--- SN5.9 - 与雪罗 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Atha kho selā bhikkhunī pubbaṇhasamayaṁ nivāsetvā …pe…	Then the bhikkhunī Selā, having dressed in the morning … and so on …	尔时，比丘尼雪罗，晨起……等等……
aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.	sat down at the root of a certain tree for the day's abiding.	坐于某树下，为日间之住。
Atha kho māro pāpimā selāya bhikkhuniyā bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo …pe…	Then Māra the Evil One, desiring to arouse fear, trepidation, and horror in the bhikkhunī Selā … and so on …	尔时，恶魔波旬，欲于比丘尼雪罗中生起恐惧、战栗、恐怖……等等……
selaṁ bhikkhuniṁ gāthāya ajjhabhāsi:	addressed the bhikkhunī Selā with a verse:	以偈告比丘尼雪罗：
“Kenidaṁ pakataṁ bimbaṁ,	“By whom was this image fashioned?	“此像为谁所造？
kvanu bimbassa kārako;	Where is the image’s maker?	像之造者何在？
Kvanu bimbaṁ samuppannaṁ,	Where has the image arisen?	像于何处生？
kvanu bimbaṁ nirujjhatī”ti.	Where does the image cease?”	像于何处灭？”
Atha kho selāya bhikkhuniyā etadahosi:	Then this occurred to the bhikkhunī Selā:	尔时，比丘尼雪罗心生此念：
“ko nu khvāyaṁ manusso vā amanusso vā gāthaṁ bhāsatī”ti?	“Now who is this, human or non-human, who recites this verse?”	“今此是谁，人或非人，诵此偈？”
Atha kho selāya bhikkhuniyā etadahosi:	Then this occurred to the bhikkhunī Selā:	尔时，比丘尼雪罗心生此念：
“māro kho ayaṁ pāpimā mama bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo gāthaṁ bhāsatī”ti.	“This is Māra the Evil One, desiring to arouse fear, trepidation, and horror in me, desiring to make me fall away from concentration, who recites this verse.”	“此乃恶魔波旬，欲于我中生起恐惧、战栗、恐怖，欲使我从禅定中退失，而诵此偈。”
Atha kho selā bhikkhunī “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi paccabhāsi:	Then the bhikkhunī Selā, knowing, “This is Māra the Evil One,” replied to Māra the Evil One with verses:	尔时，比丘尼雪罗知“此乃恶魔波旬”，以偈答恶魔波旬：
“Nayidaṁ attakataṁ bimbaṁ,	“This image was not made by self,	“此像非自造，
nayidaṁ parakataṁ aghaṁ;	this woe was not made by another.	此苦非他造。
Hetuṁ paṭicca sambhūtaṁ,	In dependence on a cause it has arisen,	依因而生，
hetubhaṅgā nirujjhati.	with the breaking of the cause it ceases.	因破而灭。
Yathā aññataraṁ bījaṁ,	Just as a particular seed,	犹如一粒种子，
khette vuttaṁ virūhati;	sown in a field, sprouts,	播于田间，发芽，
Pathavīrasañcāgamma,	depending on earth-essence	依地精
sinehañca tadūbhayaṁ.	and moisture, both of them.	与湿润，二者皆然。
Evaṁ khandhā ca dhātuyo,	So too the aggregates and elements,	是故诸蕴与诸界，
cha ca āyatanā ime;	and these six sense bases,	与此六根，
Hetuṁ paṭicca sambhūtā,	in dependence on a cause they have arisen,	依因而生，
hetubhaṅgā nirujjhare”ti.	with the breaking of the cause they cease.”	因破而灭。”
Atha kho māro pāpimā “jānāti maṁ selā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.	Then Māra the Evil One, thinking, “The bhikkhunī Selā knows me,” sorrowful and dejected, vanished right there.	尔时，恶魔波旬心想：“比丘尼雪罗知我”，悲伤、沮丧，即于其处消失。

5.10 - SN 5.10 Vajirā: With Vajirā

--- SN5.10 - Vajirāsutta ---	--- SN5.10 - With Vajirā ---	--- SN5.10 - 与金刚 ---
Sāvatthinidānaṁ.	At Sāvatthī.	在舍卫城。
Atha kho vajirā bhikkhunī pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.	Then the bhikkhunī Vajirā, having dressed in the morning, taking her bowl and robe, entered Sāvatthī for alms.	尔时，比丘尼金刚，晨起着衣，持钵，入舍卫城乞食。
Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena andhavanaṁ tenupasaṅkami divāvihārāya.	Having walked for alms in Sāvatthī, after the meal, having returned from the alms round, she approached Andhavana for the day's abiding.	于舍卫城乞食后，饭后，自乞食归，诣安陀林，为日间之住。
Andhavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.	Having entered Andhavana, she sat down at the root of a certain tree for the day's abiding.	入安陀林，坐于某树下，为日间之住。
Atha kho māro pāpimā vajirāya bhikkhuniyā bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo yena vajirā bhikkhunī tenupasaṅkami; upasaṅkamitvā vajiraṁ bhikkhuniṁ gāthāya ajjhabhāsi:	Then Māra the Evil One, desiring to arouse fear, trepidation, and horror in the bhikkhunī Vajirā, desiring to make her fall away from concentration, approached the bhikkhunī Vajirā; having approached, he addressed the bhikkhunī Vajirā with a verse:	尔时，恶魔波旬，欲于比丘尼金刚中生起恐惧、战栗、恐怖，欲使其从禅定中退失，诣比丘尼金刚前；至已，以偈告比丘尼金刚：
“Kenāyaṁ pakato satto,	“By whom was this being created?	“此众生为谁所造？
kuvaṁ sattassa kārako;	Where is the being’s creator?	众生之造者何在？
Kuvaṁ satto samuppanno,	Where has the being arisen?	众生于何处生？
kuvaṁ satto nirujjhatī”ti.	Where does the being cease?”	众生于何处灭？”
Atha kho vajirāya bhikkhuniyā etadahosi:	Then this occurred to the bhikkhunī Vajirā:	尔时，比丘尼金刚心生此念：
“ko nu khvāyaṁ manusso vā amanusso vā gāthaṁ bhāsatī”ti?	“Now who is this, human or non-human, who recites this verse?”	“今此是谁，人或非人，诵此偈？”
Atha kho vajirāya bhikkhuniyā etadahosi:	Then this occurred to the bhikkhunī Vajirā:	尔时，比丘尼金刚心生此念：
“māro kho ayaṁ pāpimā mama bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo gāthaṁ bhāsatī”ti.	“This is Māra the Evil One, desiring to arouse fear, trepidation, and horror in me, desiring to make me fall away from concentration, who recites this verse.”	“此乃恶魔波旬，欲于我中生起恐惧、战栗、恐怖，欲使我从禅定中退失，而诵此偈。”
Atha kho vajirā bhikkhunī “māro ayaṁ pāpimā” iti viditvā, māraṁ pāpimantaṁ gāthāhi paccabhāsi:	Then the bhikkhunī Vajirā, knowing, “This is Māra the Evil One,” replied to Māra the Evil One with verses:	尔时，比丘尼金刚知“此乃恶魔波旬”，以偈答恶魔波旬：
“Kiṁ nu sattoti paccesi,	“Why now do you assume ‘a being’?	“汝今何以假定‘一众生’？
māra diṭṭhigataṁ nu te;	Māra, is that a view of yours?	魔罗，此是汝之见解吗？
Suddhasaṅkhārapuñjoyaṁ,	This is a mere heap of conditioned formations,	此仅为一堆有为之法，
nayidha sattupalabbhati.	no ‘being’ is found here.	此中不见‘众生’。
Yathā hi aṅgasambhārā,	Just as with an assemblage of parts,	犹如以诸部件之组合，
hoti saddo ratho iti;	the word ‘chariot’ is used,	用‘战车’一词，
Evaṁ khandhesu santesu,	so when the aggregates are present,	是故当诸蕴存在时，
hoti sattoti sammuti.	there is the convention ‘a being.’	有‘一众生’之俗称。
Dukkhameva hi sambhoti,	Only suffering, indeed, comes to be,	唯有苦，确实，来临，
dukkhaṁ tiṭṭhati veti ca;	suffering persists and passes away.	苦持续而逝去。
Nāññatra dukkhā sambhoti,	Nothing other than suffering comes to be,	无他而非苦来临，
nāññaṁ dukkhā nirujjhatī”ti.	nothing other than suffering ceases.”	无他而非苦止息。”
Atha kho māro pāpimā “jānāti maṁ vajirā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.	Then Māra the Evil One, thinking, “The bhikkhunī Vajirā knows me,” sorrowful and dejected, vanished right there.	尔时，恶魔波旬心想：“比丘尼金刚知我”，悲伤、沮丧，即于其处消失。
Bhikkhunīvaggo paṭhamo.	The Chapter on Bhikkhunīs, the first.	比丘尼品，第一。
Āḷavikā ca somā ca,	Āḷavikā and Somā,	阿罗毗迦与苏摩，
Gotamī vijayā saha;	Gotamī along with Vijayā;	乔达弥与毗舍耶；
Uppalavaṇṇā ca cālā,	Uppalavaṇṇā and Cālā,	优钵罗华色与遮罗，
Upacālā sīsupacālā ca;	Upacālā and Sīsupacālā;	优波遮罗与尸须波遮罗；
Selā vajirāya te dasāti.	Selā and with Vajirā, those are ten.	雪罗与金刚，共十篇。
Bhikkhunīsaṁyuttaṁ samattaṁ.	The Connected Discourses with Bhikkhunīs is complete.	与比丘尼相应的经文已完结。

6 - SN 6 Brahmā: Connected Discourses with Brahmās

==================== SN6 - Brahmāsaṃyutta ====================
	==================== SN6 - Connected Discourses with Brahmās ====================	==================== SN6 - 与梵天相应的经文 ====================

6.1 - SN 6.1 Brahmāyācana

--- SN6.1 - Brahmāyācanasutta ---
	--- SN6.1 - Brahmā's Request ---	--- SN6.1 - 梵天之请 ---
Evaṁ me sutaṁ—
ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre ajapālanigrodhamūle paṭhamābhisambuddho.	Thus have I heard.	如是我闻。
Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:	On one occasion the Blessed One was dwelling at Uruvelā, on the bank of the Nerañjarā River, at the root of the Ajapāla Banyan Tree, having just attained perfect enlightenment.	一时，世尊住于优楼频螺，尼连禅河畔，阿阇波罗尼拘律树下，初成正觉。
“adhigato kho myāyaṁ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo.	Then, as the Blessed One was alone in seclusion, this reflection arose in his mind:	尔时，世尊独处静居，心生此念：
Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā.	“This Dhamma that I have attained is deep, hard to see, hard to understand, peaceful, sublime, beyond the sphere of reason, subtle, to be experienced by the wise.	“我所证之法，深奥，难见，难解，寂静，崇高，超乎理智之域，微妙，为智者所体验。
Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ yadidaṁ idappaccayatāpaṭiccasamuppādo.	But this generation delights in attachment, is fond of attachment, rejoices in attachment.	然此代众生乐于执着，喜好执着，欢喜于执着。
Idampi kho ṭhānaṁ duddasaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ.	For a generation that delights in attachment, is fond of attachment, rejoices in attachment, this state is hard to see, that is, specific conditionality, dependent origination.	于乐于执着、喜好执着、欢喜于执着之代众生，此境难见，即特定条件性，缘起。
Ahañceva kho pana dhammaṁ deseyyaṁ; pare ca me na ājāneyyuṁ; so mamassa kilamatho, sā mamassa vihesā”ti.	This state too is hard to see, that is, the stilling of all formations, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna.	此境亦难见，即一切造作之止息，一切所得之舍弃，渴爱之毁灭，离欲，止息，涅槃。
Apissu bhagavantaṁ imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā:	If I were to teach the Dhamma, and others were not to understand me, that would be weariness for me, that would be vexation for me.”	若我教导法，而他人不解我，那于我为疲倦，那于我为烦恼。”
“Kicchena me adhigataṁ,	And then these unprecedented verses, unheard before, occurred to the Blessed One:	尔时，此等前所未有、闻所未闻之偈，于世尊心中生起：
halaṁ dāni pakāsituṁ;	“With difficulty I have attained it,	“我以艰难得之，
Rāgadosaparetehi,	enough now with making it known.	今足以宣扬。
nāyaṁ dhammo susambudho.	By those overcome by lust and hatred,	为贪嗔所胜者，
Paṭisotagāmiṁ nipuṇaṁ,	this Dhamma is not easily understood.	此法不易解。
gambhīraṁ duddasaṁ aṇuṁ;	Going against the stream, subtle,	逆流而上，微妙，
Rāgarattā na dakkhanti,	deep, hard to see, fine;	深奥，难见，精细；
tamokhandhena āvuṭā”ti.	those dyed in lust will not see it,	染于淫欲者不见之，
Itiha bhagavato paṭisañcikkhato appossukkatāya cittaṁ namati, no dhammadesanāya.	covered by a mass of darkness.”	为一团黑暗所覆盖。”
Atha kho brahmuno sahampatissa bhagavato cetasā cetoparivitakkamaññāya etadahosi:	Thus, as the Blessed One reflected, his mind inclined to inaction, not to teaching the Dhamma.	是故，世尊思惟时，其心倾向于不作为，不教导法。
“nassati vata bho loko, vinassati vata bho loko, yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṁ namati, no dhammadesanāyā”ti.	Then it occurred to Brahmā Sahampati, knowing with his own mind the reflection in the Blessed One’s mind:	尔时，梵天娑婆主心生此念，以自心知世尊心中之念：
Atha kho brahmā sahampati—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito bhagavato purato pāturahosi.	“Alas, the world is lost! Alas, the world is undone! Inasmuch as the mind of the Tathāgata, the Arahant, the Perfectly Enlightened One, inclines to inaction, not to teaching the Dhamma.”	“呜呼，世界失矣！呜呼，世界毁矣！因如来、阿罗汉、圆满觉悟者之心倾向于不作为，不教导法。”
Atha kho brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇajāṇumaṇḍalaṁ pathaviyaṁ nihantvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca:	Then Brahmā Sahampati—just as a strong man might stretch out his bent arm, or bend his stretched-out arm; even so—having vanished from the Brahmā world, appeared before the Blessed One.	尔时，梵天娑婆主——犹如力士伸屈臂，或屈伸臂；亦复如是——从梵天界没，现于世尊前。
“desetu, bhante, bhagavā dhammaṁ, desetu sugato dhammaṁ.	Then Brahmā Sahampati, arranging his upper robe over one shoulder, placing his right kneecap on the ground, raised his joined hands towards the Blessed One and said this to the Blessed One:	尔时，梵天娑婆主，整上衣于一肩，置右膝盖于地，举合掌向世尊，白世尊言：
Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti.	“Let the Blessed One teach the Dhamma, venerable sir, let the Sugata teach the Dhamma!	“愿世尊说法，尊者，愿善逝说法！
Bhavissanti dhammassa aññātāro”ti.	There are beings with little dust in their eyes; through not hearing the Dhamma, they decline.	有众生眼中有少尘；因不闻法，而衰退。
Idamavoca brahmā sahampati, idaṁ vatvā athāparaṁ etadavoca:	There will be those who understand the Dhamma.”	将有能解法者。”
“Pāturahosi magadhesu pubbe,	This is what Brahmā Sahampati said. Having said this, he then said further:	此乃梵天娑婆主所言。说此已，复说：
Dhammo asuddho samalehi cintito;	“There appeared in Magadha in the past	“昔于摩揭陀出现
Apāpuretaṁ amatassa dvāraṁ,	a Dhamma impure, devised by the defiled.	一不净之法，为污秽者所创。
Suṇantu dhammaṁ vimalenānubuddhaṁ.	Open this door to the Deathless!	开启此不死之门！
Sele yathā pabbatamuddhaniṭṭhito,	Let them hear the Dhamma realized by the Stainless One!	愿他们听闻无垢者所证之法！
Yathāpi passe janataṁ samantato;	Just as one standing on a rocky mountain peak	犹如立于石山之巅
Tathūpamaṁ dhammamayaṁ sumedha,	might see the people all around,	或见四周之人，
Pāsādamāruyha samantacakkhu;	so too, O Wise One, All-Seeing One,	亦复如是，哦智者，全见者，
Sokāvatiṇṇaṁ janatamapetasoko,	ascend the palace made of Dhamma!	登法所造之宫殿！
Avekkhassu jātijarābhibhūtaṁ.	Free from sorrow, look upon the people	离于悲伤，视众人
Uṭṭhehi vīra vijitasaṅgāma,	sunk in sorrow, overcome by birth and aging.	沉溺于悲伤，为生老所胜。
Satthavāha anaṇa vicara loke;	Arise, O hero, victor in battle!	起，哦英雄，战胜者！
Desassu bhagavā dhammaṁ,	O caravan leader, debt-free one, wander in the world!	哦商队之领袖，无债者，游于世间！
Aññātāro bhavissantī”ti.	Teach the Dhamma, O Blessed One,	教导法，哦世尊，
Atha kho bhagavā brahmuno ca ajjhesanaṁ viditvā sattesu ca kāruññataṁ paṭicca buddhacakkhunā lokaṁ volokesi.	there will be those who understand!”	将有能解者！”
Addasā kho bhagavā buddhacakkhunā lokaṁ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.	Then the Blessed One, having understood Brahmā’s request and out of compassion for beings, surveyed the world with the Buddha-eye.	尔时，世尊，了悟梵天之请，出于对众生之慈悲，以佛眼观察世界。
Seyyathāpi nāma uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni anto nimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni samodakaṁ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakā accuggamma ṭhitāni anupalittāni udakena;	The Blessed One, surveying the world with the Buddha-eye, saw beings with little dust in their eyes and with much dust in their eyes, with keen faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and hard to teach, and some dwelling seeing fear and blame in the next world, and some not dwelling seeing fear and blame in the next world.	世尊以佛眼观察世界，见众生眼中有少尘者与多尘者，根利者与根钝者，善质者与劣质者，易教者与难教者，及见来世之惧与过而住者，与不见来世之惧与过而住者。
evameva bhagavā buddhacakkhunā lokaṁ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.	Just as in a pond of blue, red, or white lotuses, some blue, red, or white lotuses, born in the water, grown in the water, having risen up from the water, stand nourished within the water, some blue, red, or white lotuses, born in the water, grown in the water, stand at the surface of the water, and some blue, red, or white lotuses, born in the water, grown in the water, having risen up from the water, stand unsullied by the water;	犹如于青、红、或白莲池中，有青、红、或白莲，生于水中，长于水中，自水中升起，于水内滋养而立，有青、红、或白莲，生于水中，长于水中，立于水面，及有青、红、或白莲，生于水中，长于水中，自水中升起，不为水所染而立；
Disvāna brahmānaṁ sahampatiṁ gāthāya paccabhāsi:	even so the Blessed One, surveying the world with the Buddha-eye, saw beings with little dust and with much dust, with keen faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and hard to teach, and some dwelling seeing fear and blame in the next world, and some not dwelling seeing fear and blame in the next world.	亦复如是，世尊以佛眼观察世界，见众生有少尘与多尘，根利与根钝，善质与劣质，易教与难教，及见来世之惧与过而住者，与不见来世之惧与过而住者。
“Apārutā tesaṁ amatassa dvārā,	Having seen this, he replied to Brahmā Sahampati in verse:	见此已，他以偈答梵天娑婆主：
Ye sotavanto pamuñcantu saddhaṁ;	“Open for them are the doors to the Deathless,	“为彼等，不死之门已开，
Vihiṁsasaññī paguṇaṁ na bhāsiṁ,	let those with ears release their faith.	愿有耳者释其信。
Dhammaṁ paṇītaṁ manujesu brahme”ti.	Perceiving vexation, I did not speak the refined,	见烦恼，我不说精妙，
Atha kho brahmā sahampati “katāvakāso khomhi bhagavatā dhammadesanāyā”ti bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyīti.	sublime Dhamma among humans, O Brahmā.”	崇高之法于人间，哦梵天。”
	Then Brahmā Sahampati, thinking, “An opportunity has been created by me for the Blessed One to teach the Dhamma,” paid homage to the Blessed One, and keeping him on his right, he vanished right there.	尔时，梵天娑婆主心想：“我已为世尊说法创造机会”，顶礼世尊，右绕三匝，即于其处消失。

6.2 - SN 6.2 Gārava

--- SN6.2 - Gāravasutta ---
	--- SN6.2 - Reverence ---	--- SN6.2 - 敬意 ---
Evaṁ me sutaṁ—
ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre ajapālanigrodhamūle paṭhamābhisambuddho.	Thus have I heard.	如是我闻。
Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:	On one occasion the Blessed One was dwelling at Uruvelā, on the bank of the Nerañjarā River, at the root of the Ajapāla Banyan Tree, having just attained perfect enlightenment.	一时，世尊住于优楼频螺，尼连禅河畔，阿阇波罗尼拘律树下，初成正觉。
“dukkhaṁ kho agāravo viharati appatisso, kaṁ nu khvāhaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garuṁ katvā upanissāya vihareyyan”ti?	Then, as the Blessed One was alone in seclusion, this reflection arose in his mind:	尔时，世尊独处静居，心生此念：
Atha kho bhagavato etadahosi:	“It is painful to dwell without reverence, without deference. What ascetic or brahmin could I honor, respect, and live in dependence on?”	“无有敬意、无有尊重而住，是痛苦的。我当尊敬、尊重何等沙门或婆罗门，并依之而住？”
“aparipuṇṇassa kho sīlakkhandhassa pāripūriyā aññaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garuṁ katvā upanissāya vihareyyaṁ.	Then this occurred to the Blessed One:	尔时，世尊心生此念：
Na kho panāhaṁ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya attanā sīlasampannataraṁ aññaṁ samaṇaṁ vā brāhmaṇaṁ vā, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyaṁ.	“For the sake of perfecting an incomplete aggregate of virtue, I would honor, respect, and live in dependence on another ascetic or brahmin.	“为圆满不完全之戒蕴，我当尊敬、尊重，并依另一沙门或婆罗门而住。
Aparipuṇṇassa kho samādhikkhandhassa pāripūriyā aññaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garuṁ katvā upanissāya vihareyyaṁ.	But I do not see in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, devas and humans, any other ascetic or brahmin more accomplished in virtue than myself, whom I could honor, respect, and live in dependence on.	然我于此有天、魔、梵之世间，于此有沙门、婆罗门、天人之代，不见其他任何沙门或婆罗门于戒德上比我更成就，我能尊敬、尊重，并依之而住。
Na kho panāhaṁ passāmi sadevake loke …pe… attanā samādhisampannataraṁ aññaṁ samaṇaṁ vā brāhmaṇaṁ vā, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyaṁ.	For the sake of perfecting an incomplete aggregate of concentration, I would honor, respect, and live in dependence on another ascetic or brahmin.	为圆满不完全之定蕴，我当尊敬、尊重，并依另一沙门或婆罗门而住。
Aparipuṇṇassa paññākkhandhassa pāripūriyā aññaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garuṁ katvā upanissāya vihareyyaṁ.	But I do not see in this world … and so on … more accomplished in concentration than myself, whom I could honor, respect, and live in dependence on.	然我于此世间……等等……于定力上比我更成就者，我能尊敬、尊重，并依之而住。
Na kho panāhaṁ passāmi sadevake …pe… attanā paññāsampannataraṁ aññaṁ samaṇaṁ vā brāhmaṇaṁ vā, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyaṁ.	For the sake of perfecting an incomplete aggregate of wisdom, I would honor, respect, and live in dependence on another ascetic or brahmin.	为圆满不完全之慧蕴，我当尊敬、尊重，并依另一沙门或婆罗门而住。
Aparipuṇṇassa kho vimuttikkhandhassa pāripūriyā aññaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garuṁ katvā upanissāya vihareyyaṁ.	But I do not see in this world … and so on … more accomplished in wisdom than myself, whom I could honor, respect, and live in dependence on.	然我于此世间……等等……于智慧上比我更成就者，我能尊敬、尊重，并依之而住。
Na kho panāhaṁ passāmi sadevake …pe… attanā vimuttisampannataraṁ aññaṁ samaṇaṁ vā brāhmaṇaṁ vā, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyaṁ.	For the sake of perfecting an incomplete aggregate of liberation, I would honor, respect, and live in dependence on another ascetic or brahmin.	为圆满不完全之解脱蕴，我当尊敬、尊重，并依另一沙门或婆罗门而住。
Aparipuṇṇassa kho vimuttiñāṇadassanakkhandhassa pāripūriyā aññaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garuṁ katvā upanissāya vihareyyaṁ.	But I do not see in this world … and so on … more accomplished in liberation than myself, whom I could honor, respect, and live in dependence on.	然我于此世间……等等……于解脱上比我更成就者，我能尊敬、尊重，并依之而住。
Na kho panāhaṁ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya attanā vimuttiñāṇadassanasampannataraṁ aññaṁ samaṇaṁ vā brāhmaṇaṁ vā, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyaṁ.	For the sake of perfecting an incomplete aggregate of the knowledge and vision of liberation, I would honor, respect, and live in dependence on another ascetic or brahmin.	为圆满不完全之解脱知见蕴，我当尊敬、尊重，并依另一沙门或婆罗门而住。
Yannūnāhaṁ yvāyaṁ dhammo mayā abhisambuddho tameva dhammaṁ sakkatvā garuṁ katvā upanissāya vihareyyan”ti.	But I do not see in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, devas and humans, any other ascetic or brahmin more accomplished in the knowledge and vision of liberation than myself, whom I could honor, respect, and live in dependence on.	然我于此有天、魔、梵之世间，于此有沙门、婆罗门、天人之代，不见其他任何沙门或婆罗门于解脱知见上比我更成就，我能尊敬、尊重，并依之而住。
Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito bhagavato purato pāturahosi.	Why don’t I honor, respect, and live in dependence on this very Dhamma to which I have awakened?”	何不我尊敬、尊重，并依此我所觉悟之法而住？”
Atha kho brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca:	Then Brahmā Sahampati, knowing with his own mind the reflection in the Blessed One’s mind—just as a strong man might stretch out his bent arm, or bend his stretched-out arm; even so—having vanished from the Brahmā world, appeared before the Blessed One.	尔时，梵天娑婆主以自心知世尊心中之念——犹如力士伸屈臂，或屈伸臂；亦复如是——从梵天界没，现于世尊前。
“evametaṁ, bhagavā, evametaṁ, sugata.	Then Brahmā Sahampati, arranging his upper robe over one shoulder, raised his joined hands towards the Blessed One and said this to the Blessed One:	尔时，梵天娑婆主，整上衣于一肩，举合掌向世尊，白世尊言：
Yepi te, bhante, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, tepi bhagavanto dhammaññeva sakkatvā garuṁ katvā upanissāya vihariṁsu;	“So it is, Blessed One, so it is, Sugata!	“诚然，世尊，诚然，善逝！
yepi te, bhante, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā tepi bhagavanto dhammaññeva sakkatvā garuṁ katvā upanissāya viharissanti.	Those who were, venerable sir, in the past, Arahants, Perfectly Enlightened Ones, those Blessed Ones too honored, respected, and lived in dependence on the Dhamma itself.	尊者，过去曾有阿罗汉、圆满觉悟者，彼等世尊亦尊敬、尊重，并依止于法本身。
Bhagavāpi, bhante, etarahi arahaṁ sammāsambuddho dhammaññeva sakkatvā garuṁ katvā upanissāya viharatū”ti.	Those who will be, venerable sir, in the future, Arahants, Perfectly Enlightened Ones, those Blessed Ones too will honor, respect, and live in dependence on the Dhamma itself.	尊者，未来将有阿罗汉、圆满觉悟者，彼等世尊亦将尊敬、尊重，并依止于法本身。
Idamavoca brahmā sahampati, idaṁ vatvā athāparaṁ etadavoca:	May the Blessed One too, venerable sir, who is now an Arahant, a Perfectly Enlightened One, honor, respect, and live in dependence on the Dhamma itself.”	愿世尊亦然，尊者，今为阿罗汉、圆满觉悟者，尊敬、尊重，并依止于法本身。”
“Ye ca atītā sambuddhā,	This is what Brahmā Sahampati said. Having said this, he then said further:	此乃梵天娑婆主所言。说此已，复说：
ye ca buddhā anāgatā;	“Those Sambuddhas who have passed,	“已逝之诸佛，
Yo cetarahi sambuddho,	and those Buddhas who are yet to come,	与未来之诸佛，
bahūnaṁ sokanāsano.	and he who is now the Sambuddha,	与今之正等觉者，
Sabbe saddhammagaruno,	the dispeller of the sorrows of many;	众忧之消除者；
vihaṁsu viharanti ca;	all dwell with reverence for the good Dhamma,	皆敬重善法而住，
Tathāpi viharissanti,	they do dwell, and so will they dwell.	彼等曾住，亦将住。
esā buddhāna dhammatā.	This is the nature of Buddhas.	此乃诸佛之本性。
Tasmā hi attakāmena,	Therefore, by one who desires his own welfare,	是故，欲己之福祉者，
mahattamabhikaṅkhatā;	aspiring to greatness,	志求伟大，
Saddhammo garukātabbo,	the good Dhamma should be held in reverence,	当敬重善法，
saraṁ buddhāna sāsanan”ti.	remembering the teaching of the Buddhas.”	忆念诸佛之教诲。”

6.3 - SN 6.3 Brahmadeva: Brahmadeva

--- SN6.3 - Brahmadevasutta ---	--- SN6.3 - Brahmadeva ---	--- SN6.3 - 梵天提婆 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.	一时，薄伽梵住舍卫城祇树给孤独园。
Tena kho pana samayena aññatarissā brāhmaṇiyā brahmadevo nāma putto bhagavato santike agārasmā anagāriyaṁ pabbajito hoti.	At that time, a certain brahmin lady’s son, named Brahmadeva, had gone forth from the home life into homelessness under the Blessed One.	其时，某婆罗门女之子，名梵天提婆，已从家出家，于世尊座下。
Atha kho āyasmā brahmadevo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.	Then the venerable Brahmadeva, dwelling alone, withdrawn, heedful, ardent, and resolute, not long after—for the sake of which clansmen rightly go forth from the home life into homelessness, that unsurpassed culmination of the holy life—having realized it for himself with direct knowledge in this very life, entered upon and dwelt in it.	尔时，尊者梵天提婆，独住，远离，精进，勇猛，坚定，不久之后——族人为之正出家为无家，即无上梵行之究竟——于此生亲证，入而住之。
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi.	He understood: “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.”	他了悟：“生已尽，梵行已立，所作已办，于此存在状态无有再来。”
Aññataro ca panāyasmā brahmadevo arahataṁ ahosi.	And the venerable Brahmadeva became one of the arahants.	尊者梵天提婆成为阿罗汉之一。
Atha kho āyasmā brahmadevo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.	Then the venerable Brahmadeva, having dressed in the morning, taking his bowl and robe, entered Sāvatthī for alms.	尔时，尊者梵天提婆，晨起着衣，持钵，入舍卫城乞食。
Sāvatthiyaṁ sapadānaṁ piṇḍāya caramāno yena sakamātu nivesanaṁ tenupasaṅkami.	Walking for alms from house to house in Sāvatthī, he approached his own mother’s residence.	于舍卫城挨家乞食，他来到自己母亲的住所。
Tena kho pana samayena āyasmato brahmadevassa mātā brāhmaṇī brahmuno āhutiṁ niccaṁ paggaṇhāti.	At that time, the venerable Brahmadeva’s mother, the brahmin lady, regularly offered an oblation to Brahmā.	其时，尊者梵天提婆之母，婆罗门女，常向梵天献祭。
Atha kho brahmuno sahampatissa etadahosi:	Then this occurred to Brahmā Sahampati:	尔时，梵天娑婆主心生此念：
“ayaṁ kho āyasmato brahmadevassa mātā brāhmaṇī brahmuno āhutiṁ niccaṁ paggaṇhāti.	“This mother of the venerable Brahmadeva, the brahmin lady, regularly offers an oblation to Brahmā.	“此尊者梵天提婆之母，婆罗门女，常向梵天献祭。
Yannūnāhaṁ taṁ upasaṅkamitvā saṁvejeyyan”ti.	Why don’t I approach her and stir her?”	何不我诣之，以动之？”
Atha kho brahmā sahampati—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito āyasmato brahmadevassa mātu nivesane pāturahosi.	Then Brahmā Sahampati—just as a strong man might stretch out his bent arm, or bend his stretched-out arm; even so—having vanished from the Brahmā world, appeared in the residence of the venerable Brahmadeva’s mother.	尔时，梵天娑婆主——犹如力士伸屈臂，或屈伸臂；亦复如是——从梵天界没，现于尊者梵天提婆之母之住所。
Atha kho brahmā sahampati vehāsaṁ ṭhito āyasmato brahmadevassa mātaraṁ brāhmaṇiṁ gāthāya ajjhabhāsi:	Then Brahmā Sahampati, standing in the air, addressed the venerable Brahmadeva’s mother, the brahmin lady, with a verse:	尔时，梵天娑婆主，立于空中，以偈告尊者梵天提婆之母，婆罗门女：
“Dūre ito brāhmaṇi brahmaloko,	“Far from here, brahmin lady, is the Brahmā world,	“离此甚远，婆罗门女，是梵天世界，
Yassāhutiṁ paggaṇhāsi niccaṁ;	to which you regularly offer an oblation.	汝常向其献祭。
Netādiso brāhmaṇi brahmabhakkho,	Such is not the food of Brahmā, brahmin lady,	如此非梵天之食，婆罗门女，
Kiṁ jappasi brahmapathaṁ ajānaṁ.	why do you mutter, not knowing the path to Brahmā?	汝何以喃喃，不知梵天之道？
Eso hi te brāhmaṇi brahmadevo,	This is your Brahmadeva, brahmin lady,	此乃汝之梵天提婆，婆罗门女，
Nirūpadhiko atidevapatto;	without acquisitions, having surpassed the devas,	无所得，已超诸天，
Akiñcano bhikkhu anaññaposī,	a bhikkhu with nothing, supported by no other,	一无所有之比丘，无他所依，
Yo te so piṇḍāya gharaṁ paviṭṭho.	he who has entered your house for alms.	他已入汝家乞食。
Āhuneyyo vedagu bhāvitatto,	Worthy of offerings, knower of the Veda, with developed self,	应受供养，知吠陀，自我发展，
Narānaṁ devānañca dakkhiṇeyyo;	worthy of the donations of humans and devas,	堪受人天之供养，
Bāhitvā pāpāni anūpalitto,	having cast off evils, undefiled,	已舍诸恶，无染，
Ghāsesanaṁ iriyati sītibhūto.	he fares for his sustenance, become cool.	他为生计而行，已得清凉。
Na tassa pacchā na puratthamatthi,	For him there is no future, no past,	于他，无未来，无过去，
Santo vidhūmo anigho nirāso;	peaceful, smokeless, untroubled, free from longing,	平静，无烟，无忧，无渴望，
Nikkhittadaṇḍo tasathāvaresu,	having laid down the rod towards beings timid and bold,	已于怯懦与勇敢之众生放下杖，
So tyāhutiṁ bhuñjatu aggapiṇḍaṁ.	let him enjoy your oblation, the choicest alms.	愿他享用汝之供品，最上之食。
Visenibhūto upasantacitto,	Become dispassionate, with a peaceful mind,	变得离欲，心境平和，
Nāgova danto carati anejo;	like a tamed elephant he fares, unperturbed.	如被驯服之象，他行而不动。
Bhikkhu susīlo suvimuttacitto,	A bhikkhu of good virtue, with mind well-freed,	一德行良好之比丘，心善解脱，
So tyāhutiṁ bhuñjatu aggapiṇḍaṁ.	let him enjoy your oblation, the choicest alms.	愿他享用汝之供品，最上之食。
Tasmiṁ pasannā avikampamānā,	Confident in him, unwavering,	信之，不动摇，
Patiṭṭhapehi dakkhiṇaṁ dakkhiṇeyye;	establish your offering in one worthy of offerings.	于应供养者中立汝之供养。
Karohi puññaṁ sukhamāyatikaṁ,	Make merit that brings future happiness,	积功德，带来未来之快乐，
Disvā muniṁ brāhmaṇi oghatiṇṇanti.	having seen the sage, brahmin lady, who has crossed the flood.	已见圣人，婆罗门女，已渡过洪流。
Tasmiṁ pasannā avikampamānā,	Confident in him, unwavering,	信之，不动摇，
Patiṭṭhapesi dakkhiṇaṁ dakkhiṇeyye;	she established her offering in one worthy of offerings.	她于应供养者中立其供养。
Akāsi puññaṁ sukhamāyatikaṁ,	She made merit that brings future happiness,	她积功德，带来未来之快乐，
Disvā muniṁ brāhmaṇī oghatiṇṇan”ti.	having seen the sage, brahmin lady, who has crossed the flood.”	已见圣人，婆罗门女，已渡过洪流。”

6.4 - SN 6.4 Bakabrahma: Baka Brahmā

--- SN6.4 - Bakabrahmasutta ---	--- SN6.4 - Baka Brahmā ---	--- SN6.4 - 婆伽梵天 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.	一时，薄伽梵住舍卫城祇树给孤独园。
Tena kho pana samayena bakassa brahmuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti:	At that time, this evil wrong view had arisen in Baka Brahmā:	其时，婆伽梵天生此恶邪见：
“idaṁ niccaṁ, idaṁ dhuvaṁ, idaṁ sassataṁ, idaṁ kevalaṁ, idaṁ acavanadhammaṁ, idañhi na jāyati na jīyati na mīyati na cavati na upapajjati, ito ca panaññaṁ uttari nissaraṇaṁ natthī”ti.	“This is permanent, this is stable, this is eternal, this is complete, this is not subject to passing away, and indeed this is not born, does not age, does not die, does not pass away, does not reappear, and there is no other, higher escape from this.”	“此是常，此是稳，此是永恒，此是圆满，此非逝去之法，且实不生、不老、不死、不灭、不再生，亦无他更高之解脱于此。”
Atha kho bhagavā bakassa brahmuno cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—jetavane antarahito tasmiṁ brahmaloke pāturahosi.	Then the Blessed One, knowing with his own mind the reflection in Baka Brahmā’s mind—just as a strong man might stretch out his bent arm, or bend his stretched-out arm; even so—having vanished from Jetavana, appeared in that Brahmā world.	尔时，世尊以自心知婆伽梵天心中之念——犹如力士伸屈臂，或屈伸臂；亦复如是——从祇陀林没，现于彼梵天世界。
Addasā kho bako brahmā bhagavantaṁ dūratova āgacchantaṁ.	Baka Brahmā saw the Blessed One coming from afar.	婆伽梵天遥见世尊来。
Disvāna bhagavantaṁ etadavoca:	Having seen him, he said this to the Blessed One:	见之，对世尊说：
“ehi kho, mārisa, svāgataṁ te, mārisa.	“Come, dear sir, welcome to you, dear sir!	“来，尊者，欢迎您，尊者！
Cirassaṁ kho, mārisa, imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya.	It has been a long time, dear sir, since you made this occasion, that is, to come here.	久矣，尊者，汝未作此时机，即来此。
Idañhi, mārisa, niccaṁ, idaṁ dhuvaṁ, idaṁ sassataṁ, idaṁ kevalaṁ, idaṁ acavanadhammaṁ, idañhi na jāyati na jīyati na mīyati na cavati na upapajjati. Ito ca panaññaṁ uttari nissaraṇaṁ natthī”ti.	For this, dear sir, is permanent, this is stable, this is eternal, this is complete, this is not subject to passing away, and indeed this is not born, does not age, does not die, does not pass away, does not reappear. And there is no other, higher escape from this.”	于此，尊者，是常，是稳，是永恒，是圆满，非逝去之法，且实不生、不老、不死、不灭、不再生。亦无他更高之解脱于此。”
Evaṁ vutte, bhagavā bakaṁ brahmānaṁ etadavoca:	When this was said, the Blessed One said this to Baka Brahmā:	此言既出，世尊告婆伽梵天：
“avijjāgato vata bho bako brahmā, avijjāgato vata bho bako brahmā.	“Indeed, Baka Brahmā has fallen into ignorance, indeed Baka Brahmā has fallen into ignorance!	“诚然，婆伽梵天已堕入无明，诚然，婆伽梵天已堕入无明！
Yatra hi nāma aniccaṁyeva samānaṁ niccanti vakkhati, adhuvaṁyeva samānaṁ dhuvanti vakkhati, asassataṁyeva samānaṁ sassatanti vakkhati, akevalaṁyeva samānaṁ kevalanti vakkhati, cavanadhammaṁyeva samānaṁ acavanadhammanti vakkhati.	Inasmuch as what is impermanent he will call permanent, what is unstable he will call stable, what is not eternal he will call eternal, what is incomplete he will call complete, what is subject to passing away he will call not subject to passing away.	因无常者，他将称之为常，不稳者，他将称之为稳，非永恒者，他将称之为永恒，不圆满者，他将称之为圆满，有逝去之法者，他将称之为非逝去之法。
Yattha ca pana jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca, tañca tathā vakkhati:	And where one is born, ages, dies, passes away, and reappears, of that he will say thus:	而凡生、老、死、灭、再生之处，他将如是言：
‘idañhi na jāyati na jīyati na mīyati na cavati na upapajjati’.	‘Indeed this is not born, does not age, does not die, does not pass away, does not reappear.’	‘诚然，此不生、不老、不死、不灭、不再生。’
Santañca panaññaṁ uttari nissaraṇaṁ, ‘natthaññaṁ uttari nissaraṇan’ti vakkhatī”ti.	And though there is another, higher escape, he will say, ‘There is no other, higher escape.’”	纵有他更高之解脱，他将言，‘无他更高之解脱。’”
“Dvāsattati gotama puññakammā,	“Seventy-two meritorious deeds, Gotama,	“七十二功德，乔达摩，
Vasavattino jātijaraṁ atītā;	have made me a master of my will, beyond birth and aging.	使我随心所欲，超出生死。
Ayamantimā vedagū brahmupapatti,	This is my final existence, a knower of the Veda, reborn as a Brahmā,	此乃我最后之存在，一吠陀之知者，重生为梵天，
Asmābhijappanti janā anekā”ti.	many people aspire to this.”	许多人向往于此。”
“Appañhi etaṁ na hi dīghamāyu,	“Short indeed is that, not long is the life-span,	“短矣，非长矣，汝之寿，
Yaṁ tvaṁ baka maññasi dīghamāyuṁ;	which you, Baka, consider a long life-span.	汝，婆伽，视为长寿。
Sataṁ sahassānaṁ nirabbudānaṁ,	A hundred thousand nirabbudas of years,	十万尼罗浮陀年，
Āyuṁ pajānāmi tavāhaṁ brahme”ti.	I know your life-span, O Brahmā.”	我知汝之寿，哦梵天。”
“Anantadassī bhagavāhamasmi,	“I am one of infinite vision, Blessed One,	“我是无限之见者，世尊，
Jātijaraṁ sokamupātivatto;	I have gone beyond birth, aging, and sorrow.	我已超越生、老、与悲伤。
Kiṁ me purāṇaṁ vatasīlavattaṁ,	What was my ancient virtue and practice?	我古昔之德与行为何？
Ācikkha me taṁ yamahaṁ vijaññā”ti.	Tell me that, which I may know.”	告我，使我得知。”
“Yaṁ tvaṁ apāyesi bahū manusse,	“That you gave water to many humans,	“汝曾施水于众多人，
Pipāsite ghammani samparete;	thirsty and afflicted by heat,	渴者与受热 afflict者，
Taṁ te purāṇaṁ vatasīlavattaṁ,	that was your ancient virtue and practice,	彼乃汝古昔之德行，
Suttappabuddhova anussarāmi.	I recall it as if awakened from sleep.	我忆之如自睡中醒。
Yaṁ eṇikūlasmiṁ janaṁ gahītaṁ,	That on the bank of the Eṇī, people who were seized,	于伊尼河畔，被掳之人，
Amocayī gayhakaṁ nīyamānaṁ;	you freed, being carried away as captives,	汝释之，为俘虏而携去者，
Taṁ te purāṇaṁ vatasīlavattaṁ,	that was your ancient virtue and practice,	彼乃汝古昔之德行，
Suttappabuddhova anussarāmi.	I recall it as if awakened from sleep.	我忆之如自睡中醒。
Gaṅgāya sotasmiṁ gahītanāvaṁ,	In the stream of the Ganges, a boat seized	于恒河中，一船被
Luddena nāgena manussakamyā;	by a fierce nāga, desiring human flesh,	一凶猛之龙所执，欲食人肉，
Pamocayittha balasā pasayha,	you freed it by strength, forcibly,	汝以力强释之，
Taṁ te purāṇaṁ vatasīlavattaṁ;	that was your ancient virtue and practice;	彼乃汝古昔之德行；
Suttappabuddhova anussarāmi.	I recall it as if awakened from sleep.	我忆之如自睡中醒。
Kappo ca te baddhacaro ahosiṁ,	And Kappa was your attendant ascetic,	迦波为汝之侍从苦行者，
Sambuddhimantaṁ vatinaṁ amaññi;	you considered him wise and virtuous.	汝视之为智者与有德者。
Taṁ te purāṇaṁ vatasīlavattaṁ,	That was your ancient virtue and practice,	彼乃汝古昔之德行，
Suttappabuddhova anussarāmī”ti.	I recall it as if awakened from sleep.”	我忆之如自睡中醒。”
“Addhā pajānāsi mametamāyuṁ,	“Indeed you know this life-span of mine,	“诚然汝知我此生之寿，
Aññepi jānāsi tathā hi buddho;	you know others too, for thus you are Buddha.	汝亦知他人，因汝为佛。
Tathā hi tyāyaṁ jalitānubhāvo,	Thus indeed is this blazing power of yours,	汝此炽盛之威力，诚然如此，
Obhāsayaṁ tiṭṭhati brahmalokan”ti.	illuminating, it stands in the Brahmā world.”	照耀，立于梵天世界。”

6.5 - SN 6.5 Aññatarabrahma: A Certain Brahmā

--- SN6.5 - Aññatarabrahmasutta ---	--- SN6.5 - A Certain Brahmā ---	--- SN6.5 - 某一梵天 ---
Sāvatthinidānaṁ.	At Sāvatthī.	于舍卫城。
Tena kho pana samayena aññatarassa brahmuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti:	At that time, this evil wrong view had arisen in a certain Brahmā:	尔时，某梵天生起如是恶邪见：
“natthi so samaṇo vā brāhmaṇo vā yo idha āgaccheyyā”ti.	“There is no ascetic or brahmin who could come here.”	“无有沙门、婆罗门能来此处。”
Atha kho bhagavā tassa brahmuno cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso …pe… tasmiṁ brahmaloke pāturahosi.	Then the Blessed One, knowing with his own mind the reflection in that Brahmā’s mind—just as a strong man might … and so on … appeared in that Brahmā world.	尔时，世尊以自心知彼梵天心之所念——犹如力士……等等……现身于彼梵天世界。
Atha kho bhagavā tassa brahmuno upari vehāsaṁ pallaṅkena nisīdi tejodhātuṁ samāpajjitvā.	Then the Blessed One sat cross-legged in the air above that Brahmā, having entered the fire element.	尔时，世尊于彼梵天之上，结跏趺坐于空中，入火界定。
Atha kho āyasmato mahāmoggallānassa etadahosi:	Then this occurred to the venerable Mahāmoggallāna:	尔时，尊者大目犍连生此念：
“kahaṁ nu kho bhagavā etarahi viharatī”ti?	“Where now is the Blessed One dwelling at present?”	“世尊今于何处住？”
Addasā kho āyasmā mahāmoggallāno bhagavantaṁ dibbena cakkhunā visuddhena atikkantamānusakena tassa brahmuno upari vehāsaṁ pallaṅkena nisinnaṁ tejodhātuṁ samāpannaṁ.	The venerable Mahāmoggallāna saw the Blessed One with the divine eye, purified, surpassing the human, sitting cross-legged in the air above that Brahmā, having entered the fire element.	尊者大目犍连以清净超人之天眼，见世尊于彼梵天之上，结跏趺坐于空中，入火界定。
Disvāna—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—jetavane antarahito tasmiṁ brahmaloke pāturahosi.	Having seen him—just as a strong man might stretch out his bent arm, or bend his stretched-out arm; even so—having vanished from Jetavana, he appeared in that Brahmā world.	见已——犹如力士伸屈臂、或屈伸臂；如是——于祇陀林没，现身于彼梵天世界。
Atha kho āyasmā mahāmoggallāno puratthimaṁ disaṁ nissāya tassa brahmuno upari vehāsaṁ pallaṅkena nisīdi tejodhātuṁ samāpajjitvā nīcataraṁ bhagavato.	Then the venerable Mahāmoggallāna, basing himself on the eastern direction, sat cross-legged in the air above that Brahmā, having entered the fire element, lower than the Blessed One.	尔时，尊者大目犍连依东方，于彼梵天之上，结跏趺坐于空中，入火界定，低于世尊。
Atha kho āyasmato mahākassapassa etadahosi:	Then this occurred to the venerable Mahākassapa:	尔时，尊者大迦叶生此念：
“kahaṁ nu kho bhagavā etarahi viharatī”ti?	“Where now is the Blessed One dwelling at present?”	“世尊今于何处住？”
Addasā kho āyasmā mahākassapo bhagavantaṁ dibbena cakkhunā …pe…	The venerable Mahākassapa saw the Blessed One with the divine eye … and so on …	尊者大迦叶以天眼见世尊……等等……
disvāna—seyyathāpi nāma balavā puriso …pe… evameva—jetavane antarahito tasmiṁ brahmaloke pāturahosi.	having seen him—just as a strong man might … and so on … even so—having vanished from Jetavana, he appeared in that Brahmā world.	见已——犹如力士……等等……如是——于祇陀林没，现身于彼梵天世界。
Atha kho āyasmā mahākassapo dakkhiṇaṁ disaṁ nissāya tassa brahmuno upari vehāsaṁ pallaṅkena nisīdi tejodhātuṁ samāpajjitvā nīcataraṁ bhagavato.	Then the venerable Mahākassapa, basing himself on the southern direction, sat cross-legged in the air above that Brahmā, having entered the fire element, lower than the Blessed One.	尔时，尊者大迦叶依南方，于彼梵天之上，结跏趺坐于空中，入火界定，低于世尊。
Atha kho āyasmato mahākappinassa etadahosi:	Then this occurred to the venerable Mahākappina:	尔时，尊者大劫宾那生此念：
“kahaṁ nu kho bhagavā etarahi viharatī”ti?	“Where now is the Blessed One dwelling at present?”	“世尊今于何处住？”
Addasā kho āyasmā mahākappino bhagavantaṁ dibbena cakkhunā …pe… tejodhātuṁ samāpannaṁ.	The venerable Mahākappina saw the Blessed One with the divine eye … and so on … having entered the fire element.	尊者大劫宾那以天眼见世尊……等等……入火界定。
Disvāna—seyyathāpi nāma balavā puriso …pe…	Having seen him—just as a strong man might … and so on …	见已——犹如力士……等等……
evameva—jetavane antarahito tasmiṁ brahmaloke pāturahosi.	even so—having vanished from Jetavana, he appeared in that Brahmā world.	如是——于祇陀林没，现身于彼梵天世界。
Atha kho āyasmā mahākappino pacchimaṁ disaṁ nissāya tassa brahmuno upari vehāsaṁ pallaṅkena nisīdi tejodhātuṁ samāpajjitvā nīcataraṁ bhagavato.	Then the venerable Mahākappina, basing himself on the western direction, sat cross-legged in the air above that Brahmā, having entered the fire element, lower than the Blessed One.	尔时，尊者大劫宾那依西方，于彼梵天之上，结跏趺坐于空中，入火界定，低于世尊。
Atha kho āyasmato anuruddhassa etadahosi:	Then this occurred to the venerable Anuruddha:	尔时，尊者阿那律生此念：
“kahaṁ nu kho bhagavā etarahi viharatī”ti?	“Where now is the Blessed One dwelling at present?”	“世尊今于何处住？”
Addasā kho āyasmā anuruddho …pe… tejodhātuṁ samāpannaṁ.	The venerable Anuruddha saw … and so on … having entered the fire element.	尊者阿那律见……等等……入火界定。
Disvāna—seyyathāpi nāma balavā puriso …pe… tasmiṁ brahmaloke pāturahosi.	Having seen him—just as a strong man might … and so on … he appeared in that Brahmā world.	见已——犹如力士……等等……现身于彼梵天世界。
Atha kho āyasmā anuruddho uttaraṁ disaṁ nissāya tassa brahmuno upari vehāsaṁ pallaṅkena nisīdi tejodhātuṁ samāpajjitvā nīcataraṁ bhagavato.	Then the venerable Anuruddha, basing himself on the northern direction, sat cross-legged in the air above that Brahmā, having entered the fire element, lower than the Blessed One.	尔时，尊者阿那律依北方，于彼梵天之上，结跏趺坐于空中，入火界定，低于世尊。
Atha kho āyasmā mahāmoggallāno taṁ brahmānaṁ gāthāya ajjhabhāsi:	Then the venerable Mahāmoggallāna addressed that Brahmā with a verse:	尔时，尊者大目犍连以偈颂告彼梵天：
“Ajjāpi te āvuso sā diṭṭhi,	“Friend, do you still hold that view,	“友，汝今仍持昔见否，
Yā te diṭṭhi pure ahu;	which was your view before?	汝昔所持之见？
Passasi vītivattantaṁ,	Do you see the radiance surpassing	汝见此光辉超胜
Brahmaloke pabhassaran”ti.	in the Brahmā world?”	于梵天世界否？”
“Na me mārisa sā diṭṭhi,	“Dear sir, that is not my view	“尊者，我昔所持之见
yā me diṭṭhi pure ahu;	which was my view before.	已非我见。
Passāmi vītivattantaṁ,	I see the radiance surpassing	我见此光辉超胜
brahmaloke pabhassaraṁ;	in the Brahmā world.	于梵天世界。
Svāhaṁ ajja kathaṁ vajjaṁ,	How could I today say	我今日岂能说
ahaṁ niccomhi sassato”ti.	that I am permanent, eternal?”	我是常住、永恒？”
Atha kho bhagavā taṁ brahmānaṁ saṁvejetvā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—tasmiṁ brahmaloke antarahito jetavane pāturahosi.	Then the Blessed One, having stirred that Brahmā—just as a strong man might stretch out his bent arm, or bend his stretched-out arm; even so—having vanished from that Brahmā world, appeared in Jetavana.	尔时，世尊感动彼梵天——犹如力士伸屈臂、或屈伸臂；如是——于彼梵天世界没，现身于祇陀林。
Atha kho so brahmā aññataraṁ brahmapārisajjaṁ āmantesi:	Then that Brahmā addressed a certain member of his retinue:	尔时，彼梵天告其眷属中某天神：
“ehi tvaṁ, mārisa, yenāyasmā mahāmoggallāno tenupasaṅkama; upasaṅkamitvā āyasmantaṁ mahāmoggallānaṁ evaṁ vadehi:	“Come, dear sir, approach the venerable Mahāmoggallāna; having approached, say this to the venerable Mahāmoggallāna:	“来，尊者，去见尊者大目犍连；见了之后，对尊者大目犍连说：
‘atthi nu kho, mārisa moggallāna, aññepi tassa bhagavato sāvakā evaṁmahiddhikā evaṁmahānubhāvā;	‘Are there, dear sir Moggallāna, other disciples of that Blessed One of such great psychic power, such great might,	‘尊者目犍连，彼世尊之弟子中，有如尊者般具大神力、大威德者，
seyyathāpi bhavaṁ moggallāno kassapo kappino anuruddho’”ti?	as yourself, Moggallāna, Kassapa, Kappina, and Anuruddha?’”	如尊者、迦叶、劫宾那、阿那律者，尚有他人否？’”
“Evaṁ, mārisā”ti kho so brahmapārisajjo tassa brahmuno paṭissutvā yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahāmoggallānaṁ etadavoca:	“Yes, dear sirs,” that member of the Brahmā retinue replied to that Brahmā, and approached the venerable Mahāmoggallāna; having approached, he said this to the venerable Mahāmoggallāna:	“唯然，尊者，”彼梵天眷属答彼梵天，遂往诣尊者大目犍连；诣已，白尊者大目犍连言：
“atthi nu kho, mārisa moggallāna, aññepi tassa bhagavato sāvakā evaṁmahiddhikā evaṁmahānubhāvā;	“Are there, dear sir Moggallāna, other disciples of that Blessed One of such great psychic power, such great might,	“尊者目犍连，彼世尊之弟子中，有如尊者般具大神力、大威德者，
seyyathāpi bhavaṁ moggallāno kassapo kappino anuruddho”ti?	as yourself, Moggallāna, Kassapa, Kappina, and Anuruddha?”	如尊者、迦叶、劫宾那、阿那律者，尚有他人否？”
Atha kho āyasmā mahāmoggallāno taṁ brahmapārisajjaṁ gāthāya ajjhabhāsi:	Then the venerable Mahāmoggallāna addressed that member of the Brahmā retinue with a verse:	尔时，尊者大目犍连以偈颂告彼梵天眷属：
“Tevijjā iddhipattā ca,	“Possessors of the triple knowledge, attained to psychic power,	“三明达者，得神通，
cetopariyāyakovidā;	skilled in reading the minds of others,	善知他心，
Khīṇāsavā arahanto,	arahants with taints destroyed,	漏尽阿罗汉，
bahū buddhassa sāvakā”ti.	many are the Buddha’s disciples.”	佛弟子甚多。”
Atha kho so brahmapārisajjo āyasmato mahāmoggallānassa bhāsitaṁ abhinanditvā anumoditvā yena so brahmā tenupasaṅkami; upasaṅkamitvā taṁ brahmānaṁ etadavoca:	Then that member of the Brahmā retinue, having delighted in and approved of the venerable Mahāmoggallāna’s statement, approached that Brahmā; having approached, he said this to that Brahmā:	尔时，彼梵天眷属，欢喜、随喜尊者大目犍连之言，遂往诣彼梵天；诣已，白彼梵天言：
“āyasmā, mārisa, mahāmoggallāno evamāha:	“Dear sir, the venerable Mahāmoggallāna says thus:	“尊者，尊者大目犍连如是说：
‘Tevijjā iddhipattā ca,	‘Possessors of the triple knowledge, attained to psychic power,	‘三明达者，得神通，
cetopariyāyakovidā;	skilled in reading the minds of others,	善知他心，
Khīṇāsavā arahanto,	arahants with taints destroyed,	漏尽阿罗汉，
bahū buddhassa sāvakā’”ti.	many are the Buddha’s disciples.’”	佛弟子甚多。’”
Idamavoca so brahmapārisajjo.	This is what that member of the Brahmā retinue said.	此是彼梵天眷属所说。
Attamano ca so brahmā tassa brahmapārisajjassa bhāsitaṁ abhinandīti.	And that Brahmā, delighted, approved of the statement of that member of his retinue.	彼梵天欢喜，随喜其眷属之言。

6.6 - SN 6.6 Brahmaloka: The Brahmā World

--- SN6.6 - Brahmalokasutta ---	--- SN6.6 - The Brahmā World ---	--- SN6.6 - 梵天世界 ---
Sāvatthinidānaṁ.	At Sāvatthī.	于舍卫城。
Tena kho pana samayena bhagavā divāvihāragato hoti paṭisallīno.	At that time, the Blessed One had gone for the day's abiding and was in seclusion.	尔时，世尊为日住而入静室。
Atha kho subrahmā ca paccekabrahmā suddhāvāso ca paccekabrahmā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā paccekaṁ dvārabāhaṁ upanissāya aṭṭhaṁsu. Atha kho subrahmā paccekabrahmā suddhāvāsaṁ paccekabrahmānaṁ etadavoca:	Then Subrahmā Paccekabrahmā and Suddhāvāsa Paccekabrahmā approached the Blessed One; having approached, they each stood leaning against a doorpost. Then Subrahmā Paccekabrahmā said this to Suddhāvāsa Paccekabrahmā:	尔时，须梵摩辟支梵天与净居辟支梵天诣世尊所；诣已，各倚一门柱而立。尔时，须梵摩辟支梵天告净居辟支梵天言：
“akālo kho tāva, mārisa, bhagavantaṁ payirupāsituṁ;	“It is not yet the time, dear sir, to attend upon the Blessed One;	“友，今非时，非见世尊之时；
divāvihāragato bhagavā paṭisallīno ca.	the Blessed One has gone for the day's abiding and is in seclusion.	世尊为日住而入静室。
Asuko ca brahmaloko iddho ceva phīto ca, brahmā ca tatra pamādavihāraṁ viharati.	But such-and-such a Brahmā world is powerful and prosperous, and the Brahmā there is dwelling in heedlessness.	然某梵天世界，有大力、有大德，彼梵天住于放逸。
Āyāma, mārisa, yena so brahmaloko tenupasaṅkamissāma; upasaṅkamitvā taṁ brahmānaṁ saṁvejeyyāmā”ti.	Come, dear sir, let us go to that Brahmā world; having approached, let us stir that Brahmā.”	来，友，我等往彼梵天世界；诣已，令彼梵天感动。”
“Evaṁ, mārisā”ti kho suddhāvāso paccekabrahmā subrahmuno paccekabrahmuno paccassosi.	“Yes, dear sirs,” Suddhāvāsa Paccekabrahmā replied to Subrahmā Paccekabrahmā.	“唯然，尊者，”净居辟支梵天答须梵摩辟支梵天。
Atha kho subrahmā ca paccekabrahmā suddhāvāso ca paccekabrahmā—seyyathāpi nāma balavā puriso …pe… evameva—bhagavato purato antarahitā tasmiṁ brahmaloke pāturahesuṁ.	Then Subrahmā Paccekabrahmā and Suddhāvāsa Paccekabrahmā—just as a strong man might … and so on … even so—having vanished from before the Blessed One, they appeared in that Brahmā world.	尔时，须梵摩辟支梵天与净居辟支梵天——犹如力士……等等……如是——于世尊前没，现身于彼梵天世界。
Addasā kho so brahmā te brahmāno dūratova āgacchante. Disvāna te brahmāno etadavoca:	That Brahmā saw those Brahmās coming from afar. Having seen them, he said this to those Brahmās:	彼梵天遥见彼二梵天来。见已，告彼二梵天言：
“handa kuto nu tumhe, mārisā, āgacchathā”ti?	“Well now, dear sirs, from where are you coming?”	“善来，诸君，从何处来？”
“Āgatā kho mayaṁ, mārisa, amha tassa bhagavato santikā arahato sammāsambuddhassa.	“We have come, dear sir, from the presence of that Blessed One, the Arahant, the Perfectly Enlightened One.	“我等从彼世尊、阿罗汉、正等正觉者处来。
Gaccheyyāsi pana tvaṁ, mārisa, tassa bhagavato upaṭṭhānaṁ arahato sammāsambuddhassā”ti?	Would you, dear sir, go to attend upon that Blessed One, the Arahant, the Perfectly Enlightened One?”	君岂愿往见彼世尊、阿罗汉、正等正觉者？”
Evaṁ vutto, kho so brahmā taṁ vacanaṁ anadhivāsento sahassakkhattuṁ attānaṁ abhinimminitvā subrahmānaṁ paccekabrahmānaṁ etadavoca:	When this was said, that Brahmā, not assenting to that statement, manifested himself a thousand times and said this to Subrahmā Paccekabrahmā:	作是语已，彼梵天不允其言，自化千身，告须梵摩辟支梵天言：
“passasi me no tvaṁ, mārisa, evarūpaṁ iddhānubhāvan”ti?	“Do you see, dear sir, such psychic power of mine?”	“君见我如是神通力否？”
“Passāmi kho tyāhaṁ, mārisa, evarūpaṁ iddhānubhāvan”ti.	“I see, dear sir, such psychic power of yours.”	“我见君如是神通力。”
“So khvāhaṁ, mārisa, evaṁmahiddhiko evaṁmahānubhāvo kassa aññassa samaṇassa vā brāhmaṇassa vā upaṭṭhānaṁ gamissāmī”ti?	“I, dear sir, being of such great psychic power, such great might, to what other ascetic or brahmin should I go to attend?”	“我，君，具如是大神通、大威力，当往何处沙门、婆罗门所奉事？”
Atha kho subrahmā paccekabrahmā dvisahassakkhattuṁ attānaṁ abhinimminitvā taṁ brahmānaṁ etadavoca:	Then Subrahmā Paccekabrahmā manifested himself two thousand times and said this to that Brahmā:	尔时，须梵摩辟支梵天自化二千身，告彼梵天言：
“passasi me no tvaṁ, mārisa, evarūpaṁ iddhānubhāvan”ti?	“Do you see, dear sir, such psychic power of mine?”	“君见我如是神通力否？”
“Passāmi kho tyāhaṁ, mārisa, evarūpaṁ iddhānubhāvan”ti.	“I see, dear sir, such psychic power of yours.”	“我见君如是神通力。”
“Tayā ca kho, mārisa, mayā ca sveva bhagavā mahiddhikataro ceva mahānubhāvataro ca.	“And that Blessed One, dear sir, is of even greater psychic power and greater might than you and I.	“彼世尊，君，比你我更具神通、更具威力。
Gaccheyyāsi tvaṁ, mārisa, tassa bhagavato upaṭṭhānaṁ arahato sammāsambuddhassā”ti?	Would you, dear sir, go to attend upon that Blessed One, the Arahant, the Perfectly Enlightened One?”	君岂愿往见彼世尊、阿罗汉、正等正觉者？”
Atha kho so brahmā subrahmānaṁ paccekabrahmānaṁ gāthāya ajjhabhāsi:	Then that Brahmā addressed Subrahmā Paccekabrahmā with a verse:	尔时，彼梵天以偈颂告须梵摩辟支梵天：
“Tayo supaṇṇā caturo ca haṁsā,	“Three Garuḍas and four Haṁsas,	“三迦楼罗四天鹅，
Byagghīnisā pañcasatā ca jhāyino;	a tigress’s lair and five hundred jhāyins;	一虎穴与五百禅；
Tayidaṁ vimānaṁ jalate ca brahme,	this celestial mansion of yours blazes, O Brahmā,	汝此天宫辉煌，噢，梵天，
Obhāsayaṁ uttarassaṁ disāyan”ti.	illuminating the northern direction.”	照耀北方。”
“Kiñcāpi te taṁ jalate vimānaṁ,	“Although that celestial mansion of yours blazes,	“纵汝天宫辉煌，
Obhāsayaṁ uttarassaṁ disāyaṁ;	illuminating the northern direction,	照耀北方，
Rūpe raṇaṁ disvā sadā pavedhitaṁ,	seeing conflict in forms, always agitated,	见色有诤，常动摇，
Tasmā na rūpe ramatī sumedho”ti.	therefore a wise one does not delight in form.”	是故智者不乐色。”
Atha kho subrahmā ca paccekabrahmā suddhāvāso ca paccekabrahmā taṁ brahmānaṁ saṁvejetvā tatthevantaradhāyiṁsu.	Then Subrahmā Paccekabrahmā and Suddhāvāsa Paccekabrahmā, having stirred that Brahmā, vanished right there.	尔时，须梵摩辟支梵天与净居辟支梵天，既感动彼梵天，即于其处没。
Agamāsi ca kho so brahmā aparena samayena bhagavato upaṭṭhānaṁ arahato sammāsambuddhassāti.	And that Brahmā, at a later time, did go to attend upon the Blessed One, the Arahant, the Perfectly Enlightened One.	彼梵天于后时，果往见世尊、阿罗汉、正等正觉者。

6.7 - SN 6.7 Kokālika: With Kokālika

--- SN6.7 - Kokālikasutta ---	--- SN6.7 - With Kokālika ---	--- SN6.7 - 与拘迦利 ---
Sāvatthinidānaṁ.	At Sāvatthī.	于舍卫城。
Tena kho pana samayena bhagavā divāvihāragato hoti paṭisallīno.	At that time, the Blessed One had gone for the day's abiding and was in seclusion.	尔时，世尊为日住而入静室。
Atha kho subrahmā ca paccekabrahmā suddhāvāso ca paccekabrahmā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā paccekaṁ dvārabāhaṁ nissāya aṭṭhaṁsu.	Then Subrahmā Paccekabrahmā and Suddhāvāsa Paccekabrahmā approached the Blessed One; having approached, they each stood leaning against a doorpost.	尔时，须梵摩辟支梵天与净居辟支梵天诣世尊所；诣已，各倚一门柱而立。
Atha kho subrahmā paccekabrahmā kokālikaṁ bhikkhuṁ ārabbha bhagavato santike imaṁ gāthaṁ abhāsi:	Then Subrahmā Paccekabrahmā, concerning Kokālika bhikkhu, recited this verse in the presence of the Blessed One:	尔时，须梵摩辟支梵天，就拘迦利比丘，于世尊前说此偈：
“Appameyyaṁ paminanto,	“Measuring the immeasurable,	“量不可量，
Kodha vidvā vikappaye;	how could a wise man discriminate?	智者岂能辨？
Appameyyaṁ pamāyinaṁ,	One who measures the immeasurable,	量不可量者，
Nivutaṁ taṁ maññe puthujjanan”ti.	I think that worldling is shrouded.”	我谓彼凡夫为障所覆。”

6.8 - SN 6.8 Katamodakatissa: With Katamodaka Tissa

--- SN6.8 - Katamodakatissasutta ---	--- SN6.8 - With Katamodaka Tissa ---	--- SN6.8 - 与伽多牟陀伽帝须 ---
Sāvatthinidānaṁ.	At Sāvatthī.	于舍卫城。
Tena kho pana samayena bhagavā divāvihāragato hoti paṭisallīno.	At that time, the Blessed One had gone for the day's abiding and was in seclusion.	尔时，世尊为日住而入静室。
Atha kho subrahmā ca paccekabrahmā suddhāvāso ca paccekabrahmā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā paccekaṁ dvārabāhaṁ nissāya aṭṭhaṁsu.	Then Subrahmā Paccekabrahmā and Suddhāvāsa Paccekabrahmā approached the Blessed One; having approached, they each stood leaning against a doorpost.	尔时，须梵摩辟支梵天与净居辟支梵天诣世尊所；诣已，各倚一门柱而立。
Atha kho suddhāvāso paccekabrahmā katamodakatissakaṁ bhikkhuṁ ārabbha bhagavato santike imaṁ gāthaṁ abhāsi:	Then Suddhāvāsa Paccekabrahmā, concerning Katamodakatissaka bhikkhu, recited this verse in the presence of the Blessed One:	尔时，净居辟支梵天，就伽多牟陀伽帝须比丘，于世尊前说此偈：
“Appameyyaṁ paminanto,	“Measuring the immeasurable,	“量不可量，
Kodha vidvā vikappaye;	how could a wise man discriminate?	智者岂能辨？
Appameyyaṁ pamāyinaṁ,	One who measures the immeasurable,	量不可量者，
Nivutaṁ taṁ maññe akissavan”ti.	I think that one who does not listen is shrouded.”	我谓不闻者为障所覆。”

6.9 - SN 6.9 Turūbrahma: Turū Brahmā

--- SN6.9 - Turūbrahmasutta ---	--- SN6.9 - Turū Brahmā ---	--- SN6.9 - 图卢梵天 ---
Sāvatthinidānaṁ.	At Sāvatthī.	于舍卫城。
Tena kho pana samayena kokāliko bhikkhu ābādhiko hoti dukkhito bāḷhagilāno.	At that time, Kokālika bhikkhu was sick, suffering, gravely ill.	尔时，拘迦利比丘病，苦，重病。
Atha kho turū paccekabrahmā abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yena kokāliko bhikkhu tenupasaṅkami; upasaṅkamitvā vehāsaṁ ṭhito kokālikaṁ bhikkhuṁ etadavoca:	Then Turū Paccekabrahmā, in the dark of the night, of surpassing beauty, illuminating the whole of Jetavana, approached Kokālika bhikkhu; having approached, while standing in the air, he said this to Kokālika bhikkhu:	尔时，图卢辟支梵天，于夜深时，以绝妙之色，照耀祇陀林，诣拘迦利比丘所；诣已，立于空中，告拘迦利比丘言：
“pasādehi, kokālika, sāriputtamoggallānesu cittaṁ.	“Arouse confidence, Kokālika, in Sāriputta and Moggallāna. Sāriputta and Moggallāna are virtuous.”	“生信心，拘迦利，于舍利弗与目犍连。舍利弗与目犍连是善 virtuous。”
Pesalā sāriputtamoggallānā”ti.	“Who are you, friend?”	“你是谁，朋友？”
“Kosi tvaṁ, āvuso”ti?	“I am Turū Paccekabrahmā.”	“我是图卢辟支梵天。”
“Ahaṁ turū paccekabrahmā”ti.	“Were you not, friend, declared by the Blessed One to be a non-returner? Then why have you come here now?	“朋友，你岂非为世尊记为不还者？何以今来此？
“Nanu tvaṁ, āvuso, bhagavatā anāgāmī byākato, atha kiñcarahi idhāgato?	See how great this offense of yours is.”	看你此过失何其大。”
Passa, yāvañca te idaṁ aparaddhan”ti.	“For a person who is born,	“人生之时，
“Purisassa hi jātassa,	an axe is born in his mouth,	口中生斧，
kuṭhārī jāyate mukhe;	with which the fool cuts himself	愚者以之自斩
Yāya chindati attānaṁ,	when speaking evil words.	当说恶言时。
bālo dubbhāsitaṁ bhaṇaṁ.	He who praises the blameworthy,	赞可诃者，
Yo nindiyaṁ pasaṁsati,	or blames him who is praiseworthy,	或诃可赞者，
Taṁ vā nindati yo pasaṁsiyo;	gathers demerit with his mouth;	以口集非福；
Vicināti mukhena so kaliṁ,	through that demerit he finds no happiness.	因彼非福不得乐。
Kalinā tena sukhaṁ na vindati.	Trifling is this demerit,	此非福为小，
Appamattako ayaṁ kali,	the loss of wealth in dice;	赌骰失财；
Yo akkhesu dhanaparājayo;	but this is a far greater demerit	此乃更大之非福
Sabbassāpi sahāpi attanā,	than all of that, including oneself:	过于彼一切，包括自身：
Ayameva mahantataro kali;	to bear ill will towards the Sugatas.	于善逝生恶意。
Yo sugatesu manaṁ padosaye.	For one hundred thousand nirabbudas,	于百千泥拉部陀，
Sataṁ sahassānaṁ nirabbudānaṁ,	and thirty-six and five abbudas of years,	及三十六与五阿部陀年，
Chattiṁsati pañca ca abbudāni;	the slanderer of ariyas goes to hell,	谤圣者堕地狱，
Yamariyagarahī nirayaṁ upeti,	having directed evil speech and mind.”	发恶语恶心故。”
Vācaṁ manañca paṇidhāya pāpakan”ti.
	--- SN6.10 - Kokālika ---

6.10 - SN 6.10 Kokālika

--- SN6.10 - Kokālikasutta ---		--- SN6.10 - 拘迦利 ---
	At Sāvatthī.
Sāvatthinidānaṁ.	Then Kokālika bhikkhu approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Seated to one side, Kokālika bhikkhu said this to the Blessed One:	于舍卫城。
Atha kho kokāliko bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho kokāliko bhikkhu bhagavantaṁ etadavoca:	“Sāriputta and Moggallāna, venerable sir, have evil wishes, they have fallen under the sway of evil wishes.”	尔时，拘迦利比丘诣世尊所；诣已，礼世尊足，退坐一面。坐一面已，拘迦利比丘白世尊言：
“pāpicchā, bhante, sāriputtamoggallānā pāpikānaṁ icchānaṁ vasaṁ gatā”ti.	When this was said, the Blessed One said this to Kokālika bhikkhu:	“舍利弗与目犍连，尊者，有恶意，彼等为恶意所制。”
Evaṁ vutte, bhagavā kokālikaṁ bhikkhuṁ etadavoca:	“Do not say so, Kokālika, do not say so, Kokālika!	作是语已，世尊告拘迦利比丘言：
“mā hevaṁ, kokālika, avaca; mā hevaṁ, kokālika, avaca.	Arouse confidence, Kokālika, in Sāriputta and Moggallāna. Sāriputta and Moggallāna are virtuous.”	“莫作是言，拘迦利，莫作是言，拘迦利！
Pasādehi, kokālika, sāriputtamoggallānesu cittaṁ. Pesalā sāriputtamoggallānā”ti.	A second time Kokālika bhikkhu said this to the Blessed One:	生信心，拘迦利，于舍利弗与目犍连。舍利弗与目犍连是善 virtuous。”
Dutiyampi kho kokāliko bhikkhu bhagavantaṁ etadavoca:	“Although, venerable sir, the Blessed One is trustworthy and reliable for me, yet Sāriputta and Moggallāna, venerable sir, indeed have evil wishes, they have fallen under the sway of evil wishes.”	拘迦利比丘第二次白世尊言：
“kiñcāpi me, bhante, bhagavā saddhāyiko paccayiko; atha kho pāpicchāva bhante, sāriputtamoggallānā pāpikānaṁ icchānaṁ vasaṁ gatā”ti.	A second time the Blessed One said this to Kokālika bhikkhu:	“虽然，尊者，世尊于我为可信可靠，然舍利弗与目犍连，尊者，实有恶意，彼等为恶意所制。”
Dutiyampi kho bhagavā kokālikaṁ bhikkhuṁ etadavoca:	“Do not say so, Kokālika, do not say so, Kokālika!	世尊第二次告拘迦利比丘言：
“mā hevaṁ, kokālika, avaca; mā hevaṁ, kokālika, avaca.	Arouse confidence, Kokālika, in Sāriputta and Moggallāna. Sāriputta and Moggallāna are virtuous.”	“莫作是言，拘迦利，莫作是言，拘迦利！
Pasādehi, kokālika, sāriputtamoggallānesu cittaṁ. Pesalā sāriputtamoggallānā”ti.	A third time Kokālika bhikkhu said this to the Blessed One:	生信心，拘迦利，于舍利弗与目犍连。舍利弗与目犍连是善 virtuous。”
Tatiyampi kho kokāliko bhikkhu bhagavantaṁ etadavoca:	“Although … and so on … fallen under the sway of wishes.”	拘迦利比丘第三次白世尊言：
“kiñcāpi …pe… icchānaṁ vasaṁ gatā”ti.	A third time the Blessed One said this to Kokālika bhikkhu:	“虽然……等等……为恶欲所制。”
Tatiyampi kho bhagavā kokālikaṁ bhikkhuṁ etadavoca:	“Do not say so … and so on …	世尊第三次告拘迦利比丘言：
“mā hevaṁ …pe…	Sāriputta and Moggallāna are virtuous.”	“莫作是言……等等……
pesalā sāriputtamoggallānā”ti.	Then Kokālika bhikkhu, rising from his seat, having paid homage to the Blessed One and circumambulated him keeping his right side towards him, departed.	舍利弗与目犍连是善 virtuous。”
Atha kho kokāliko bhikkhu uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.	Not long after Kokālika bhikkhu had departed, his whole body became covered with boils the size of mustard seeds.	尔时，拘迦利比丘从座起，礼世尊足，右绕而去。
Acirapakkantassa ca kokālikassa bhikkhuno sāsapamattīhi pīḷakāhi sabbo kāyo phuṭo ahosi.	Having become the size of mustard seeds, they became the size of mung beans; having become the size of mung beans, they became the size of chickpeas; having become the size of chickpeas, they became the size of jujube stones; having become the size of jujube stones, they became the size of jujube fruits; having become the size of jujube fruits, they became the size of āmalaka fruits; having become the size of āmalaka fruits, they became the size of unripe beluva fruits; having become the size of unripe beluva fruits, they became the size of ripe beluva fruits; having become the size of ripe beluva fruits, they burst. Pus and blood flowed out.	拘迦利比丘去后不久，其全身生疮，大如芥子。
Sāsapamattiyo hutvā muggamattiyo ahesuṁ, muggamattiyo hutvā kalāyamattiyo ahesuṁ, kalāyamattiyo hutvā kolaṭṭhimattiyo ahesuṁ, kolaṭṭhimattiyo hutvā kolamattiyo ahesuṁ, kolamattiyo hutvā āmalakamattiyo ahesuṁ, āmalakamattiyo hutvā beluvasalāṭukamattiyo ahesuṁ, beluvasalāṭukamattiyo hutvā billamattiyo ahesuṁ, billamattiyo hutvā pabhijjiṁsu. Pubbañca lohitañca pagghariṁsu.	Then Kokālika bhikkhu died from that very illness.	大如芥子已，变为大如绿豆；大如绿豆已，变为大如鹰嘴豆；大如鹰嘴豆已，变为大如枣核；大如枣核已，变为大如枣果；大如枣果已，变为大如庵摩罗果；大如庵摩罗果已，变为大如未熟之频婆果；大如未熟之频婆果已，变为大如熟频婆果；大如熟频婆果已，破裂。脓血流出。
Atha kho kokāliko bhikkhu teneva ābādhena kālamakāsi.	And Kokālika bhikkhu, having died, was reborn in the Paduma hell for having harbored hatred in his mind towards Sāriputta and Moggallāna.	尔时，拘迦利比丘即因此病而死。
Kālaṅkato ca kokāliko bhikkhu padumaṁ nirayaṁ upapajji sāriputtamoggallānesu cittaṁ āghātetvā.	Then Brahmā Sahampati, in the dark of the night, of surpassing beauty, illuminating the whole of Jetavana, approached the Blessed One; having approached and paid homage to the Blessed One, he stood to one side. Standing to one side, Brahmā Sahampati said this to the Blessed One:	拘迦利比丘死后，因心怀怨恨舍利弗与目犍连，生于钵昙摩地狱。
Atha kho brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho brahmā sahampati bhagavantaṁ etadavoca:	“Kokālika bhikkhu, venerable sir, has died.	尔时，梵天娑婆主，于夜深时，以绝妙之色，照耀祇陀林，诣世尊所；诣已，礼世尊足，退立一面。立一面已，梵天娑婆主白世尊言：
“kokāliko, bhante, bhikkhu kālaṅkato.	And Kokālika bhikkhu, venerable sir, having died, has been reborn in the Paduma hell for having harbored hatred in his mind towards Sāriputta and Moggallāna.”	“拘迦利比丘，尊者，已死。
Kālaṅkato ca, bhante, kokāliko bhikkhu padumaṁ nirayaṁ upapanno sāriputtamoggallānesu cittaṁ āghātetvā”ti.	This is what Brahmā Sahampati said.	拘迦利比丘，尊者，死后，因心怀怨恨舍利弗与目犍连，生于钵昙摩地狱。”
Idamavoca brahmā sahampati.	Having said this, he paid homage to the Blessed One, and keeping him on his right, he vanished right there.	此是梵天娑婆主所说。
Idaṁ vatvā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyīti.	Then the Blessed One, at the end of that night, addressed the bhikkhus:	说此语已，礼世尊足，右绕而去，即于其处没。
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi:	“This night, bhikkhus, Brahmā Sahampati, in the dark of the night, of surpassing beauty, illuminating the whole of Jetavana, approached me; having approached and paid homage to me, he stood to one side. Standing to one side, bhikkhus, Brahmā Sahampati said this to me:	尔时，世尊于彼夜尽时，告诸比丘言：
“imaṁ, bhikkhave, rattiṁ brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, bhikkhave, brahmā sahampati maṁ etadavoca:	‘Kokālika bhikkhu, venerable sir, has died.	“是夜，诸比丘，梵天娑婆主，于夜深时，以绝妙之色，照耀祇陀林，来我所；来已，礼我足，退立一面。立一面已，诸比丘，梵天娑婆主白我言：
‘kokāliko, bhante, bhikkhu kālaṅkato.	And Kokālika bhikkhu, venerable sir, having died, has been reborn in the Paduma hell for having harbored hatred in his mind towards Sāriputta and Moggallāna.’	‘拘迦利比丘，尊者，已死。
Kālaṅkato ca, bhante, kokāliko bhikkhu padumaṁ nirayaṁ upapanno sāriputtamoggallānesu cittaṁ āghātetvā’ti.	This, bhikkhus, is what Brahmā Sahampati said. Having said this, he paid homage to me, and keeping me on his right, he vanished right there.”	拘迦利比丘，尊者，死后，因心怀怨恨舍利弗与目犍连，生于钵昙摩地狱。’
Idamavoca, bhikkhave, brahmā sahampati, idaṁ vatvā maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyī”ti.	When this was said, a certain bhikkhu said this to the Blessed One:	此，诸比丘，是梵天娑婆主所说。说此语已，礼我足，右绕而去，即于其处没。”
Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca:	“How long, venerable sir, is the measure of the life-span in the Paduma hell?”	作是语已，一比丘白世尊言：
“kīvadīghaṁ nu kho, bhante, padume niraye āyuppamāṇan”ti?	“Long, bhikkhu, is the measure of the life-span in the Paduma hell.	“尊者，钵昙摩地狱寿量几何？”
“Dīghaṁ kho, bhikkhu, padume niraye āyuppamāṇaṁ.	It is not easy to count it as:	“长，比丘，钵昙摩地狱寿量甚长。
Taṁ na sukaraṁ saṅkhātuṁ:	‘so many years,’ or ‘so many hundreds of years,’ or ‘so many thousands of years,’ or ‘so many hundreds of thousands of years.’”	不易数之，谓：
‘ettakāni vassāni iti vā, ettakāni vassasatāni iti vā, ettakāni vassasahassāni iti vā, ettakāni vassasatasahassāni iti vā’”ti.	“But is it possible, venerable sir, to make a comparison?”	‘若干年’，或‘若干百年’，或‘若干千年’，或‘若干百千年’。”
“Sakkā pana, bhante, upamaṁ kātun”ti?	“It is possible, bhikkhu,” the Blessed One said.	“然，尊者，可作譬喻否？”
“Sakkā, bhikkhū”ti bhagavā avoca:	“Suppose, bhikkhu, there were a Kosalan cartload of twenty khāris of sesame seeds. From that a man, at the end of every hundred years, were to remove one sesame seed.	“可，比丘，”世尊言。
“Seyyathāpi, bhikkhu vīsatikhāriko kosalako tilavāho. Tato puriso vassasatassa vassasatassa accayena ekamekaṁ tilaṁ uddhareyya;	Quicker, bhikkhu, would that Kosalan cartload of twenty khāris of sesame seeds be exhausted and used up by this means, than even one Abbuda hell.	“譬如，比丘，有拘萨罗车二十佉梨之胡麻。有人于每百年，取一胡麻。
khippataraṁ kho so, bhikkhu, vīsatikhāriko kosalako tilavāho iminā upakkamena parikkhayaṁ pariyādānaṁ gaccheyya, na tveva eko abbudo nirayo.	Just as, bhikkhu, there are twenty Abbuda hells, so is one Nirabbuda hell.	速，比丘，彼拘萨罗车二十佉梨之胡麻，以此方便，用尽，尚不及一阿浮陀地狱。
Seyyathāpi, bhikkhu, vīsati abbudā nirayā, evameko nirabbudanirayo.	Just as, bhikkhu, there are twenty Nirabbuda hells, so is one Ababa hell.	犹如，比丘，二十阿浮陀地狱，为一尼拉浮陀地狱。
Seyyathāpi, bhikkhu, vīsati nirabbudā nirayā, evameko ababo nirayo.	Just as, bhikkhu, there are twenty Ababa hells, so is one Aṭaṭa hell.	犹如，比丘，二十尼拉浮陀地狱，为一阿婆婆地狱。
Seyyathāpi, bhikkhu, vīsati ababā nirayā, evameko aṭaṭo nirayo.	Just as, bhikkhu, there are twenty Aṭaṭa hells, so is one Ahaha hell.	犹如，比-丘，二十阿婆婆地狱，为一阿吒吒地狱。
Seyyathāpi, bhikkhu, vīsati aṭaṭā nirayā, evameko ahaho nirayo.	Just as, bhikkhu, there are twenty Ahaha hells, so is one Kumuda hell.	犹如，比丘，二十阿吒吒地狱，为一阿诃诃地狱。
Seyyathāpi, bhikkhu, vīsati ahahā nirayā, evameko kumudo nirayo.	Just as, bhikkhu, there are twenty Kumuda hells, so is one Sogandhika hell.	犹如，比丘，二十阿诃诃地狱，为一拘牟陀地狱。
Seyyathāpi, bhikkhu, vīsati kumudā nirayā, evameko sogandhiko nirayo.	Just as, bhikkhu, there are twenty Sogandhika hells, so is one Uppala hell.	犹如，比丘，二十拘牟陀地狱，为一搔健提迦地狱。
Seyyathāpi, bhikkhu, vīsati sogandhikā nirayā, evameko uppalanirayo.	Just as, bhikkhu, there are twenty Uppala hells, so is one Puṇḍarīka hell.	犹如，比丘，二十搔健提迦地狱，为一优钵罗地狱。
Seyyathāpi, bhikkhu, vīsati uppalā nirayā, evameko puṇḍariko nirayo.	Just as, bhikkhu, there are twenty Puṇḍarīka hells, so is one Paduma hell.	犹如，比丘，二十优钵罗地狱，为一芬陀利迦地狱。
Seyyathāpi, bhikkhu, vīsati puṇḍarikā nirayā, evameko padumo nirayo.	And in the Paduma hell, bhikkhu, Kokālika bhikkhu has been reborn for having harbored hatred in his mind towards Sāriputta and Moggallāna.”	犹如，比丘，二十芬陀利迦地狱，为一钵昙摩地狱。
Padume pana, bhikkhu, niraye kokāliko bhikkhu upapanno sāriputtamoggallānesu cittaṁ āghātetvā”ti.	This is what the Blessed One said.	于钵昙摩地狱，比丘，拘迦利比丘，因心怀怨恨舍利弗与目犍连而生。”
Idamavoca bhagavā.	Having said this, the Sugata, the Teacher, then said this further:	此是世尊所说。
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:	“For a person who is born,	说此语已，善逝，师，复说此偈：
“Purisassa hi jātassa,	an axe is born in his mouth,	“人生之时，
kuṭhārī jāyate mukhe;	with which the fool cuts himself	口中生斧，
Yāya chindati attānaṁ,	when speaking evil words.	愚者以之自斩
bālo dubbhāsitaṁ bhaṇaṁ.	He who praises the blameworthy,	当说恶言时。
Yo nindiyaṁ pasaṁsati,	or blames him who is praiseworthy,	赞可诃者，
Taṁ vā nindati yo pasaṁsiyo;	gathers demerit with his mouth;	或诃可赞者，
Vicināti mukhena so kaliṁ,	through that demerit he finds no happiness.	以口集非福；
Kalinā tena sukhaṁ na vindati.	Trifling is this demerit,	因彼非福不得乐。
Appamattako ayaṁ kali,	the loss of wealth in dice;	此非福为小，
Yo akkhesu dhanaparājayo;	but this is a far greater demerit	赌骰失财；
Sabbassāpi sahāpi attanā,	than all of that, including oneself:	此乃更大之非福
Ayameva mahantaro kali;	to bear ill will towards the Sugatas.	过于彼一切，包括自身：
Yo sugatesu manaṁ padosaye.	For one hundred thousand nirabbudas,	于善逝生恶意。
Sataṁ sahassānaṁ nirabbudānaṁ,	and thirty-six and five abbudas of years,	于百千泥拉浮陀，
Chattiṁsati pañca ca abbudāni;	the slanderer of ariyas goes to hell,	及三十六与五阿浮陀年，
Yamariyagarahī nirayaṁ upeti,	having directed evil speech and mind.”	谤圣者堕地狱，
Vācaṁ manañca paṇidhāya pāpakan”ti.	The first chapter.	发恶语恶心故。”
Paṭhamo vaggo.	Request, Reverence, Brahmadeva,	第一品。
Āyācanaṁ gāravo brahmadevo,	Baka and Brahmā, and another view;	乞求、恭敬、梵天提婆、
Bako ca brahmā aparā ca diṭṭhi;	Heedlessness, Kokālika, Tissaka,	婆伽与梵天，及另一见解；
Pamādakokālikatissako ca,	Turū and Brahmā, and another Kokālika.	放逸、拘迦利、帝须、
Turū ca brahmā aparo ca kokālikoti.		图卢与梵天，及另一拘迦利。
	--- SN6.11 - Sanaṅkumāra ---

6.11 - SN 6.11 Sanaṅkumāra

--- SN6.11 - Sanaṅkumārasutta ---		--- SN6.11 - 萨难कुमार ---
	Thus have I heard.
Evaṁ me sutaṁ—	On one occasion the Blessed One was dwelling at Rājagaha on the bank of the Sappinī River.	如是我闻。
ekaṁ samayaṁ bhagavā rājagahe viharati sappinītīre.	Then Brahmā Sanaṅkumāra, in the dark of the night, of surpassing beauty, illuminating the whole bank of the Sappinī River, approached the Blessed One; having approached and paid homage to the Blessed One, he stood to one side.	一时，佛住王舍城，萨频尼河畔。
Atha kho brahmā sanaṅkumāro abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ sappinītīraṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi.	Standing to one side, Brahmā Sanaṅkumāra recited this verse in the presence of the Blessed One:	尔时，梵天萨难कुमार，于夜深时，以绝妙之色，照耀整个萨频尼河畔，诣世尊所；诣已，礼世尊足，退立一面。
Ekamantaṁ ṭhito kho brahmā sanaṅkumāro bhagavato santike imaṁ gāthaṁ abhāsi:	“The Khattiya is best among those people	立一面已，梵天萨难कुमार于世尊前说此偈：
“Khattiyo seṭṭho janetasmiṁ,	who adhere to lineage;	“刹帝利于人中最佳，
ye gottapaṭisārino;	but he who is perfect in knowledge and conduct,	执着于族姓者；
Vijjācaraṇasampanno,	he is best among devas and humans.”	然于知识与行为圆满者，
so seṭṭho devamānuse”ti.	This is what Brahmā Sanaṅkumāra said.	彼于天人中最佳。”
Idamavoca brahmā sanaṅkumāro.	The Teacher consented.	此是梵天萨难कुमार所说。
Samanuñño satthā ahosi.	Then Brahmā Sanaṅkumāra, thinking, “The Teacher consents with me,” paid homage to the Blessed One, and keeping him on his right, he vanished right there.	师默然许之。
Atha kho brahmā sanaṅkumāro “samanuñño me satthā”ti bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyīti.		尔时，梵天萨难कुमार，思惟：“师默许我。”礼世尊足，右绕而去，即于其处没。
	--- SN6.12 - Devadatta ---

6.12 - SN 6.12 Devadatta

--- SN6.12 - Devadattasutta ---		--- SN6.12 - 提婆达多 ---
	Thus have I heard.
Evaṁ me sutaṁ—	On one occasion the Blessed One was dwelling at Rājagaha on Mount Gijjhakūṭa, not long after Devadatta had departed.	如是我闻。
ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate acirapakkante devadatte.	Then Brahmā Sahampati, in the dark of the night, of surpassing beauty, illuminating the whole of Mount Gijjhakūṭa, approached the Blessed One; having approached and paid homage to the Blessed One, he stood to one side.	一时，佛住王舍城灵鹫山，提婆达多离去后不久。
Atha kho brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ gijjhakūṭaṁ pabbataṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi.	Standing to one side, Brahmā Sahampati, concerning Devadatta, recited this verse in the presence of the Blessed One:	尔时，梵天娑婆主，于夜深时，以绝妙之色，照耀整个灵鹫山，诣世尊所；诣已，礼世尊足，退立一面。
Ekamantaṁ ṭhito kho brahmā sahampati devadattaṁ ārabbha bhagavato santike imaṁ gāthaṁ abhāsi:	“Fruit indeed kills the plantain tree,	立一面已，梵天娑婆主，就提婆达多，于世尊前说此偈：
“Phalaṁ ve kadaliṁ hanti,	fruit the bamboo, fruit the reed;	“果实实杀芭蕉树，
phalaṁ veḷuṁ phalaṁ naḷaṁ;	honor kills a mean person,	果实杀竹，果实杀芦苇；
Sakkāro kāpurisaṁ hanti,	as a fetus kills a she-mule.”	荣誉杀卑劣人，
gabbho assatariṁ yathā”ti.		如胎杀母骡。”
	--- SN6.13 - At Andhakavinda ---

6.13 - SN 6.13 Andhakavinda

--- SN6.13 - Andhakavindasutta ---		--- SN6.13 - 于安陀伽频陀 ---
	On one occasion the Blessed One was dwelling in Magadha at Andhakavinda.
Ekaṁ samayaṁ bhagavā māgadhesu viharati andhakavinde.	At that time, the Blessed One was sitting in the open air in the darkness of the night, and it was drizzling lightly.	一时，世尊住于摩揭陀安陀伽频陀。
Tena kho pana samayena bhagavā rattandhakāratimisāyaṁ abbhokāse nisinno hoti, devo ca ekamekaṁ phusāyati.	Then Brahmā Sahampati, in the dark of the night, of surpassing beauty, illuminating the whole of Andhakavinda, approached the Blessed One; having approached and paid homage to the Blessed One, he stood to one side.	尔时，世尊于夜黑中，坐于露地，微雨 drizzling。
Atha kho brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ andhakavindaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi.	Standing to one side, Brahmā Sahampati recited these verses in the presence of the Blessed One:	尔时，梵天娑婆主，于夜深时，以绝妙之色，照耀整个安陀伽频陀，诣世尊所；诣已，礼世尊足，退立一面。
Ekamantaṁ ṭhito kho brahmā sahampati bhagavato santike imā gāthāyo abhāsi:	“One should frequent remote lodgings,	立一面已，梵天娑婆主于世尊前说此偈：
“Sevetha pantāni senāsanāni,	one should fare for release from fetters.	“应常住偏僻处，
Careyya saṁyojanavippamokkhā;	If one does not find delight there,	应为解脱束缚而行。
Sace ratiṁ nādhigaccheyya tattha,	one should dwell in the Saṅgha, self-protected, mindful.	若于彼处不生喜乐，
Saṅghe vase rakkhitatto satīmā.	Going from family to family for alms,	应住僧团中，自护，正念。
Kulākulaṁ piṇḍikāya caranto,	with faculties guarded, astute, mindful,	从家至家乞食，
Indriyagutto nipako satimā;	one should frequent remote lodgings,	诸根守护，机警，正念，
Sevetha pantāni senāsanāni,	freed from fear, liberated in the fearless.	应常住偏僻处，
Bhayā pamutto abhaye vimutto.	Where there are terrifying creeping things,	离怖畏，解脱于无畏。
Yattha bheravā sarīsapā,	lightning flashes, the deva thunders,	有恐怖爬行物处，
Vijju sañcarati thanayati devo;	in the darkness of the night,	电光闪烁，天雷轰鸣，
Andhakāratimisāya rattiyā,	there the bhikkhu sat, with horror dispelled.	于夜黑中，
Nisīdi tattha bhikkhu vigatalomahaṁso.	This indeed I have seen for myself,	比丘坐，恐怖已消。
Idañhi jātu me diṭṭhaṁ,	this is not hearsay.	此实我亲见，
nayidaṁ itihītihaṁ;	In one holy life,	此非道听途说。
Ekasmiṁ brahmacariyasmiṁ,	a thousand overcome death.	于一梵行中，
sahassaṁ maccuhāyinaṁ.	More than five hundred trainees,	千人克死亡。
Bhiyyo pañcasatā sekkhā,	and ten times ten times ten,	五百余学人，
dasā ca dasadhā dasa;	all have entered the stream,	及十倍十倍十，
Sabbe sotasamāpannā,	not destined for animal birth.	皆已入流，
atiracchānagāmino.	And this other populace,	不堕畜生趣。
Athāyaṁ itarā pajā,	partakes of merit, so I think;	而此余众，
puññabhāgāti me mano;	I am not able to count them,	分沾功德，我思；
Saṅkhātuṁ nopi sakkomi,	out of fear of speaking falsely.”	我不能数之，
musāvādassa ottapan”ti.		惧说妄语故。”
	--- SN6.14 - At Aruṇavatī ---

6.14 - SN 6.14 Aruṇavatī

--- SN6.14 - Aruṇavatīsutta ---		--- SN6.14 - 于阿楼那婆提 ---
	Thus have I heard.
Evaṁ me sutaṁ—	On one occasion the Blessed One was dwelling at Sāvatthī … and so on …	如是我闻。
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati …pe…	There the Blessed One addressed the bhikkhus:	一时，佛住舍卫城……等等……
tatra kho bhagavā bhikkhū āmantesi:	“Bhikkhus.”	尔时，世尊告诸比丘言：
“bhikkhavo”ti.	“Venerable sir,” those bhikkhus replied to the Blessed One.	“诸比丘。”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.	The Blessed One said this:	“尊者，”彼诸比丘答世尊言。
Bhagavā etadavoca:	“Once in the past, bhikkhus, there was a king named Aruṇavā.	世尊如是说：
“Bhūtapubbaṁ, bhikkhave, rājā ahosi aruṇavā nāma.	And for King Aruṇavā, bhikkhus, there was a capital city named Aruṇavatī.	“过去，诸比丘，有王名阿楼那婆。
Rañño kho pana, bhikkhave, aruṇavato aruṇavatī nāma rājadhānī ahosi.	And near the capital city Aruṇavatī, bhikkhus, Sikhī, the Blessed One, the Arahant, the Perfectly Enlightened One, dwelt.	阿楼那婆王，诸比丘，有都城名阿楼那婆提。
Aruṇavatiṁ kho pana, bhikkhave, rājadhāniṁ sikhī bhagavā arahaṁ sammāsambuddho upanissāya vihāsi.	And for Sikhī, bhikkhus, the Blessed One, the Arahant, the Perfectly Enlightened One, there was a pair of disciples named Abhibhū and Sambhava, the chief, fortunate pair.	近阿楼那婆提城，诸比丘，尸弃，世尊，阿罗汉，正等正觉者住。
Sikhissa kho pana, bhikkhave, bhagavato arahato sammāsambuddhassa abhibhūsambhavaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ.	Then, bhikkhus, Sikhī, the Blessed One, the Arahant, the Perfectly Enlightened One, addressed the bhikkhu Abhibhū:	尸弃，诸比丘，世尊，阿罗汉，正等正觉者，有弟子一对，名阿毗浮与三婆婆，为上首，贤对。
Atha kho, bhikkhave, sikhī bhagavā arahaṁ sammāsambuddho abhibhuṁ bhikkhuṁ āmantesi:	‘Come, brahmin, let us go to a certain Brahmā world, until it is time for the meal.’	尔时，诸比丘，尸弃，世尊，阿罗汉，正等正觉者，告比丘阿毗浮言：
‘āyāma, brāhmaṇa, yena aññataro brahmaloko tenupasaṅkamissāma, yāva bhattassa kālo bhavissatī’ti.	‘Yes, venerable sir,’ bhikkhus, the bhikkhu Abhibhū replied to Sikhī, the Blessed One, the Arahant, the Perfectly Enlightened One.	‘来，婆罗门，我等往某梵天世界，直至饭时。’
‘Evaṁ, bhante’ti kho bhikkhave, abhibhū bhikkhu sikhissa bhagavato arahato sammāsambuddhassa paccassosi.	Then, bhikkhus, Sikhī, the Blessed One, the Arahant, the Perfectly Enlightened One, and the bhikkhu Abhibhū—just as a strong man might stretch out his bent arm, or bend his stretched-out arm; even so—having vanished from the capital city Aruṇavatī, they appeared in that Brahmā world.	‘唯然，尊者，’诸比丘，比丘阿毗浮答尸弃，世尊，阿罗汉，正等正觉者言。
Atha kho, bhikkhave, sikhī bhagavā arahaṁ sammāsambuddho abhibhū ca bhikkhu—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—aruṇavatiyā rājadhāniyā antarahitā tasmiṁ brahmaloke pāturahesuṁ.	Then, bhikkhus, Sikhī, the Blessed One, the Arahant, the Perfectly Enlightened One, addressed the bhikkhu Abhibhū:	尔时，诸比丘，尸弃，世尊，阿罗汉，正等正觉者，与比丘阿毗浮——犹如力士伸屈臂，或屈伸臂；如是——于阿楼那婆提城没，现身于彼梵天世界。
Atha kho, bhikkhave, sikhī bhagavā arahaṁ sammāsambuddho abhibhuṁ bhikkhuṁ āmantesi:	‘Let a talk on Dhamma occur to you, brahmin, for Brahmā, the Brahmā assembly, and the members of the Brahmā assembly.’	尔时，诸比丘，尸弃，世尊，阿罗汉，正等正觉者，告比丘阿毗浮言：
‘paṭibhātu, brāhmaṇa, taṁ brahmuno ca brahmaparisāya ca brahmapārisajjānañca dhammī kathā’ti.	‘Yes, venerable sir,’ bhikkhus, the bhikkhu Abhibhū replied to Sikhī, the Blessed One, the Arahant, the Perfectly Enlightened One, and he instructed, roused, inspired, and gladdened Brahmā, the Brahmā assembly, and the members of the Brahmā assembly with a talk on Dhamma.	‘汝为梵天、梵天众、及梵天众眷属说法，婆罗门。’
‘Evaṁ, bhante’ti kho, bhikkhave, abhibhū bhikkhu sikhissa bhagavato arahato sammāsambuddhassa paṭissutvā, brahmānañca brahmaparisañca brahmapārisajje ca dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.	Thereupon, bhikkhus, Brahmā, the Brahmā assembly, and the members of the Brahmā assembly grumbled, complained, and found fault, saying:	‘唯然，尊者，’诸比丘，比丘阿毗浮答尸弃，世尊，阿罗汉，正等正觉者言，彼即以说法，教导、策励、激励、欢喜梵天、梵天众、及梵天众眷属。
Tatra sudaṁ, bhikkhave, brahmā ca brahmaparisā ca brahmapārisajjā ca ujjhāyanti khiyyanti vipācenti:	‘Wonderful indeed, sirs, marvelous indeed, sirs! How indeed can a disciple teach the Dhamma when the Teacher is present face to face?’	于是，诸比丘，梵天、梵天众、及梵天众眷属，怨言、抱怨、挑剔，言：
‘acchariyaṁ vata, bho, abbhutaṁ vata bho, kathañhi nāma satthari sammukhībhūte sāvako dhammaṁ desessatī’ti.	Then, bhikkhus, Sikhī, the Blessed One, the Arahant, the Perfectly Enlightened One, addressed the bhikkhu Abhibhū:	‘奇哉，诸君，未曾有哉，诸君！师长面前，弟子岂能说法？’
Atha kho, bhikkhave, sikhī bhagavā arahaṁ sammāsambuddho abhibhuṁ bhikkhuṁ āmantesi:	‘They are grumbling, brahmin, Brahmā, the Brahmā assembly, and the members of the Brahmā assembly—	尔时，诸比丘，尸弃，世尊，阿罗汉，正等正觉者，告比丘阿毗浮言：
‘ujjhāyanti kho te, brāhmaṇa, brahmā ca brahmaparisā ca brahmapārisajjā ca—	Wonderful indeed, sirs, marvelous indeed, sirs! How indeed can a disciple teach the Dhamma when the Teacher is present face to face?	‘彼等在抱怨，婆罗门，梵天、梵天众、及梵天众眷属——
acchariyaṁ vata bho, abbhutaṁ vata bho, kathañhi nāma satthari sammukhībhūte sāvako dhammaṁ desessatīti.	Therefore, brahmin, impress Brahmā, the Brahmā assembly, and the members of the Brahmā assembly even more.’	奇哉，诸君，未曾有哉，诸君！师长面前，弟子岂能说法？
Tena hi tvaṁ, brāhmaṇa, bhiyyoso mattāya brahmānañca brahmaparisañca brahmapārisajje ca saṁvejehī’ti.	‘Yes, venerable sir,’ bhikkhus, the bhikkhu Abhibhū replied to Sikhī, the Blessed One, the Arahant, the Perfectly Enlightened One, and he taught the Dhamma with his body visible, and he taught the Dhamma with his body invisible, he taught the Dhamma with the lower half of his body visible and the upper half invisible, he taught the Dhamma with the upper half of his body visible and the lower half invisible.	是故，婆罗门，更令梵天、梵天众、及梵天众眷属印象深刻。’
‘Evaṁ, bhante’ti kho, bhikkhave, abhibhū bhikkhu sikhissa bhagavato arahato sammāsambuddhassa paṭissutvā dissamānenapi kāyena dhammaṁ desesi, adissamānenapi kāyena dhammaṁ desesi, dissamānenapi heṭṭhimena upaḍḍhakāyena adissamānena uparimena upaḍḍhakāyena dhammaṁ desesi, dissamānenapi uparimena upaḍḍhakāyena adissamānena heṭṭhimena upaḍḍhakāyena dhammaṁ desesi.	Thereupon, bhikkhus, Brahmā, the Brahmā assembly, and the members of the Brahmā assembly were struck with wonder and amazement, thinking:	‘唯然，尊者，’诸比丘，比丘阿毗浮答尸弃，世尊，阿罗汉，正等正觉者言，彼即以可见身说法，又以不可见身说法，以可见下半身、不可见上半身说法，以可见上半身、不可见下半身说法。
Tatra sudaṁ, bhikkhave, brahmā ca brahmaparisā ca brahmapārisajjā ca acchariyabbhutacittajātā ahesuṁ:	‘Wonderful indeed, sirs, marvelous indeed, sirs! The great psychic power, the great might of the ascetic!’	于是，诸比丘，梵天、梵天众、及梵天众眷属，惊奇赞叹，思惟：
‘acchariyaṁ vata bho, abbhutaṁ vata bho, samaṇassa mahiddhikatā mahānubhāvatā’ti.	Then the bhikkhu Abhibhū said this to Sikhī, the Blessed One, the Arahant, the Perfectly Enlightened One:	‘奇哉，诸君，未曾有哉，诸君！沙门之大神力、大威力！’
Atha kho abhibhū bhikkhu sikhiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca:	‘I recall, venerable sir, having spoken such a word in the midst of the Saṅgha of bhikkhus—	尔时，比丘阿毗浮白尸弃，世尊，阿罗汉，正等正觉者言：
‘abhijānāmi khvāhaṁ, bhante, bhikkhusaṅghassa majjhe evarūpiṁ vācaṁ bhāsitā—	"I am able, friends, while standing in the Brahmā world, to make my voice heard throughout a thousandfold world-system."’	‘我忆，尊者，曾于比丘僧中作如是语——
pahomi khvāhaṁ, āvuso, brahmaloke ṭhito sahassilokadhātuṁ sarena viññāpetun’ti.	‘This is the time for that, brahmin, this is the time for that, brahmin,	“我能，诸友，立于梵天世界，令声闻于千世界。”’
‘Etassa, brāhmaṇa, kālo, etassa, brāhmaṇa, kālo;	that you, brahmin, while standing in the Brahmā world, should make your voice heard throughout a thousandfold world-system.’	‘此时是时，婆罗门，此时是时，婆罗门，
yaṁ tvaṁ, brāhmaṇa, brahmaloke ṭhito sahassilokadhātuṁ sarena viññāpeyyāsī’ti.	‘Yes, venerable sir,’ bhikkhus, the bhikkhu Abhibhū replied to Sikhī, the Blessed One, the Arahant, the Perfectly Enlightened One, and while standing in the Brahmā world, he recited these verses:	汝，婆罗门，立于梵天世界，应令声闻于千世界。’
‘Evaṁ, bhante’ti kho, bhikkhave, abhibhū bhikkhu sikhissa bhagavato arahato sammāsambuddhassa paṭissutvā brahmaloke ṭhito imā gāthāyo abhāsi:	‘Begin, set out,	‘唯然，尊者，’诸比丘，比丘阿毗浮答尸弃，世尊，阿罗汉，正等正觉者言，立于梵天世界，诵此偈：
‘Ārambhatha nikkamatha,	strive in the Buddha’s teaching!	‘始动，出发，
Yuñjatha buddhasāsane;	Shake off the army of Death,	勤于佛陀教法！
Dhunātha maccuno senaṁ,	as an elephant a reed hut.	抖落死神军，
Naḷāgāraṁva kuñjaro.	Whoever in this Dhamma and Discipline	如象摧芦舍。
Yo imasmiṁ dhammavinaye,	will dwell heedful,	谁于此法与律
appamatto vihassati;	abandoning the round of births,	将住于不放逸，
Pahāya jātisaṁsāraṁ,	will make an end of suffering.’	舍弃轮回，
dukkhassantaṁ karissatī’ti.	Then, bhikkhus, Sikhī, the Blessed One, the Arahant, the Perfectly Enlightened One, and the bhikkhu Abhibhū, having stirred Brahmā, the Brahmā assembly, and the members of the Brahmā assembly—	将作苦之尽。’
Atha kho, bhikkhave, sikhī ca bhagavā arahaṁ sammāsambuddho abhibhū ca bhikkhu brahmānañca brahmaparisañca brahmapārisajje ca saṁvejetvā—	just as a strong man might … and so on … having vanished from that Brahmā world, they appeared in the capital city Aruṇavatī.	尔时，诸比丘，尸弃，世尊，阿罗汉，正等正觉者，及比丘阿毗浮，感动梵天、梵天众、及梵天众眷属——
seyyathāpi nāma …pe… tasmiṁ brahmaloke antarahitā aruṇavatiyā rājadhāniyā pāturahesuṁ.	Then, bhikkhus, Sikhī, the Blessed One, the Arahant, the Perfectly Enlightened One, addressed the bhikkhus:	犹如力士……等等……于彼梵天世界没，现身于阿楼那婆提城。
Atha kho, bhikkhave, sikhī bhagavā arahaṁ sammāsambuddho bhikkhū āmantesi:	‘Did you hear, bhikkhus, the verses spoken by the bhikkhu Abhibhū while standing in the Brahmā world?’	尔时，诸比丘，尸弃，世尊，阿罗汉，正等正觉者，告诸比丘言：
‘assuttha no tumhe, bhikkhave, abhibhussa bhikkhuno brahmaloke ṭhitassa gāthāyo bhāsamānassā’ti?	‘We heard, venerable sir, the verses spoken by the bhikkhu Abhibhū while standing in the Brahmā world.’	‘汝等闻，诸比丘，比丘阿毗浮立于梵天世界所说偈否？’
‘Assumha kho mayaṁ, bhante, abhibhussa bhikkhuno brahmaloke ṭhitassa gāthāyo bhāsamānassā’ti.	‘And how, bhikkhus, did you hear the verses spoken by the bhikkhu Abhibhū while standing in the Brahmā world?’	‘我等闻，尊者，比丘阿毗浮立于梵天世界所说偈。’
‘Yathā kathaṁ pana tumhe, bhikkhave, assuttha abhibhussa bhikkhuno brahmaloke ṭhitassa gāthāyo bhāsamānassā’ti?	‘Thus, venerable sir, we heard the verses spoken by the bhikkhu Abhibhū while standing in the Brahmā world:	‘云何，诸比丘，汝等闻比丘阿毗浮立于梵天世界所说偈？’
Evaṁ kho mayaṁ, bhante, assumha abhibhussa bhikkhuno brahmaloke ṭhitassa gāthāyo bhāsamānassa:	‘Begin, set out,	‘如是，尊者，我等闻比丘阿毗浮立于梵天世界所说偈：
‘Ārambhatha nikkamatha,	strive in the Buddha’s teaching!	‘始动，出发，
yuñjatha buddhasāsane;	Shake off the army of Death,	勤于佛陀教法！
Dhunātha maccuno senaṁ,	as an elephant a reed hut.	抖落死神军，
naḷāgāraṁva kuñjaro.	Whoever in this Dhamma and Discipline	如象摧芦舍。
Yo imasmiṁ dhammavinaye,	will dwell heedful,	谁于此法与律
appamatto vihassati;	abandoning the round of births,	将住于不放逸，
Pahāya jātisaṁsāraṁ,	will make an end of suffering.’	舍弃轮回，
dukkhassantaṁ karissatī’ti.	‘Thus, venerable sir, we heard the verses spoken by the bhikkhu Abhibhū while standing in the Brahmā world.’	将作苦之尽。’
‘Evaṁ kho mayaṁ, bhante, assumha abhibhussa bhikkhuno brahmaloke ṭhitassa gāthāyo bhāsamānassā’ti.	‘Good, good, bhikkhus!	‘如是，尊者，我等闻比丘阿毗浮立于梵天世界所说偈。’
‘Sādhu sādhu, bhikkhave;	Good indeed, bhikkhus, that you heard the verses spoken by the bhikkhu Abhibhū while standing in the Brahmā world.’”	‘善哉，善哉，诸比丘！
sādhu kho tumhe, bhikkhave, assuttha abhibhussa bhikkhuno brahmaloke ṭhitassa gāthāyo bhāsamānassā’”ti.	This is what the Blessed One said. Delighted, those bhikkhus approved of the Blessed One’s statement.	善哉，诸比丘，汝等闻比丘阿毗浮立于梵天世界所说偈。’”
Idamavoca bhagavā, attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.		此是世尊所说。欢喜，彼诸比丘赞许世尊之言。
	--- SN6.15 - The Final Nibbāna ---

6.15 - SN 6.15 Parinibbāna

--- SN6.15 - Parinibbānasutta ---		--- SN6.15 - 最终涅槃 ---
	On one occasion the Blessed One was dwelling at Kusinārā, in the Upavattana, the Sāla Grove of the Mallas, between the twin sāla trees, at the time of his final Nibbāna.
Ekaṁ samayaṁ bhagavā kusinārāyaṁ viharati upavattane mallānaṁ sālavane antarena yamakasālānaṁ parinibbānasamaye.	Then the Blessed One addressed the bhikkhus:	一时，世尊住于拘尸那罗，末罗人之优婆跋陀那娑罗林，双娑罗树间，于最终涅槃之时。
Atha kho bhagavā bhikkhū āmantesi:	“Now then, bhikkhus, I address you:	尔时，世尊告诸比丘言：
“handa dāni, bhikkhave, āmantayāmi vo:	‘Conditioned things are subject to vanishing; strive with heedfulness.’”	“然则，诸比丘，我告汝等：
‘vayadhammā saṅkhārā, appamādena sampādethā’”ti.	This was the Tathāgata’s final word.	‘诸行皆归于灭，当勤精进。’”
Ayaṁ tathāgatassa pacchimā vācā.	Then the Blessed One entered the first jhāna. Having emerged from the first jhāna, he entered the second jhāna. Having emerged from the second jhāna, he entered the third jhāna. Having emerged from the third jhāna, he entered the fourth jhāna. Having emerged from the fourth jhāna, he entered the base of infinite space. Having emerged from the base of infinite space, he entered the base of infinite consciousness. Having emerged from the base of infinite consciousness, he entered the base of nothingness. Having emerged from the base of nothingness, he entered the base of neither-perception-nor-non-perception. Having emerged from the base of neither-perception-nor-non-perception, he entered the cessation of perception and feeling.	此是如来最后之言。
Atha kho bhagavā paṭhamaṁ jhānaṁ samāpajji. Paṭhamā jhānā vuṭṭhahitvā dutiyaṁ jhānaṁ samāpajji. Dutiyā jhānā vuṭṭhahitvā tatiyaṁ jhānaṁ samāpajji. Tatiyā jhānā vuṭṭhahitvā catutthaṁ jhānaṁ samāpajji. Catutthā jhānā vuṭṭhahitvā ākāsānañcāyatanaṁ samāpajji. Ākāsānañcāyatanā vuṭṭhahitvā viññāṇañcāyatanaṁ samāpajji. Viññāṇañcāyatanā vuṭṭhahitvā ākiñcaññāyatanaṁ samāpajji. Ākiñcaññāyatanā vuṭṭhahitvā nevasaññānāsaññāyatanaṁ samāpajji. Nevasaññānāsaññāyatanā vuṭṭhahitvā saññāvedayitanirodhaṁ samāpajji.	Having emerged from the cessation of perception and feeling, he entered the base of neither-perception-nor-non-perception. Having emerged from the base of neither-perception-nor-non-perception, he entered the base of nothingness. Having emerged from the base of nothingness, he entered the base of infinite consciousness. Having emerged from the base of infinite consciousness, he entered the base of infinite space. Having emerged from the base of infinite space, he entered the fourth jhāna. Having emerged from the fourth jhāna, he entered the third jhāna. Having emerged from the third jhāna, he entered the second jhāna. Having emerged from the second jhāna, he entered the first jhāna. Having emerged from the first jhāna, he entered the second jhāna. Having emerged from the second jhāna, he entered the third jhāna. Having emerged from the third jhāna, he entered the fourth jhāna. Immediately after emerging from the fourth jhāna, the Blessed One attained final Nibbāna.	尔时，世尊入初禅。出初禅，入二禅。出二禅，入三禅。出三禅，入四禅。出四禅，入无边空处。出无边空处，入无边识处。出无边识处，入无所有处。出无所有处，入非想非非想处。出非想非非想处，入灭受想定。
Saññāvedayitanirodhā vuṭṭhahitvā nevasaññānāsaññāyatanaṁ samāpajji. Nevasaññānāsaññāyatanā vuṭṭhahitvā ākiñcaññāyatanaṁ samāpajji. Ākiñcaññāyatanā vuṭṭhahitvā viññāṇañcāyatanaṁ samāpajji. Viññāṇañcāyatanā vuṭṭhahitvā ākāsānañcāyatanaṁ samāpajji. Ākāsānañcāyatanā vuṭṭhahitvā catutthaṁ jhānaṁ samāpajji. Catutthā jhānā vuṭṭhahitvā tatiyaṁ jhānaṁ samāpajji. Tatiyā jhānā vuṭṭhahitvā dutiyaṁ jhānaṁ samāpajji. Dutiyā jhānā vuṭṭhahitvā paṭhamaṁ jhānaṁ samāpajji. Paṭhamā jhānā vuṭṭhahitvā dutiyaṁ jhānaṁ samāpajji. Dutiyā jhānā vuṭṭhahitvā tatiyaṁ jhānaṁ samāpajji. Tatiyā jhānā vuṭṭhahitvā catutthaṁ jhānaṁ samāpajji. Catutthā jhānā vuṭṭhahitvā samanantaraṁ bhagavā parinibbāyi.	When the Blessed One had attained final Nibbāna, simultaneously with his final Nibbāna, Brahmā Sahampati recited this verse:	出灭受想定，入非想非非想处。出非想非非想处，入无所有处。出无所有处，入无边识处。出无边识处，入无边空处。出无边空处，入四禅。出四禅，入三禅。出三禅，入二禅。出二禅，入初禅。出初禅，入二禅。出二禅，入三禅。出三禅，入四禅。出四禅已，世尊即入最终涅槃。
Parinibbute bhagavati saha parinibbānā brahmā sahampati imaṁ gāthaṁ abhāsi:	“All beings in the world	世尊入最终涅槃时，与彼最终涅槃同时，梵天娑婆主诵此偈：
“Sabbeva nikkhipissanti,	will indeed lay down their bodies;	“世间一切众生
bhūtā loke samussayaṁ;	where such a Teacher,	皆必舍其身；
Yattha etādiso satthā,	without peer in the world,	如是师者，
loke appaṭipuggalo;	the Tathāgata, attained to power,	世间无与伦比，
Tathāgato balappatto,	the Sambuddha, has finally attained Nibbāna.”	如来，得力者，
sambuddho parinibbuto”ti.	When the Blessed One had attained final Nibbāna, simultaneously with his final Nibbāna, Sakka, king of the devas, recited this verse:	正等觉者，已最终入涅槃。”
Parinibbute bhagavati saha parinibbānā sakko devānamindo imaṁ gāthaṁ abhāsi:	“Impermanent, alas, are conditioned things,	世尊入最终涅槃时，与彼最终涅槃同时，帝释天王诵此偈：
“Aniccā vata saṅkhārā,	their nature is to arise and pass away;	“无常哉，诸行，
uppādavayadhammino;	having arisen, they cease,	其性生灭；
Uppajjitvā nirujjhanti,	their calming is happiness.”	生已复灭，
tesaṁ vūpasamo sukho”ti.	When the Blessed One had attained final Nibbāna, simultaneously with his final Nibbāna, the venerable Ānanda recited this verse:	其寂为乐。”
Parinibbute bhagavati saha parinibbānā āyasmā ānando imaṁ gāthaṁ abhāsi:	“Then there was what was terrifying,	世尊入最终涅槃时，与彼最终涅槃同时，尊者阿难陀诵此偈：
“Tadāsi yaṁ bhiṁsanakaṁ,	then there was what made the hair stand on end,	“尔时有可怖，
tadāsi lomahaṁsanaṁ;	when the Sambuddha, endowed with all excellent qualities,	尔时有毛骨悚然，
Sabbākāravarūpete,	attained final Nibbāna.”	当具一切德之正等觉者
sambuddhe parinibbute”ti.	When the Blessed One had attained final Nibbāna, simultaneously with his final Nibbāna, the venerable Anuruddha recited these verses:	入最终涅槃时。”
Parinibbute bhagavati saha parinibbānā āyasmā anuruddho imā gāthāyo abhāsi:	“There was no in-breath or out-breath	世尊入最终涅槃时，与彼最终涅槃同时，尊者阿那律诵此偈：
“Nāhu assāsapassāso,	for him of steadfast mind, the Suchlike One.	“无有入息出息
ṭhitacittassa tādino;	Unperturbed, intent on peace,	为心坚定者，如是者。
Anejo santimārabbha,	the one with vision attained final Nibbāna.	不动摇，专于和平，
cakkhumā parinibbuto.	With an unshrinking mind,	具眼者入最终涅pāṇa。
Asallīnena cittena,	he endured the feeling.	以不退缩之心，
vedanaṁ ajjhavāsayi;	Like the extinguishing of a lamp,	彼忍受感受。
Pajjotasseva nibbānaṁ,	was the liberation of his mind.”	如灯之熄灭，
vimokkho cetaso ahū”ti.	The second chapter.	是彼心之解脱。”
Dutiyo vaggo.	Brahmā's Throne, Devadatta,	第二品。
Brahmāsanaṁ devadatto,	Andhakavinda, Aruṇavatī;	梵天座，提婆达多，
Andhakavindo aruṇavatī;	And with the Final Nibbāna taught,	安陀伽频陀，阿楼那婆提；
Parinibbānena ca desitaṁ,	This is the Brahmā-pentad.	并以最终涅槃教导，
Idaṁ brahmapañcakanti.	The Connected Discourses with Brahmās is complete.	此是梵天五部。
Brahmasaṁyuttaṁ samattaṁ.		与梵天相应部竟。

7 - SN 7 Brāhmaṇa: Connected Discourses with Brahmins

==================== SN7 - Brāhmaṇasaṃyutta ====================

==================== SN7 - Connected Discourses with Brahmins ====================

==================== SN7 - 与婆罗门相应部 ====================

7.1 - SN 7.1 Dhanañjānī: With Dhanañjānī

--- SN7.1 - Dhanañjānīsutta ---	--- SN7.1 - With Dhanañjānī ---	--- SN7.1 - 与檀那尼 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary.	一时，佛住王舍城竹林精舍，栗鼠庇护处。
Tena kho pana samayena aññatarassa bhāradvājagottassa brāhmaṇassa dhanañjānī nāma brāhmaṇī abhippasannā hoti buddhe ca dhamme ca saṅghe ca.	At that time, a certain brahmin lady of the Bhāradvāja clan, named Dhanañjānī, had strong confidence in the Buddha, the Dhamma, and the Saṅgha.	尔时，婆罗多婆阇族婆罗门女，名檀那尼，于佛、法、僧有坚固信心。
Atha kho dhanañjānī brāhmaṇī bhāradvājagottassa brāhmaṇassa bhattaṁ upasaṁharantī upakkhalitvā tikkhattuṁ udānaṁ udānesi:	Then the brahmin lady Dhanañjānī, while serving food to the Bhāradvāja brahmin, stumbled and uttered this inspired utterance three times:	尔时，婆罗门女檀那尼，为婆罗多婆阇婆罗门供食时，失足而三发此感兴语：
“Namo tassa bhagavato arahato sammāsambuddhassa.	“Homage to that Blessed One, the Arahant, the Perfectly Enlightened One!	“稽首彼世尊，阿罗汉，正等正觉者！
Namo tassa bhagavato arahato sammāsambuddhassa.	Homage to that Blessed One, the Arahant, the Perfectly Enlightened One!	稽首彼世尊，阿罗汉，正等正觉者！
Namo tassa bhagavato arahato sammāsambuddhassā”ti.	Homage to that Blessed One, the Arahant, the Perfectly Enlightened One!”	稽首彼世尊，阿罗汉，正等正觉者！”
Evaṁ vutte, bhāradvājagotto brāhmaṇo dhanañjāniṁ brāhmaṇiṁ etadavoca:	When this was said, the Bhāradvāja brahmin said this to the brahmin lady Dhanañjānī:	作是语已，婆罗多婆阇婆罗门告婆罗门女檀那尼言：
“evamevaṁ panāyaṁ vasalī yasmiṁ vā tasmiṁ vā tassa muṇḍakassa samaṇassa vaṇṇaṁ bhāsati.	“Always, this wretched woman, on any occasion whatsoever, speaks the praise of that shaveling ascetic!	“常时，此贱妇，于任何时机，皆赞彼剃头沙门！
Idāni tyāhaṁ, vasali, tassa satthuno vādaṁ āropessāmī”ti.	Now, wretched woman, I will go and refute the teaching of that teacher of yours!”	今，贱妇，我将往驳斥汝师之教！”
“Na khvāhaṁ taṁ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo tassa bhagavato vādaṁ āropeyya arahato sammāsambuddhassa.	“I do not see, brahmin, in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, devas and humans, anyone who could refute the teaching of that Blessed One, the Arahant, the Perfectly Enlightened One.	“我不见，婆罗门，于此世界，有天、魔、梵，于此世代，有沙门、婆罗门，天、人，能驳斥彼世尊，阿罗汉，正等正觉者之教。
Api ca tvaṁ, brāhmaṇa, gaccha, gantvā vijānissasī”ti.	Nevertheless, brahmin, go; having gone, you will know.”	然，婆罗门，汝去；去后便知。”
Atha kho bhāradvājagotto brāhmaṇo kupito anattamano yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.	Then the Bhāradvāja brahmin, angry and displeased, approached the Blessed One; having approached, he exchanged greetings with the Blessed One.	尔时，婆罗多婆阇婆罗门，忿怒不悦，诣世尊所；诣已，与世尊互致问候。
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.	After exchanging pleasant and courteous greetings, he sat down to one side.	互致愉快礼貌之问候后，坐于一面。
Ekamantaṁ nisinno kho bhāradvājagotto brāhmaṇo bhagavantaṁ gāthāya ajjhabhāsi:	Seated to one side, the Bhāradvāja brahmin addressed the Blessed One with a verse:	坐一面已，婆罗多婆阇婆罗门以偈问世尊：
“Kiṁsu chetvā sukhaṁ seti,	“Having cut what does one sleep soundly?	“断何得安眠？
kiṁsu chetvā na socati;	Having cut what does one not sorrow?	断何不忧恼？
Kissassu ekadhammassa,	Of what one thing	何一法之杀
vadhaṁ rocesi gotamā”ti.	do you approve the slaying, Gotama?”	汝许之，乔达摩？”
“Kodhaṁ chetvā sukhaṁ seti,	“Having cut anger one sleeps soundly,	“断嗔得安眠，
kodhaṁ chetvā na socati;	having cut anger one does not sorrow.	断嗔不忧恼。
Kodhassa visamūlassa,	Of anger with its poison root	嗔毒根
madhuraggassa brāhmaṇa;	and honeyed tip, O brahmin,	蜜尖，噢，婆罗门，
Vadhaṁ ariyā pasaṁsanti,	the slaying is praised by the noble ones,	其杀为圣者所赞，
tañhi chetvā na socatī”ti.	for having cut that one does not sorrow.”	因断彼不忧恼。”
Evaṁ vutte, bhāradvājagotto brāhmaṇo bhagavantaṁ etadavoca:	When this was said, the Bhāradvāja brahmin said this to the Blessed One:	作是语已，婆罗多婆阇婆罗门白世尊言：
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.	“Excellent, Master Gotama, excellent, Master Gotama!	“善哉，乔达摩大师，善哉，乔达摩大师！
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito.	Just as, Master Gotama, one might set upright what was overturned, or reveal what was hidden, or show the way to one who was lost, or hold up an oil lamp in the dark: ‘so that those with eyes can see forms’; even so, the Dhamma has been clarified by Master Gotama in many ways.	犹如，乔达摩大师，扶正颠倒者，或显露隐藏者，或为迷途者指路，或于暗中持油灯：‘使有眼者能见色’；如是，法为乔达摩大师以多种方式阐明。
Esāhaṁ, bhante, bhagavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.	I, venerable sir, go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha of bhikkhus.	我，尊者，归依乔达摩大师，归依法，归依比丘僧。
Labheyyāhaṁ bhoto gotamassa santike pabbajjaṁ, labheyyaṁ upasampadan”ti.	May I receive the going forth in Master Gotama’s presence, may I receive the higher ordination.”	愿我得于乔达摩大师座下出家，愿我得受具足戒。”
Alattha kho bhāradvājagotto brāhmaṇo bhagavato santike pabbajjaṁ, alattha upasampadaṁ.	The Bhāradvāja brahmin received the going forth in the Blessed One’s presence, he received the higher ordination.	婆罗多婆阇婆罗门于世尊座下得出家，得受具足戒。
Acirūpasampanno kho panāyasmā bhāradvājo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.	And not long after his higher ordination, the venerable Bhāradvāja, dwelling alone, withdrawn, heedful, ardent, and resolute, not long after—for the sake of which clansmen rightly go forth from the home life into homelessness, that unsurpassed culmination of the holy life—having realized it for himself with direct knowledge in this very life, entered upon and dwelt in it.	受具足戒后不久，尊者婆罗多婆阇，独住、隐居、精进、热心、坚决，不久后——为族姓子 rightly出家，从家入无家，为彼无上梵行之究竟——亲证此生，入而住之。
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi.	He understood: “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.”	彼知：“生已尽，梵行已立，所作已办，不受后有。”
Aññataro ca panāyasmā bhāradvājo arahataṁ ahosīti.	And the venerable Bhāradvāja became one of the arahants.	尊者婆罗多婆阇成阿罗汉之一。

7.2 - SN 7.2 Akkosa: The Abuser

--- SN7.2 - Akkosasutta ---	--- SN7.2 - The Abuser ---	--- SN7.2 - 辱骂者 ---
Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary.	一时，佛住王舍城竹林精舍，栗鼠庇护处。
Assosi kho akkosakabhāradvājo brāhmaṇo:	Akkosaka Bhāradvāja, a brahmin, heard:	阿拘萨迦婆罗多婆阇，婆罗门，闻：
“bhāradvājagotto kira brāhmaṇo samaṇassa gotamassa santike agārasmā anagāriyaṁ pabbajito”ti kupito anattamano yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ asabbhāhi pharusāhi vācāhi akkosati paribhāsati. Evaṁ vutte, bhagavā akkosakabhāradvājaṁ brāhmaṇaṁ etadavoca:	“A brahmin of the Bhāradvāja clan, it seems, has gone forth from the home life into homelessness under the ascetic Gotama.” Angry and displeased, he approached the Blessed One; having approached, he abused and reviled the Blessed One with rude, harsh words. When this was said, the Blessed One said this to Akkosaka Bhāradvāja, the brahmin:	“婆罗多婆阇族婆罗门，似乎，已出家，从家入无家，于沙门乔达摩座下。”忿怒不悦，诣世尊所；诣已，以粗暴、苛刻之言辱骂、毁谤世尊。作是语已，世尊告阿拘萨迦婆罗多婆阇，婆罗门言：
“Taṁ kiṁ maññasi, brāhmaṇa,	“What do you think, brahmin?	“汝意云何，婆罗门？
api nu kho te āgacchanti mittāmaccā ñātisālohitā atithiyo”ti?	Do friends and companions, kinsmen and relatives, and guests come to you?”	有朋友、同伴、亲戚、宾客来汝所否？”
“Appekadā me, bho gotama, āgacchanti mittāmaccā ñātisālohitā atithiyo”ti.	“Sometimes, Master Gotama, friends and companions, kinsmen and relatives, and guests come to me.”	“有时，乔达摩大师，有朋友、同伴、亲戚、宾客来我所。”
“Taṁ kiṁ maññasi, brāhmaṇa, api nu tesaṁ anuppadesi khādanīyaṁ vā bhojanīyaṁ vā sāyanīyaṁ vā”ti?	“What do you think, brahmin? Do you provide them with eatables, or food, or savories?”	“汝意云何，婆罗门？汝为彼等提供食物、食品、或美味否？”
“Appekadā nesāhaṁ, bho gotama, anuppademi khādanīyaṁ vā bhojanīyaṁ vā sāyanīyaṁ vā”ti.	“Sometimes, Master Gotama, I provide them with eatables, or food, or savories.”	“有时，乔达摩大师，我为彼等提供食物、食品、或美味。”
“Sace kho pana te, brāhmaṇa, nappaṭiggaṇhanti, kassa taṁ hotī”ti?	“But if, brahmin, they do not accept it, whose is it?”	“然若，婆罗门，彼等不接受，是谁之物？”
“Sace te, bho gotama, nappaṭiggaṇhanti, amhākameva taṁ hotī”ti.	“If, Master Gotama, they do not accept it, it is ours.”	“若，乔达摩大师，彼等不接受，则是我等之物。”
“Evameva kho, brāhmaṇa, yaṁ tvaṁ amhe anakkosante akkosasi, arosente rosesi, abhaṇḍante bhaṇḍasi, taṁ te mayaṁ nappaṭiggaṇhāma.	“Even so, brahmin, that with which you abuse us who do not abuse, revile us who do not revile, scold us who do not scold, that we do not accept from you.	“如是，婆罗门，汝以之辱我等不辱者，毁我等不毁者，骂我等不骂者，我等不从汝受。
Tavevetaṁ, brāhmaṇa, hoti;	It is all yours, brahmin;	皆汝所有，婆罗门；
tavevetaṁ, brāhmaṇa, hoti.	it is all yours, brahmin.	皆汝所有，婆罗门。
Yo kho, brāhmaṇa, akkosantaṁ paccakkosati, rosentaṁ paṭiroseti, bhaṇḍantaṁ paṭibhaṇḍati, ayaṁ vuccati, brāhmaṇa, sambhuñjati vītiharatīti.	Whoever, brahmin, abuses in return one who abuses, reviles in return one who reviles, scolds in return one who scolds, this one is said, brahmin, to eat together, to interact.	谁，婆罗门，还辱辱者，还毁毁者，还骂骂者，此人谓之，婆罗门，共食，互动。
Te mayaṁ tayā neva sambhuñjāma na vītiharāma.	We neither eat together with you nor interact.	我等既不与汝共食，亦不互动。
Tavevetaṁ, brāhmaṇa, hoti;	It is all yours, brahmin;	皆汝所有，婆罗门；
tavevetaṁ, brāhmaṇa, hotī”ti.	it is all yours, brahmin.”	皆汝所有，婆罗门。”
“Bhavantaṁ kho gotamaṁ sarājikā parisā evaṁ jānāti:	“The populace, including the king, knows Master Gotama thus:	“民众，包括国王，知乔达摩大师如是：
‘arahaṁ samaṇo gotamo’ti.	‘The ascetic Gotama is an arahant.’	‘沙门乔达摩是阿罗汉。’
Atha ca pana bhavaṁ gotamo kujjhatī”ti.	And yet Master Gotama gets angry.”	然乔达摩大师竟发怒。”
“Akkodhassa kuto kodho,	“For one without anger, whence is anger?	“于无嗔者，何来嗔怒？
dantassa samajīvino;	For one who is tamed, living evenly,	于调伏者，生活平和，
Sammadaññā vimuttassa,	liberated by right understanding,	由正解脱，
upasantassa tādino.	peaceful, a Suchlike One.	寂静，如是者。
Tasseva tena pāpiyo,	It is worse for him	于怒者发怒
yo kuddhaṁ paṭikujjhati;	who gets angry at one who is angry.	更为恶劣。
Kuddhaṁ appaṭikujjhanto,	Not getting angry at one who is angry,	于怒者不发怒，
saṅgāmaṁ jeti dujjayaṁ.	one wins a battle hard to win.	赢得难胜之战。
Ubhinnamatthaṁ carati,	He practices for the welfare of both,	彼为二者之福利而行，
attano ca parassa ca;	his own and the other’s,	自己与他人之，
Paraṁ saṅkupitaṁ ñatvā,	who, knowing the other is provoked,	知他 provoked，
yo sato upasammati.	mindfully becomes calm.	正念而平静。
Ubhinnaṁ tikicchantānaṁ,	Those who are unskilled in the Dhamma	不善法者
attano ca parassa ca;	think him a fool,	视之为愚，
Janā maññanti bāloti,	for healing both	为疗愈二者
ye dhammassa akovidā”ti.	himself and the other.”	自己与他人。”
Evaṁ vutte, akkosakabhāradvājo brāhmaṇo bhagavantaṁ etadavoca:	When this was said, Akkosaka Bhāradvāja, the brahmin, said this to the Blessed One:	作是语已，阿拘萨迦婆罗多婆阇，婆罗门，白世尊言：
“abhikkantaṁ, bho gotama …pe…	“Excellent, Master Gotama … and so on …	“善哉，乔达摩大师……等等……
esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.	I go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha of bhikkhus.	我归依乔达摩大师，归依法，归依比丘僧。
Labheyyāhaṁ, bhante, bhoto gotamassa santike pabbajjaṁ, labheyyaṁ upasampadan”ti.	May I receive, venerable sir, the going forth in Master Gotama’s presence, may I receive the higher ordination.”	愿我得，尊者，于乔达摩大师座下出家，愿我得受具足戒。”
Alattha kho akkosakabhāradvājo brāhmaṇo bhagavato santike pabbajjaṁ, alattha upasampadaṁ.	Akkosaka Bhāradvāja, the brahmin, received the going forth in the Blessed One’s presence, he received the higher ordination.	阿拘萨迦婆罗多婆阇，婆罗门，于世尊座下得出家，得受具足戒。
Acirūpasampanno kho panāyasmā akkosakabhāradvājo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.	And not long after his higher ordination, the venerable Akkosaka Bhāradvāja, dwelling alone, withdrawn, heedful, ardent, and resolute, not long after—for the sake of which clansmen rightly go forth from the home life into homelessness, that unsurpassed culmination of the holy life—having realized it for himself with direct knowledge in this very life, entered upon and dwelt in it.	受具足戒后不久，尊者阿拘萨迦婆罗多婆阇，独住、隐居、精进、热心、坚决，不久后——为族姓子 rightly出家，从家入无家，为彼无上梵行之究竟——亲证此生，入而住之。
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ nāparaṁ itthattāyā”ti abbhaññāsi.	He understood: “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.”	彼知：“生已尽，梵行已立，所作已办，不受后有。”
Aññataro ca panāyasmā bhāradvājo arahataṁ ahosīti.	And the venerable Bhāradvāja became one of the arahants.	尊者婆罗多婆阇成阿罗汉之一。

7.3 - SN 7.3 Asurindaka: With Asurindaka

--- SN7.3 - Asurindakasutta ---	--- SN7.3 - With Asurindaka ---	--- SN7.3 - 与阿修罗印陀伽 ---
Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary.	一时，佛住王舍城竹林精舍，栗鼠庇护处。
Assosi kho asurindakabhāradvājo brāhmaṇo:	Asurindaka Bhāradvāja, a brahmin, heard:	阿修罗陀婆罗多婆阇，婆罗门，闻：
“bhāradvājagotto brāhmaṇo kira samaṇassa gotamassa santike agārasmā anagāriyaṁ pabbajito”ti kupito anattamano yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ asabbhāhi pharusāhi vācāhi akkosati paribhāsati.	“A brahmin of the Bhāradvāja clan, it seems, has gone forth from the home life into homelessness under the ascetic Gotama.” Angry and displeased, he approached the Blessed One; having approached, he abused and reviled the Blessed One with rude, harsh words.	“婆罗多婆阇族婆罗门，似乎，已出家，从家入无家，于沙门乔达摩座下。”忿怒不悦，诣世尊所；诣已，以粗暴、苛刻之言辱骂、毁谤世尊。
Evaṁ vutte, bhagavā tuṇhī ahosi.	When this was said, the Blessed One remained silent.	作是语已，世尊默然。
Atha kho asurindakabhāradvājo brāhmaṇo bhagavantaṁ etadavoca:	Then Asurindaka Bhāradvāja, the brahmin, said this to the Blessed One:	尔时，阿修罗陀婆罗多婆阇，婆罗门，白世尊言：
“jitosi, samaṇa, jitosi, samaṇā”ti.	“You are defeated, ascetic! You are defeated, ascetic!”	“汝败矣，沙门！汝败矣，沙门！”
“Jayaṁ ve maññati bālo,	“The fool thinks it victory	“愚者以言语刻薄
vācāya pharusaṁ bhaṇaṁ;	when speaking harsh words;	为胜利；
Jayañcevassa taṁ hoti,	but for one who knows,	然于知者，
yā titikkhā vijānato.	patience itself is his victory.	忍辱即其胜利。
Tasseva tena pāpiyo,	It is worse for him	于怒者发怒
yo kuddhaṁ paṭikujjhati;	who gets angry at one who is angry.	更为恶劣。
Kuddhaṁ appaṭikujjhanto,	Not getting angry at one who is angry,	于怒者不发怒，
saṅgāmaṁ jeti dujjayaṁ.	one wins a battle hard to win.	赢得难胜之战。
Ubhinnamatthaṁ carati,	He practices for the welfare of both,	彼为二者之福利而行，
attano ca parassa ca;	his own and the other’s,	自己与他人之，
Paraṁ saṅkupitaṁ ñatvā,	who, knowing the other is provoked,	知他 provoked，
yo sato upasammati.	mindfully becomes calm.	正念而平静。
Ubhinnaṁ tikicchantānaṁ,	Those who are unskilled in the Dhamma	不善法者
attano ca parassa ca;	think him a fool,	视之为愚，
Janā maññanti bāloti,	for healing both	为疗愈二者
ye dhammassa akovidā”ti.	himself and the other.”	自己与他人。”
Evaṁ vutte, asurindakabhāradvājo brāhmaṇo bhagavantaṁ etadavoca:	When this was said, Asurindaka Bhāradvāja, the brahmin, said this to the Blessed One:	作是语已，阿修罗陀婆罗多婆阇，婆罗门，白世尊言：
“abhikkantaṁ, bho gotama …pe…	“Excellent, Master Gotama … and so on …	“善哉，乔达摩大师……等等……
abbhaññāsi.	he understood.	彼知。
Aññataro ca panāyasmā bhāradvājo arahataṁ ahosīti.	And the venerable Bhāradvāja became one of the arahants.	尊者婆罗多婆阇成阿罗汉之一。

7.4 - SN 7.4 Bilaṅgika: With Bilaṅgika

--- SN7.4 - Bilaṅgikasutta ---	--- SN7.4 - With Bilaṅgika ---	--- SN7.4 - 与毕陵伽 ---
Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary.	一时，佛住王舍城竹林精舍，栗鼠庇护处。
Assosi kho bilaṅgikabhāradvājo brāhmaṇo:	Bilaṅgika Bhāradvāja, a brahmin, heard:	毕陵伽婆罗多婆阇，婆罗门，闻：
“bhāradvājagotto kira brāhmaṇo samaṇassa gotamassa santike agārasmā anagāriyaṁ pabbajito”ti kupito anattamano yena bhagavā tenupasaṅkami; upasaṅkamitvā tuṇhībhūto ekamantaṁ aṭṭhāsi.	“A brahmin of the Bhāradvāja clan, it seems, has gone forth from the home life into homelessness under the ascetic Gotama.” Angry and displeased, he approached the Blessed One; having approached, he stood silent to one side.	“婆罗多婆阇族婆罗门，似乎，已出家，从家入无家，于沙门乔达摩座下。”忿怒不悦，诣世尊所；诣已，默立一面。
Atha kho bhagavā bilaṅgikassa bhāradvājassa brāhmaṇassa cetasā cetoparivitakkamaññāya bilaṅgikaṁ bhāradvājaṁ brāhmaṇaṁ gāthāya ajjhabhāsi:	Then the Blessed One, knowing with his own mind the reflection in the mind of Bilaṅgika Bhāradvāja, the brahmin, addressed Bilaṅgika Bhāradvāja, the brahmin, with a verse:	尔时，世尊以自心知毕陵伽婆罗多婆阇，婆罗门，心中所念，以偈告毕陵伽婆罗多婆阇，婆罗门：
“Yo appaduṭṭhassa narassa dussati,	“Whoever offends an unoffending man,	“谁犯无过人，
Suddhassa posassa anaṅgaṇassa;	a pure person, without blemish,	清净人，无瑕疵，
Tameva bālaṁ pacceti pāpaṁ,	the evil falls back on that very fool,	恶还彼愚者，
Sukhumo rajo paṭivātaṁva khitto”ti.	like fine dust thrown against the wind.”	如逆风扬细尘。”
Evaṁ vutte, bilaṅgikabhāradvājo brāhmaṇo bhagavantaṁ etadavoca:	When this was said, Bilaṅgika Bhāradvāja, the brahmin, said this to the Blessed One:	作是语已，毕陵伽婆罗多婆阇，婆罗门，白世尊言：
“abhikkantaṁ, bho gotama …pe…	“Excellent, Master Gotama … and so on …	“善哉，乔达摩大师……等等……
abbhaññāsi.	he understood.	彼知。
Aññataro ca panāyasmā bhāradvājo arahataṁ ahosīti.	And the venerable Bhāradvāja became one of the arahants.	尊者婆罗多婆阇成阿罗汉之一。

7.5 - SN 7.5 Ahiṁsaka: With Ahiṁsaka

--- SN7.5 - Ahiṁsakasutta ---	--- SN7.5 - With Ahiṁsaka ---	--- SN7.5 - 与无害者 ---
Sāvatthinidānaṁ.	At Sāvatthī.	于舍卫城。
Atha kho ahiṁsakabhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.	Then Ahiṁsaka Bhāradvāja, a brahmin, approached the Blessed One; having approached, he exchanged greetings with the Blessed One.	尔时，阿含沙伽婆罗多婆阇，婆罗门，诣世尊所；诣已，与世尊互致问候。
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho ahiṁsakabhāradvājo brāhmaṇo bhagavantaṁ etadavoca:	After exchanging pleasant and courteous greetings, he sat down to one side. Seated to one side, Ahiṁsaka Bhāradvāja, the brahmin, said this to the Blessed One:	互致愉快礼貌之问候后，坐于一面。坐一面已，阿含沙伽婆罗多婆阇，婆罗门，白世尊言：
“ahiṁsakāhaṁ, bho gotama, ahiṁsakāhaṁ, bho gotamā”ti.	“I am non-violent, Master Gotama! I am non-violent, Master Gotama!”	“我非暴力，乔达摩大师！我非暴力，乔达摩大师！”
“Yathā nāmaṁ tathā cassa,	“As is your name, so may you be;	“如汝名，愿汝如是；
siyā kho tvaṁ ahiṁsako;	may you indeed be non-violent.	愿汝实为无害者。
Yo ca kāyena vācāya,	One who by body, speech,	谁以身、语、
manasā ca na hiṁsati;	or mind does not harm,	或意不害，
Sa ve ahiṁsako hoti,	he is indeed non-violent,	彼实为无害者，
yo paraṁ na vihiṁsatī”ti.	who does not harm another.”	不害他人者。”
Evaṁ vutte, ahiṁsakabhāradvājo brāhmaṇo bhagavantaṁ etadavoca:	When this was said, Ahiṁsaka Bhāradvāja, the brahmin, said this to the Blessed One:	作是语已，阿含沙伽婆罗多婆阇，婆罗门，白世尊言：
“abhikkantaṁ, bho gotama …pe…	“Excellent, Master Gotama … and so on …	“善哉，乔达摩大师……等等……
abbhaññāsi.	he understood.	彼知。
Aññataro ca panāyasmā ahiṁsakabhāradvājo arahataṁ ahosīti.	And the venerable Ahiṁsaka Bhāradvāja became one of the arahants.	尊者阿含沙伽婆罗多婆阇成阿罗汉之一。

7.6 - SN 7.6 Jaṭā: The Tangle

--- SN7.6 - Jaṭāsutta ---	--- SN7.6 - The Tangle ---	--- SN7.6 - 缠结 ---
Sāvatthinidānaṁ.	At Sāvatthī.	于舍卫城。
Atha kho jaṭābhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.	Then Jaṭā Bhāradvāja, a brahmin, approached the Blessed One; having approached, he exchanged greetings with the Blessed One.	尔时，阇多婆罗多婆阇，婆罗门，诣世尊所；诣已，与世尊互致问候。
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.	After exchanging pleasant and courteous greetings, he sat down to one side.	互致愉快礼貌之问候后，坐于一面。
Ekamantaṁ nisinno kho jaṭābhāradvājo brāhmaṇo bhagavantaṁ gāthāya ajjhabhāsi:	Seated to one side, Jaṭā Bhāradvāja, the brahmin, addressed the Blessed One with a verse:	坐一面已，阇多婆罗多婆阇，婆罗门，以偈问世尊：
“Antojaṭā bahijaṭā,	“A tangle within, a tangle without,	“内有缠，外有缠，
Jaṭāya jaṭitā pajā;	this generation is entangled in a tangle.	此世代缠于缠。
Taṁ taṁ gotama pucchāmi,	I ask you this, Gotama,	我问汝此，乔达摩，
Ko imaṁ vijaṭaye jaṭan”ti.	who can disentangle this tangle?”	谁能解此缠？”
“Sīle patiṭṭhāya naro sapañño,	“A wise person, established in virtue,	“智者，立于戒，
Cittaṁ paññañca bhāvayaṁ;	developing the mind and wisdom,	修心与慧，
Ātāpī nipako bhikkhu,	an ardent, astute bhikkhu,	热心，机警比丘，
So imaṁ vijaṭaye jaṭaṁ.	he can disentangle this tangle.	彼能解此缠。
Yesaṁ rāgo ca doso ca,	Those for whom lust and hatred,	彼等之欲与嗔，
avijjā ca virājitā;	and ignorance have been made to fade away,	及无明已灭，
Khīṇāsavā arahanto,	the arahants with taints destroyed,	漏尽阿罗汉，
tesaṁ vijaṭitā jaṭā.	for them the tangle is disentangled.	彼等之缠已解。
Yattha nāmañca rūpañca,	Where name and form	何处名与色
asesaṁ uparujjhati;	cease without remainder,	无余而灭，
Paṭighaṁ rūpasaññā ca,	and resistance and form-perception,	及抗拒与色想，
etthesā chijjate jaṭā”ti.	here this tangle is cut.”	此处此缠断。”
Evaṁ vutte, jaṭābhāradvājo bhagavantaṁ etadavoca:	When this was said, Jaṭā Bhāradvāja said this to the Blessed One:	作是语已，阇多婆罗多婆阇白世尊言：
“abhikkantaṁ, bho gotama …pe…	“Excellent, Master Gotama … and so on …	“善哉，乔达摩大师……等等……
aññataro ca panāyasmā bhāradvājo arahataṁ ahosī”ti.	And the venerable Bhāradvāja became one of the arahants.”	尊者婆罗多婆阇成阿罗汉之一。”

7.7 - SN 7.7 Suddhika: With Suddhika

--- SN7.7 - Suddhikasutta ---	--- SN7.7 - With Suddhika ---	--- SN7.7 - 与净信者 ---
Sāvatthinidānaṁ.	At Sāvatthī.	于舍卫城。
Atha kho suddhikabhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.	Then Suddhika Bhāradvāja, a brahmin, approached the Blessed One; having approached, he exchanged greetings with the Blessed One.	尔时，苏陀迦婆罗多婆阇，婆罗门，诣世尊所；诣已，与世尊互致问候。
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.	After exchanging pleasant and courteous greetings, he sat down to one side.	互致愉快礼貌之问候后，坐于一面。
Ekamantaṁ nisinno kho suddhikabhāradvājo brāhmaṇo bhagavato santike imaṁ gāthaṁ ajjhabhāsi:	Seated to one side, Suddhika Bhāradvāja, the brahmin, recited this verse in the presence of the Blessed One:	坐一面已，苏陀迦婆罗多婆阇，婆罗门，于世尊前诵此偈：
“Na brāhmaṇo sujjhati koci,	“No brahmin becomes pure in the world,	“世间无婆罗门得清净，
Loke sīlavāpi tapokaraṁ;	even if virtuous or practicing austerity;	纵有德或修苦行；
Vijjācaraṇasampanno,	one endowed with knowledge and conduct,	具知识与行者，
So sujjhati na aññā itarā pajā”ti.	he becomes pure, not other ordinary folk.”	彼得清净，非余凡夫。”
“Bahumpi palapaṁ jappaṁ,	“Much prattling and muttering,	“多言多语，
na jaccā hoti brāhmaṇo;	one does not become a brahmin by birth,	非由生为婆罗门，
Antokasambu saṅkiliṭṭho,	defiled within by rottenness,	内为腐败所染，
kuhanaṁ upanissito.	resorting to deceit.	行于欺诈。
Khattiyo brāhmaṇo vesso,	A khattiya, a brahmin, a vessa,	刹帝利，婆罗门，吠舍，
Suddo caṇḍālapukkuso;	a sudda, a caṇḍāla, or a pukkusa,	首陀罗，旃陀罗，或补羯娑，
Āraddhavīriyo pahitatto,	with aroused energy, resolute,	发精进，坚决，
Niccaṁ daḷhaparakkamo;	always of firm endeavor,	常作坚固之努力，
Pappoti paramaṁ suddhiṁ,	attains supreme purity.	得至上清净。
Evaṁ jānāhi brāhmaṇā”ti.	Know this thus, O brahmin.”	知此如是，噢，婆罗门。”
Evaṁ vutte, suddhikabhāradvājo brāhmaṇo bhagavantaṁ etadavoca:	When this was said, Suddhika Bhāradvāja, the brahmin, said this to the Blessed One:	作是语已，苏陀迦婆罗多婆阇，婆罗门，白世尊言：
“abhikkantaṁ, bho gotama …pe…	“Excellent, Master Gotama … and so on …	“善哉，乔达摩大师……等等……
aññataro ca panāyasmā bhāradvājo arahataṁ ahosīti.	And the venerable Bhāradvāja became one of the arahants.	尊者婆罗多婆阇成阿罗汉之一。

7.8 - SN 7.8 Aggika: With Aggika

--- SN7.8 - Aggikasutta ---	--- SN7.8 - With Aggika ---	--- SN7.8 - 与火祀者 ---
Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary.	一时，佛住王舍城竹林精舍，栗鼠庇护处。
Tena kho pana samayena aggikabhāradvājassa brāhmaṇassa sappinā pāyaso sannihito hoti:	At that time, Aggika Bhāradvāja, a brahmin, had milk-rice prepared with ghee, thinking:	尔时，阿耆迦婆罗多婆阇，婆罗门，以酥备乳饭，思惟：
“aggiṁ juhissāmi, aggihuttaṁ paricarissāmī”ti.	“I will tend the fire, I will perform the fire-oblation.”	“我将祀火，我将行火祭。”
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi.	Then the Blessed One, having dressed in the morning, taking his bowl and robe, entered Rājagaha for alms.	尔时，世尊晨起著衣，持钵，入王舍城乞食。
Rājagahe sapadānaṁ piṇḍāya caramāno yena aggikabhāradvājassa brāhmaṇassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi.	Walking for alms from house to house in Rājagaha, he approached the residence of Aggika Bhāradvāja, the brahmin; having approached, he stood to one side.	于王舍城次第乞食，诣阿耆迦婆罗多婆阇，婆罗门，宅；诣已，立于一面。
Addasā kho aggikabhāradvājo brāhmaṇo bhagavantaṁ piṇḍāya ṭhitaṁ.	Aggika Bhāradvāja, the brahmin, saw the Blessed One standing for alms.	阿耆迦婆罗多婆阇，婆罗门，见世尊立乞食。
Disvāna bhagavantaṁ gāthāya ajjhabhāsi:	Having seen him, he addressed the Blessed One with a verse:	见已，以偈告世尊：
“Tīhi vijjāhi sampanno,	“Endowed with the three knowledges,	“具三明，
jātimā sutavā bahū;	of good birth, learned, with much hearing,	善生，博学，多闻，
Vijjācaraṇasampanno,	endowed with knowledge and conduct,	具知识与行者，
somaṁ bhuñjeyya pāyasan”ti.	he may eat this milk-rice offering.”	可食此乳饭供。”
“Bahumpi palapaṁ jappaṁ,	“Much prattling and muttering,	“多言多语，
na jaccā hoti brāhmaṇo;	one does not become a brahmin by birth,	非由生为婆罗门，
Antokasambu saṅkiliṭṭho,	defiled within by rottenness,	内为腐败所染，
kuhanāparivārito.	surrounded by deceit.	为欺诈所围绕。
Pubbenivāsaṁ yo vedī,	One who knows past lives,	知过去生，
saggāpāyañca passati;	and sees heaven and hell,	见天界与地狱，
Atho jātikkhayaṁ patto,	and has reached the destruction of birth,	及达生之尽，
abhiññāvosito muni.	a sage perfected by direct knowledge.	圣者以直知圆满。
Etāhi tīhi vijjāhi,	By these three knowledges,	以此三明，
tevijjo hoti brāhmaṇo;	a brahmin is a possessor of the triple knowledge.	婆罗门为三明具者。
Vijjācaraṇasampanno,	Endowed with knowledge and conduct,	具知识与行者，
somaṁ bhuñjeyya pāyasan”ti.	he may eat this milk-rice offering.”	可食此乳饭供。”
“Bhuñjatu bhavaṁ gotamo.	“Let Master Gotama eat.	“愿乔达摩大师食。
Brāhmaṇo bhavan”ti.	You are a brahmin.”	汝是婆罗门。”
“Gāthābhigītaṁ me abhojaneyyaṁ,	“Food obtained by chanting verses is not to be eaten by me;	“以偈诵得食，我所不食；
Sampassataṁ brāhmaṇa nesa dhammo;	this, brahmin, is not the Dhamma for those who see.	此，婆罗门，非见者之法。
Gāthābhigītaṁ panudanti buddhā,	Buddhas reject food obtained by chanting verses;	佛陀拒以偈诵得食；
Dhamme sati brāhmaṇa vuttiresā.	when the Dhamma exists, brahmin, this is the practice.	法存时，婆罗门，此是行。
Aññena ca kevalinaṁ mahesiṁ,	With other food and drink you should serve	以他食饮汝应供
Khīṇāsavaṁ kukkuccavūpasantaṁ;	a great seer who is complete,	一伟大 seer who is complete,
Annena pānena upaṭṭhahassu,	an arahant, with taints destroyed, with anxiety appeased;	阿罗汉，漏尽，忧虑息；
Khettañhi taṁ puññapekkhassa hotī”ti.	for that is a field for one who seeks merit.”	此是求福者之田。”
Evaṁ vutte, aggikabhāradvājo brāhmaṇo bhagavantaṁ etadavoca:	When this was said, Aggika Bhāradvāja, the brahmin, said this to the Blessed One:	作是语已，阿耆迦婆罗多婆阇，婆罗门，白世尊言：
“abhikkantaṁ, bho gotama …pe…	“Excellent, Master Gotama … and so on …	“善哉，乔达摩大师……等等……
aññataro ca panāyasmā aggikabhāradvājo arahataṁ ahosīti.	And the venerable Aggika Bhāradvāja became one of the arahants.	尊者阿耆迦婆罗多婆阇成阿罗汉之一。

7.9 - SN 7.9 Sundarika: At the Sundarikā River

--- SN7.9 - Sundarikasutta ---	--- SN7.9 - At the Sundarikā River ---	--- SN7.9 - 于孙陀利迦河 ---
Ekaṁ samayaṁ bhagavā kosalesu viharati sundarikāya nadiyā tīre.	On one occasion the Blessed One was dwelling in Kosala on the bank of the Sundarikā River.	一时，佛住拘萨罗国孙陀利迦河畔。
Tena kho pana samayena sundarikabhāradvājo brāhmaṇo sundarikāya nadiyā tīre aggiṁ juhati, aggihuttaṁ paricarati.	At that time, Sundarika Bhāradvāja, a brahmin, was tending the fire on the bank of the Sundarikā River, performing the fire-oblation.	尔时，孙陀利迦婆罗多婆阇，婆罗门，于孙陀利迦河畔祀火，行火祭。
Atha kho sundarikabhāradvājo brāhmaṇo aggiṁ juhitvā aggihuttaṁ paricaritvā uṭṭhāyāsanā samantā catuddisā anuvilokesi:	Then Sundarika Bhāradvāja, the brahmin, having tended the fire and performed the fire-oblation, rose from his seat and looked around in the four directions, thinking:	尔时，孙陀利迦婆罗多婆阇，婆罗门，祀火、行火祭已，从座起，四方环顾，思惟：
“ko nu kho imaṁ habyasesaṁ bhuñjeyyā”ti?	“Who now might eat the remainder of this oblation?”	“谁今可食此祭余？”
Addasā kho sundarikabhāradvājo brāhmaṇo bhagavantaṁ aññatarasmiṁ rukkhamūle sasīsaṁ pārutaṁ nisinnaṁ.	Sundarika Bhāradvāja, the brahmin, saw the Blessed One sitting at the root of a certain tree, covered from head to foot.	孙陀利迦婆罗多婆阇，婆罗门，见世尊坐于某树下，从头到脚覆盖。
Disvāna vāmena hatthena habyasesaṁ gahetvā dakkhiṇena hatthena kamaṇḍaluṁ gahetvā yena bhagavā tenupasaṅkami.	Having seen him, taking the remainder of the oblation in his left hand and a water pot in his right hand, he approached the Blessed One.	见已，左手持祭余，右手持水瓶，诣世尊所。
Atha kho bhagavā sundarikabhāradvājassa brāhmaṇassa padasaddena sīsaṁ vivari.	Then, at the sound of Sundarika Bhāradvāja the brahmin’s footsteps, the Blessed One uncovered his head.	尔时，闻孙陀利迦婆罗多婆阇婆罗门脚步声，世尊揭开头。
Atha kho sundarikabhāradvājo brāhmaṇo “muṇḍo ayaṁ bhavaṁ, muṇḍako ayaṁ bhavan”ti tatova puna nivattitukāmo ahosi.	Then Sundarika Bhāradvāja, the brahmin, thinking, “This master is shaven-headed, this master is a shaveling,” wanted to turn back from there.	尔时，孙陀利迦婆罗多婆阇，婆罗门，思惟：“此师是剃头者，此师是剃头者，”欲从彼处折返。
Atha kho sundarikabhāradvājassa brāhmaṇassa etadahosi:	Then this occurred to Sundarika Bhāradvāja, the brahmin:	尔时，孙陀利迦婆罗多婆阇，婆罗门，生此念：
“muṇḍāpi hi idhekacce brāhmaṇā bhavanti;	“Some brahmins here are also shaven-headed;	“此间有婆罗门亦为剃头者；
yannūnāhaṁ taṁ upasaṅkamitvā jātiṁ puccheyyan”ti.	why don’t I approach him and ask his birth?”	何不往问其生？”
Atha kho sundarikabhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca:	Then Sundarika Bhāradvāja, the brahmin, approached the Blessed One; having approached, he said this to the Blessed One:	尔时，孙陀利迦婆罗多婆阇，婆罗门，诣世尊所；诣已，白世尊言：
“kiṁjacco bhavan”ti?	“Of what birth is the master?”	“师是何生？”
“Mā jātiṁ puccha caraṇañca puccha,	“Do not ask of birth, ask of conduct.	“莫问生，问行。
Kaṭṭhā have jāyati jātavedo;	From wood, indeed, fire is born.	由木，实，火生。
Nīcākulīnopi muni dhitimā,	A sage, though of low birth, if resolute,	圣者，纵出身低微，若坚决，
Ājānīyo hoti hirīnisedho.	becomes a thoroughbred, restrained by conscience.	成良驹，为良心所制。
Saccena danto damasā upeto,	Tamed by truth, endowed with self-control,	为真理所调，具自制，
Vedantagū vusitabrahmacariyo;	a knower of the Veda, who has lived the holy life,	通吠陀，已修梵行，
Yaññopanīto tamupavhayetha,	one to whom an offering is brought, him one should invite;	供养所至之人，应邀之；
Kālena so juhati dakkhiṇeyye”ti.	at the proper time, he offers to one worthy of sacrificial gifts.”	于适当时机，供养于应受祭品者。”
“Addhā suyiṭṭhaṁ suhutaṁ mama yidaṁ,	“Indeed, my sacrifice is well-offered, well-immolated,	“诚然，我之祭祀善施，善供，
Yaṁ tādisaṁ vedagumaddasāmi;	that I have seen such a knower of the Veda.	我得见如是通吠陀者。
Tumhādisānañhi adassanena,	For by not seeing such as you,	因不见如汝者，
Añño jano bhuñjati habyasesan”ti.	another person eats the remainder of the oblation.”	他人食祭余。”
“Bhuñjatu bhavaṁ gotamo.	“Let Master Gotama eat.	“愿乔达摩大师食。
Brāhmaṇo bhavan”ti.	You are a brahmin.”	汝是婆罗命。”
“Gāthābhigītaṁ me abhojaneyyaṁ,	“Food obtained by chanting verses is not to be eaten by me;	“以偈诵得食，我所不食；
Sampassataṁ brāhmaṇa nesa dhammo;	this, brahmin, is not the Dhamma for those who see.	此，婆罗门，非见者之法。
Gāthābhigītaṁ panudanti buddhā,	Buddhas reject food obtained by chanting verses;	佛陀拒以偈诵得食；
Dhamme sati brāhmaṇa vuttiresā.	when the Dhamma exists, brahmin, this is the practice.	法存时，婆罗门，此是行。
Aññena ca kevalinaṁ mahesiṁ,	With other food and drink you should serve	以他食饮汝应供
Khīṇāsavaṁ kukkuccavūpasantaṁ;	a great seer who is complete,	一伟大 seer who is complete,
Annena pānena upaṭṭhahassu,	an arahant, with taints destroyed, with anxiety appeased;	阿罗汉，漏尽，忧虑息；
Khettañhi taṁ puññapekkhassa hotī”ti.	for that is a field for one who seeks merit.”	此是求福者之田。”
“Atha kassa cāhaṁ, bho gotama, imaṁ habyasesaṁ dammī”ti?	“Then to whom, Master Gotama, should I give this remainder of the oblation?”	“然则，乔达摩大师，我当以此祭余与谁？”
“Na khvāhaṁ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yasseso habyaseso bhutto sammā pariṇāmaṁ gaccheyya aññatra, brāhmaṇa, tathāgatassa vā tathāgatasāvakassa vā.	“I do not see, brahmin, in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, devas and humans, anyone for whom this remainder of the oblation, if eaten, would be properly digested, other than, brahmin, a Tathāgata or a disciple of a Tathāgata.	“我不见，婆罗门，于此世界，有天、魔、梵，于此世代，有沙门、婆罗门，天、人，为此祭余食之，能正消化者，除，婆罗门，如来或如来弟子。
Tena hi tvaṁ, brāhmaṇa, taṁ habyasesaṁ appaharite vā chaḍḍehi appāṇake vā udake opilāpehī”ti.	Therefore, brahmin, throw that remainder of the oblation on ground where there is no grass, or immerse it in water where there are no living creatures.”	是故，婆罗门，掷此祭余于无草之地，或沉之于无生物之水中。”
Atha kho sundarikabhāradvājo brāhmaṇo taṁ habyasesaṁ appāṇake udake opilāpesi.	Then Sundarika Bhāradvāja, the brahmin, immersed that remainder of the oblation in water where there were no living creatures.	尔时，孙陀利迦婆罗多婆阇，婆罗门，沉此祭余于无生物之水中。
Atha kho so habyaseso udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati.	Then that remainder of the oblation, when thrown into the water, sizzled and hissed, smoked and steamed.	尔时，彼祭余，投入水中，嘶嘶作响，冒烟起泡。
Seyyathāpi nāma phālo divasaṁsantatto udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati;	Just as a ploughshare heated for a day, when thrown into water, sizzles and hisses, smokes and steams;	犹如犁头热一日，投入水中，嘶嘶作响，冒烟起泡；
evameva so habyaseso udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati.	even so that remainder of the oblation, when thrown into the water, sizzled and hisses, smoked and steamed.	如是彼祭余，投入水中，嘶嘶作响，冒烟起泡。
Atha kho sundarikabhāradvājo brāhmaṇo saṁviggo lomahaṭṭhajāto yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi.	Then Sundarika Bhāradvāja, the brahmin, alarmed, with his hair standing on end, approached the Blessed One; having approached, he stood to one side.	尔时，孙陀利迦婆罗多婆阇，婆罗门，惊恐，毛骨悚然，诣世尊所；诣已，立于一面。
Ekamantaṁ ṭhitaṁ kho sundarikabhāradvājaṁ brāhmaṇaṁ bhagavā gāthāhi ajjhabhāsi:	To Sundarika Bhāradvāja, the brahmin, standing to one side, the Blessed One addressed him with verses:	于立一面之孙陀利迦婆罗多婆阇，婆罗门，世尊以偈告之：
“Mā brāhmaṇa dāru samādahāno,	“Do not, brahmin, by placing wood,	“莫，婆罗门，以置木，
Suddhiṁ amaññi bahiddhā hi etaṁ;	think of purity; that is external.	思清净；此是外在。
Na hi tena suddhiṁ kusalā vadanti,	The skilled do not speak of purity by that,	善巧者不以彼说清净，
Yo bāhirena parisuddhimicche.	whoever seeks purification by external means.	谁以寻求外在方式净化。
Hitvā ahaṁ brāhmaṇa dārudāhaṁ,	Having abandoned, brahmin, the burning of wood,	舍弃，婆罗门，焚木，
Ajjhattamevujjalayāmi jotiṁ;	I kindle the flame only within.	我唯燃内焰。
Niccagginī niccasamāhitatto,	Always on fire, always concentrated,	常燃，常专注，
Arahaṁ ahaṁ brahmacariyaṁ carāmi.	I, an Arahant, live the holy life.	我，阿罗汉，修梵行。
Māno hi te brāhmaṇa khāribhāro,	Conceit, brahmin, is your carrying-pole,	慢，婆罗门，是汝担竿，
Kodho dhumo bhasmani mosavajjaṁ;	anger the smoke, ashes the falsehood.	嗔是烟，灰是妄。
Jivhā sujā hadayaṁ jotiṭhānaṁ,	The tongue is the ladle, the heart the fire-altar,	舌是勺，心是火坛，
Attā sudanto purisassa joti.	a man’s well-tamed self is his light.	人善调之我为光。
Dhammo rahado brāhmaṇa sīlatittho,	Dhamma is the lake, brahmin, virtue the ford,	法是湖，婆罗门，戒是渡口，
Anāvilo sabbhi sataṁ pasattho;	clear, praised by the good and the worthy.	清澈，为善与贤者所赞。
Yattha have vedaguno sinātā,	Where indeed the knowers of the Veda, having bathed,	实有吠陀知者，沐浴已，
Anallagattāva taranti pāraṁ.	cross to the far shore with bodies unwet.	渡至彼岸身不湿。
Saccaṁ dhammo saṁyamo brahmacariyaṁ,	Truth, Dhamma, restraint, the holy life,	真理，法，制戒，梵行，
Majjhe sitā brāhmaṇa brahmapatti;	in the midst of these, brahmin, is the attainment of Brahmā.	于其中，婆罗门，是梵之 attainment。
Sa tujjubhūtesu namo karohi,	Pay homage to the upright among them,	于彼正直者致敬，
Tamahaṁ naraṁ dhammasārīti brūmī”ti.	that person I call a farer in Dhamma.”	彼人我称为法行者。”
Evaṁ vutte, sundarikabhāradvājo brāhmaṇo bhagavantaṁ etadavoca:	When this was said, Sundarika Bhāradvāja, the brahmin, said this to the Blessed One:	作是语已，孙陀利迦婆罗多婆阇，婆罗门，白世尊言：
“abhikkantaṁ, bho gotama …pe…	“Excellent, Master Gotama … and so on …	“善哉，乔达摩大师……等等……
aññataro ca panāyasmā bhāradvājo arahataṁ ahosīti.	And the venerable Bhāradvāja became one of the arahants.	尊者婆罗多婆阇成阿罗汉之一。

7.10 - SN 7.10 Bahudhītara: Many Daughters

--- SN7.10 - Bahudhītarasutta ---	--- SN7.10 - Many Daughters ---	--- SN7.10 - 多女 ---
Ekaṁ samayaṁ bhagavā kosalesu viharati aññatarasmiṁ vanasaṇḍe.	On one occasion the Blessed One was dwelling in Kosala in a certain forest grove.	一时，世尊住于拘萨罗国某林中。
Tena kho pana samayena aññatarassa bhāradvājagottassa brāhmaṇassa catuddasa balībaddā naṭṭhā honti.	At that time, a certain brahmin of the Bhāradvāja clan had lost fourteen oxen.	尔时，婆罗多婆阇族某婆罗门失十四牛。
Atha kho bhāradvājagotto brāhmaṇo te balībadde gavesanto yena so vanasaṇḍo tenupasaṅkami; upasaṅkamitvā addasa bhagavantaṁ tasmiṁ vanasaṇḍe nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.	Then the Bhāradvāja brahmin, searching for those oxen, approached that forest grove; having approached, he saw the Blessed One sitting in that forest grove, cross-legged, with his body held erect, having established mindfulness before him.	尔时，婆罗多婆阇婆罗门，寻彼牛，至彼林；至已，见世尊坐于彼林中，结跏趺坐，身直立，前置正念。
Disvāna yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato santike imā gāthāyo abhāsi:	Having seen him, he approached the Blessed One; having approached, he recited these verses in the presence of the Blessed One:	见已，诣世尊所；诣已，于世尊前诵此偈：
“Na hi nūnimassa samaṇassa,	“Surely this ascetic has no	“此沙门必无
Balībaddā catuddasa;	fourteen oxen,	十四牛，
Ajjasaṭṭhiṁ na dissanti,	lost for sixty days,	失六十日，
Tenāyaṁ samaṇo sukhī.	therefore this ascetic is happy.	是故此沙门乐。
Na hi nūnimassa samaṇassa,	Surely this ascetic has no	此沙门必无
Tilākhettasmi pāpakā;	evil sesame plants in his field,	田中有恶芝麻，
Ekapaṇṇā dupaṇṇā ca,	with one leaf or two leaves,	一叶或二叶，
Tenāyaṁ samaṇo sukhī.	therefore this ascetic is happy.	是故此沙门乐。
Na hi nūnimassa samaṇassa,	Surely this ascetic has no	此沙门必无
Tucchakoṭṭhasmi mūsikā;	mice in his empty granary,	空仓中有鼠，
Ussoḷhikāya naccanti,	dancing with puffed-out cheeks,	鼓颊而舞，
Tenāyaṁ samaṇo sukhī.	therefore this ascetic is happy.	是故此沙门乐。
Na hi nūnimassa samaṇassa,	Surely this ascetic has no	此沙门必无
Santhāro sattamāsiko;	bedding seven months old,	七月旧床，
Uppāṭakehi sañchanno,	covered with bedbugs,	满是臭虫，
Tenāyaṁ samaṇo sukhī.	therefore this ascetic is happy.	是故此沙门乐。
Na hi nūnimassa samaṇassa,	Surely this ascetic has no	此沙门必无
Vidhavā satta dhītaro;	seven widowed daughters,	七寡女，
Ekaputtā duputtā ca,	one with one son, another with two sons,	一有一子，一有二子，
Tenāyaṁ samaṇo sukhī.	therefore this ascetic is happy.	是故此沙门乐。
Na hi nūnimassa samaṇassa,	Surely this ascetic has no	此沙门必无
Piṅgalā tilakāhatā;	tawny-haired wife with spots,	黄发有斑之妻，
Sottaṁ pādena bodheti,	who wakes him by kicking his side,	踢其侧而醒之，
Tenāyaṁ samaṇo sukhī.	therefore this ascetic is happy.	是故此沙门乐。
Na hi nūnimassa samaṇassa,	Surely this ascetic has no	此沙门必无
Paccūsamhi iṇāyikā;	creditors at dawn,	黎明债主，
Detha dethāti codenti,	who urge him, ‘Give, give!’	催之曰：‘给，给！’
Tenāyaṁ samaṇo sukhī”ti.	therefore this ascetic is happy.”	是故此沙门乐。”
“Na hi mayhaṁ brāhmaṇa,	“Indeed, brahmin, I have no	“诚然，婆罗门，我无
balībaddā catuddasa;	fourteen oxen,	十四牛，
Ajjasaṭṭhiṁ na dissanti,	lost for sixty days,	失六十日，
tenāhaṁ brāhmaṇā sukhī.	therefore, brahmin, I am happy.	是故，婆罗门，我乐。
Na hi mayhaṁ brāhmaṇa,	Indeed, brahmin, I have no	诚然，婆罗门，我无
tilākhettasmi pāpakā;	evil sesame plants in my field,	田中有恶芝麻，
Ekapaṇṇā dupaṇṇā ca,	with one leaf or two leaves,	一叶或二叶，
tenāhaṁ brāhmaṇā sukhī.	therefore, brahmin, I am happy.	是故，婆罗门，我乐。
Na hi mayhaṁ brāhmaṇa,	Indeed, brahmin, I have no	诚然，婆罗门，我无
tucchakoṭṭhasmi mūsikā;	mice in my empty granary,	空仓中有鼠，
Ussoḷhikāya naccanti,	dancing with puffed-out cheeks,	鼓颊而舞，
tenāhaṁ brāhmaṇā sukhī.	therefore, brahmin, I am happy.	是故，婆罗门，我乐。
Na hi mayhaṁ brāhmaṇa,	Indeed, brahmin, I have no	诚然，婆罗门，我无
santhāro sattamāsiko;	bedding seven months old,	七月旧床，
Uppāṭakehi sañchanno,	covered with bedbugs,	满是臭虫，
tenāhaṁ brāhmaṇā sukhī.	therefore, brahmin, I am happy.	是故，婆罗门，我乐。
Na hi mayhaṁ brāhmaṇa,	Indeed, brahmin, I have no	诚然，婆罗门，我无
vidhavā satta dhītaro;	seven widowed daughters,	七寡女，
Ekaputtā duputtā ca,	one with one son, another with two sons,	一有一子，一有二子，
tenāhaṁ brāhmaṇā sukhī.	therefore, brahmin, I am happy.	是故，婆罗门，我乐。
Na hi mayhaṁ brāhmaṇa,	Indeed, brahmin, I have no	诚然，婆罗门，我无
piṅgalā tilakāhatā;	tawny-haired wife with spots,	黄发有斑之妻，
Sottaṁ pādena bodheti,	who wakes me by kicking my side,	踢我侧而醒我，
tenāhaṁ brāhmaṇā sukhī.	therefore, brahmin, I am happy.	是故，婆罗门，我乐。
Na hi mayhaṁ brāhmaṇa,	Indeed, brahmin, I have no	诚然，婆罗门，我无
paccūsamhi iṇāyikā;	creditors at dawn,	黎明债主，
Detha dethāti codenti,	who urge me, ‘Give, give!’	催我曰：‘给，给！’
tenāhaṁ brāhmaṇā sukhī”ti.	therefore, brahmin, I am happy.”	是故，婆罗门，我乐。”
Evaṁ vutte, bhāradvājagotto brāhmaṇo bhagavantaṁ etadavoca:	When this was said, the Bhāradvāja brahmin said this to the Blessed One:	作是语已，婆罗多婆阇婆罗门白世尊言：
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.	“Excellent, Master Gotama, excellent, Master Gotama!	“善哉，乔达摩大师，善哉，乔达摩大师！
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evameva bhotā gotamena anekapariyāyena dhammo pakāsito.	Just as, Master Gotama, one might set upright what was overturned, or reveal what was hidden, or show the way to one who was lost, or hold up an oil lamp in the dark: ‘so that those with eyes can see forms’; even so, the Dhamma has been clarified by Master Gotama in many ways.	犹如，乔达摩大师，扶正颠倒者，或显露隐藏者，或为迷途者指路，或于暗中持油灯：‘使有眼者能见色’；如是，法为乔达摩大师以多种方式阐明。
Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.	I go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha of bhikkhus.	我归依乔达摩大师，归依法，归依比丘僧。
Labheyyāhaṁ bhoto gotamassa santike pabbajjaṁ, labheyyaṁ upasampadan”ti.	May I receive the going forth in Master Gotama’s presence, may I receive the higher ordination.”	愿我得于乔达摩大师座下出家，愿我得受具足戒。”
Alattha kho bhāradvājagotto brāhmaṇo bhagavato santike pabbajjaṁ, alattha upasampadaṁ.	The Bhāradvāja brahmin received the going forth in the Blessed One’s presence, he received the higher ordination.	婆罗多婆阇婆罗门于世尊座下得出家，得受具足戒。
Acirūpasampanno panāyasmā bhāradvājo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.	And not long after his higher ordination, the venerable Bhāradvāja, dwelling alone, withdrawn, heedful, ardent, and resolute, not long after—for the sake of which clansmen rightly go forth from the home life into homelessness, that unsurpassed culmination of the holy life—having realized it for himself with direct knowledge in this very life, entered upon and dwelt in it.	受具足戒后不久，尊者婆罗多婆阇，独住、隐居、精进、热心、坚决，不久后——为族姓子 rightly出家，从家入无家，为彼无上梵行之究竟——亲证此生，入而住之。
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi.	He understood: “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.”	彼知：“生已尽，梵行已立，所作已办，不受后有。”
Aññataro ca panāyasmā bhāradvājo arahataṁ ahosīti.	And the venerable Bhāradvāja became one of the arahants.	尊者婆罗多婆阇成阿罗汉之一。
Arahantavaggo paṭhamo.	The Chapter on Arahants, the first.	阿罗汉品，第一。
Dhanañjānī ca akkosaṁ,	Dhanañjānī and The Abuser,	檀那尼与辱骂者，
asurindaṁ bilaṅgikaṁ;	Asurindaka, Bilaṅgika;	阿修罗陀，毕陵伽；
Ahiṁsakaṁ jaṭā ceva,	Ahiṁsaka and Jaṭā,	无害者与阇多，
suddhikañceva aggikā;	Suddhika and Aggika;	净信者与火祀者；
Sundarikaṁ bahudhīta—	Sundarika, and with Many Daughters,	孙陀利迦，及多女，
rena ca te dasāti.	those are ten.	此十。

7.11 - SN 7.11 Kasibhāradvāja: With Kasi Bhāradvāja

--- SN7.11 - Kasibhāradvājasutta ---	--- SN7.11 - With Kasi Bhāradvāja ---	--- SN7.11 - 与迦尸婆罗多婆阇 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā magadhesu viharati dakkhiṇāgirismiṁ ekanāḷāyaṁ brāhmaṇagāme.	On one occasion the Blessed One was dwelling in Magadha, in the southern hills, in a brahmin village called Ekanāḷā.	一时，世尊住于摩揭陀，南山中，一婆罗门村名伊迦那罗。
Tena kho pana samayena kasibhāradvājassa brāhmaṇassa pañcamattāni naṅgalasatāni payuttāni honti vappakāle.	At that time, about five hundred ploughs of Kasi Bhāradvāja, the brahmin, were yoked at sowing time.	尔时，迦尸婆罗多婆阇，婆罗门，约五百犁于播种时轭之。
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena kasibhāradvājassa brāhmaṇassa kammanto tenupasaṅkami.	Then the Blessed One, having dressed in the morning, taking his bowl and robe, approached the work-site of Kasi Bhāradvāja, the brahmin.	尔时，世尊晨起著衣，持钵，诣迦尸婆罗多婆阇，婆罗门，作场。
Tena kho pana samayena kasibhāradvājassa brāhmaṇassa parivesanā vattati.	At that time, Kasi Bhāradvāja, the brahmin, was distributing food.	尔时，迦尸婆罗多婆阇，婆罗门，正分发食物。
Atha kho bhagavā yena parivesanā tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi.	Then the Blessed One approached where the food distribution was; having approached, he stood to one side.	尔时，世尊诣食物分发处；诣已，立于一面。
Addasā kho kasibhāradvājo brāhmaṇo bhagavantaṁ piṇḍāya ṭhitaṁ.	Kasi Bhāradvāja, the brahmin, saw the Blessed One standing for alms.	迦尸婆罗多婆阇，婆罗门，见世尊立乞食。
Disvā bhagavantaṁ etadavoca:	Having seen him, he said this to the Blessed One:	见已，白世尊言：
“ahaṁ kho, samaṇa, kasāmi ca vapāmi ca, kasitvā ca vapitvā ca bhuñjāmi.	“I, ascetic, plough and sow, and having ploughed and sown, I eat.	“我，沙门，耕而播，耕而播已，食。
Tvampi, samaṇa, kasassu ca vapassu ca, kasitvā ca vapitvā ca bhuñjassū”ti.	You too, ascetic, should plough and sow, and having ploughed and sown, you should eat.”	汝亦，沙门，应耕而播，耕而播已，食。”
“Ahampi kho, brāhmaṇa, kasāmi ca vapāmi ca, kasitvā ca vapitvā ca bhuñjāmī”ti.	“I too, brahmin, plough and sow, and having ploughed and sown, I eat.”	“我亦，婆罗门，耕而播，耕而播已，食。”
“Na kho mayaṁ passāma bhoto gotamassa yugaṁ vā naṅgalaṁ vā phālaṁ vā pācanaṁ vā balībadde vā, atha ca pana bhavaṁ gotamo evamāha:	“We do not see Master Gotama’s yoke, or plough, or ploughshare, or goad, or oxen, and yet Master Gotama says thus:	“我等不见乔达摩大师之轭、或犁、或犁头、或刺棒、或牛，然乔达摩大师如是说：
‘ahampi kho, brāhmaṇa, kasāmi ca vapāmi ca, kasitvā ca vapitvā ca bhuñjāmī’”ti.	‘I too, brahmin, plough and sow, and having ploughed and sown, I eat.’”	‘我亦，婆罗门，耕而播，耕而播已，食。’”
Atha kho kasibhāradvājo brāhmaṇo bhagavantaṁ gāthāya ajjhabhāsi:	Then Kasi Bhāradvāja, the brahmin, addressed the Blessed One with a verse:	尔时，迦尸婆罗多婆阇，婆罗门，以偈问世尊：
“Kassako paṭijānāsi,	“You claim to be a farmer,	“汝自称农夫，
na ca passāmi te kasiṁ;	but I do not see your farming.	而我未见汝耕作。
Kassako pucchito brūhi,	Being asked, declare yourself a farmer;	被问，自陈为农夫；
kathaṁ jānemu taṁ kasin”ti.	how may we know you as a farmer?”	我等如何知汝为农夫？”
“Saddhā bījaṁ tapo vuṭṭhi,	“Faith is the seed, austerity the rain,	“信为种子，苦行为雨，
paññā me yuganaṅgalaṁ;	wisdom is my yoke and plough.	慧是我轭与犁。
Hirī īsā mano yottaṁ,	Conscience is the pole, mind the yoke-tie,	惭为竿，意为轭 tie，
sati me phālapācanaṁ.	mindfulness is my ploughshare and goad.	念是我犁头与刺棒。
Kāyagutto vacīgutto,	Guarded in body, guarded in speech,	身护，语护，
āhāre udare yato;	restrained in food in the belly,	腹中食节制，
Saccaṁ karomi niddānaṁ,	I make truth my weeding,	我以真理为除草，
soraccaṁ me pamocanaṁ.	gentleness is my unyoking.	柔和是我之 unyoking。
Vīriyaṁ me dhuradhorayhaṁ,	Energy is my beast of burden,	精进是我之负重兽，
yogakkhemādhivāhanaṁ;	carrying me to security from bondage.	载我至离缚之安稳。
Gacchati anivattantaṁ,	It goes on without turning back,	前行不退转，
yattha gantvā na socati.	where, having gone, one does not sorrow.	往彼处，不忧恼。
Evamesā kasī kaṭṭhā,	Thus this farming is farmed,	如是此耕作已耕，
sā hoti amatapphalā;	it has the deathless as its fruit.	其果为不死。
Etaṁ kasiṁ kasitvāna,	Having farmed this farming,	耕此耕作已，
sabbadukkhā pamuccatī”ti.	one is freed from all suffering.”	离一切苦。”
“Bhuñjatu bhavaṁ gotamo.	“Let Master Gotama eat.	“愿乔达摩大师食。
Kassako bhavaṁ.	You are a farmer,	汝是农夫，
Yañhi bhavaṁ gotamo amatapphalampi kasiṁ kasatī”ti.	for Master Gotama farms the farming that has the deathless as its fruit.”	因乔达摩大师耕作之果为不死。”
“Gāthābhigītaṁ me abhojaneyyaṁ,	“Food obtained by chanting verses is not to be eaten by me;	“以偈诵得食，我所不食；
Sampassataṁ brāhmaṇa nesa dhammo;	this, brahmin, is not the Dhamma for those who see.	此，婆罗门，非见者之法。
Gāthābhigītaṁ panudanti buddhā,	Buddhas reject food obtained by chanting verses;	佛陀拒以偈诵得食；
Dhamme sati brāhmaṇa vuttiresā.	when the Dhamma exists, brahmin, this is the practice.	法存时，婆罗门，此是行。
Aññena ca kevalinaṁ mahesiṁ,	With other food and drink you should serve	以他食饮汝应供
Khīṇāsavaṁ kukkuccavūpasantaṁ;	a great seer who is complete,	一伟大 seer who is complete,
Annena pānena upaṭṭhahassu,	an arahant, with taints destroyed, with anxiety appeased;	阿罗汉，漏尽，忧虑息；
Khettañhi taṁ puññapekkhassa hotī”ti.	for that is a field for one who seeks merit.”	此是求福者之田。”
Evaṁ vutte, kasibhāradvājo brāhmaṇo bhagavantaṁ etadavoca:	When this was said, Kasi Bhāradvāja, the brahmin, said this to the Blessed One:	作是语已，迦尸婆罗多婆阇，婆罗门，白世尊言：
“abhikkantaṁ, bho gotama …pe…	“Excellent, Master Gotama … and so on …	“善哉，乔达摩大师……等等……
ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.	from this day forth for as long as life lasts, gone for refuge.”	自今日起，乃至命终，归依。”

7.12 - SN 7.12 Udaya: With Udaya

--- SN7.12 - Udayasutta ---	--- SN7.12 - With Udaya ---	--- SN7.12 - 与优陀延 ---
Sāvatthinidānaṁ.	At Sāvatthī.	于舍卫城。
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena udayassa brāhmaṇassa nivesanaṁ tenupasaṅkami.	Then the Blessed One, having dressed in the morning, taking his bowl and robe, approached the residence of Udaya, the brahmin.	尔时，世尊晨起著衣，持钵，诣优陀延，婆罗门，宅。
Atha kho udayo brāhmaṇo bhagavato pattaṁ odanena pūresi.	Then Udaya, the brahmin, filled the Blessed One’s bowl with rice.	尔时，优陀延，婆罗门，以饭满世尊钵。
Dutiyampi kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena udayassa brāhmaṇassa nivesanaṁ tenupasaṅkami …pe…	A second time the Blessed One, having dressed in the morning, taking his bowl and robe, approached the residence of Udaya, the brahmin … and so on …	世尊第二次晨起著衣，持钵，诣优陀延，婆罗门，宅……等等……
tatiyampi kho udayo brāhmaṇo bhagavato pattaṁ odanena pūretvā bhagavantaṁ etadavoca:	a third time Udaya, the brahmin, having filled the Blessed One’s bowl with rice, said this to the Blessed One:	优陀延，婆罗门，第三次以饭满世尊钵，白世尊言：
“pakaṭṭhakoyaṁ samaṇo gotamo punappunaṁ āgacchatī”ti.	“This ascetic Gotama is troublesome, he comes again and again.”	“此沙门乔达摩 troublesome，彼再三来。”
“Punappunañceva vapanti bījaṁ,	“Again and again they sow the seed,	“再三播种，
Punappunaṁ vassati devarājā;	again and again the king of devas sends rain.	再三天帝降雨。
Punappunaṁ khettaṁ kasanti kassakā,	Again and again farmers plough the field,	再三农夫耕田，
Punappunaṁ dhaññamupeti raṭṭhaṁ.	again and again grain comes to the kingdom.	再三谷物入国。
Punappunaṁ yācakā yācayanti,	Again and again beggars beg,	再三乞者乞，
Punappunaṁ dānapatī dadanti;	again and again donors give.	再三施者施。
Punappunaṁ dānapatī daditvā,	Again and again, having given, donors	再三施已，施者
Punappunaṁ saggamupenti ṭhānaṁ.	again and again go to a heavenly state.	再三生天界。
Punappunaṁ khīranikā duhanti,	Again and again milkers milk,	再三挤乳者挤乳，
Punappunaṁ vaccho upeti mātaraṁ;	again and again the calf goes to its mother.	再三犊子归母。
Punappunaṁ kilamati phandati ca,	Again and again one toils and trembles,	再三劳苦颤抖，
Punappunaṁ gabbhamupeti mando.	again and again the fool enters the womb.	再三愚者入胎。
Punappunaṁ jāyati mīyati ca,	Again and again one is born and dies,	再三生而死，
Punappunaṁ sivathikaṁ haranti;	again and again they carry one to the charnel ground.	再三彼等载之至墓地。
Maggañca laddhā apunabbhavāya,	But having found the path to non-rebirth,	然得不再生之道，
Na punappunaṁ jāyati bhūripañño”ti.	one of great wisdom is not born again and again.”	大慧者不再再生。”
Evaṁ vutte, udayo brāhmaṇo bhagavantaṁ etadavoca:	When this was said, Udaya, the brahmin, said this to the Blessed One:	作是语已，优陀延，婆罗门，白世尊言：
“abhikkantaṁ, bho gotama …pe…	“Excellent, Master Gotama … and so on …	“善哉，乔达摩大师……等等……
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.	may Master Gotama remember me as a lay follower from this day forth for as long as life lasts, gone for refuge.”	愿乔达摩大师记我为优婆塞，自今日起，乃至命终，归依。”

7.13 - SN 7.13 Devahita: With Devahita

--- SN7.13 - Devahitasutta ---	--- SN7.13 - With Devahita ---	--- SN7.13 - 与天 हित ---
Sāvatthinidānaṁ.	At Sāvatthī.	于舍卫城。
Tena kho pana samayena bhagavā vātehābādhiko hoti;	At that time, the Blessed One was afflicted by a wind ailment;	尔时，世尊为风病所苦；
āyasmā ca upavāṇo bhagavato upaṭṭhāko hoti.	and the venerable Upavāṇa was the Blessed One’s attendant.	尊者优波摩那是世尊之侍者。
Atha kho bhagavā āyasmantaṁ upavāṇaṁ āmantesi:	Then the Blessed One addressed the venerable Upavāṇa:	尔时，世尊告尊者优波摩那言：
“iṅgha me tvaṁ, upavāṇa, uṇhodakaṁ jānāhī”ti.	“Please, Upavāṇa, get me some hot water.”	“请，优波摩那，为我取些热水。”
“Evaṁ, bhante”ti kho āyasmā upavāṇo bhagavato paṭissutvā nivāsetvā pattacīvaramādāya yena devahitassa brāhmaṇassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā tuṇhībhūto ekamantaṁ aṭṭhāsi.	“Yes, venerable sir,” the venerable Upavāṇa replied to the Blessed One, and having dressed, taking his bowl and robe, he approached the residence of Devahita, the brahmin; having approached, he stood silent to one side.	“唯然，尊者，”尊者优波摩那答世尊言，即著衣，持钵，诣天 हित，婆罗门，宅；诣已，默立一面。
Addasā kho devahito brāhmaṇo āyasmantaṁ upavāṇaṁ tuṇhībhūtaṁ ekamantaṁ ṭhitaṁ.	Devahita, the brahmin, saw the venerable Upavāṇa standing silent to one side.	天 हित，婆罗门，见尊者优波摩那默立一面。
Disvāna āyasmantaṁ upavāṇaṁ gāthāya ajjhabhāsi:	Having seen him, he addressed the venerable Upavāṇa with a verse:	见已，以偈告尊者优波摩那：
“Tuṇhībhūto bhavaṁ tiṭṭhaṁ,	“Standing silent, master,	“默立，师，
muṇḍo saṅghāṭipāruto;	shaven-headed, wearing the patchwork robe,	剃头，著补丁衣，
Kiṁ patthayāno kiṁ esaṁ,	what are you seeking, what are you looking for,	汝求何，觅何，
kiṁ nu yācitumāgato”ti.	what have you come to ask for?”	来求何物？”
“Arahaṁ sugato loke,	“The Arahant, the Sugata in the world,	“阿罗汉，世间善逝，
vātehābādhiko muni;	the Sage is afflicted by a wind ailment.	圣者为风病所苦。
Sace uṇhodakaṁ atthi,	If there is hot water, brahmin,	若有热水，婆罗门，
munino dehi brāhmaṇa.	give it for the Sage.	为圣者施之。
Pūjito pūjaneyyānaṁ,	Honored by those worthy of honor,	为应敬者所敬，
sakkareyyāna sakkato;	respected by those worthy of respect,	为应重者所重，
Apacito apaceyyānaṁ,	revered by those worthy of reverence,	为应尊者所尊，
tassa icchāmi hātave”ti.	I wish to bring it for him.”	我愿为彼携之。”
Atha kho devahito brāhmaṇo uṇhodakassa kājaṁ purisena gāhāpetvā phāṇitassa ca puṭaṁ āyasmato upavāṇassa pādāsi.	Then Devahita, the brahmin, having had a man carry a vessel of hot water and a lump of molasses, gave it to the venerable Upavāṇa.	尔时，天 हित，婆罗门，命一人持一器热水及一团糖蜜，与尊者优波摩那。
Atha kho āyasmā upavāṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ uṇhodakena nhāpetvā uṇhodakena phāṇitaṁ āloletvā bhagavato pādāsi.	Then the venerable Upavāṇa approached the Blessed One; having approached and bathed the Blessed One with hot water, he dissolved the molasses in hot water and gave it to the Blessed One.	尔时，尊者优波摩那诣世尊所；诣已，以热水浴世尊，溶糖蜜于热水中，与世尊。
Atha kho bhagavato ābādho paṭippassambhi.	Then the Blessed One’s ailment subsided.	尔时，世尊病息。
Atha kho devahito brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.	Then Devahita, the brahmin, approached the Blessed One; having approached, he exchanged greetings with the Blessed One.	尔时，天 हित，婆罗门，诣世尊所；诣已，与世尊互致问候。
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.	After exchanging pleasant and courteous greetings, he sat down to one side.	互致愉快礼貌之问候后，坐于一面。
Ekamantaṁ nisinno kho devahito brāhmaṇo bhagavantaṁ gāthāya ajjhabhāsi:	Seated to one side, Devahita, the brahmin, addressed the Blessed One with a verse:	坐一面已，天 हित，婆罗门，以偈问世尊：
“Kattha dajjā deyyadhammaṁ,	“Where should one give a gift?	“何处应施礼？
kattha dinnaṁ mahapphalaṁ;	Where does a gift given have great fruit?	何处施礼有大果？
Kathañhi yajamānassa,	How, for one who sacrifices,	如何，为祭祀者，
kathaṁ ijjhati dakkhiṇā”ti.	how does the offering succeed?”	如何供养成功？”
“Pubbenivāsaṁ yo vedī,	“One who knows past lives,	“知过去生，
saggāpāyañca passati;	and sees heaven and hell,	见天界与地狱，
Atho jātikkhayaṁ patto,	and has reached the destruction of birth,	及达生之尽，
abhiññāvosito muni.	a sage perfected by direct knowledge.	圣者以直知圆满。
Ettha dajjā deyyadhammaṁ,	There one should give a gift,	彼处应施礼，
ettha dinnaṁ mahapphalaṁ;	there a gift given has great fruit.	彼处施礼有大果。
Evañhi yajamānassa,	Thus for one who sacrifices,	如是为祭祀者，
evaṁ ijjhati dakkhiṇā”ti.	thus the offering succeeds.”	如是供养成功。”
Evaṁ vutte, devahito brāhmaṇo bhagavantaṁ etadavoca:	When this was said, Devahita, the brahmin, said this to the Blessed One:	作是语已，天 हित，婆罗门，白世尊言：
“abhikkantaṁ, bho gotama …pe…	“Excellent, Master Gotama … and so on …	“善哉，乔达摩大师……等等……
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.	may Master Gotama remember me as a lay follower from this day forth for as long as life lasts, gone for refuge.”	愿乔达摩大师记我为优婆塞，自今日起，乃至命终，归依。”

7.14 - SN 7.14 Mahāsāla: The Wealthy Brahmin

--- SN7.14 - Mahāsālasutta ---	--- SN7.14 - The Wealthy Brahmin ---	--- SN7.14 - 富有婆罗门 ---
Sāvatthinidānaṁ.	At Sāvatthī.	于舍卫城。
Atha kho aññataro brāhmaṇamahāsālo lūkho lūkhapāvuraṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.	Then a certain wealthy brahmin, in shabby clothes, with a shabby cloak, approached the Blessed One; having approached, he exchanged greetings with the Blessed One.	尔时，一富婆罗门，衣衫褴褛，披破 cloak，诣世尊所；诣已，与世尊互致问候。
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho taṁ brāhmaṇamahāsālaṁ bhagavā etadavoca:	After exchanging pleasant and courteous greetings, he sat down to one side. To that wealthy brahmin seated to one side, the Blessed One said this:	互致愉快礼貌之问候后，坐于一面。于坐一面之富婆罗门，世尊如是说：
“kiṁ nu tvaṁ, brāhmaṇa, lūkho lūkhapāvuraṇo”ti?	“Why, brahmin, are you in shabby clothes, with a shabby cloak?”	“何以，婆罗门，汝衣衫褴褛，披破 cloak？”
“Idha me, bho gotama, cattāro puttā.	“Here, Master Gotama, my four sons,	“此，乔达摩大师，我四子，
Te maṁ dārehi sampuccha gharā nikkhāmentī”ti.	having consulted with their wives, drive me from the house.”	与其妻商议，逐我出家。”
“Tena hi tvaṁ, brāhmaṇa, imā gāthāyo pariyāpuṇitvā sabhāyaṁ mahājanakāye sannipatite puttesu ca sannisinnesu bhāsassu:	“In that case, brahmin, learn these verses and when a great crowd is assembled in the hall and your sons are seated, recite them:	“如是，婆罗门，学此偈，于大堂集会，汝子坐定时，诵之：
‘Yehi jātehi nandissaṁ,	‘Those by whose birth I rejoiced,	‘彼等之生我所喜，
yesañca bhavamicchisaṁ;	and whose existence I desired,	彼等之存我所欲，
Te maṁ dārehi sampuccha,	they, having consulted with their wives,	彼等，与其妻商议，
sāva vārenti sūkaraṁ.	shun me like a dog shuns a pig.	避我如狗避猪。
Asantā kira maṁ jammā,	These vile ones, indeed, call me	此等恶人，实则，称我
tāta tātāti bhāsare;	‘father, father,’ these wretches.	‘父，父’，此等可怜虫。
Rakkhasā puttarūpena,	Like rākṣasas in the guise of sons,	如罗刹扮作子，
te jahanti vayogataṁ.	they abandon me when I am old.	彼等弃我于年老。
Assova jiṇṇo nibbhogo,	Like an old, worn-out horse,	如老，破旧之马，
khādanā apanīyati;	is driven away from its fodder,	逐离其食，
Bālakānaṁ pitā thero,	so the aged father of young ones	如是年老父之幼子
parāgāresu bhikkhati.	begs at others’ houses.	乞食于他人之家。
Daṇḍova kira me seyyo,	A staff is indeed better for me	一杖实为我之佳
yañce puttā anassavā;	than disobedient sons.	胜于不孝之子。
Caṇḍampi goṇaṁ vāreti,	It wards off even a fierce bull,	彼能挡猛牛，
atho caṇḍampi kukkuraṁ.	and also a fierce dog.	亦能挡猛犬。
Andhakāre pure hoti,	In the darkness it was before,	黑暗中前行，
gambhīre gādhamedhati;	in the deep one finds a footing.	深处得立足。
Daṇḍassa ānubhāvena,	By the power of the staff,	以杖之力，
khalitvā patitiṭṭhatī’”ti.	having stumbled, one stands firm.’”	跌倒复起。’”
Atha kho so brāhmaṇamahāsālo bhagavato santike imā gāthāyo pariyāpuṇitvā sabhāyaṁ mahājanakāye sannipatite puttesu ca sannisinnesu abhāsi:	Then that wealthy brahmin, having learned these verses from the Blessed One, when a great crowd was assembled in the hall and his sons were seated, recited them:	尔时，彼富婆罗门，从世尊学此偈，于大堂集会，其子坐定时，诵之：
“Yehi jātehi nandissaṁ,	“Those by whose birth I rejoiced,	“彼等之生我所喜，
yesañca bhavamicchisaṁ;	and whose existence I desired,	彼等之存我所欲，
Te maṁ dārehi sampuccha,	they, having consulted with their wives,	彼等，与其妻商议，
sāva vārenti sūkaraṁ.	shun me like a dog shuns a pig.	避我如狗避猪。
Asantā kira maṁ jammā,	These vile ones, indeed, call me	此等恶人，实则，称我
tāta tātāti bhāsare;	‘father, father,’ these wretches.	‘父，父’，此等可怜虫。
Rakkhasā puttarūpena,	Like rākṣasas in the guise of sons,	如罗刹扮作子，
te jahanti vayogataṁ.	they abandon me when I am old.	彼等弃我于年老。
Assova jiṇṇo nibbhogo,	Like an old, worn-out horse,	如老，破旧之马，
khādanā apanīyati;	is driven away from its fodder,	逐离其食，
Bālakānaṁ pitā thero,	so the aged father of young ones	如是年老父之幼子
parāgāresu bhikkhati.	begs at others’ houses.	乞食于他人之家。
Daṇḍova kira me seyyo,	A staff is indeed better for me	一杖实为我之佳
yañce puttā anassavā;	than disobedient sons.	胜于不孝之子。
Caṇḍampi goṇaṁ vāreti,	It wards off even a fierce bull,	彼能挡猛牛，
atho caṇḍampi kukkuraṁ.	and also a fierce dog.	亦能挡猛犬。
Andhakāre pure hoti,	In the darkness it was before,	黑暗中前行，
gambhīre gādhamedhati;	in the deep one finds a footing.	深处得立足。
Daṇḍassa ānubhāvena,	By the power of the staff,	以杖之力，
khalitvā patitiṭṭhatī”ti.	having stumbled, one stands firm.”	跌倒复起。”
Atha kho naṁ brāhmaṇamahāsālaṁ puttā gharaṁ netvā nhāpetvā paccekaṁ dussayugena acchādesuṁ.	Then the sons of that wealthy brahmin, having taken him home, bathed him, and each clothed him with a pair of garments.	尔时，彼富婆罗门之子，将其带回家，浴之，各以一双衣 clothed之。
Atha kho so brāhmaṇamahāsālo ekaṁ dussayugaṁ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.	Then that wealthy brahmin, taking one pair of garments, approached the Blessed One; having approached, he exchanged greetings with the Blessed One.	尔时，彼富婆罗门，持一双衣，诣世尊所；诣已，与世尊互致问候。
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho brāhmaṇamahāsālo bhagavantaṁ etadavoca:	After exchanging pleasant and courteous greetings, he sat down to one side. Seated to one side, the wealthy brahmin said this to the Blessed One:	互致愉快礼貌之问候后，坐于一面。坐一面已，富婆罗门白世尊言：
“mayaṁ, bho gotama, brāhmaṇā nāma ācariyassa ācariyadhanaṁ pariyesāma.	“We, Master Gotama, who are brahmins, seek a teacher’s fee for our teacher.	“我等，乔达摩大师，为婆罗门，为我等师求师资。
Paṭiggaṇhatu me bhavaṁ gotamo ācariyadhanan”ti.	May Master Gotama accept this from me as a teacher’s fee.”	愿乔达摩大师受此为我师资。”
Paṭiggahesi bhagavā anukampaṁ upādāya.	The Blessed One accepted out of compassion.	世尊以悲悯心受之。
Atha kho so brāhmaṇamahāsālo bhagavantaṁ etadavoca:	Then that wealthy brahmin said this to the Blessed One:	尔时，彼富婆罗门白世尊言：
“abhikkantaṁ, bho gotama …pe…	“Excellent, Master Gotama … and so on …	“善哉，乔达摩大师……等等……
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.	may Master Gotama remember me as a lay follower from this day forth for as long as life lasts, gone for refuge.”	愿乔达摩大师记我为优婆塞，自今日起，乃至命终，归依。”

7.15 - SN 7.15 Mānatthaddha: The Obstinate Brahmin

--- SN7.15 - Mānatthaddhasutta ---	--- SN7.15 - The Obstinate Brahmin ---	--- SN7.15 - 固执婆罗门 ---
Sāvatthinidānaṁ.	At Sāvatthī.	于舍卫城。
Tena kho pana samayena mānatthaddho nāma brāhmaṇo sāvatthiyaṁ paṭivasati.	At that time, a brahmin named Mānatthaddha was residing in Sāvatthī.	尔时，一婆罗门名摩那他陀，住于舍卫城。
So neva mātaraṁ abhivādeti, na pitaraṁ abhivādeti, na ācariyaṁ abhivādeti, na jeṭṭhabhātaraṁ abhivādeti.	He did not pay homage to his mother, nor to his father, nor to his teacher, nor to his elder brother.	彼不礼其母，不礼其父，不礼其师，不礼其兄。
Tena kho pana samayena bhagavā mahatiyā parisāya parivuto dhammaṁ deseti.	At that time, the Blessed One was teaching the Dhamma, surrounded by a great assembly.	尔时，世尊正说法，为大众所围绕。
Atha kho mānatthaddhassa brāhmaṇassa etadahosi:	Then this occurred to Mānatthaddha, the brahmin:	尔时，摩那他陀，婆罗门，生此念：
“ayaṁ kho samaṇo gotamo mahatiyā parisāya parivuto dhammaṁ deseti.	“This ascetic Gotama is teaching the Dhamma, surrounded by a great assembly.	“此沙门乔达摩正说法，为大众所围绕。
Yannūnāhaṁ yena samaṇo gotamo tenupasaṅkameyyaṁ.	Why don’t I approach the ascetic Gotama?	何不往见沙门乔达摩？
Sace maṁ samaṇo gotamo ālapissati, ahampi taṁ ālapissāmi.	If the ascetic Gotama addresses me, I too will address him.	若沙门乔达摩与我语，我亦与彼语。
No ce maṁ samaṇo gotamo ālapissati, ahampi nālapissāmī”ti.	If the ascetic Gotama does not address me, I too will not address him.”	若沙门乔达摩不与我语，我亦不与彼语。”
Atha kho mānatthaddho brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā tuṇhībhūto ekamantaṁ aṭṭhāsi.	Then Mānatthaddha, the brahmin, approached the Blessed One; having approached, he stood silent to one side.	尔时，摩那他陀，婆罗门，诣世尊所；诣已，默立一面。
Atha kho bhagavā taṁ nālapi.	But the Blessed One did not address him.	然世尊不与彼语。
Atha kho mānatthaddho brāhmaṇo:	Then Mānatthaddha, the brahmin, thinking:	尔时，摩那他陀，婆罗门，思惟：
“nāyaṁ samaṇo gotamo kiñci jānātī”ti tatova puna nivattitukāmo ahosi.	“This ascetic Gotama knows nothing,” wanted to turn back from there.	“此沙门乔达摩一无所知，”欲从彼处折返。
Atha kho bhagavā mānatthaddhassa brāhmaṇassa cetasā cetoparivitakkamaññāya mānatthaddhaṁ brāhmaṇaṁ gāthāya ajjhabhāsi:	Then the Blessed One, knowing with his own mind the reflection in the mind of Mānatthaddha, the brahmin, addressed Mānatthaddha, the brahmin, with a verse:	尔时，世尊以自心知摩那他陀，婆罗门，心中所念，以偈告摩那他陀，婆罗门：
“Na mānaṁ brāhmaṇa sādhu,	“Conceit, brahmin, is not good	“慢，婆罗门，不善
atthikassīdha brāhmaṇa;	for one who has a purpose here, brahmin.	为于此有目的者，婆罗门。
Yena atthena āgacchi,	The very purpose for which you came,	汝来之目的，
tamevamanubrūhaye”ti.	that you should promote.”	汝应促进之。”
Atha kho mānatthaddho brāhmaṇo:	Then Mānatthaddha, the brahmin, thinking:	尔时，摩那他陀，婆罗门，思惟：
“cittaṁ me samaṇo gotamo jānātī”ti tattheva bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati pāṇīhi ca parisambāhati, nāmañca sāveti:	“The ascetic Gotama knows my mind,” fell with his head at the Blessed One’s feet right there, and kissed the Blessed One’s feet with his mouth and stroked them with his hands, and announced his name:	“沙门乔达摩知我心，”即以头顶礼世尊足，以口吻世尊足，以手抚之，并宣其名：
“mānatthaddhāhaṁ, bho gotama, mānatthaddhāhaṁ, bho gotamā”ti.	“I am Mānatthaddha, Master Gotama! I am Mānatthaddha, Master Gotama!”	“我是摩那他陀，乔达摩大师！我是摩那他陀，乔达摩大师！”
Atha kho sā parisā abbhutavittajātā ahosi:	Then that assembly was struck with wonder and amazement:	尔时，彼会众惊奇赞叹：
“acchariyaṁ vata bho, abbhutaṁ vata bho.	“Wonderful indeed, sirs, marvelous indeed, sirs!	“奇哉，诸君，未曾有哉，诸君！
Ayañhi mānatthaddho brāhmaṇo neva mātaraṁ abhivādeti, na pitaraṁ abhivādeti, na ācariyaṁ abhivādeti, na jeṭṭhabhātaraṁ abhivādeti;	This Mānatthaddha, the brahmin, does not pay homage to his mother, nor to his father, nor to his teacher, nor to his elder brother,	此摩那他陀，婆罗门，不礼其母，不礼其父，不礼其师，不礼其兄，
atha ca pana samaṇe gotame evarūpaṁ paramanipaccakāraṁ karotī”ti.	and yet towards the ascetic Gotama he performs such extreme reverence!”	然于沙门乔达摩行如是极敬！”
Atha kho bhagavā mānatthaddhaṁ brāhmaṇaṁ etadavoca:	Then the Blessed One said this to Mānatthaddha, the brahmin:	尔时，世尊告摩那他陀，婆罗门言：
“alaṁ, brāhmaṇa, uṭṭhehi, sake āsane nisīda.	“Enough, brahmin, arise, sit in your own seat,	“足矣，婆罗门，起，坐汝座，
Yato te mayi cittaṁ pasannan”ti.	since your mind has confidence in me.”	因汝心于我已生信。”
Atha kho mānatthaddho brāhmaṇo sake āsane nisīditvā bhagavantaṁ gāthāya ajjhabhāsi:	Then Mānatthaddha, the brahmin, having sat in his own seat, addressed the Blessed One with a verse:	尔时，摩那他陀，婆罗门，既坐其座，以偈问世尊：
“Kesu na mānaṁ kayirātha,	“Towards whom should one not have conceit?	“于谁不应有慢心？
kesu cassa sagāravo;	Towards whom should one be respectful?	于谁应恭敬？
Kyassa apacitā assu,	Who should be revered by one?	谁应为一所敬？
kyassu sādhu supūjitā”ti.	Who are well and truly honored?”	谁为真正受敬者？”
“Mātari pitari cāpi,	“Towards mother and father too,	“于母与父亦然，
atho jeṭṭhamhi bhātari;	and also towards an elder brother,	及于兄长，
Ācariye catutthamhi,	and fourthly, towards a teacher,	及第四，于师，
tesu na mānaṁ kayirātha;	towards them one should not have conceit.	于彼等不应有慢心。
Tesu assa sagāravo,	Towards them one should be respectful,	于彼等应恭敬，
tyassa apacitā assu;	they should be revered by one,	彼等应为一所敬，
Tyassu sādhu supūjitā.	they are well and truly honored.	彼等为真正受敬者。
Arahante sītībhūte,	Towards arahants, become cool,	于阿罗汉，已清凉，
katakicce anāsave;	who have done what was to be done, taint-free,	所作已办，无垢，
Nihacca mānaṁ athaddho,	having crushed conceit, being unyielding,	已破慢，不屈，
te namasse anuttare”ti.	one should pay homage to them, the unsurpassed.”	应礼敬彼等，无上者。”
Evaṁ vutte, mānatthaddho brāhmaṇo bhagavantaṁ etadavoca:	When this was said, Mānatthaddha, the brahmin, said this to the Blessed One:	作是语已，摩那他陀，婆罗门，白世尊言：
“abhikkantaṁ, bho gotama …pe…	“Excellent, Master Gotama … and so on …	“善哉，乔达摩大师……等等……
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.	may Master Gotama remember me as a lay follower from this day forth for as long as life lasts, gone for refuge.”	愿乔达摩大师记我为优婆塞，自今日起，乃至命终，归依。”

7.16 - SN 7.16 Paccanīka: The Contrary One

--- SN7.16 - Paccanīkasutta ---	--- SN7.16 - The Contrary One ---	--- SN7.16 - 逆反者 ---
Sāvatthinidānaṁ.	At Sāvatthī.	于舍卫城。
Tena kho pana samayena paccanīkasāto nāma brāhmaṇo sāvatthiyaṁ paṭivasati.	At that time, a brahmin named Paccanīkasāta was residing in Sāvatthī.	尔时，一婆罗门名波遮尼迦萨多，住于舍卫城。
Atha kho paccanīkasātassa brāhmaṇassa etadahosi:	Then this occurred to Paccanīkasāta, the brahmin:	尔时，波遮尼迦萨多，婆罗门，生此念：
“yannūnāhaṁ yena samaṇo gotamo tenupasaṅkameyyaṁ.	“Why don’t I approach the ascetic Gotama?	“何不往见沙门乔达摩？
Yaṁ yadeva samaṇo gotamo bhāsissati taṁ tadevassāhaṁ paccanīkāssan”ti.	Whatever the ascetic Gotama says, I will contradict that very thing.”	无论沙门乔达摩说什么，我必反驳之。”
Tena kho pana samayena bhagavā abbhokāse caṅkamati.	At that time, the Blessed One was walking in the open air.	尔时，世尊正在露天经行。
Atha kho paccanīkasāto brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ caṅkamantaṁ etadavoca:	Then Paccanīkasāta, the brahmin, approached the Blessed One; having approached, he said this to the Blessed One who was walking:	尔时，波遮尼迦萨多，婆罗门，诣世尊所；诣已，白经行中之世尊言：
“bhaṇa samaṇadhamman”ti.	“Speak Dhamma, ascetic!”	“说法，沙门！”
“Na paccanīkasātena,	“Not by one who is contrary	“不为逆反者
suvijānaṁ subhāsitaṁ;	is a well-spoken word easily understood,	善说之言易解，
Upakkiliṭṭhacittena,	by one with a defiled mind,	为心染污者，
sārambhabahulena ca.	and full of contention.	及充满争论者。
Yo ca vineyya sārambhaṁ,	But one who would remove contention	然谁愿除争论
appasādañca cetaso;	and displeasure of mind,	与心之不悦，
Āghātaṁ paṭinissajja,	having relinquished resentment,	舍弃怨恨，
sa ve jaññā subhāsitan”ti.	he indeed would understand a well-spoken word.”	彼实能解善说之言。”
Evaṁ vutte, paccanīkasāto brāhmaṇo bhagavantaṁ etadavoca:	When this was said, Paccanīkasāta, the brahmin, said this to the Blessed One:	作是语已，波遮尼迦萨多，婆罗门，白世尊言：
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe…	“Excellent, Master Gotama, excellent, Master Gotama … and so on …	“善哉，乔达摩大师，善哉，乔达摩大师……等等……
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.	may Master Gotama remember me as a lay follower from this day forth for as long as life lasts, gone for refuge.”	愿乔达摩大师记我为优婆塞，自今日起，乃至命终，归依。”

7.17 - SN 7.17 Navakammika: The Supervisor of New Works

--- SN7.17 - Navakammikasutta ---	--- SN7.17 - The Supervisor of New Works ---	--- SN7.17 - 新工事监督 ---
Ekaṁ samayaṁ bhagavā kosalesu viharati aññatarasmiṁ vanasaṇḍe.	On one occasion the Blessed One was dwelling in Kosala in a certain forest grove.	一时，世尊住于拘萨罗国某林中。
Tena kho pana samayena navakammikabhāradvājo brāhmaṇo tasmiṁ vanasaṇḍe kammantaṁ kārāpeti.	At that time, Navakammika Bhāradvāja, a brahmin, was having work done in that forest grove.	尔时，那婆甘弥迦婆罗多婆阇，婆罗门，于彼林中作工。
Addasā kho navakammikabhāradvājo brāhmaṇo bhagavantaṁ aññatarasmiṁ sālarukkhamūle nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.	Navakammika Bhāradvāja, the brahmin, saw the Blessed One sitting at the root of a certain sal tree, cross-legged, with his body held erect, having established mindfulness before him.	那婆甘弥迦婆罗多婆阇，婆罗门，见世尊坐于某娑罗树下，结跏趺坐，身直立，前置正念。
Disvānassa etadahosi:	Having seen him, this occurred to him:	见已，生此念：
“ahaṁ kho imasmiṁ vanasaṇḍe kammantaṁ kārāpento ramāmi.	“I find delight having work done in this forest grove.	“我于此林中作工得乐。
Ayaṁ samaṇo gotamo kiṁ kārāpento ramatī”ti?	What work is this ascetic Gotama having done that he finds delight?”	此沙门乔达摩作何工而得乐？”
Atha kho navakammikabhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami. upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:	Then Navakammika Bhāradvāja, the brahmin, approached the Blessed One; having approached, he addressed the Blessed One with a verse:	尔时，那婆甘弥迦婆罗多婆阇，婆罗门，诣世尊所；诣已，以偈问世尊：
“Ke nu kammantā karīyanti,	“What works are being done,	“何工正作，
bhikkhu sālavane tava;	bhikkhu, by you in this sal forest,	比丘，汝于此娑罗林中，
Yadekako araññasmiṁ,	that alone in the wilderness	独自于荒野
ratiṁ vindati gotamo”ti.	Gotama finds delight?”	乔达摩得乐？”
“Na me vanasmiṁ karaṇīyamatthi,	“I have no work to be done in the forest,	“我无工可作于林中，
Ucchinnamūlaṁ me vanaṁ visūkaṁ;	my forest with its agitations is uprooted.	我林以其 agitations is uprooted。
Svāhaṁ vane nibbanatho visallo,	I, in the forest, without desire, without darts,	我，于林中，无欲，无箭，
Eko rame aratiṁ vippahāyā”ti.	delight alone, having abandoned discontent.”	独乐，已舍 discontent。”
Evaṁ vutte, navakammikabhāradvājo brāhmaṇo bhagavantaṁ etadavoca:	When this was said, Navakammika Bhāradvāja, the brahmin, said this to the Blessed One:	作是语已，那婆甘弥迦婆罗多婆阇，婆罗门，白世尊言：
“abhikkantaṁ, bho gotama …pe…	“Excellent, Master Gotama … and so on …	“善哉，乔达摩大师……等等……
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.	may Master Gotama remember me as a lay follower from this day forth for as long as life lasts, gone for refuge.”	愿乔达摩大师记我为优婆塞，自今日起，乃至命终，归依。”

7.18 - SN 7.18 Kaṭṭhahāra: The Wood-Gatherers

--- SN7.18 - Kaṭṭhahārasutta ---	--- SN7.18 - The Wood-Gatherers ---	--- SN7.18 - 拾柴者 ---
Ekaṁ samayaṁ bhagavā kosalesu viharati aññatarasmiṁ vanasaṇḍe.	On one occasion the Blessed One was dwelling in Kosala in a certain forest grove.	一时，世尊住于拘萨罗国某林中。
Tena kho pana samayena aññatarassa bhāradvājagottassa brāhmaṇassa sambahulā antevāsikā kaṭṭhahārakā māṇavakā yena vanasaṇḍo tenupasaṅkamiṁsu; upasaṅkamitvā addasaṁsu bhagavantaṁ tasmiṁ vanasaṇḍe nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. Disvāna yena bhāradvājagotto brāhmaṇo tenupasaṅkamiṁsu; upasaṅkamitvā bhāradvājagottaṁ brāhmaṇaṁ etadavocuṁ:	At that time, many young students, wood-gatherers, of a certain brahmin of the Bhāradvāja clan, approached that forest grove; having approached, they saw the Blessed One sitting in that forest grove, cross-legged, with his body held erect, having established mindfulness before him. Having seen him, they approached the Bhāradvāja brahmin; having approached, they said this to the Bhāradvāja brahmin:	尔时，某婆罗多婆阇族婆罗门之众多少年弟子，拾柴者，至彼林中；至已，见世尊坐于彼林中，结跏趺坐，身直立，前置正念。见已，诣婆罗多婆阇婆罗门所；诣已，白婆罗多婆阇婆罗门言：
“yagghe bhavaṁ jāneyyāsi.	“May the master please know,	“愿师知之，
Asukasmiṁ vanasaṇḍe samaṇo nisinno pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā”.	in such-and-such a forest grove an ascetic is sitting, cross-legged, with his body held erect, having established mindfulness before him.”	某林中有一沙门坐，结跏趺坐，身直立，前置正念。”
Atha kho bhāradvājagotto brāhmaṇo tehi māṇavakehi saddhiṁ yena so vanasaṇḍo tenupasaṅkami.	Then the Bhāradvāja brahmin, together with those young men, approached that forest grove.	尔时，婆罗多婆阇婆罗门，与彼少年等，诣彼林中。
Addasā kho bhagavantaṁ tasmiṁ vanasaṇḍe nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.	He saw the Blessed One sitting in that forest grove, cross-legged, with his body held erect, having established mindfulness before him.	彼见世尊坐于彼林中，结跏趺坐，身直立，前置正念。
Disvāna yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:	Having seen him, he approached the Blessed One; having approached, he addressed the Blessed One with a verse:	见已，诣世尊所；诣已，以偈问世尊：
“Gambhīrarūpe bahubherave vane,	“In a forest of deep form, very terrifying,	“于深林中，甚可怖，
Suññaṁ araññaṁ vijanaṁ vigāhiya;	having entered the empty, lonely wilderness,	入空寂荒野，
Aniñjamānena ṭhitena vaggunā,	with an unmoving, steadfast, lovely posture,	以不动，坚定，可爱之姿，
Sucārurūpaṁ vata bhikkhu jhāyasi.	very beautifully, bhikkhu, you meditate.	甚美，比丘，汝禅修。
Na yattha gītaṁ napi yattha vāditaṁ,	Where there is no song, nor any music,	无歌，亦无乐，
Eko araññe vanavassito muni;	alone in the wilderness, a sage resorted to the forest,	独于荒野，圣者 resort to the forest，
Accherarūpaṁ paṭibhāti maṁ idaṁ,	this appears wonderful to me,	此于我似奇妙，
Yadekako pītimano vane vase.	that alone, with a joyful mind, one should dwell in the forest.	独，以喜心，应住于林中。
Maññāmahaṁ lokādhipatisahabyataṁ,	I think, aspiring to companionship	我思， aspiring to companionship
Ākaṅkhamāno tidivaṁ anuttaraṁ;	with the lord of the world, the unsurpassed heaven,	与世界之主，无上天界，
Kasmā bhavaṁ vijanamaraññamassito,	why do you, master, resorted to the lonely wilderness,	何以汝，师， resort to the lonely wilderness，
Tapo idha kubbasi brahmapattiyā”ti.	practice austerity here for the attainment of Brahmā?”	于此修苦行以得梵天？”
“Yā kāci kaṅkhā abhinandanā vā,	“Whatever longing or delight there is,	“无论何种渴望或喜乐，
Anekadhātūsu puthū sadāsitā;	manifold, ever based on the diverse elements,	manifold，常基于诸元，
Aññāṇamūlappabhavā pajappitā,	sprung from ignorance, arisen from speculation,	生于无明，起于思辨，
Sabbā mayā byantikatā samūlikā.	all that has been eradicated by me, with its root.	一切皆为我根除。
Svāhaṁ akaṅkho asito anūpayo,	I, without longing, unattached, without basis,	我，无渴望，无执着，无 आधार，
Sabbesu dhammesu visuddhadassano;	of purified vision in all dhammas,	于一切法中净化视见，
Pappuyya sambodhimanuttaraṁ sivaṁ,	having attained the unsurpassed, blissful enlightenment,	得无上，福乐之觉悟，
Jhāyāmahaṁ brahma raho visārado”ti.	meditate, O brahmin, alone, confident.”	禅修，噢，婆罗门，独，自信。”
Evaṁ vutte, bhāradvājagotto brāhmaṇo bhagavantaṁ etadavoca:	When this was said, the Bhāradvāja brahmin said this to the Blessed One:	作是语已，婆罗多婆阇婆罗门白世尊言：
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe…	“Excellent, Master Gotama, excellent, Master Gotama … and so on …	“善哉，乔达摩大师，善哉，乔达摩大师……等等……
ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.	from this day forth for as long as life lasts, gone for refuge.”	自今日起，乃至命终，归依。”

7.19 - SN 7.19 Mātuposaka: The Mother-Supporter

--- SN7.19 - Mātuposakasutta ---	--- SN7.19 - The Mother-Supporter ---	--- SN7.19 - 奉母者 ---
Sāvatthinidānaṁ.	At Sāvatthī.	于舍卫城。
Atha kho mātuposako brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.	Then Mātuposaka, a brahmin, approached the Blessed One; having approached, he exchanged greetings with the Blessed One.	尔时，摩偷补沙迦，婆罗门，诣世尊所；诣已，与世尊互致问候。
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mātuposako brāhmaṇo bhagavantaṁ etadavoca:	After exchanging pleasant and courteous greetings, he sat down to one side. Seated to one side, Mātuposaka, the brahmin, said this to the Blessed One:	互致愉快礼貌之问候后，坐于一面。坐一面已，摩偷补沙迦，婆罗门，白世尊言：
“ahañhi, bho gotama, dhammena bhikkhaṁ pariyesāmi, dhammena bhikkhaṁ pariyesitvā mātāpitaro posemi.	“I, Master Gotama, seek alms righteously, and having sought alms righteously, I support my mother and father.	“我，乔达摩大师，正当乞食，既正当乞食，奉养父母。
Kaccāhaṁ, bho gotama, evaṅkārī kiccakārī homī”ti?	Am I, Master Gotama, doing thus, doing my duty?”	我，乔达摩大师，如是行，尽我职责否？”
“Taggha tvaṁ, brāhmaṇa, evaṅkārī kiccakārī hosi.	“Indeed, brahmin, doing thus, you are doing your duty.	“诚然，婆罗门，如是行，汝尽汝职责。
Yo kho, brāhmaṇa, dhammena bhikkhaṁ pariyesati, dhammena bhikkhaṁ pariyesitvā mātāpitaro poseti, bahuṁ so puññaṁ pasavatīti.	Whoever, brahmin, seeks alms righteously, and having sought alms righteously, supports his mother and father, he generates much merit.	谁，婆罗门，正当乞食，既正当乞食，奉养父母，彼生多福。
Yo mātaraṁ pitaraṁ vā,	Whoever, a mortal, righteously	谁，凡人，正当地
macco dhammena posati;	supports his mother or father,	奉养父母，
Tāya naṁ pāricariyāya,	by that service to his parents,	以此事奉父母，
mātāpitūsu paṇḍitā;	the wise here praise him,	智者于此赞之，
Idheva naṁ pasaṁsanti,	and after death he rejoices in heaven.”	死后于天界喜乐。”
pecca sagge pamodatī”ti.
Evaṁ vutte, mātuposako brāhmaṇo bhagavantaṁ etadavoca:	When this was said, Mātuposaka, the brahmin, said this to the Blessed One:	作是语已，摩偷补沙迦，婆罗门，白世尊言：
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe…	“Excellent, Master Gotama, excellent, Master Gotama … and so on …	“善哉，乔达摩大师，善哉，乔达摩大师……等等……
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.	may Master Gotama remember me as a lay follower from this day forth for as long as life lasts, gone for refuge.”	愿乔达摩大师记我为优婆塞，自今日起，乃至命终，归依。”

7.20 - SN 7.20 Bhikkhaka: The Beggar

--- SN7.20 - Bhikkhakasutta ---	--- SN7.20 - The Beggar ---	--- SN7.20 - 乞者 ---
Sāvatthinidānaṁ.	At Sāvatthī.	于舍卫城。
Atha kho bhikkhako brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.	Then Bhikkhaka, a brahmin, approached the Blessed One; having approached, he exchanged greetings with the Blessed One.	尔时，乞食迦，婆罗门，诣世尊所；诣已，与世尊互致问候。
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho bhikkhako brāhmaṇo bhagavantaṁ etadavoca:	After exchanging pleasant and courteous greetings, he sat down to one side. Seated to one side, Bhikkhaka, the brahmin, said this to the Blessed One:	互致愉快礼貌之问候后，坐于一面。坐一面已，乞食迦，婆罗门，白世尊言：
“ahampi kho, bho gotama, bhikkhako, bhavampi bhikkhako, idha no kiṁ nānākaraṇan”ti?	“I too, Master Gotama, am a beggar (bhikkhaka), and you too are a bhikkhu. What is the difference between us here?”	“我亦，乔达摩大师，为乞者（bhikkhaka），汝亦为比丘。我等于此有何分别？”
“Na tena bhikkhako hoti,	“One is not a bhikkhu by that	“非以此为比丘
yāvatā bhikkhate pare;	insofar as he begs from others.	因其乞食于他人。
Vissaṁ dhammaṁ samādāya,	Having adopted a corrupt dhamma,	采纳败坏之法，
bhikkhu hoti na tāvatā.	one is not a bhikkhu by that much.	非以此为比丘。
Yodha puññañca pāpañca,	But whoever here, having cast off	然谁于此，舍弃
bāhitvā brahmacariyaṁ;	merit and evil, lives the holy life,	福与恶，修梵行，
Saṅkhāya loke carati,	fares in the world with understanding,	以理解于世间行，
sa ve bhikkhūti vuccatī”ti.	he indeed is called a bhikkhu.”	彼实称为比丘。”
Evaṁ vutte, bhikkhako brāhmaṇo bhagavantaṁ etadavoca:	When this was said, Bhikkhaka, the brahmin, said this to the Blessed One:	作是语已，乞食迦，婆罗-门，白世尊言：
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe…	“Excellent, Master Gotama, excellent, Master Gotama … and so on …	“善哉，乔达摩大师，善哉，乔达摩大师……等等……
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.	may Master Gotama remember me as a lay follower from this day forth for as long as life lasts, gone for refuge.”	愿乔达摩大师记我为优婆塞，自今日起，乃至命终，归依。”

7.21 - SN 7.21 Saṅgārava: With Saṅgārava

--- SN7.21 - Saṅgāravasutta ---	--- SN7.21 - With Saṅgārava ---	--- SN7.21 - 与桑伽罗婆 ---
Sāvatthinidānaṁ.	At Sāvatthī.	于舍卫城。
Tena kho pana samayena saṅgāravo nāma brāhmaṇo sāvatthiyaṁ paṭivasati udakasuddhiko, udakena parisuddhiṁ pacceti, sāyaṁ pātaṁ udakorohanānuyogamanuyutto viharati.	At that time, a brahmin named Saṅgārava was residing in Sāvatthī, a water-purifier, who believed in purification by water, and dwelt engaged in the practice of descending into water in the evening and morning.	尔时，一婆罗门名桑伽罗婆，住于舍卫城，为水净者，信以水净化，并住于夜朝入水之修行。
Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.	Then the venerable Ānanda, having dressed in the morning, taking his bowl and robe, entered Sāvatthī for alms.	尔时，尊者阿难陀，晨起著衣，持钵，入舍卫城乞食。
Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:	Having walked for alms in Sāvatthī, after the meal, having returned from the alms round, he approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Seated to one side, the venerable Ānanda said this to the Blessed One:	于舍卫城乞食已，食后，从乞食还，诣世尊所；诣已，礼世尊足，退坐一面。坐一面已，尊者阿难陀白世尊言：
“idha, bhante, saṅgāravo nāma brāhmaṇo sāvatthiyaṁ paṭivasati udakasuddhiko, udakena suddhiṁ pacceti, sāyaṁ pātaṁ udakorohanānuyogamanuyutto viharati.	“Here, venerable sir, a brahmin named Saṅgārava resides in Sāvatthī, a water-purifier, who believes in purification by water, and dwells engaged in the practice of descending into water in the evening and morning.	“此，尊者，一婆罗门名桑伽罗婆住于舍卫城，为水净者，信以水净化，并住于夜朝入水之修行。
Sādhu, bhante, bhagavā yena saṅgāravassa brāhmaṇassa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā”ti.	It would be good, venerable sir, if the Blessed One would go to the residence of Saṅgārava, the brahmin, out of compassion.”	善哉，尊者，若世尊能往桑伽罗婆，婆罗门，宅，以悲悯心。”
Adhivāsesi bhagavā tuṇhībhāvena.	The Blessed One consented by silence.	世尊默然许之。
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena saṅgāravassa brāhmaṇassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then the Blessed One, having dressed in the morning, taking his bowl and robe, approached the residence of Saṅgārava, the brahmin; having approached, he sat down on the prepared seat.	尔时，世尊晨起著衣，持钵，诣桑伽罗婆，婆罗门，宅；诣已，坐于备座。
Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.	Then Saṅgārava, the brahmin, approached the Blessed One; having approached, he exchanged greetings with the Blessed One.	尔时，桑伽罗婆，婆罗门，诣世尊所；诣已，与世尊互致问候。
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho saṅgāravaṁ brāhmaṇaṁ bhagavā etadavoca:	After exchanging pleasant and courteous greetings, he sat down to one side. To Saṅgārava, the brahmin, seated to one side, the Blessed One said this:	互致愉快礼貌之问候后，坐于一面。于坐一面之桑伽罗婆，婆罗门，世尊如是说：
“saccaṁ kira tvaṁ, brāhmaṇa, udakasuddhiko, udakena suddhiṁ paccesi, sāyaṁ pātaṁ udakorohanānuyogamanuyutto viharasī”ti?	“Is it true, brahmin, that you are a water-purifier, that you believe in purification by water, and dwell engaged in the practice of descending into water in the evening and morning?”	“是真，婆罗门，汝为水净者，信以水净化，并住于夜朝入水之修行否？”
“Evaṁ, bho gotama”.	“Yes, Master Gotama.”	“是，乔达摩大师。”
“Kiṁ pana tvaṁ, brāhmaṇa, atthavasaṁ sampassamāno udakasuddhiko, udakasuddhiṁ paccesi, sāyaṁ pātaṁ udakorohanānuyogamanuyutto viharasī”ti?	“But what benefit, brahmin, do you see that you are a water-purifier, believe in purification by water, and dwell engaged in the practice of descending into water in the evening and morning?”	“然何利益，婆罗门，汝见汝为水净者，信以水净化，并住于夜朝入水之修行？”
“Idha me, bho gotama, yaṁ divā pāpakammaṁ kataṁ hoti, taṁ sāyaṁ nhānena pavāhemi, yaṁ rattiṁ pāpakammaṁ kataṁ hoti taṁ pātaṁ nhānena pavāhemi.	“Here, Master Gotama, whatever evil kamma I have done by day, that I wash away by bathing in the evening; whatever evil kamma I have done by night, that I wash away by bathing in the morning.	“此，乔达摩大师，我日间所作恶业，晚间沐浴洗之；夜间所作恶业，晨间沐浴洗之。
Imaṁ khvāhaṁ, bho gotama, atthavasaṁ sampassamāno udakasuddhiko, udakena suddhiṁ paccemi, sāyaṁ pātaṁ udakorohanānuyogamanuyutto viharāmī”ti.	Seeing this benefit, Master Gotama, I am a water-purifier, I believe in purification by water, and dwell engaged in the practice of descending into water in the evening and morning.”	见此利益，乔达摩大师，我为水净者，信以水净化，并住于夜朝入水之修行。”
“Dhammo rahado brāhmaṇa sīlatittho,	“Dhamma is the lake, brahmin, virtue the ford,	“法是湖，婆罗门，戒是渡口，
Anāvilo sabbhi sataṁ pasattho;	clear, praised by the good and the worthy.	清澈，为善与贤者所赞。
Yattha have vedaguno sinātā,	Where indeed the knowers of the Veda, having bathed,	实有吠陀知者，沐浴已，
Anallagattāva taranti pāran”ti.	cross to the far shore with bodies unwet.”	渡至彼岸身不湿。”
Evaṁ vutte, saṅgāravo brāhmaṇo bhagavantaṁ etadavoca:	When this was said, Saṅgārava, the brahmin, said this to the Blessed One:	作是语已，桑伽罗婆，婆罗门，白世尊言：
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe…	“Excellent, Master Gotama, excellent, Master Gotama … and so on …	“善哉，乔达摩大师，善哉，乔达摩大师……等等……
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.	may Master Gotama remember me as a lay follower from this day forth for as long as life lasts, gone for refuge.”	愿乔达摩大师记我为优婆塞，自今日起，乃至命终，归依。”

7.22 - SN 7.22 Khomadussa: At Khomadussa

--- SN7.22 - Khomadussasutta ---	--- SN7.22 - At Khomadussa ---	--- SN7.22 - 于库摩陀沙 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā sakkesu viharati khomadussaṁ nāmaṁ sakyānaṁ nigamo.	On one occasion the Blessed One was dwelling among the Sakyans in a Sakyan town named Khomadussa.	一时，世尊住于释迦族中，一释迦镇名库摩陀沙。
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya khomadussaṁ nigamaṁ piṇḍāya pāvisi.	Then the Blessed One, having dressed in the morning, taking his bowl and robe, entered the town of Khomadussa for alms.	尔时，世尊晨起著衣，持钵，入库摩陀沙镇乞食。
Tena kho pana samayena khomadussakā brāhmaṇagahapatikā sabhāyaṁ sannipatitā honti kenacideva karaṇīyena, devo ca ekamekaṁ phusāyati.	At that time, the brahmin householders of Khomadussa were assembled in their meeting hall for some business, and it was drizzling lightly.	尔时，库摩陀沙之婆罗门居士，集于其会堂为某事，微雨 drizzle。
Atha kho bhagavā yena sā sabhā tenupasaṅkami.	Then the Blessed One approached that meeting hall.	尔时，世尊诣彼会堂。
Addasaṁsu khomadussakā brāhmaṇagahapatikā bhagavantaṁ dūratova āgacchantaṁ.	The brahmin householders of Khomadussa saw the Blessed One coming from afar.	库摩陀沙之婆罗门居士遥见世尊来。
Disvāna etadavocuṁ:	Having seen him, they said this:	见已，言：
“ke ca muṇḍakā samaṇakā, ke ca sabhādhammaṁ jānissantī”ti?	“Who are these shaveling ascetics, and what do they know of assembly rules?”	“此等剃头沙门为谁，彼等知何会堂规矩？”
Atha kho bhagavā khomadussake brāhmaṇagahapatike gāthāya ajjhabhāsi:	Then the Blessed One addressed the brahmin householders of Khomadussa with a verse:	尔时，世尊以偈告库摩陀沙之婆罗门居士：
“Nesā sabhā yattha na santi santo,	“That is no assembly where the good are not present.	“彼非会堂，善者不在。
Santo na te ye na vadanti dhammaṁ;	They are not good who do not speak Dhamma.	彼非善者，不说正法。
Rāgañca dosañca pahāya mohaṁ,	Having abandoned lust, hatred, and delusion,	舍弃欲、嗔、痴，
Dhammaṁ vadantā ca bhavanti santo”ti.	those who speak Dhamma are the good.”	说正法者为善者。”
Evaṁ vutte, khomadussakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ:	When this was said, the brahmin householders of Khomadussa said this to the Blessed One:	作是语已，库摩陀沙之婆罗门居士白世尊言：
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.	“Excellent, Master Gotama, excellent, Master Gotama!	“善哉，乔达摩大师，善哉，乔达摩大师！
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito.	Just as, Master Gotama, one might set upright what was overturned, or reveal what was hidden, or show the way to one who was lost, or hold up an oil lamp in the dark: ‘so that those with eyes can see forms’; even so, the Dhamma has been clarified by Master Gotama in many ways.	犹如，乔达摩大师，扶正颠倒者，或显露隐藏者，或为迷途者指路，或于暗中持油灯：‘使有眼者能见色’；如是，法为乔达摩大师以多种方式阐明。
Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca.	We go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha of bhikkhus.	我等归依乔达摩大师，归依法，归依比丘僧。
Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti.	May Master Gotama remember us as lay followers from this day forth for as long as life lasts, gone for refuge.”	愿乔达摩大师记我等为优婆塞，自今日起，乃至命终，归依。”
Upāsakavaggo dutiyo.	The Chapter on Lay Followers, the second.	优婆塞品，第二。
Kasi udayo devahito,	Kasi, Udaya, Devahita,	迦尸、优陀延、天 हित，
Aññataramahāsālaṁ;	Another Wealthy Brahmin;	另一富婆罗门；
Mānatthaddhaṁ paccanīkaṁ,	Mānatthaddha, Paccanīka,	摩那他陀，波遮尼迦，
Navakammi kaṭṭhahāraṁ;	Navakammi, Kaṭṭhahāra;	那婆甘弥迦，迦ṭṭhahāra；
Mātuposakaṁ bhikkhako,	Mātuposaka, Bhikkhaka,	摩偷补沙迦，乞食迦，
Saṅgāravo ca khomadussena dvādasāti.	Saṅgārava and Khomadussa, these twelve.	桑伽罗婆与库摩陀沙，此十二。
Brāhmaṇasaṁyuttaṁ samattaṁ.	The Connected Discourses with Brahmins is complete.	与婆罗门相应部竟。

8 - SN 8 Vaṅgīsa: Connected Discourses with Vaṅgīsa

==================== SN8 - Vaṅgīsasaṃyutta ====================

==================== SN8 - Connected Discourses with Vaṅgīsa ====================

==================== SN8 - 与婆耆舍相应部 ====================

8.1 - SN 8.1 Nikkhanta: Gone Forth

--- SN8.1 - Nikkhantasutta ---	--- SN8.1 - Gone Forth ---	--- SN8.1 - 出家 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ āyasmā vaṅgīso āḷaviyaṁ viharati aggāḷave cetiye āyasmatā nigrodhakappena upajjhāyena saddhiṁ.	On one occasion the venerable Vaṅgīsa was dwelling at Āḷavī, at the Aggāḷava shrine, together with his preceptor, the venerable Nigrodhakappa.	一时，尊者婆耆舍住于阿罗毗，阿伽罗婆神庙，与其师，尊者尼俱律陀迦波。
Tena kho pana samayena āyasmā vaṅgīso navako hoti acirapabbajito ohiyyako vihārapālo.	At that time, the venerable Vaṅgīsa was new, recently gone forth, neglectful, the monastery keeper.	尔时，尊者婆耆舍为新，近出家，懈怠，为寺院守者。
Atha kho sambahulā itthiyo samalaṅkaritvā yena aggāḷavako ārāmo tenupasaṅkamiṁsu vihārapekkhikāyo.	Then many women, having adorned themselves, approached the Aggāḷava park to see the dwelling.	尔时，多女，饰已，至阿伽罗婆园观住处。
Atha kho āyasmato vaṅgīsassa tā itthiyo disvā anabhirati uppajjati, rāgo cittaṁ anuddhaṁseti.	Then, on seeing those women, discontent arose in the venerable Vaṅgīsa, and lust assailed his mind.	尔时，见彼女子，尊者婆耆舍生不乐，欲心攻其心。
Atha kho āyasmato vaṅgīsassa etadahosi:	Then this occurred to the venerable Vaṅgīsa:	尔时，尊者婆耆舍生此念：
“alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ;	“A loss for me indeed, not a gain for me! Ill-gotten by me indeed, not well-gotten by me,	“于我实为失，非于我为得！于我实为恶得，非于我为善得，
yassa me anabhirati uppannā, rāgo cittaṁ anuddhaṁseti, taṁ kutettha labbhā, yaṁ me paro anabhiratiṁ vinodetvā abhiratiṁ uppādeyya.	that for me discontent has arisen, and lust assails my mind. How could it be that another could dispel my discontent and arouse delight?	于我生不乐，欲心攻我心。岂有他人能除我之不乐而生喜乐？
Yannūnāhaṁ attanāva attano anabhiratiṁ vinodetvā abhiratiṁ uppādeyyan”ti.	Why don’t I, by myself, dispel my own discontent and arouse delight?”	何不我，以己力，除己之不乐而生喜乐？”
Atha kho āyasmā vaṅgīso attanāva attano anabhiratiṁ vinodetvā abhiratiṁ uppādetvā tāyaṁ velāyaṁ imā gāthāyo abhāsi:	Then the venerable Vaṅgīsa, having by himself dispelled his own discontent and aroused delight, on that occasion recited these verses:	尔时，尊者婆耆舍，以己力除己之不乐而生喜乐，于彼时诵此偈：
“Nikkhantaṁ vata maṁ santaṁ,	“Having gone forth indeed, being calm,	“出家实为静，
agārasmānagāriyaṁ;	from home into homelessness,	从家入无家，
Vitakkā upadhāvanti,	thoughts assail me,	思绪攻我，
pagabbhā kaṇhato ime.	insolent ones, from the Dark One.	暴慢者，从黑暗者来。
Uggaputtā mahissāsā,	Sons of the noble, great archers,	贵族之子，大射手，
sikkhitā daḷhadhammino;	skilled, of firm resolve,	善巧，坚决，
Samantā parikireyyuṁ,	though a thousand unretreating ones	纵千不退者
sahassaṁ apalāyinaṁ.	were to surround me on all sides;	四面围我；
Sacepi etato bhiyyo,	even if more women	纵更多女子
āgamissanti itthiyo;	than that were to come,	过于彼来，
Neva maṁ byādhayissanti,	they would not vex me,	彼等不扰我，
dhamme samhi patiṭṭhitaṁ.	for I am established in the Dhamma.	因我立于法。
Sakkhī hi me sutaṁ etaṁ,	As a witness, I have heard this	为证，我闻此
buddhassādiccabandhuno;	from the Buddha, kinsman of the sun:	从佛，日之亲属：
Nibbānagamanaṁ maggaṁ,	the path leading to Nibbāna,	引至涅槃之道，
tattha me nirato mano.	therein my mind delights.	其中我心喜。
Evañce maṁ viharantaṁ,	If, while I am dwelling thus,	若，我如是住时，
pāpima upagacchasi;	Evil One, you approach me,	恶者，汝近我，
Tathā maccu karissāmi,	so shall I act, O Death,	如是我将行，噢，死神，
na me maggampi dakkhasī”ti.	that you will not even see my path.”	汝将不见我之道。”

8.2 - SN 8.2 Aratī: Discontent

--- SN8.2 - Aratīsutta ---	--- SN8.2 - Discontent ---	--- SN8.2 - 不乐 ---
Ekaṁ samayaṁ …pe… āyasmā vaṅgīso āḷaviyaṁ viharati aggāḷave cetiye āyasmatā nigrodhakappena upajjhāyena saddhiṁ.	On one occasion … and so on … the venerable Vaṅgīsa was dwelling at Āḷavī, at the Aggāḷava shrine, together with his preceptor, the venerable Nigrodhakappa.	一时……等等……尊者婆耆舍住于阿罗毗，阿伽罗婆神庙，与其师，尊者尼俱律陀迦波。
Tena kho pana samayena āyasmā nigrodhakappo pacchābhattaṁ piṇḍapātapaṭikkanto vihāraṁ pavisati, sāyaṁ vā nikkhamati aparajju vā kāle.	At that time, the venerable Nigrodhakappa would enter the dwelling after returning from the alms round after the meal, or would go out in the evening or at the appropriate time the next day.	尔时，尊者尼俱律陀迦波于食后从乞食还，入住处，或于晚间或于次日适时出。
Tena kho pana samayena āyasmato vaṅgīsassa anabhirati uppannā hoti, rāgo cittaṁ anuddhaṁseti.	At that time, discontent had arisen in the venerable Vaṅgīsa, and lust assailed his mind.	尔时，尊者婆耆舍生不乐，欲心攻其心。
Atha kho āyasmato vaṅgīsassa etadahosi:	Then this occurred to the venerable Vaṅgīsa:	尔时，尊者婆耆舍生此念：
“alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ;	“A loss for me indeed, not a gain for me! Ill-gotten by me indeed, not well-gotten by me,	“于我实为失，非于我为得！于我实为恶得，非于我为善得，
yassa me anabhirati uppannā, rāgo cittaṁ anuddhaṁseti; taṁ kutettha labbhā, yaṁ me paro anabhiratiṁ vinodetvā abhiratiṁ uppādeyya.	that for me discontent has arisen, and lust assails my mind; how could it be that another could dispel my discontent and arouse delight?	于我生不乐，欲心攻我心；岂有他人能除我之不乐而生喜乐？
Yannūnāhaṁ attanāva attano anabhiratiṁ vinodetvā abhiratiṁ uppādeyyan”ti.	Why don’t I, by myself, dispel my own discontent and arouse delight?”	何不我，以己力，除己之不乐而生喜乐？”
Atha kho āyasmā vaṅgīso attanāva attano anabhiratiṁ vinodetvā abhiratiṁ uppādetvā tāyaṁ velāyaṁ imā gāthāyo abhāsi:	Then the venerable Vaṅgīsa, having by himself dispelled his own discontent and aroused delight, on that occasion recited these verses:	尔时，尊者婆耆舍，以己力除己之不乐而生喜乐，于彼时诵此偈：
“Aratiñca ratiñca pahāya,	“Having abandoned discontent and delight,	“舍弃不乐与喜乐，
Sabbaso gehasitañca vitakkaṁ;	and all thoughts connected with the household life,	及一切与家有关之思想，
Vanathaṁ na kareyya kuhiñci,	one should not make a thicket anywhere;	不应于何处造丛林；
Nibbanatho arato sa hi bhikkhu.	without a thicket, without desire, he is a bhikkhu.	无丛林，无欲，彼是比丘。
Yamidha pathaviñca vehāsaṁ,	Whatever here on earth and in the sky,	无论于此地与天，
Rūpagatañca jagatogadhaṁ;	whatever is form-related, gone into the world,	无论与色有关，入于世间，
Kiñci parijīyati sabbamaniccaṁ,	everything wears out, all is impermanent;	一切皆磨损，一切皆无常；
Evaṁ samecca caranti mutattā.	thus understanding, the liberated fare.	如是理解，解脱者行。
Upadhīsu janā gadhitāse,	People are attached to acquisitions,	人执着于所得，
Diṭṭhasute paṭighe ca mute ca;	to the seen, heard, contacted, and sensed.	于所见、所闻、所触、所感。
Ettha vinodaya chandamanejo,	Here, dispel desire, unperturbed;	于此，除欲，不动摇；
Yo ettha na limpati taṁ munimāhu.	he who does not cling here, him they call a sage.	不执着于此者，彼等称为圣者。
Atha saṭṭhinissitā savitakkā,	Then, dependent on sixty things, with their thoughts,	尔时，依六十事，以其思，
Puthū janatāya adhammā niviṭṭhā;	are the many folk, established in non-Dhamma.	是众生，立于非法。
Na ca vaggagatassa kuhiñci,	But for one who has gone to the group, there is nothing anywhere,	然于已入 group者，何处皆无，
No pana duṭṭhullabhāṇī sa bhikkhu.	nor is that bhikkhu a speaker of low talk.	亦非彼比丘为说低劣话者。
Dabbo cirarattasamāhito,	Diligent, long concentrated,	勤奋，长久专注，
Akuhako nipako apihālu;	not deceitful, astute, not longing,	不欺，机警，不渴望，
Santaṁ padaṁ ajjhagamā muni paṭicca,	the sage, relying on it, has attained the peaceful state,	圣者，依之，已达和平之境，
Parinibbuto kaṅkhati kālan”ti.	fully quenched, he awaits his time.”	全息，待其时。”

8.3 - SN 8.3 Pesala: The Virtuous / Confounding

--- SN8.3 - Pesalasutta ---	--- SN8.3 - The Virtuous / Confounding ---	--- SN8.3 - 善行 / 混淆 ---
Ekaṁ samayaṁ āyasmā vaṅgīso āḷaviyaṁ viharati aggāḷave cetiye āyasmatā nigrodhakappena upajjhāyena saddhiṁ.	On one occasion the venerable Vaṅgīsa was dwelling at Āḷavī, at the Aggāḷava shrine, together with his preceptor, the venerable Nigrodhakappa.	一时，尊者婆耆舍住于阿罗毗，阿伽罗婆神庙，与其师，尊者尼俱律陀迦波。
Tena kho pana samayena āyasmā vaṅgīso attano paṭibhānena aññe pesale bhikkhū atimaññati.	At that time, the venerable Vaṅgīsa, due to his own eloquence, looked down on other virtuous bhikkhus.	尔时，尊者婆耆舍，因其口才，轻视其他善行比丘。
Atha kho āyasmato vaṅgīsassa etadahosi:	Then this occurred to the venerable Vaṅgīsa:	尔时，尊者婆耆舍生此念：
“alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ;	“A loss for me indeed, not a gain for me! Ill-gotten by me indeed, not well-gotten by me,	“于我实为失，非于我为得！于我实为恶得，非于我为善得，
yvāhaṁ attano paṭibhānena aññe pesale bhikkhū atimaññāmī”ti.	that I, due to my own eloquence, look down on other virtuous bhikkhus.”	我，因我口才，轻视其他善行比丘。”
Atha kho āyasmā vaṅgīso attanāva attano vippaṭisāraṁ uppādetvā tāyaṁ velāyaṁ imā gāthāyo abhāsi:	Then the venerable Vaṅgīsa, having by himself aroused remorse, on that occasion recited these verses:	尔时，尊者婆耆舍，以己力生悔，于彼时诵此偈：
“Mānaṁ pajahassu gotama,	“Abandon conceit, Gotama,	“舍弃慢心，乔达摩，
Mānapathañca pajahassu;	and abandon the path of conceit.	及舍弃慢心之道。
Asesaṁ mānapathasmiṁ,	Completely puffed up on the path of conceit,	完全 puffed up on the path of conceit,
Samucchito vippaṭisārīhuvā cirarattaṁ.	you have been remorseful for a long time.	汝已悔恨久矣。
Makkhena makkhitā pajā,	People smeared with arrogance,	人染于傲慢，
Mānahatā nirayaṁ papatanti;	struck down by conceit, fall into hell.	为慢心所击，堕地狱。
Socanti janā cirarattaṁ,	People sorrow for a long time,	人 sorrow for a long time,
Mānahatā nirayaṁ upapannā.	struck down by conceit, reborn in hell.	为慢心所击，生于地狱。
Na hi socati bhikkhu kadāci,	A bhikkhu never sorrows,	比丘永不忧恼，
Maggajino sammāpaṭipanno;	a path-winner, rightly practicing.	道得者，正修行。
Kittiñca sukhañca anubhoti,	He experiences fame and happiness,	彼经历名与乐，
Dhammadasoti tamāhu pahitattaṁ.	they call him a Dhamma-seer, resolute.	彼等称之为法见者，坚决。
Tasmā akhilodha padhānavā,	Therefore, unweary here, striving,	是故，于此不倦，精进，
Nīvaraṇāni pahāya visuddho;	having abandoned the hindrances, purified,	舍弃诸障，净化，
Mānañca pahāya asesaṁ,	and having abandoned conceit completely,	及完全舍弃慢心，
Vijjāyantakaro samitāvī”ti.	an end-maker of suffering through wisdom, he is at peace.”	以慧作苦之尽者，彼得安宁。”

8.4 - SN 8.4 Ānanda: With Ānanda

--- SN8.4 - Ānandasutta ---	--- SN8.4 - With Ānanda ---	--- SN8.4 - 与阿难 ---
Ekaṁ samayaṁ āyasmā ānando sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	On one occasion the venerable Ānanda was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.	一时，尊者阿难住于舍卫城祇陀林，给孤独园。
Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi āyasmatā vaṅgīsena pacchāsamaṇena.	Then the venerable Ānanda, having dressed in the morning, taking his bowl and robe, entered Sāvatthī for alms, with the venerable Vaṅgīsa as his attendant ascetic.	尔时，尊者阿难，晨起著衣，持钵，入舍卫城乞食，以尊者婆耆舍为侍者沙门。
Tena kho pana samayena āyasmato vaṅgīsassa anabhirati uppannā hoti, rāgo cittaṁ anuddhaṁseti.	At that time, discontent had arisen in the venerable Vaṅgīsa, and lust assailed his mind.	尔时，尊者婆耆舍生不乐，欲心攻其心。
Atha kho āyasmā vaṅgīso āyasmantaṁ ānandaṁ gāthāya ajjhabhāsi:	Then the venerable Vaṅgīsa addressed the venerable Ānanda with a verse:	尔时，尊者婆耆舍以偈告尊者阿难：
“Kāmarāgena ḍayhāmi,	“I am burning with sensual lust,	“我为情欲所燃，
cittaṁ me pariḍayhati;	my mind is on fire.	我心如火烧。
Sādhu nibbāpanaṁ brūhi,	Please tell me the way to quench it,	请告我熄灭之道，
anukampāya gotamā”ti.	out of compassion, Gotama.”	以悲悯心，乔达摩。”
“Saññāya vipariyesā,	“Through a perversion of perception,	“由见颠倒，
cittaṁ te pariḍayhati;	your mind is on fire.	汝心如火烧。
Nimittaṁ parivajjehi,	Avoid the sign of the beautiful,	避美之相，
subhaṁ rāgūpasaṁhitaṁ.	associated with lust.	与欲相关。
Saṅkhāre parato passa,	See formations as other,	见诸行为他，
dukkhato mā ca attato;	as suffering, and not as self.	为苦，非为我。
Nibbāpehi mahārāgaṁ,	Extinguish the great lust,	熄灭大欲，
mā ḍayhittho punappunaṁ.	do not burn again and again.	勿再三燃烧。
Asubhāya cittaṁ bhāvehi,	Develop your mind with the foul,	以不净修汝心，
ekaggaṁ susamāhitaṁ;	one-pointed, well concentrated.	一点，善专注。
Sati kāyagatā tyatthu,	Let mindfulness directed to the body be present for you,	令身念现前，
nibbidābahulo bhava.	be full of revulsion.	充满厌离。
Animittañca bhāvehi,	And develop the signless,	及修无相，
mānānusayamujjaha;	uproot the underlying tendency to conceit.	根除慢之潜在倾向。
Tato mānābhisamayā,	Then, through the full understanding of conceit,	尔时，由慢之全解，
upasanto carissasī”ti.	you will fare at peace.”	汝将安宁而行。”

8.5 - SN 8.5 Subhāsita: Well-Spoken

--- SN8.5 - Subhāsitasutta ---	--- SN8.5 - Well-Spoken ---	--- SN8.5 - 善说 ---
Sāvatthinidānaṁ.	At Sāvatthī.	于舍卫城。
Tatra kho bhagavā bhikkhū āmantesi:	There the Blessed One addressed the bhikkhus:	尔时，世尊告诸比丘言：
“bhikkhavo”ti.	“Bhikkhus.”	“诸比丘。”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.	“Venerable sir,” those bhikkhus replied to the Blessed One.	“尊者，”彼诸比丘答世尊言。
Bhagavā etadavoca:	The Blessed One said this:	世尊如是说：
“Catūhi, bhikkhave, aṅgehi samannāgatā vācā subhāsitā hoti, no dubbhāsitā; anavajjā ca ananuvajjā ca viññūnaṁ.	“Bhikkhus, speech endowed with four factors is well-spoken, not ill-spoken; it is blameless and not censured by the wise.	“诸比丘，言具四因是善说，非恶说；是无过失，不为智者所诃。
Katamehi catūhi?	What four?	何四？
Idha, bhikkhave, bhikkhu subhāsitaṁyeva bhāsati no dubbhāsitaṁ, dhammaṁyeva bhāsati no adhammaṁ, piyaṁyeva bhāsati no appiyaṁ, saccaṁyeva bhāsati no alikaṁ.	Here, bhikkhus, a bhikkhu speaks only what is well-spoken, not what is ill-spoken; he speaks only Dhamma, not non-Dhamma; he speaks only what is dear, not what is un-dear; he speaks only truth, not falsehood.	此，诸比丘，比丘唯说善说，不说恶说；唯说法，不说法；唯说可爱，不说不可爱；唯说真理，不说妄语。
Imehi kho, bhikkhave, catūhi aṅgehi samannāgatā vācā subhāsitā hoti, no dubbhāsitā, anavajjā ca ananuvajjā ca viññūnan”ti.	Endowed with these four factors, bhikkhus, speech is well-spoken, not ill-spoken; it is blameless and not censured by the wise.”	具此四因，诸比丘，言是善说，非恶说；是无过失，不为智者所诃。”
Idamavoca bhagavā.	This is what the Blessed One said.	此是世尊所说。
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:	Having said this, the Sugata, the Teacher, then said this further:	说此语已，善逝，师，复说此偈：
“Subhāsitaṁ uttamamāhu santo,	“Well-spoken speech, the worthy say, is supreme.	“善说之言，贤者言，为至上。
Dhammaṁ bhaṇe nādhammaṁ taṁ dutiyaṁ;	Speak Dhamma, not non-Dhamma, that is the second.	说法，不说法，是第二。
Piyaṁ bhaṇe nāppiyaṁ taṁ tatiyaṁ,	Speak what is dear, not what is un-dear, that is the third.	说可爱，不说不可爱，是第三。
Saccaṁ bhaṇe nālikaṁ taṁ catutthan”ti.	Speak truth, not falsehood, that is the fourth.”	说真理，不说妄语，是第四。”
Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca:	Then the venerable Vaṅgīsa, rising from his seat, arranging his upper robe over one shoulder, raised his joined hands towards the Blessed One and said this to the Blessed One:	尔时，尊者婆耆舍，从座起，整上衣于一肩，举合掌向世尊，白世尊言：
“paṭibhāti maṁ, bhagavā, paṭibhāti maṁ, sugatā”ti.	“It occurs to me, Blessed One! It occurs to me, Sugata!”	“我有所悟，世尊！我有所悟，善逝！”
“Paṭibhātu taṁ, vaṅgīsā”ti bhagavā avoca.	“Let it occur to you, Vaṅgīsa,” the Blessed One said.	“让你有所悟，婆耆舍，”世尊言。
Atha kho āyasmā vaṅgīso bhagavantaṁ sammukhā sāruppāhi gāthāhi abhitthavi:	Then the venerable Vaṅgīsa praised the Blessed One in his presence with suitable verses:	尔时，尊者婆耆舍于世尊前以适当之偈赞世尊：
“Tameva vācaṁ bhāseyya,	“One should speak only that speech	“应唯说彼言
yāyattānaṁ na tāpaye;	by which one does not torment oneself,	不自苦，
Pare ca na vihiṁseyya,	and which does not harm others;	亦不害他；
sā ve vācā subhāsitā.	that indeed is well-spoken speech.	彼实为善说之言。
Piyavācaṁva bhāseyya,	One should speak only pleasant speech,	应唯说悦耳之言，
yā vācā paṭinanditā;	speech that is welcomed.	受欢迎之言。
Yaṁ anādāya pāpāni,	What, not taking up evil things,	何，不取恶事，
paresaṁ bhāsate piyaṁ.	one speaks that is pleasant to others.	说悦耳于他。
Saccaṁ ve amatā vācā,	Truth indeed is deathless speech,	真理实为不死之言，
esa dhammo sanantano;	this is the timeless Dhamma.	此是永恒之法。
Sacce atthe ca dhamme ca,	In truth, in the goal, and in Dhamma,	于真理，于目标，于法，
āhu santo patiṭṭhitā.	the worthy say, they are established.	贤者言，彼等已立。
Yaṁ buddho bhāsate vācaṁ,	The speech that the Buddha speaks,	佛所说之言，
khemaṁ nibbānapattiyā;	safe, for the attainment of Nibbāna,	安全，为得涅槃，
Dukkhassantakiriyāya,	for making an end of suffering,	为作苦之尽，
sā ve vācānamuttamā”ti.	that indeed is the best of speeches.”	彼实为言之最。”

8.6 - SN 8.6 Sāriputta: With Sāriputta

--- SN8.6 - Sāriputtasutta ---	--- SN8.6 - With Sāriputta ---	--- SN8.6 - 与舍利弗 ---
Ekaṁ samayaṁ āyasmā sāriputto sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	On one occasion the venerable Sāriputta was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.	一时，尊者舍利弗住于舍卫城祇陀林，给孤独园。
Tena kho pana samayena āyasmā sāriputto bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā.	At that time, the venerable Sāriputta was instructing, rousing, inspiring, and gladdening the bhikkhus with a talk on Dhamma, with urbane, clear, articulate speech that made the meaning known.	尔时，尊者舍利弗以说法，教导、策励、激励、欢喜诸比丘，以文雅、清晰、流利之言，使义明了。
Te ca bhikkhū aṭṭhiṁ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṁ suṇanti.	And those bhikkhus, taking it to heart, attending to it with all their minds, with ears given, listened to the Dhamma.	彼诸比丘，铭记于心，全心专注，以耳听，听法。
Atha kho āyasmato vaṅgīsassa etadahosi:	Then this occurred to the venerable Vaṅgīsa:	尔时，尊者婆耆舍生此念：
“ayaṁ kho āyasmā sāriputto bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā.	“This venerable Sāriputta is instructing, rousing, inspiring, and gladdening the bhikkhus with a talk on Dhamma, with urbane, clear, articulate speech that made the meaning known.	“此尊者舍利弗以说法，教导、策励、激励、欢喜诸比丘，以文雅、清晰、流利之言，使义明了。
Te ca bhikkhū aṭṭhiṁ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṁ suṇanti.	And those bhikkhus, taking it to heart, attending to it with all their minds, with ears given, listen to the Dhamma.	彼诸比丘，铭记于心，全心专注，以耳听，听法。
Yannūnāhaṁ āyasmantaṁ sāriputtaṁ sammukhā sāruppāhi gāthāhi abhitthaveyyan”ti.	Why don’t I praise the venerable Sāriputta in his presence with suitable verses?”	何不我于其前以适当之偈赞尊者舍利弗？”
Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yenāyasmā sāriputto tenañjaliṁ paṇāmetvā āyasmantaṁ sāriputtaṁ etadavoca:	Then the venerable Vaṅgīsa, rising from his seat, arranging his upper robe over one shoulder, raised his joined hands towards the venerable Sāriputta and said this to the venerable Sāriputta:	尔时，尊者婆耆舍，从座起，整上衣于一肩，举合掌向尊者舍利弗，白尊者舍利弗言：
“paṭibhāti maṁ, āvuso sāriputta, paṭibhāti maṁ, āvuso sāriputtā”ti.	“It occurs to me, friend Sāriputta! It occurs to me, friend Sāriputta!”	“我有所悟，友舍利弗！我有所悟，友舍利弗！”
“Paṭibhātu taṁ, āvuso vaṅgīsā”ti.	“Let it occur to you, friend Vaṅgīsa.”	“让你有所悟，友婆耆舍。”
Atha kho āyasmā vaṅgīso āyasmantaṁ sāriputtaṁ sammukhā sāruppāhi gāthāhi abhitthavi:	Then the venerable Vaṅgīsa praised the venerable Sāriputta in his presence with suitable verses:	尔时，尊者婆耆舍于其前以适当之偈赞尊者舍利弗：
“Gambhīrapañño medhāvī,	“Of deep wisdom, intelligent,	“深慧，聪颖，
maggāmaggassa kovido;	skilled in the path and the non-path,	善于道与非道，
Sāriputto mahāpañño,	Sāriputta of great wisdom	舍利弗大慧
dhammaṁ deseti bhikkhunaṁ.	teaches the Dhamma to the bhikkhus.	教法于诸比丘。
Saṅkhittenapi deseti,	He teaches concisely,	彼教简洁，
vitthārenapi bhāsati;	and speaks in detail.	及详说。
Sāḷikāyiva nigghoso,	Like the call of the sāḷikā bird,	如 sāḷikā 鸟之鸣，
paṭibhānaṁ udīrayi.	his eloquence flows.	其口才流畅。
Tassa taṁ desayantassa,	While he is teaching,	当彼说法时，
suṇanti madhuraṁ giraṁ;	they listen to his sweet voice,	彼等听其甜美之声，
Sarena rajanīyena,	with a captivating, pleasing,	以迷人，悦耳，
savanīyena vaggunā;	lovely tone.	可爱之音。
Udaggacittā muditā,	With uplifted minds, joyful,	心生欢喜，喜悦，
sotaṁ odhenti bhikkhavo”ti.	the bhikkhus incline their ears.”	诸比丘倾耳。”

8.7 - SN 8.7 Pavāraṇā: The Pavāraṇā

--- SN8.7 - Pavāraṇāsutta ---	--- SN8.7 - The Pavāraṇā ---	--- SN8.7 - 般涅槃 ---
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sabbeheva arahantehi.	On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in the palace of Migāra's mother, together with a great Saṅgha of bhikkhus, about five hundred bhikkhus, all of them arahants.	一时，世尊住于舍卫城东园，弥伽罗母殿，与大比丘僧，约五百比丘，皆为阿罗汉。
Tena kho pana samayena bhagavā tadahuposathe pannarase pavāraṇāya bhikkhusaṅghaparivuto abbhokāse nisinno hoti.	At that time, on that Uposatha day of the fifteenth, at the Pavāraṇā, the Blessed One was sitting in the open air, surrounded by the Saṅgha of bhikkhus.	尔时，于彼十五日布萨日，于般涅槃时，世尊坐于露地，为比丘僧所围绕。
Atha kho bhagavā tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā bhikkhū āmantesi:	Then the Blessed One, having surveyed the silent Saṅgha of bhikkhus, addressed the bhikkhus:	尔时，世尊，环顾默然之比丘僧，告诸比丘言：
“handa dāni, bhikkhave, pavāremi vo.	“Well now, bhikkhus, I invite you.	“然则，诸比丘，我请汝等。
Na ca me kiñci garahatha kāyikaṁ vā vācasikaṁ vā”ti.	Do you not censure me in any way, whether of body or of speech?”	汝等岂不于我身或语有何诃责？”
Evaṁ vutte, āyasmā sāriputto uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca:	When this was said, the venerable Sāriputta, rising from his seat, arranging his upper robe over one shoulder, raised his joined hands towards the Blessed One and said this to the Blessed One:	作是语已，尊者舍利弗，从座起，整上衣于一肩，举合掌向世尊，白世尊言：
“na kho mayaṁ, bhante, bhagavato kiñci garahāma kāyikaṁ vā vācasikaṁ vā.	“We do not, venerable sir, censure the Blessed One in any way, whether of body or of speech.	“我等不，尊者，于世尊身或语有何诃责。
Bhagavā hi, bhante, anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū maggavidū maggakovido.	For the Blessed One, venerable sir, is the producer of the unarisen path, the originator of the unoriginated path, the declarer of the undeclared path, the knower of the path, the expert in the path, the skilled in the path.	因世尊，尊者，为未生道之生者，未起道之起者，未说道之说者，知者，专家，善巧者。
Maggānugā ca, bhante, etarahi sāvakā viharanti pacchā samannāgatā;	And now, venerable sir, the disciples dwell following the path, afterwards endowed.	今，尊者，弟子随道而住，后得具足。
ahañca kho, bhante, bhagavantaṁ pavāremi.	And I too, venerable sir, invite the Blessed One.	我亦，尊者，请世尊。
Na ca me bhagavā kiñci garahati kāyikaṁ vā vācasikaṁ vā”ti.	Does the Blessed One not censure me in any way, whether of body or of speech?”	世尊岂不于我身或语有何诃责？”
“Na khvāhaṁ te, sāriputta, kiñci garahāmi kāyikaṁ vā vācasikaṁ vā.	“I do not, Sāriputta, censure you in any way, whether of body or of speech.	“我亦不，舍利弗，于汝身或语有何诃责。
Paṇḍito tvaṁ, sāriputta, mahāpañño tvaṁ, sāriputta, puthupañño tvaṁ, sāriputta, hāsapañño tvaṁ, sāriputta, javanapañño tvaṁ, sāriputta, tikkhapañño tvaṁ, sāriputta, nibbedhikapañño tvaṁ, sāriputta.	You are wise, Sāriputta, you have great wisdom, Sāriputta, you have broad wisdom, Sāriputta, you have joyful wisdom, Sāriputta, you have swift wisdom, Sāriputta, you have sharp wisdom, Sāriputta, you have penetrating wisdom, Sāriputta.	汝有智慧，舍利弗，汝有大智慧，舍利弗，汝有广智慧，舍利弗，汝有喜智慧，舍利弗，汝有速智慧，舍利弗，汝有锐智慧，舍利弗，汝有穿透智慧，舍利弗。
Seyyathāpi, sāriputta, rañño cakkavattissa jeṭṭhaputto pitarā pavattitaṁ cakkaṁ sammadeva anuppavatteti;	Just as, Sāriputta, the eldest son of a wheel-turning monarch rightly keeps the wheel rolling that was set in motion by his father,	犹如，舍利弗，转轮王之长子，正转其父所转之轮，
evameva kho tvaṁ, sāriputta, mayā anuttaraṁ dhammacakkaṁ pavattitaṁ sammadeva anuppavattesī”ti.	even so, Sāriputta, you rightly keep rolling the unsurpassed Wheel of Dhamma that was set in motion by me.”	如是，舍利弗，汝正转我所转之无上法轮。”
“No ce kira me, bhante, bhagavā kiñci garahati kāyikaṁ vā vācasikaṁ vā.	“If, venerable sir, the Blessed One does not censure me in any way, whether of body or of speech,	“若，尊者，世尊不于我身或语有何诃责，
Imesaṁ pana, bhante, bhagavā pañcannaṁ bhikkhusatānaṁ na kiñci garahati kāyikaṁ vā vācasikaṁ vā”ti.	but these five hundred bhikkhus, venerable sir, does the Blessed One not censure them in any way, whether of body or of speech?”	然此五百比丘，尊者，世尊岂不于彼等身或语有何诃责？”
“Imesampi khvāhaṁ, sāriputta, pañcannaṁ bhikkhusatānaṁ na kiñci garahāmi kāyikaṁ vā vācasikaṁ vā.	“These five hundred bhikkhus too, Sāriputta, I do not censure in any way, whether of body or of speech.	“此五百比丘亦然，舍利弗，我不于其身或语有何诃责。
Imesañhi, sāriputta, pañcannaṁ bhikkhusatānaṁ saṭṭhi bhikkhū tevijjā, saṭṭhi bhikkhū chaḷabhiññā, saṭṭhi bhikkhū ubhatobhāgavimuttā, atha itare paññāvimuttā”ti.	Of these five hundred bhikkhus, Sāriputta, sixty bhikkhus possess the triple knowledge, sixty bhikkhus possess the six higher knowledges, sixty bhikkhus are liberated in both ways, and the others are liberated by wisdom.”	此五百比丘中，舍利弗，六十比丘具三明，六十比丘具六神通，六十比丘两解脱，余者慧解脱。”
Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca:	Then the venerable Vaṅgīsa, rising from his seat, arranging his upper robe over one shoulder, raised his joined hands towards the Blessed One and said this to the Blessed One:	尔时，尊者婆耆舍，从座起，整上衣于一肩，举合掌向世尊，白世尊言：
“paṭibhāti maṁ, bhagavā, paṭibhāti maṁ, sugatā”ti.	“It occurs to me, Blessed One! It occurs to me, Sugata!”	“我有所悟，世尊！我有所悟，善逝！”
“Paṭibhātu taṁ, vaṅgīsā”ti bhagavā avoca.	“Let it occur to you, Vaṅgīsa,” the Blessed One said.	“让你有所悟，婆耆舍，”世尊言。
Atha kho āyasmā vaṅgīso bhagavantaṁ sammukhā sāruppāhi gāthāhi abhitthavi:	Then the venerable Vaṅgīsa praised the Blessed One in his presence with suitable verses:	尔时，尊者婆耆舍于世尊前以适当之偈赞世尊：
“Ajja pannarase visuddhiyā,	“Today, on the fifteenth, for purification,	“今日，于十五日，为清净，
Bhikkhū pañcasatā samāgatā;	five hundred bhikkhus have assembled;	五百比丘已集；
Saṁyojanabandhanacchidā,	cutters of the fetters and bonds,	断结与缚者，
Anīghā khīṇapunabbhavā isī.	untroubled seers, with rebirth destroyed.	无忧之见者，生已尽。
Cakkavattī yathā rājā,	Just as a wheel-turning king,	犹如转轮王，
amaccaparivārito;	surrounded by his ministers,	为其大臣所围绕，
Samantā anupariyeti,	travels all around	周游
sāgarantaṁ mahiṁ imaṁ.	this earth bounded by the ocean.	此海洋所界之大地。
Evaṁ vijitasaṅgāmaṁ,	Even so, the disciples attend upon	如是，弟子侍奉
satthavāhaṁ anuttaraṁ;	the Victor in battle, the unsurpassed Caravan Leader,	战胜者，无上商队领袖，
Sāvakā payirupāsanti,	possessors of the triple knowledge, who have escaped death.	具三明者，已脱死。
tevijjā maccuhāyino.	All are sons of the Blessed One,	皆是世尊之子，
Sabbe bhagavato puttā,	there is no chaff here.	此中无糠秕。
palāpettha na vijjati;	To the slayer of the dart of craving,	于断欲箭者，
Taṇhāsallassa hantāraṁ,	I pay homage, kinsman of the sun.”	我礼敬，日之亲属。”
vande ādiccabandhunan”ti.

8.8 - SN 8.8 Parosahassa: More Than a Thousand

--- SN8.8 - Parosahassasutta ---	--- SN8.8 - More Than a Thousand ---	--- SN8.8 - 逾千 ---
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme mahatā bhikkhusaṅghena saddhiṁ aḍḍhatelasehi bhikkhusatehi.	On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park, together with a great Saṅgha of bhikkhus, about twelve hundred and fifty bhikkhus.	一时，世尊住于舍卫城祇陀林，给孤独园，与大比丘僧，约一千二百五十比丘。
Tena kho pana samayena bhagavā bhikkhū nibbānapaṭisaṁyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.	At that time, the Blessed One was instructing, rousing, inspiring, and gladdening the bhikkhus with a talk on Dhamma connected with Nibbāna.	尔时，世尊以与涅槃相关之说法，教导、策励、激励、欢喜诸比丘。
Te ca bhikkhū aṭṭhiṁ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṁ suṇanti.	And those bhikkhus, taking it to heart, attending to it with all their minds, with ears given, listened to the Dhamma.	彼诸比丘，铭记于心，全心专注，以耳听，听法。
Atha kho āyasmato vaṅgīsassa etadahosi:	Then this occurred to the venerable Vaṅgīsa:	尔时，尊者婆耆舍生此念：
“ayaṁ kho bhagavā bhikkhū nibbānapaṭisaṁyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.	“This Blessed One is instructing, rousing, inspiring, and gladdening the bhikkhus with a talk on Dhamma connected with Nibbāna.	“此世尊以与涅槃相关之说法，教导、策励、激励、欢喜诸比丘。
Te ca bhikkhū aṭṭhiṁ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṁ suṇanti.	And those bhikkhus, taking it to heart, attending to it with all their minds, with ears given, listen to the Dhamma.	彼诸比丘，铭记于心，全心专注，以耳听，听法。
Yannūnāhaṁ bhagavantaṁ sammukhā sāruppāhi gāthāhi abhitthaveyyan”ti.	Why don’t I praise the Blessed One in his presence with suitable verses?”	何不我于世尊前以适当之偈赞世尊？”
Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca:	Then the venerable Vaṅgīsa, rising from his seat, arranging his upper robe over one shoulder, raised his joined hands towards the Blessed One and said this to the Blessed One:	尔时，尊者婆耆舍，从座起，整上衣于一肩，举合掌向世尊，白世尊言：
“paṭibhāti maṁ, bhagavā, paṭibhāti maṁ, sugatā”ti.	“It occurs to me, Blessed One! It occurs to me, Sugata!”	“我有所悟，世尊！我有所悟，善逝！”
“Paṭibhātu taṁ, vaṅgīsā”ti bhagavā avoca.	“Let it occur to you, Vaṅgīsa,” the Blessed One said.	“让你有所悟，婆耆舍，”世尊言。
Atha kho āyasmā vaṅgīso bhagavantaṁ sammukhā sāruppāhi gāthāhi abhitthavi:	Then the venerable Vaṅgīsa praised the Blessed One in his presence with suitable verses:	尔时，尊者婆耆舍于世尊前以适当之偈赞世尊：
“Parosahassaṁ bhikkhūnaṁ,	“More than a thousand bhikkhus	“逾千比丘
sugataṁ payirupāsati;	attend upon the Sugata,	侍奉善逝，
Desentaṁ virajaṁ dhammaṁ,	who is teaching the stainless Dhamma,	彼正教导无垢之法，
nibbānaṁ akutobhayaṁ.	Nibbāna, free from fear.	涅槃，离怖畏。
Suṇanti dhammaṁ vimalaṁ,	They listen to the immaculate Dhamma,	彼等听无垢之法，
sammāsambuddhadesitaṁ;	taught by the Perfectly Enlightened One.	为正等觉者所教。
Sobhati vata sambuddho,	The Sambuddha shines indeed,	正等觉者实辉耀，
bhikkhusaṅghapurakkhato.	honored by the Saṅgha of bhikkhus.	为比丘僧所敬。
Nāganāmosi bhagavā,	Nāga is your name, Blessed One,	那伽是汝名，世尊，
isīnaṁ isisattamo;	seventh of seers, seer among seers.	七仙人中之第七，仙人中之仙人。
Mahāmeghova hutvāna,	Like a great cloud, indeed,	如大云，实则，
sāvake abhivassati.	you rain upon your disciples.	汝雨于汝弟子。
Divāvihārā nikkhamma,	Having come out from the day's abiding,	从日住出，
satthudassanakamyatā;	desiring to see the Teacher,	欲见师，
Sāvako te mahāvīra,	your disciple, great hero,	汝弟子，大英雄，
pāde vandati vaṅgiso”ti.	Vaṅgīsa, venerates your feet.”	婆耆舍，顶礼汝足。”
“Kiṁ nu te, vaṅgīsa, imā gāthāyo pubbe parivitakkitā, udāhu ṭhānasova taṁ paṭibhantī”ti?	“Vaṅgīsa, were these verses thought out by you beforehand, or do they occur to you on the spot?”	“婆耆舍，此偈汝预先思索，抑或当场有所悟？”
“Na kho me, bhante, imā gāthāyo pubbe parivitakkitā, atha kho ṭhānasova maṁ paṭibhantī”ti.	“These verses, venerable sir, were not thought out by me beforehand, but they occur to me on the spot.”	“此偈，尊者，非我预先思索，乃当场有所悟。”
“Tena hi taṁ, vaṅgīsa, bhiyyoso mattāya pubbe aparivitakkitā gāthāyo paṭibhantū”ti.	“Then, Vaṅgīsa, let more verses, not thought out beforehand, occur to you.”	“然则，婆耆舍，让你更多未预先思索之偈有所悟。”
“Evaṁ, bhante”ti kho āyasmā vaṅgīso bhagavato paṭissutvā bhiyyoso mattāya bhagavantaṁ pubbe aparivitakkitāhi gāthāhi abhitthavi:	“Yes, venerable sir,” the venerable Vaṅgīsa replied to the Blessed One, and praised the Blessed One further with verses not thought out beforehand:	“唯然，尊者，”尊者婆耆舍答世尊言，复以未预先思索之偈赞世尊：
“Ummaggapathaṁ mārassa abhibhuyya,	“Having overcome the path of Māra,	“已克魔之道，
Carasi pabhijja khilāni;	you fare, having broken the obstacles.	汝行，已破障碍。
Taṁ passatha bandhapamuñcakaraṁ,	See him, the liberator from bonds,	见彼，离缚者，
Asitaṁ bhāgaso pavibhajaṁ.	the Unattached One, apportioning it in parts.	无执者，分之于各部。
Oghassa nittharaṇatthaṁ,	For the sake of crossing the flood,	为渡洪流之故，
Anekavihitaṁ maggaṁ akkhāsi;	he has declared the path in many ways.	彼以多种方式宣道。
Tasmiñce amate akkhāte,	When that deathless state is declared,	当彼不死之境宣示，
Dhammaddasā ṭhitā asaṁhīrā.	those who see the Dhamma stand unshakeable.	见法者立于不动摇。
Pajjotakaro ativijjha,	The light-maker, having penetrated,	光明者，已穿透，
Sabbaṭṭhitīnaṁ atikkamamaddasa;	saw the transcending of all states.	见超越一切状态。
Ñatvā ca sacchikatvā ca,	Having known and realized it,	知而证之，
Aggaṁ so desayi dasaddhānaṁ.	he, the chief, taught it to the ten groups.	彼，主，教之于十 group。
Evaṁ sudesite dhamme,	When the Dhamma is so well taught,	法既如此善说，
Ko pamādo vijānataṁ dhammaṁ;	what negligence for those who know the Dhamma?	于知法者何有懈怠？
Tasmā hi tassa bhagavato sāsane,	Therefore, in the teaching of that Blessed One,	是故，于彼世尊之教，
Appamatto sadā namassamanusikkhe”ti.	one should always heedfully pay homage and train.”	应常精进礼敬与修习。”

8.9 - SN 8.9 Koṇḍañña: With Koṇḍañña

--- SN8.9 - Koṇḍaññasutta ---	--- SN8.9 - With Koṇḍañña ---	--- SN8.9 - 与憍陈如 ---
Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary.	一时，佛住王舍城竹林精舍，栗鼠庇护处。
Atha kho āyasmā aññāsikoṇḍañño sucirasseva yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati, pāṇīhi ca parisambāhati, nāmañca sāveti:	Then the venerable Aññāsikoṇḍañña, after a very long time, approached the Blessed One; having approached, he fell with his head at the Blessed One’s feet, and kissed the Blessed One’s feet with his mouth and stroked them with his hands, and announced his name:	尔时，尊者阿若憍陈如，经久，诣世尊所；诣已，以头顶礼世尊足，以口吻世尊足，以手抚之，并宣其名：
“koṇḍaññohaṁ, bhagavā, koṇḍaññohaṁ, sugatā”ti.	“I am Koṇḍañña, Blessed One! I am Koṇḍañña, Sugata!”	“我是憍陈如，世尊！我是憍陈如，善逝！”
Atha kho āyasmato vaṅgīsassa etadahosi:	Then this occurred to the venerable Vaṅgīsa:	尔时，尊者婆耆舍生此念：
“ayaṁ kho āyasmā aññāsikoṇḍañño sucirasseva yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati, pāṇīhi ca parisambāhati, nāmañca sāveti:	“This venerable Aññāsikoṇḍañña, after a very long time, has approached the Blessed One; having approached, he fell with his head at the Blessed One’s feet, and kissed the Blessed One’s feet with his mouth and stroked them with his hands, and announced his name:	“此尊者阿若憍陈如，经久，诣世尊所；诣已，以头顶礼世尊足，以口吻世尊足，以手抚之，并宣其名：
‘koṇḍaññohaṁ, bhagavā, koṇḍaññohaṁ, sugatā’ti.	‘I am Koṇḍañña, Blessed One! I am Koṇḍañña, Sugata!’	‘我是憍陈如，世尊！我是憍陈如，善逝！’
Yannūnāhaṁ āyasmantaṁ aññāsikoṇḍaññaṁ bhagavato sammukhā sāruppāhi gāthāhi abhitthaveyyan”ti.	Why don’t I praise the venerable Aññāsikoṇḍañña in the presence of the Blessed One with suitable verses?”	何不我于世尊前以适当之偈赞尊者阿若憍陈如？”
Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca:	Then the venerable Vaṅgīsa, rising from his seat, arranging his upper robe over one shoulder, raised his joined hands towards the Blessed One and said this to the Blessed One:	尔时，尊者婆耆舍，从座起，整上衣于一肩，举合掌向世尊，白世尊言：
“paṭibhāti maṁ, bhagavā, paṭibhāti maṁ, sugatā”ti.	“It occurs to me, Blessed One! It occurs to me, Sugata!”	“我有所悟，世尊！我有所悟，善逝！”
“Paṭibhātu taṁ, vaṅgīsā”ti bhagavā avoca.	“Let it occur to you, Vaṅgīsa,” the Blessed One said.	“让你有所悟，婆耆舍，”世尊言。
Atha kho āyasmā vaṅgīso āyasmantaṁ aññāsikoṇḍaññaṁ bhagavato sammukhā sāruppāhi gāthāhi abhitthavi:	Then the venerable Vaṅgīsa praised the venerable Aññāsikoṇḍañña in the presence of the Blessed One with suitable verses:	尔时，尊者婆耆舍于世尊前以适当之偈赞尊者阿若憍陈如：
“Buddhānubuddho so thero,	“The elder, a Buddha following the Buddha,	“长老，随佛之佛，
koṇḍañño tibbanikkamo;	Koṇḍañña of intense energy,	憍陈如精进，
Lābhī sukhavihārānaṁ,	a recipient of pleasant abidings,	得乐住者，
vivekānaṁ abhiṇhaso.	of seclusions, frequently.	常入寂静。
Yaṁ sāvakena pattabbaṁ,	Whatever is to be attained by a disciple	弟子所应得
satthusāsanakārinā;	who carries out the Teacher’s instruction,	行师教者，
Sabbassa taṁ anuppattaṁ,	all that has been attained by him,	一切皆为彼所证，
appamattassa sikkhato.	who trains heedfully.	精进修习者。
Mahānubhāvo tevijjo,	Of great power, possessor of the triple knowledge,	大神通，具三明，
cetopariyāyakovido;	skilled in reading the minds of others,	善知他心，
Koṇḍañño buddhadāyādo,	Koṇḍañña, the Buddha’s heir,	憍陈如，佛之 heir，
pāde vandati satthuno”ti.	venerates the Teacher’s feet.”	顶礼师足。”

8.10 - SN 8.10 Moggallāna: With Moggallāna

--- SN8.10 - Moggallānasutta ---	--- SN8.10 - With Moggallāna ---	--- SN8.10 - 与目犍连 ---
Ekaṁ samayaṁ bhagavā rājagahe viharati isigilipasse kāḷasilāyaṁ mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sabbeheva arahantehi.	On one occasion the Blessed One was dwelling at Rājagaha on the slope of Mount Isigili, at the Black Rock, together with a great Saṅgha of bhikkhus, about five hundred bhikkhus, all of them arahants.	一时，佛住王舍城伊师耆梨山坡，黑石处，与大比丘僧，约五百比丘，皆为阿罗汉。
Tesaṁ sudaṁ āyasmā mahāmoggallāno cetasā cittaṁ samannesati vippamuttaṁ nirupadhiṁ.	Of them, the venerable Mahāmoggallāna was investigating their minds with his own mind, seeing them liberated and without acquisitions.	其中，尊者大目犍连以自心探查彼等之心，见彼等解脱无所得。
Atha kho āyasmato vaṅgīsassa etadahosi:	Then this occurred to the venerable Vaṅgīsa:	尔时，尊者婆耆舍生此念：
“ayaṁ kho bhagavā rājagahe viharati isigilipasse kāḷasilāyaṁ mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sabbeheva arahantehi.	“This Blessed One is dwelling at Rājagaha on the slope of Mount Isigili, at the Black Rock, together with a great Saṅgha of bhikkhus, about five hundred bhikkhus, all of them arahants.	“此世尊住于王舍城伊师耆梨山坡，黑石处，与大比丘僧，约五百比丘，皆为阿罗汉。
Tesaṁ sudaṁ āyasmā mahāmoggallāno cetasā cittaṁ samannesati vippamuttaṁ nirupadhiṁ.	Of them, the venerable Mahāmoggallāna is investigating their minds with his own mind, seeing them liberated and without acquisitions.	其中，尊者大目犍连以自心探查彼等之心，见彼等解脱无所得。
Yannūnāhaṁ āyasmantaṁ mahāmoggallānaṁ bhagavato sammukhā sāruppāhi gāthāhi abhitthaveyyan”ti.	Why don’t I praise the venerable Mahāmoggallāna in the presence of the Blessed One with suitable verses?”	何不我于世尊前以适当之偈赞尊者大目犍连？”
Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca:	Then the venerable Vaṅgīsa, rising from his seat, arranging his upper robe over one shoulder, raised his joined hands towards the Blessed One and said this to the Blessed One:	尔时，尊者婆耆舍，从座起，整上衣于一肩，举合掌向世尊，白世尊言：
“paṭibhāti maṁ, bhagavā, paṭibhāti maṁ, sugatā”ti.	“It occurs to me, Blessed One! It occurs to me, Sugata!”	“我有所悟，世尊！我有所悟，善逝！”
“Paṭibhātu taṁ, vaṅgīsā”ti bhagavā avoca.	“Let it occur to you, Vaṅgīsa,” the Blessed One said.	“让你有所悟，婆耆舍，”世尊言。
Atha kho āyasmā vaṅgīso āyasmantaṁ mahāmoggallānaṁ bhagavato sammukhā sāruppāhi gāthāhi abhitthavi:	Then the venerable Vaṅgīsa praised the venerable Mahāmoggallāna in the presence of the Blessed One with suitable verses:	尔时，尊者婆耆舍于世尊前以适当之偈赞尊者大目犍连：
“Nagassa passe āsīnaṁ,	“Seated on the mountainside,	“坐于山坡，
muniṁ dukkhassa pāraguṁ;	the sage, gone beyond suffering,	圣者，已越苦，
Sāvakā payirupāsanti,	disciples attend upon him,	弟子侍奉彼，
tevijjā maccuhāyino.	possessors of the triple knowledge, who have escaped death.	具三明者，已脱死。
Te cetasā anupariyeti,	He surveys them with his mind,	彼以心察之，
Moggallāno mahiddhiko;	Moggallāna of great psychic power,	目犍连大神通，
Cittaṁ nesaṁ samannesaṁ,	investigating their minds,	探查彼等之心，
Vippamuttaṁ nirūpadhiṁ.	liberated, without acquisitions.	解脱，无所得。
Evaṁ sabbaṅgasampannaṁ,	Thus, endowed with all qualities,	如是，具一切德，
Muniṁ dukkhassa pāraguṁ;	the sage, gone beyond suffering,	圣者，已越苦，
Anekākārasampannaṁ,	endowed with many attributes,	具多属性，
Payirupāsanti gotaman”ti.	they attend upon Gotama.”	彼等侍奉乔达摩。”

8.11 - SN 8.11 Gaggarā: At Gaggarā Pond

--- SN8.11 - Gaggarāsutta ---	--- SN8.11 - At Gaggarā Pond ---	--- SN8.11 - 于伽伽罗池 ---
Ekaṁ samayaṁ bhagavā campāyaṁ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sattahi ca upāsakasatehi sattahi ca upāsikāsatehi anekehi ca devatāsahassehi.	On one occasion the Blessed One was dwelling at Campā, on the bank of the Gaggarā Pond, together with a great Saṅgha of bhikkhus, about five hundred bhikkhus, and with seven hundred laymen and seven hundred laywomen, and with many thousands of devatās.	一时，世尊住于瞻波，伽伽罗池畔，与大比丘僧，约五百比丘，及七百优婆塞，七百优婆夷，及数千天神。
Tyāssudaṁ bhagavā atirocati vaṇṇena ceva yasasā ca.	And the Blessed One outshone them all in beauty and in glory.	世尊以其美与荣光，胜过彼等一切。
Atha kho āyasmato vaṅgīsassa etadahosi:	Then this occurred to the venerable Vaṅgīsa:	尔时，尊者婆耆舍生此念：
“ayaṁ kho bhagavā campāyaṁ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sattahi ca upāsakasatehi sattahi ca upāsikāsatehi anekehi ca devatāsahassehi.	“This Blessed One is dwelling at Campā, on the bank of the Gaggarā Pond, together with a great Saṅgha of bhikkhus, about five hundred bhikkhus, and with seven hundred laymen and seven hundred laywomen, and with many thousands of devatās.	“此世尊住于瞻波，伽伽罗池畔，与大比丘僧，约五百比丘，及七百优婆塞，七百优婆夷，及数千天神。
Tyāssudaṁ bhagavā atirocati vaṇṇena ceva yasasā ca.	And the Blessed One outshines them all in beauty and in glory.	世尊以其美与荣光，胜过彼等一切。
Yannūnāhaṁ bhagavantaṁ sammukhā sāruppāya gāthāya abhitthaveyyan”ti.	Why don’t I praise the Blessed One in his presence with a suitable verse?”	何不我于世尊前以适当之偈赞世尊？”
Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca:	Then the venerable Vaṅgīsa, rising from his seat, arranging his upper robe over one shoulder, raised his joined hands towards the Blessed One and said this to the Blessed One:	尔时，尊者婆耆舍，从座起，整上衣于一肩，举合掌向世尊，白世尊言：
“paṭibhāti maṁ, bhagavā, paṭibhāti maṁ, sugatā”ti.	“It occurs to me, Blessed One! It occurs to me, Sugata!”	“我有所悟，世尊！我有所悟，善逝！”
“Paṭibhātu taṁ, vaṅgīsā”ti bhagavā avoca.	“Let it occur to you, Vaṅgīsa,” the Blessed One said.	“让你有所悟，婆耆舍，”世尊言。
Atha kho āyasmā vaṅgīso bhagavantaṁ sammukhā sāruppāya gāthāya abhitthavi:	Then the venerable Vaṅgīsa praised the Blessed One in his presence with a suitable verse:	尔时，尊者婆耆舍于世尊前以适当之偈赞世尊：
“Cando yathā vigatavalāhake nabhe,	“Just as the moon in a cloudless sky	“犹如无云天中月
Virocati vigatamalova bhāṇumā;	shines, like the radiant one free from stain,	辉耀，如无垢之 radiant one，
Evampi aṅgīrasa tvaṁ mahāmuni,	even so, Aṅgīrasa, you, great sage,	如是，鸯耆罗，汝，大圣，
Atirocasi yasasā sabbalokan”ti.	outshine the whole world with your glory.”	以汝荣光胜过全世界。”

8.12 - SN 8.12 Vaṅgīsa: With Vaṅgīsa

--- SN8.12 - Vaṅgīsasutta ---	--- SN8.12 - With Vaṅgīsa ---	--- SN8.12 - 与婆耆舍 ---
Ekaṁ samayaṁ āyasmā vaṅgīso sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	On one occasion the venerable Vaṅgīsa was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.	一时，尊者婆耆舍住于舍卫城祇陀林，给孤独园。
Tena kho pana samayena āyasmā vaṅgīso aciraarahattappatto hutvā vimuttisukhaṁ paṭisaṁvedī tāyaṁ velāyaṁ imā gāthāyo abhāsi:	At that time, the venerable Vaṅgīsa, having recently attained arahantship, was experiencing the bliss of liberation, and on that occasion recited these verses:	尔时，尊者婆耆舍，近证阿罗汉果，正体验解脱之乐，于彼时诵此偈：
“Kāveyyamattā vicarimha pubbe,	“Intoxicated with poetry, we wandered in the past,	“沉醉于诗，我等昔日漂泊，
Gāmā gāmaṁ purā puraṁ;	from village to village, from town to town.	从村至村，从镇至镇。
Athaddasāma sambuddhaṁ,	Then we saw the Sambuddha,	尔时我等见正等觉者，
Saddhā no upapajjatha.	and faith arose in us.	信心于我等心中生。
So me dhammamadesesi,	He taught me the Dhamma:	彼教我法：
khandhāyatanadhātuyo;	the aggregates, sense bases, and elements.	蕴、处、界。
Tassāhaṁ dhammaṁ sutvāna,	Having heard his Dhamma,	闻其法已，
pabbajiṁ anagāriyaṁ.	I went forth into homelessness.	我出家入无家。
Bahunnaṁ vata atthāya,	For the welfare of many indeed	为众生福利实
bodhiṁ ajjhagamā muni;	did the sage attain enlightenment;	圣者证悟；
Bhikkhūnaṁ bhikkhunīnañca,	for bhikkhus and bhikkhunīs,	为比丘与比丘尼，
ye niyāmagataddasā.	who have seen the definite way.	见定道者。
Svāgataṁ vata me āsi,	Welcome indeed was my coming	欢迎实为我之来
mama buddhassa santike;	to the presence of my Buddha.	至我佛前。
Tisso vijjā anuppattā,	The three knowledges have been attained,	三明已证，
kataṁ buddhassa sāsanaṁ.	the Buddha’s teaching is done.	佛教已成。
Pubbenivāsaṁ jānāmi,	I know past lives,	我知过去生，
Dibbacakkhuṁ visodhitaṁ;	the divine eye is purified.	天眼已清净。
Tevijjo iddhipattomhi,	I am a possessor of the triple knowledge, attained to psychic power,	我为三明具者，得神通，
Cetopariyāyakovido”ti.	skilled in reading the minds of others.”	善知他心。”
Nikkhantaṁ arati ceva,	Gone Forth and Discontent,	出家与不乐，
pesalā atimaññanā;	The Virtuous / Confounding and Disdain;	善行 / 混淆与轻视；
Ānandena subhāsitā,	With Ānanda, Well-Spoken,	与阿难，善说，
sāriputtapavāraṇā;	Sāriputta, The Pavāraṇā;	舍利弗，般涅槃；
Parosahassaṁ koṇḍañño,	More Than a Thousand, Koṇḍañña,	逾千，憍陈如，
moggallānena gaggarā;	With Moggallāna, Gaggarā;	与目犍连，伽伽罗；
Vaṅgīsena dvādasāti.	And with Vaṅgīsa, these are twelve.	及与婆耆舍，此十二。
Vaṅgīsasaṁyuttaṁ samattaṁ.	The Connected Discourses with Vaṅgīsa is complete.	与婆耆舍相应部竟。

9 - SN 9 Vana: Connected Discourses in the Forest

==================== SN9 - Vanasaṃyutta ====================

==================== SN9 - Connected Discourses in the Forest ====================

==================== SN9 - 林中相应部 ====================

9.1 - SN 9.1 Viveka: Seclusion

--- SN9.1 - Vivekasutta ---	--- SN9.1 - Seclusion ---	--- SN9.1 - 独处 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ aññataro bhikkhu kosalesu viharati aññatarasmiṁ vanasaṇḍe.	On one occasion a certain bhikkhu was dwelling in Kosala in a certain forest grove.	一时，某比丘住于拘萨罗国某林中。
Tena kho pana samayena so bhikkhu divāvihāragato pāpake akusale vitakke vitakketi gehanissite.	At that time, that bhikkhu, having gone for the day's abiding, was thinking unwholesome, evil thoughts connected with the household life.	尔时，彼比丘，为日住，思惟不善，恶念，与家相关。
Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṁ bhikkhuṁ saṁvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ gāthāhi ajjhabhāsi:	Then the devatā inhabiting that forest grove, compassionate towards that bhikkhu, desiring his welfare, desiring to stir that bhikkhu, approached that bhikkhu; having approached, she addressed that bhikkhu with verses:	尔时，住于彼林中之天神，悲悯彼比丘，欲其福利，欲激励彼比丘，诣彼比丘所；诣已，以偈告彼比丘：
“Vivekakāmosi vanaṁ paviṭṭho,	“Desiring seclusion, you have entered the forest,	“欲独处，汝入林，
Atha te mano niccharatī bahiddhā;	yet your mind wanders outside.	然汝心外驰。
Jano janasmiṁ vinayassu chandaṁ,	Among people, subdue your desire for people,	于人中，制汝对人之欲，
Tato sukhī hohisi vītarāgo.	then you will be happy, free from passion.	尔时汝将乐，离情。
Aratiṁ pajahāsi sato,	Abandon discontent, be mindful,	舍弃不乐，正念，
Bhavāsi sataṁ taṁ sārayāmase;	we remind you of the worthy ones.	我等提醒汝贤者。
Pātālarajo hi duttaro,	The dust of the abyss is hard to cross,	深渊之尘难渡，
Mā taṁ kāmarajo avāhari.	let not the dust of sensual pleasure carry you away.	勿令情欲之尘携汝而去。
Sakuṇo yathā paṁsukunthito,	Just as a bird covered with mire,	犹如鸟覆泥，
Vidhunaṁ pātayati sitaṁ rajaṁ;	shakes off the clinging dust,	抖落粘尘，
Evaṁ bhikkhu padhānavā satimā,	so a bhikkhu, striving and mindful,	如是比丘，精进正念，
Vidhunaṁ pātayati sitaṁ rajan”ti.	shakes off the clinging dust.”	抖落粘尘。”
Atha kho so bhikkhu tāya devatāya saṁvejito saṁvegamāpādīti.	Then that bhikkhu, stirred by that devatā, experienced a sense of urgency.	尔时，彼比丘，为彼天神所动，生紧迫感。

9.2 - SN 9.2 Upaṭṭhāna: Attendance/Arising

--- SN9.2 - Upaṭṭhānasutta ---	--- SN9.2 - Attendance/Arising ---	--- SN9.2 - 侍奉/生起 ---
Ekaṁ samayaṁ aññataro bhikkhu kosalesu viharati aññatarasmiṁ vanasaṇḍe.	On one occasion a certain bhikkhu was dwelling in Kosala in a certain forest grove.	一时，某比丘住于拘萨罗国某林中。
Tena kho pana samayena so bhikkhu divāvihāragato supati.	At that time, that bhikkhu, having gone for the day's abiding, was sleeping.	尔时，彼比丘，为日住，睡眠。
Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṁ bhikkhuṁ saṁvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ gāthāhi ajjhabhāsi:	Then the devatā inhabiting that forest grove, compassionate towards that bhikkhu, desiring his welfare, desiring to stir that bhikkhu, approached that bhikkhu; having approached, she addressed that bhikkhu with verses:	尔时，住于彼林中之天神，悲悯彼比丘，欲其福利，欲激励彼比丘，诣彼比丘所；诣已，以偈告彼比丘：
“Uṭṭhehi bhikkhu kiṁ sesi,	“Arise, bhikkhu, why do you sleep?	“起，比丘，何以汝眠？
ko attho supitena te;	What is the use of sleep for you,	睡眠于汝何用，
Āturassa hi kā niddā,	who are sick, pierced by a dart, suffering?	病者，为箭所刺，苦者？
sallaviddhassa ruppato.	The faith with which you went forth	汝以之出家
Yāya saddhāya pabbajito,	from home into homelessness,	从家入无家之信，
agārasmānagāriyaṁ;	cultivate that very faith,	培养彼信，
Tameva saddhaṁ brūhehi,	do not fall under the sway of sleep.”	勿为睡眠所制。”
mā niddāya vasaṁ gamī”ti.	“Impermanent and unstable are sensual pleasures,	“无常不稳是情欲，
“Aniccā addhuvā kāmā,	in which the fool is infatuated.	愚者于其中迷醉。
yesu mandova mucchito;	Freed from bonds, unattached,	离缚，无执着，
Baddhesu muttaṁ asitaṁ,	why, ascetic, do you mortify yourself?	何以，沙门，汝自苦？
kasmā pabbajitaṁ tape.	Through the removal of sensual desire,	由除情欲，
Chandarāgassa vinayā,	through the transcending of ignorance,	由超越无明，
avijjāsamatikkamā;	that knowledge, the supreme gift,	彼知识，至上之赐，
Taṁ ñāṇaṁ paramodānaṁ,	why, ascetic, do you mortify yourself?	何以，沙门，汝自苦？
kasmā pabbajitaṁ tape.	Having cut ignorance with wisdom,	以慧断无明，
Chetvā avijjaṁ vijjāya,	through the destruction of the taints,	由漏之尽，
āsavānaṁ parikkhayā;	without sorrow, without trouble,	无忧，无恼，
Asokaṁ anupāyāsaṁ,	why, ascetic, do you mortify yourself?	何以，沙门，汝自苦？
kasmā pabbajitaṁ tape.	With aroused energy, resolute,	发精进，坚决，
Āraddhavīriyaṁ pahitattaṁ,	always of firm endeavor,	常作坚固之努力，
Niccaṁ daḷhaparakkamaṁ;	aspiring to Nibbāna,	向往涅槃，
Nibbānaṁ abhikaṅkhantaṁ,	why, ascetic, do you mortify yourself?”	何以，沙门，汝自苦？”
Kasmā pabbajitaṁ tape”ti.

9.3 - SN 9.3 Kassapagotta: With Kassapagotta

--- SN9.3 - Kassapagottasutta ---	--- SN9.3 - With Kassapagotta ---	--- SN9.3 - 与迦叶波族 ---
Ekaṁ samayaṁ āyasmā kassapagotto kosalesu viharati aññatarasmiṁ vanasaṇḍe.	On one occasion the venerable Kassapagotta was dwelling in Kosala in a certain forest grove.	一时，尊者迦叶波族住于拘萨罗国某林中。
Tena kho pana samayena āyasmā kassapagotto divāvihāragato aññataraṁ chetaṁ ovadati.	At that time, the venerable Kassapagotta, having gone for the day's abiding, was admonishing a certain dull person.	尔时，尊者迦叶波族，为日住，正 admonishing a certain dull person。
Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā āyasmantaṁ kassapagottaṁ saṁvejetukāmā yenāyasmā kassapagotto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ kassapagottaṁ gāthāhi ajjhabhāsi:	Then the devatā inhabiting that forest grove, desiring to stir the venerable Kassapagotta, approached the venerable Kassapagotta; having approached, she addressed the venerable Kassapagotta with verses:	尔时，住于彼林中之天神，欲激励尊者迦叶波族，诣尊者迦叶波族所；诣已，以偈告尊者迦叶波族：
“Giriduggacaraṁ chetaṁ,	“Admonishing a dull person who frequents mountain crags,	“劝告常住山崖之愚人，
appapaññaṁ acetasaṁ;	of little wisdom, mindless,	少慧，无心，
Akāle ovadaṁ bhikkhu,	at an inappropriate time, O bhikkhu,	于不适时，噢，比丘，
mandova paṭibhāti maṁ.	you seem like a fool to me.	汝于我似愚。
Suṇāti na vijānāti,	He listens but does not understand,	彼听而不解，
Āloketi na passati;	he looks but does not see.	彼看而不见。
Dhammasmiṁ bhaññamānasmiṁ,	When the Dhamma is being spoken,	说法时，
Atthaṁ bālo na bujjhati.	the fool does not understand the meaning.	愚者不解其义。
Sacepi dasa pajjote,	Even if you, Kassapa, were to hold up	纵汝，迦叶，举起
dhārayissasi kassapa;	ten lamps,	十灯，
Neva dakkhati rūpāni,	he would still not see forms,	彼仍不见色，
cakkhu hissa na vijjatī”ti.	for he has no eye.”	因彼无眼。”
Atha kho āyasmā kassapagotto tāya devatāya saṁvejito saṁvegamāpādīti.	Then the venerable Kassapagotta, stirred by that devatā, experienced a sense of urgency.	尔时，尊者迦叶波族，为彼天神所动，生紧迫感。

9.4 - SN 9.4 Sambahula: Many Bhikkhus

--- SN9.4 - Sambahulasutta ---	--- SN9.4 - Many Bhikkhus ---	--- SN9.4 - 众比丘 ---
Ekaṁ samayaṁ sambahulā bhikkhū kosalesu viharanti aññatarasmiṁ vanasaṇḍe.	On one occasion many bhikkhus were dwelling in Kosala in a certain forest grove.	一时，众比丘住于拘萨罗国某林中。
Atha kho te bhikkhū vassaṁvuṭṭhā temāsaccayena cārikaṁ pakkamiṁsu.	Then those bhikkhus, having completed the rains retreat, after three months, set out on tour.	尔时，彼诸比丘，雨季安居毕，三月后，出游。
Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā te bhikkhū apassantī paridevamānā tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi:	Then the devatā inhabiting that forest grove, not seeing those bhikkhus, lamenting, on that occasion recited this verse:	尔时，住于彼林中之天神，不见彼诸比丘，悲叹，于彼时诵此偈：
“Arati viya mejja khāyati,	“Discontent, as it were, appears to me today,	“不乐，似，今日现于我，
Bahuke disvāna vivitte āsane;	seeing the many empty seats.	见众多空座。
Te cittakathā bahussutā,	Those of eloquent speech, of great learning,	彼等善说，大学问者，
Kome gotamasāvakā gatā”ti.	where have those disciples of Gotama gone?”	乔达摩弟子何往？”
Evaṁ vutte, aññatarā devatā taṁ devataṁ gāthāya paccabhāsi:	When this was said, another devatā replied to that devatā with a verse:	作是语已，另一天神以偈答彼天神：
“Māgadhaṁ gatā kosalaṁ gatā,	“Some have gone to Magadha, some to Kosala,	“或往摩揭陀，或往拘萨罗，
Ekacciyā pana vajjibhūmiyā;	and some to the land of the Vajjis.	或往跋耆国。
Magā viya asaṅgacārino,	Like deer, faring without attachment,	如鹿，无执着而行，
Aniketā viharanti bhikkhavo”ti.	the bhikkhus dwell without a home.”	比丘无家而住。”

9.5 - SN 9.5 Ānanda: With Ānanda

--- SN9.5 - Ānandasutta ---	--- SN9.5 - With Ānanda ---	--- SN9.5 - 与阿难 ---
Ekaṁ samayaṁ āyasmā ānando kosalesu viharati aññatarasmiṁ vanasaṇḍe.	On one occasion the venerable Ānanda was dwelling in Kosala in a certain forest grove.	一时，尊者阿难住于拘萨罗国某林中。
Tena kho pana samayena āyasmā ānando ativelaṁ gihisaññattibahulo viharati.	At that time, the venerable Ānanda was dwelling much engaged in association with laypeople.	尔时，尊者阿难多与俗人交往。
Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā āyasmato ānandassa anukampikā atthakāmā āyasmantaṁ ānandaṁ saṁvejetukāmā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ gāthāya ajjhabhāsi:	Then the devatā inhabiting that forest grove, compassionate towards the venerable Ānanda, desiring his welfare, desiring to stir the venerable Ānanda, approached the venerable Ānanda; having approached, she addressed the venerable Ānanda with a verse:	尔时，住于彼林中之天神，悲悯尊者阿难，欲其福利，欲激励尊者阿难，诣尊者阿难所；诣已，以偈告尊者阿难：
“Rukkhamūlagahanaṁ pasakkiya,	“Having resorted to the thicket at the root of a tree,	“已 resort to the thicket at the root of a tree,
Nibbānaṁ hadayasmiṁ opiya;	having placed Nibbāna in your heart,	已置涅槃于心中，
Jhāya gotama mā pamādo,	meditate, Gotama, do not be heedless!	禅修，乔达摩，勿放逸！
Kiṁ te biḷibiḷikā karissatī”ti.	What will your chattering accomplish?”	汝之闲谈何用？”
Atha kho āyasmā ānando tāya devatāya saṁvejito saṁvegamāpādīti.	Then the venerable Ānanda, stirred by that devatā, experienced a sense of urgency.	尔时，尊者阿难，为彼天神所动，生紧迫感。

9.6 - SN 9.6 Anuruddha: With Anuruddha

--- SN9.6 - Anuruddhasutta ---	--- SN9.6 - With Anuruddha ---	--- SN9.6 - 与阿那律 ---
Ekaṁ samayaṁ āyasmā anuruddho kosalesu viharati aññatarasmiṁ vanasaṇḍe.	On one occasion the venerable Anuruddha was dwelling in Kosala in a certain forest grove.	一时，尊者阿那律住于拘萨罗国某林中。
Atha kho aññatarā tāvatiṁsakāyikā devatā jālinī nāma āyasmato anuruddhassa purāṇadutiyikā yenāyasmā anuruddho tenupasaṅkami; upasaṅkamitvā āyasmantaṁ anuruddhaṁ gāthāya ajjhabhāsi:	Then a certain devatā of the Tāvatiṃsa host, named Jālinī, a former wife of the venerable Anuruddha, approached the venerable Anuruddha; having approached, she addressed the venerable Anuruddha with a verse:	尔时，某忉利天众天神，名伽利尼，为尊者阿那律前妻，诣尊者阿那律所；诣已，以偈告尊者阿那律：
“Tattha cittaṁ paṇidhehi,	“Direct your mind there,	“将汝心导向彼处，
yattha te vusitaṁ pure;	where you dwelt before,	汝昔所住，
Tāvatiṁsesu devesu,	among the Tāvatiṃsa devas,	于忉利天中，
sabbakāmasamiddhisu;	abounding in all sensual pleasures.	充满一切情欲。
Purakkhato parivuto,	Honored and surrounded,	受敬与围绕，
devakaññāhi sobhasī”ti.	you would shine with celestial nymphs.”	汝将以天女辉耀。”
“Duggatā devakaññāyo,	“Miserable are celestial nymphs,	“可悲是天女，
sakkāyasmiṁ patiṭṭhitā;	established in personal identity.	立于个人身份。
Te cāpi duggatā sattā,	And miserable too are those beings	可悲亦是彼众生
devakaññāhi patthitā”ti.	who are desired by celestial nymphs.”	为天女所欲者。”
“Na te sukhaṁ pajānanti,	“They do not know happiness,	“彼等不知乐，
ye na passanti nandanaṁ;	those who have not seen Nandana,	未见难陀那者，
Āvāsaṁ naradevānaṁ,	the abode of the lordly devas,	主天之居所，
tidasānaṁ yasassinan”ti.	of the glorious Tidasā.”	光荣之三十三天。”
“Na tvaṁ bāle vijānāsi,	“You do not know, you fool,	“汝不知，愚者，
yathā arahataṁ vaco;	the saying of the arahants:	阿罗汉之言：
Aniccā sabbasaṅkhārā,	‘All conditioned things are impermanent,	‘一切有为法皆无常，
uppādavayadhammino;	subject to arising and passing away;	生灭之法；
Uppajjitvā nirujjhanti,	Having arisen, they cease,	生已复灭，
tesaṁ vūpasamo sukho.	their calming is happiness.’	其寂为乐。’
Natthi dāni punāvāso,	There is now no further dwelling	今于天众中
devakāyasmi jālini;	in the host of devas for me, Jālinī.	我无再住，伽利尼。
Vikkhīṇo jātisaṁsāro,	The round of births is destroyed,	轮回已毁，
natthi dāni punabbhavo”ti.	there is now no future existence.”	今无后有。”

9.7 - SN 9.7 Nāgadatta: With Nāgadatta

--- SN9.7 - Nāgadattasutta ---	--- SN9.7 - With Nāgadatta ---	--- SN9.7 - 与那伽达多 ---
Ekaṁ samayaṁ āyasmā nāgadatto kosalesu viharati aññatarasmiṁ vanasaṇḍe.	On one occasion the venerable Nāgadatta was dwelling in Kosala in a certain forest grove.	一时，尊者那伽达多住于拘萨罗国某林中。
Tena kho pana samayena āyasmā nāgadatto atikālena gāmaṁ pavisati, atidivā paṭikkamati.	At that time, the venerable Nāgadatta was entering the village too late and returning too late in the day.	尔时，尊者那伽达多入村过晚，日晚归。
Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā āyasmato nāgadattassa anukampikā atthakāmā āyasmantaṁ nāgadattaṁ saṁvejetukāmā yenāyasmā nāgadatto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ nāgadattaṁ gāthāhi ajjhabhāsi:	Then the devatā inhabiting that forest grove, compassionate towards the venerable Nāgadatta, desiring his welfare, desiring to stir the venerable Nāgadatta, approached the venerable Nāgadatta; having approached, she addressed the venerable Nāgadatta with verses:	尔时，住于彼林中之天神，悲悯尊者那伽达多，欲其福利，欲激励尊者那伽达多，诣尊者那伽达多所；诣已，以偈告尊者那伽达多：
“Kāle pavisa nāgadatta,	“Enter at the right time, Nāgadatta,	“于适时入，那伽达多，
Divā ca āgantvā ativelacārī;	and having come by day, you fare too long.	日间来，汝行过久。
Saṁsaṭṭho gahaṭṭhehi,	Associated with householders,	与居士交往，
Samānasukhadukkho.	sharing their happiness and sorrow.	同其乐与忧。
Bhāyāmi nāgadattaṁ suppagabbhaṁ,	I fear for Nāgadatta, so very bold,	我为那伽达多忧，甚大胆，
Kulesu vinibaddhaṁ;	entangled in families.	缠于家庭。
Mā heva maccurañño balavato,	Do not indeed fall under the sway	勿实为 mighty King of Death, the End-maker 所制。”
Antakassa vasaṁ upesī”ti.	of the mighty King of Death, the End-maker.”	尔时，尊者那伽达多，为彼天神所动，生紧迫感。
Atha kho āyasmā nāgadatto tāya devatāya saṁvejito saṁvegamāpādīti.	Then the venerable Nāgadatta, stirred by that devatā, experienced a sense of urgency.

9.8 - SN 9.8 Kulagharaṇī: The Housewife

--- SN9.8 - Kulagharaṇīsutta ---	--- SN9.8 - The Housewife ---	--- SN9.8 - 主妇 ---
Ekaṁ samayaṁ aññataro bhikkhu kosalesu viharati aññatarasmiṁ vanasaṇḍe.	On one occasion a certain bhikkhu was dwelling in Kosala in a certain forest grove.	一时，某比丘住于拘萨罗国某林中。
Tena kho pana samayena so bhikkhu aññatarasmiṁ kule ativelaṁ ajjhogāḷhappatto viharati.	At that time, that bhikkhu was dwelling excessively involved with a certain family.	尔时，彼比丘过度与某家庭来往。
Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṁ bhikkhuṁ saṁvejetukāmā yā tasmiṁ kule kulagharaṇī, tassā vaṇṇaṁ abhinimminitvā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ gāthāya ajjhabhāsi:	Then the devatā inhabiting that forest grove, compassionate towards that bhikkhu, desiring his welfare, desiring to stir that bhikkhu, having conjured up the appearance of the housewife of that family, approached that bhikkhu; having approached, she addressed that bhikkhu with a verse:	尔时，住于彼林中之天神，悲悯彼比丘，欲其福利，欲激励彼比丘，化作彼家主妇之貌，诣彼比丘所；诣已，以偈告彼比丘：
“Nadītīresu saṇṭhāne,	“On river banks, in resting places,	“于河畔，于休息处，
sabhāsu rathiyāsu ca;	in assemblies and on roads,	于集会与路上，
Janā saṅgamma mantenti,	people gather and whisper,	人聚集私语，
mañca tañca kimantaran”ti.	about me and about you, what is the matter?”	关于我与关于汝，何事？”
“Bahūhi saddā paccūhā,	“Many sounds and obstacles	“多声与障碍
khamitabbā tapassinā;	must be endured by an ascetic.	须为沙门所忍。
Na tena maṅku hotabbaṁ,	He should not be downcast by that,	彼不应因此沮丧，
na hi tena kilissati.	nor is he defiled by that.	亦不因此染污。
Yo ca saddaparittāsī,	But one who is terrified by sounds,	然为声所惧者，
vane vātamigo yathā;	like a deer in the forest startled by wind,	如林中鹿为风所惊，
Lahucittoti taṁ āhu,	him they call of fickle mind,	彼等称之为心不定，
nāssa sampajjate vatan”ti.	his vow does not succeed.”	其誓不成。”

9.9 - SN 9.9 Vajjiputta: The Vajjian Son

--- SN9.9 - Vajjiputtasutta ---	--- SN9.9 - The Vajjian Son ---	--- SN9.9 - 跋耆子 ---
Ekaṁ samayaṁ aññataro vajjiputtako bhikkhu vesāliyaṁ viharati aññatarasmiṁ vanasaṇḍe.	On one occasion a certain Vajjian bhikkhu was dwelling at Vesālī in a certain forest grove.	一时，某跋耆比丘住于毗舍离某林中。
Tena kho pana samayena vesāliyaṁ vajjiputtako sabbaratticāro hoti.	At that time in Vesālī it was the all-night festival of the Vajjians.	尔时，于毗舍离为跋耆人之通宵节庆。
Atha kho so bhikkhu vesāliyā tūriyatāḷitavāditanigghosasaddaṁ sutvā paridevamāno tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi:	Then that bhikkhu, hearing the sound of music, song, and revelry from Vesālī, lamenting, on that occasion recited this verse:	尔时，彼比丘，闻毗舍离之音乐、歌唱、狂欢声，悲叹，于彼时诵此偈：
“Ekakā mayaṁ araññe viharāma,	“Alone I dwell in the wilderness,	“我独住荒野，
Apaviddhaṁva vanasmiṁ dārukaṁ;	like a log cast away in the forest.	如林中弃木。
Etādisikāya rattiyā,	On such a night as this,	于如此之夜，
Ko su nāmamhehi pāpiyo”ti.	who indeed is more miserable than I?”	谁实比我更惨？”
Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṁ bhikkhuṁ saṁvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ gāthāya ajjhabhāsi:	Then the devatā inhabiting that forest grove, compassionate towards that bhikkhu, desiring his welfare, desiring to stir that bhikkhu, approached that bhikkhu; having approached, she addressed that bhikkhu with a verse:	尔时，住于彼林中之天神，悲悯彼比丘，欲其福利，欲激励彼比丘，诣彼比丘所；诣已，以偈告彼比丘：
“Ekakova tvaṁ araññe viharasi,	“Alone indeed you dwell in the wilderness,	“独实汝住荒野，
Apaviddhaṁva vanasmiṁ dārukaṁ;	like a log cast away in the forest.	如林中弃木。
Tassa te bahukā pihayanti,	Many envy you for that,	多有羡汝者，
Nerayikā viya saggagāminan”ti.	like beings in hell envy those going to heaven.”	如地狱众生羡往天界者。”
Atha kho so bhikkhu tāya devatāya saṁvejito saṁvegamāpādīti.	Then that bhikkhu, stirred by that devatā, experienced a sense of urgency.	尔时，彼比丘，为彼天神所动，生紧迫感。

9.10 - SN 9.10 Sajjhāya: Recitation

--- SN9.10 - Sajjhāyasutta ---	--- SN9.10 - Recitation ---	--- SN9.10 - 诵读 ---
Ekaṁ samayaṁ aññataro bhikkhu kosalesu viharati aññatarasmiṁ vanasaṇḍe.	On one occasion a certain bhikkhu was dwelling in Kosala in a certain forest grove.	一时，某比丘住于拘萨罗国某林中。
Tena kho pana samayena so bhikkhu yaṁ sudaṁ pubbe ativelaṁ sajjhāyabahulo viharati so aparena samayena appossukko tuṇhībhūto saṅkasāyati.	At that time, that bhikkhu, who formerly used to dwell much engaged in recitation, at a later time became lax, silent, and despondent.	尔时，彼比丘，昔日多诵读，后时懈怠，沉默，沮丧。
Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tassa bhikkhuno dhammaṁ asuṇantī yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ gāthāya ajjhabhāsi:	Then the devatā inhabiting that forest grove, not hearing the Dhamma from that bhikkhu, approached that bhikkhu; having approached, she addressed that bhikkhu with a verse:	尔时，住于彼林中之天神，不闻彼比丘说法，诣彼比丘所；诣已，以偈告彼比丘：
“Kasmā tuvaṁ dhammapadāni bhikkhu,	“Why, bhikkhu, do you not study	“何以，比丘，汝不学
Nādhīyasi bhikkhuhi saṁvasanto;	the Dhamma verses while dwelling with bhikkhus?	与比丘同住时之法偈？
Sutvāna dhammaṁ labhatippasādaṁ,	Having heard the Dhamma, one gains inspiration,	闻法，得灵感，
Diṭṭheva dhamme labhatippasaṁsan”ti.	and in this very life one gains praise.”	于此生得赞。”
“Ahu pure dhammapadesu chando,	“Formerly there was desire for Dhamma verses,	“昔有欲于法偈，
Yāva virāgena samāgamimha;	until I came into contact with dispassion.	直至我接触离欲。
Yato virāgena samāgamimha,	Since I came into contact with dispassion,	自接触离欲后，
Yaṁ kiñci diṭṭhaṁva sutaṁ mutaṁ vā;	whatever is seen, heard, or sensed,	所见、所闻、所感，
Aññāya nikkhepanamāhu santo”ti.	its abandonment, the worthy say, is through understanding.”	其舍弃，贤者言，由理解。”

9.11 - SN 9.11 Akusalavitakka: Unwholesome Thoughts

--- SN9.11 - Akusalavitakkasutta ---	--- SN9.11 - Unwholesome Thoughts ---	--- SN9.11 - 不善思 ---
Ekaṁ samayaṁ aññataro bhikkhu kosalesu viharati aññatarasmiṁ vanasaṇḍe.	On one occasion a certain bhikkhu was dwelling in Kosala in a certain forest grove.	一时，某比丘住于拘萨罗国某林中。
Tena kho pana samayena so bhikkhu divāvihāragato pāpake akusale vitakke vitakketi, seyyathidaṁ—	At that time, that bhikkhu, having gone for the day's abiding, was thinking unwholesome, evil thoughts, such as—	尔时，彼比丘，为日住，思惟不善，恶念，如——
kāmavitakkaṁ, byāpādavitakkaṁ, vihiṁsāvitakkaṁ.	sensual thoughts, thoughts of ill will, thoughts of harming.	欲念，恶意念，害念。
Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṁ bhikkhuṁ saṁvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ gāthāhi ajjhabhāsi:	Then the devatā inhabiting that forest grove, compassionate towards that bhikkhu, desiring his welfare, desiring to stir that bhikkhu, approached that bhikkhu; having approached, she addressed that bhikkhu with verses:	尔时，住于彼林中之天神，悲悯彼比丘，欲其福利，欲激励彼比丘，诣彼比丘所；诣已，以偈告彼比丘：
“Ayoniso manasikārā,	“Through unwise attention,	“由非理作意，
so vitakkehi khajjasi;	you are devoured by your thoughts.	汝为汝思所食。
Ayoniso paṭinissajja,	Having dispelled them by wise attention,	以理作意驱之，
yoniso anucintaya.	reflect with wisdom.	以慧思惟。
Satthāraṁ dhammamārabbha,	Relying on the Teacher, the Dhamma,	依师，法，
saṅghaṁ sīlāni attano;	the Saṅgha, and your own virtues,	僧，及汝德，
Adhigacchasi pāmojjaṁ,	you will attain joy,	汝将得喜，
pītisukhamasaṁsayaṁ;	rapture, and happiness without a doubt.	无疑之狂喜与乐。
Tato pāmojjabahulo,	Then, full of joy,	尔时，充满喜悦，
dukkhassantaṁ karissasī”ti.	you will make an end of suffering.”	汝将作苦之尽。”
Atha kho so bhikkhu tāya devatāya saṁvejito saṁvegamāpādīti.	Then that bhikkhu, stirred by that devatā, experienced a sense of urgency.	尔时，彼比丘，为彼天神所动，生紧迫感。

9.12 - SN 9.12 Majjhanhika: Midday

--- SN9.12 - Majjhanhikasutta ---	--- SN9.12 - Midday ---	--- SN9.12 - 午时 ---
Ekaṁ samayaṁ aññataro bhikkhu kosalesu viharati aññatarasmiṁ vanasaṇḍe.	On one occasion a certain bhikkhu was dwelling in Kosala in a certain forest grove.	一时，某比丘住于拘萨罗国某林中。
Atha kho tasmiṁ vanasaṇḍe adhivatthā devatā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā tassa bhikkhuno santike imaṁ gāthaṁ abhāsi:	Then the devatā inhabiting that forest grove approached that bhikkhu; having approached, she recited this verse in the presence of that bhikkhu:	尔时，住于彼林中之天神诣彼比丘所；诣已，于彼比丘前诵此偈：
“Ṭhite majjhanhike kāle,	“When the time of mid-day is established,	“当午时已立，
sannisīvesu pakkhisu;	and the birds have settled down,	鸟已栖息，
Saṇateva brahāraññaṁ,	the great forest murmurs,	大林低语，
taṁ bhayaṁ paṭibhāti maṁ.	that fear appears to me.”	彼惧现于我。”
Ṭhite majjhanhike kāle,	“When the time of mid-day is established,	“当午时已立，
sannisīvesu pakkhisu;	and the birds have settled down,	鸟已栖息，
Saṇateva brahāraññaṁ,	the great forest murmurs,	大林低语，
sā rati paṭibhāti man”ti.	that delight appears to me.”	彼喜现于我。”

9.13 - SN 9.13 Pākatindriya: Uncontrolled Faculties

--- SN9.13 - Pākatindriyasutta ---	--- SN9.13 - Uncontrolled Faculties ---	--- SN9.13 - 未制御之根 ---
Ekaṁ samayaṁ sambahulā bhikkhū kosalesu viharanti aññatarasmiṁ vanasaṇḍe uddhatā unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatino asampajānā asamāhitā vibbhantacittā pākatindriyā.	On one occasion many bhikkhus were dwelling in Kosala in a certain forest grove, arrogant, haughty, fickle, talkative, of scattered speech, unmindful, not clearly comprehending, unconcentrated, with wandering minds, with uncontrolled faculties.	一时，众比丘住于拘萨罗国某林中，傲慢，高傲，轻浮，多言，言语散乱，不念，不清楚理解，不专注，心散乱，根未制御。
Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tesaṁ bhikkhūnaṁ anukampikā atthakāmā te bhikkhū saṁvejetukāmā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū gāthāhi ajjhabhāsi:	Then the devatā inhabiting that forest grove, compassionate towards those bhikkhus, desiring their welfare, desiring to stir those bhikkhus, approached those bhikkhus; having approached, she addressed those bhikkhus with verses:	尔时，住于彼林中之天神，悲悯彼诸比丘，欲其福利，欲激励彼诸比丘，诣彼诸比丘所；诣已，以偈告彼诸比丘：
“Sukhajīvino pure āsuṁ,	“They lived happily in the past,	“昔日彼等乐住，
bhikkhū gotamasāvakā;	the bhikkhus, disciples of Gotama;	比丘，乔达摩弟子；
Anicchā piṇḍamesanā,	with no desire for almsfood,	无欲于食，
anicchā sayanāsanaṁ;	with no desire for lodging;	无欲于住；
Loke aniccataṁ ñatvā,	knowing the impermanence of the world,	知世间无常，
dukkhassantaṁ akaṁsu te.	they made an end of suffering.	彼等作苦之尽。
Dupposaṁ katvā attānaṁ,	Making themselves hard to support,	使自难养，
gāme gāmaṇikā viya;	like village headmen in a village;	如村中长；
Bhutvā bhutvā nipajjanti,	having eaten and eaten, they lie down	食而食，卧
parāgāresu mucchitā.	in the homes of others, infatuated.	于他人家中，迷醉。
Saṅghassa añjaliṁ katvā,	Having paid homage to the Sangha,	礼僧已，
idhekacce vadāmahaṁ;	I say this of some here;	我于此说某人；
Apaviddhā anāthā te,	they are cast off, without a protector,	彼等被弃，无护，
yathā petā tatheva te.	just like ghosts, so are they.	如鬼，彼等亦然。
Ye kho pamattā viharanti,	Those who dwell heedlessly,	放逸住者，
te me sandhāya bhāsitaṁ;	my speech is directed at them.	我言向彼等。
Ye appamattā viharanti,	Those who dwell heedfully,	精进住者，
namo tesaṁ karomahan”ti.	I pay homage to them.”	我礼敬彼等。”
Atha kho te bhikkhū tāya devatāya saṁvejitā saṁvegamāpādunti.	Then those bhikkhus, stirred by that devatā, experienced a sense of urgency.	尔时，彼诸比丘，为彼天神所动，生紧迫感。

9.14 - SN 9.14 Gandhatthena: The Scent-Thief

--- SN9.14 - Gandhatthenasutta ---	--- SN9.14 - The Scent-Thief ---	--- SN9.14 - 盗香者 ---
Ekaṁ samayaṁ aññataro bhikkhu kosalesu viharati aññatarasmiṁ vanasaṇḍe.	On one occasion a certain bhikkhu was dwelling in Kosala in a certain forest grove.	一时，某比丘住于拘萨罗国某林中。
Tena kho pana samayena so bhikkhu pacchābhattaṁ piṇḍapātapaṭikkanto pokkharaṇiṁ ogāhetvā padumaṁ upasiṅghati.	At that time, that bhikkhu, after returning from the alms round after the meal, having entered a pond, was smelling a lotus flower.	尔时，彼比丘，食后从乞食还，入一池塘，嗅一莲花。
Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṁ bhikkhuṁ saṁvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ gāthāya ajjhabhāsi:	Then the devatā inhabiting that forest grove, compassionate towards that bhikkhu, desiring his welfare, desiring to stir that bhikkhu, approached that bhikkhu; having approached, she addressed that bhikkhu with a verse:	尔时，住于彼林中之天神，悲悯彼比丘，欲其福利，欲激励彼比丘，诣彼比丘所；诣已，以偈告彼比丘：
“Yametaṁ vārijaṁ pupphaṁ,	“This water-born flower,	“此水生花，
adinnaṁ upasiṅghasi;	ungiven, you smell.	未与，汝嗅。
Ekaṅgametaṁ theyyānaṁ,	This is one aspect of theft,	此是盗之一面，
gandhatthenosi mārisā”ti.	you are a scent-thief, dear sir.”	汝是盗香者，尊者。”
“Na harāmi na bhañjāmi,	“I do not take, I do not break,	“我不取，我不破，
ārā siṅghāmi vārijaṁ;	from afar I smell the water-born flower.	远嗅水生花。
Atha kena nu vaṇṇena,	Then by what reason	然以何故
gandhatthenoti vuccati.	am I called a scent-thief?	我被称为盗香者？
Yvāyaṁ bhisāni khanati,	One who digs up lotus roots,	掘莲藕者，
puṇḍarīkāni bhañjati;	and breaks lotus flowers,	及破莲花者，
Evaṁ ākiṇṇakammanto,	so full of such actions,	如此充满此行，
kasmā eso na vuccatī”ti.	why is he not called so?”	何以彼不被称为如此？”
“Ākiṇṇaluddo puriso,	“A person full of defilements,	“充满垢染之人，
dhāticelaṁva makkhito;	smeared like a dyer’s cloth,	如染师布 smeared，
Tasmiṁ me vacanaṁ natthi,	towards him I have no word,	于彼我无言，
tvañcārahāmi vattave.	but you I am fit to address.	然我适于告汝。
Anaṅgaṇassa posassa,	For a person without blemish,	于无瑕疵之人，
niccaṁ sucigavesino;	always seeking purity,	常求清净，
Vālaggamattaṁ pāpassa,	even a hair’s breadth of evil	纵一发丝之恶
abbhāmattaṁva khāyatī”ti.	appears as large as a cloud.”	亦显如云大。”
“Addhā maṁ yakkha jānāsi,	“Indeed, yakkha, you know me,	“诚然，夜叉，汝知我，
atho me anukampasi;	and you have compassion for me.	汝亦悲悯我。
Punapi yakkha vajjāsi,	Again, yakkha, speak to me	再，夜叉，告我
yadā passasi edisan”ti.	when you see such a thing.”	当汝见此事时。”
“Neva taṁ upajīvāma,	“We neither live by you,	“我等既不由汝生，
napi te bhatakāmhase;	nor are we employed by you for wages.	亦非汝雇佣为工。
Tvameva bhikkhu jāneyya,	You yourself, bhikkhu, should know	汝自，比丘，应知
yena gaccheyya suggatin”ti.	by what means you would go to a good destination.”	以何方便汝将往善处。”
Atha kho so bhikkhu tāya devatāya saṁvejito saṁvegamāpādīti.	Then that bhikkhu, stirred by that devatā, experienced a sense of urgency.	尔时，彼比丘，为彼天神所动，生紧迫感。
Vanavaggo paṭhamo.	The Chapter on the Forest, the first.	林品，第一。
Vivekaṁ upaṭṭhānañca,	Seclusion and Attendance,	独处与侍奉，
Kassapagottena sambahulā;	With Kassapagotta, Many Bhikkhus;	与迦叶波族，众比丘；
Ānando anuruddho ca,	Ānanda and Anuruddha,	阿难与阿那律，
Nāgadattañca kulagharaṇī.	Nāgadatta and the Housewife.	那伽达多与主妇。
Vajjiputto ca vesālī,	The Vajjian Son from Vesālī,	跋耆子自毗舍离，
Sajjhāyena ayoniso;	Recitation, Unwise;	诵读，非理；
Majjhanhikālamhi pākatindriya—	At Midday, Uncontrolled Faculties—	于午时，未制御之根——
Padumapupphena cuddasa bhaveti.	With the Lotus Flower, these are fourteen.	与莲花，此十四。
Vanasaṁyuttaṁ samattaṁ.	The Connected Discourses in the Forest is complete.	林中相应部竟。

10 - SN 10 Yakkha: Connected Discourses with Yakkhas

==================== SN10 - Yakkhasaṃyutta ====================

==================== SN10 - Connected Discourses with Yakkhas ====================

==================== SN10 - 与夜叉相应部 ====================

10.1 - SN 10.1 Indaka: With Indaka

--- SN10.1 - Indakasutta ---	--- SN10.1 - With Indaka ---	--- SN10.1 - 与印陀伽 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā rājagahe viharati indakūṭe pabbate, indakassa yakkhassa bhavane.	On one occasion the Blessed One was dwelling at Rājagaha on Mount Indakūṭa, in the abode of Indaka yakkha.	一时，佛住王舍城因陀罗山，因陀伽夜叉住处。
Atha kho indako yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:	Then Indaka yakkha approached the Blessed One; having approached, he addressed the Blessed One with a verse:	尔时，因陀伽夜叉诣世尊所；诣已，以偈问世尊：
“Rūpaṁ na jīvanti vadanti buddhā,	“Buddhas say that form is not life,	“佛说色非命，
Kathaṁ nvayaṁ vindatimaṁ sarīraṁ;	how then does this one find this body?	然此人何以得此身？
Kutassa aṭṭhīyakapiṇḍameti,	Whence comes this collection of bones?	此骨聚从何而来？
Kathaṁ nvayaṁ sajjati gabbharasmin”ti.	How indeed does this one become established in the womb?”	此人何以立于胎中？”
“Paṭhamaṁ kalalaṁ hoti,	“First it is a kalala,	“初为迦罗罗，
kalalā hoti abbudaṁ;	from the kalala it becomes an abbuda.	从迦罗罗成阿浮陀。
Abbudā jāyate pesi,	From the abbuda a pesi is born,	从阿浮陀生卑尸，
pesi nibbattatī ghano;	the pesi develops into a ghana.	卑尸长成伽那。
Ghanā pasākhā jāyanti,	From the ghana, limbs develop,	从伽那，肢体发育，
kesā lomā nakhāpi ca.	hair, body-hair, and nails too.	发，身毛，及甲亦然。
Yañcassa bhuñjatī mātā,	And whatever the mother eats,	及母所食，
annaṁ pānañca bhojanaṁ;	food, drink, and sustenance,	食，饮，及 sustenance，
Tena so tattha yāpeti,	by that he is sustained there,	以此彼于彼处 sustained，
mātukucchigato naro”ti.	the person gone into the mother’s womb.”	入母胎之人。”

10.2 - SN 10.2 Sakkanāma: Named Sakka

--- SN10.2 - Sakkanāmasutta ---	--- SN10.2 - Named Sakka ---	--- SN10.2 - 名帝释 ---
Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate.	On one occasion the Blessed One was dwelling at Rājagaha on Mount Gijjhakūṭa.	一时，佛住王舍城灵鹫山。
Atha kho sakkanāmako yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:	Then a yakkha named Sakka approached the Blessed One; having approached, he addressed the Blessed One with a verse:	尔时，一夜叉名帝释诣世尊所；诣已，以偈告世尊：
“Sabbaganthappahīnassa,	“For you, who have abandoned all fetters,	“于汝，已舍一切缚，
vippamuttassa te sato;	liberated and mindful,	解脱正念者，
Samaṇassa na taṁ sādhu,	it is not good for an ascetic	为沙门
yadaññamanusāsasī”ti.	that you should instruct another.”	教导他人非善。”
“Yena kenaci vaṇṇena,	“In whatever way, Sakka,	“以何方式，帝释，
saṁvāso sakka jāyati;	association comes to be,	交往成，
Na taṁ arahati sappañño,	a wise person is fit	智者适于
manasā anukampituṁ.	to have compassion for him with his mind.	以心悲悯彼。
Manasā ce pasannena,	If with a confident mind	若以信心
yadaññamanusāsati;	one instructs another,	教导他人，
Na tena hoti saṁyutto,	one is not thereby bound,	不因此束缚，
yānukampā anuddayā”ti.	due to compassion and sympathy.”	由悲悯与同情。”

10.3 - SN 10.3 Sūciloma: With Sūciloma

--- SN10.3 - Sūcilomasutta ---	--- SN10.3 - With Sūciloma ---	--- SN10.3 - 与苏支楼摩 ---
Ekaṁ samayaṁ bhagavā gayāyaṁ viharati ṭaṅkitamañce sūcilomassa yakkhassa bhavane.	On one occasion the Blessed One was dwelling at Gayā on the Ṭaṅkita seat, in the abode of Sūciloma yakkha.	一时，佛住伽耶Ṭaṅkita座，苏支楼摩夜叉住处。
Tena kho pana samayena kharo ca yakkho sūcilomo ca yakkho bhagavato avidūre atikkamanti.	At that time, Khara yakkha and Sūciloma yakkha were passing by not far from the Blessed One.	尔时，佉罗夜叉与苏支楼摩夜叉过世尊不远处。
Atha kho kharo yakkho sūcilomaṁ yakkhaṁ etadavoca:	Then Khara yakkha said this to Sūciloma yakkha:	尔时，佉罗夜叉告苏支楼摩夜叉言：
“eso samaṇo”ti.	“That is an ascetic.”	“彼是沙门。”
“Neso samaṇo, samaṇako eso.	“That is no ascetic, that is a mere shaveling.	“彼非沙门，彼是剃头者。
Yāva jānāmi yadi vā so samaṇo yadi vā pana so samaṇako”ti.	I shall soon know whether he is an ascetic or just a shaveling.”	我将速知彼是沙门抑或仅为剃头者。”
Atha kho sūcilomo yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato kāyaṁ upanāmesi.	Then Sūciloma yakkha approached the Blessed One; having approached, he pressed his body against the Blessed One’s body.	尔时，苏支楼摩夜叉诣世尊所；诣已，以身触世尊身。
Atha kho bhagavā kāyaṁ apanāmesi.	Then the Blessed One withdrew his body.	尔时，世尊收身。
Atha kho sūcilomo yakkho bhagavantaṁ etadavoca:	Then Sūciloma yakkha said this to the Blessed One:	尔时，苏支楼摩夜叉白世尊言：
“bhāyasi maṁ, samaṇā”ti?	“Are you afraid of me, ascetic?”	“汝惧我否，沙门？”
“Na khvāhaṁ taṁ, āvuso, bhāyāmi;	“I am not afraid of you, friend;	“我不惧汝，朋友；
api ca te samphasso pāpako”ti.	but your touch is evil.”	然汝触为恶。”
“Pañhaṁ taṁ, samaṇa, pucchissāmi.	“I will ask you a question, ascetic.	“我将问汝一问题，沙门。
Sace me na byākarissasi, cittaṁ vā te khipissāmi, hadayaṁ vā te phālessāmi, pādesu vā gahetvā pāragaṅgāya khipissāmī”ti.	If you do not answer me, I will derange your mind, or I will split your heart, or I will take you by the feet and throw you across the Ganges.”	若汝不答我，我将乱汝心，或我将裂汝心，或我将执汝足掷汝过恒河。”
“Na khvāhaṁ taṁ, āvuso, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo me cittaṁ vā khipeyya hadayaṁ vā phāleyya pādesu vā gahetvā pāragaṅgāya khipeyya;	“I do not see, friend, in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, devas and humans, anyone who could derange my mind, or split my heart, or take me by the feet and throw me across the Ganges.	“我不见，朋友，于此世界，有天、魔、梵，于此世代，有沙门、婆罗门，天、人，能乱我心，或裂我心，或执我足掷我过恒河。
api ca tvaṁ, āvuso, puccha yadā kaṅkhasī”ti. (…)	Nevertheless, friend, ask what you wish.” (…)	然，朋友，问汝所欲。” (…)
“Rāgo ca doso ca kutonidānā,	“Lust and hatred, from what are they sourced?	“欲与嗔，从何源？
Aratī ratī lomahaṁso kutojā;	Discontent, delight, and horror, whence are they born?	不乐，喜乐，与恐怖，何处生？
Kuto samuṭṭhāya manovitakkā,	From where arising do mental thoughts	从何处起，心念
Kumārakā dhaṅkamivossajantī”ti.	spring forth, like boys releasing a crow?”	生发，如童子放乌鸦？”
“Rāgo ca doso ca itonidānā,	“Lust and hatred are sourced from this,	“欲与嗔源于此，
Aratī ratī lomahaṁso itojā;	discontent, delight, and horror are born from this.	不乐，喜乐，与恐怖生于此。
Ito samuṭṭhāya manovitakkā,	From this arising mental thoughts	从此起，心念
Kumārakā dhaṅkamivossajanti.	spring forth, like boys releasing a crow.	生发，如童子放乌鸦。
Snehajā attasambhūtā,	Born of affection, self-originated,	生于情，自生，
nigrodhasseva khandhajā;	like offshoots from a banyan tree,	如榕树之枝，
Puthū visattā kāmesu,	widely diffused in sensual pleasures,	广布于情欲，
māluvāva vitatā vane.	like māluvā creepers spread in a forest.	如 māluvā 蔓延于林。
Ye naṁ pajānanti yatonidānaṁ,	Those who know from what it is sourced,	知其源者，
Te naṁ vinodenti suṇohi yakkha;	they dispel it, listen, yakkha.	彼等驱之，听，夜叉。
Te duttaraṁ oghamimaṁ taranti,	They cross this flood so hard to cross,	彼等渡此难渡之洪流，
Atiṇṇapubbaṁ apunabbhavāyā”ti.	never crossed before, for non-return to existence.”	昔未曾渡，为不还于存在。”

10.4 - SN 10.4 Maṇibhadda: With Maṇibhadda

--- SN10.4 - Maṇibhaddasutta ---	--- SN10.4 - With Maṇibhadda ---	--- SN10.4 - 与摩尼跋陀罗 ---
Ekaṁ samayaṁ bhagavā magadhesu viharati maṇimālike cetiye maṇibhaddassa yakkhassa bhavane.	On one occasion the Blessed One was dwelling in Magadha at the Maṇimālika shrine, in the abode of Maṇibhadda yakkha.	一时，佛住摩揭陀摩尼摩利迦神庙，摩尼跋陀罗夜叉住处。
Atha kho maṇibhaddo yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato santike imaṁ gāthaṁ abhāsi:	Then Maṇibhadda yakkha approached the Blessed One; having approached, he recited this verse in the presence of the Blessed One:	尔时，摩尼跋陀罗夜叉诣世尊所；诣已，于世尊前诵此偈：
“Satīmato sadā bhaddaṁ,	“For the mindful there is always good fortune,	“于念者常有福，
satimā sukhamedhati;	the mindful prospers in happiness.	念者于乐中 prosper。
Satīmato suve seyyo,	For the mindful tomorrow is better,	于念者明日更佳，
verā ca parimuccatī”ti.	and one is freed from enmity.”	及离敌意。”
“Satīmato sadā bhaddaṁ,	“For the mindful there is always good fortune,	“于念者常有福，
satimā sukhamedhati;	the mindful prospers in happiness.	念者于乐中 prosper。
Satīmato suve seyyo,	For the mindful tomorrow is better,	于念者明日更佳，
verā na parimuccati.	but one is not freed from enmity.	然不离敌意。
Yassa sabbamahorattaṁ,	One whose mind all day and night	谁之心日夜
ahiṁsāya rato mano;	delights in harmlessness,	乐于无害，
Mettaṁso sabbabhūtesu,	who has loving-kindness for all beings,	于一切众生有慈，
veraṁ tassa na kenacī”ti.	for him there is no enmity with anyone.”	于彼无敌意于任何人。”

10.5 - SN 10.5 Sānu: With Sānu

--- SN10.5 - Sānusutta ---	--- SN10.5 - With Sānu ---	--- SN10.5 - 与萨奴 ---
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.	一时，佛住舍卫城祇陀林，给孤独园。
Tena kho pana samayena aññatarissā upāsikāya sānu nāma putto yakkhena gahito hoti.	At that time, a certain laywoman’s son named Sānu had been seized by a yakkha.	尔时，一优婆夷子名萨奴，为一夜叉所执。
Atha kho sā upāsikā paridevamānā tāyaṁ velāyaṁ imā gāthāyo abhāsi:	Then that laywoman, lamenting, on that occasion recited these verses:	尔时，彼优婆夷，悲叹，于彼时诵此偈：
“Cātuddasiṁ pañcadasiṁ,	“The fourteenth, the fifteenth,	“十四，十五，
yā ca pakkhassa aṭṭhamī;	and the eighth of the lunar fortnight,	及朔望八日，
Pāṭihāriyapakkhañca,	and the special observance fortnight,	及特别斋戒半月，
aṭṭhaṅgasusamāgataṁ.	endowed with the eight precepts;	具八戒；
Uposathaṁ upavasanti,	those who undertake the Uposatha,	行布萨者，
brahmacariyaṁ caranti ye;	and live the holy life,	及修梵行者，
Na tehi yakkhā kīḷanti,	yakkhas do not harm them,	夜叉不害彼等，
iti me arahataṁ sutaṁ;	so I have heard from arahants.	如是我闻自阿罗汉。
Sā dāni ajja passāmi,	But now today I see	然今日我见
yakkhā kīḷanti sānunā”ti.	yakkhas harming Sānu.”	夜叉害萨奴。”
“Cātuddasiṁ pañcadasiṁ,	“The fourteenth, the fifteenth,	“十四，十五，
yā ca pakkhassa aṭṭhamī;	and the eighth of the lunar fortnight,	及朔望八日，
Pāṭihāriyapakkhañca,	and the special observance fortnight,	及特别斋戒半月，
aṭṭhaṅgasusamāgataṁ;	endowed with the eight precepts;	具八戒；
Uposathaṁ upavasanti,	those who undertake the Uposatha,	行布萨者，
brahmacariyaṁ caranti ye.	and live the holy life,	及修梵行者，
Na tehi yakkhā kīḷanti,	yakkhas do not harm them,	夜叉不害彼等，
sāhu te arahataṁ sutaṁ;	you have heard well from arahants.	汝闻善自阿罗汉。
Sānuṁ pabuddhaṁ vajjāsi,	Tell Sānu when he is awake,	告萨奴醒时，
yakkhānaṁ vacanaṁ idaṁ;	this is the yakkhas’ word:	此是夜叉之言：
Mākāsi pāpakaṁ kammaṁ,	Do not do any evil kamma,	莫作任何恶业，
āvi vā yadi vā raho.	either openly or in secret.	无论公开或秘密。
Sace ca pāpakaṁ kammaṁ,	And if you should do or are doing	若汝作或正作
karissasi karosi vā;	evil kamma,	恶业，
Na te dukkhā pamutyatthi,	there is no escape from suffering for you,	汝无逃于苦，
uppaccāpi palāyato”ti.	even if you fly up and flee.”	纵飞升而逃。”
“Mataṁ vā amma rodanti,	“Mother, do they weep for the dead,	“母，彼等为死者哭泣，
yo vā jīvaṁ na dissati;	or for one who, living, is not seen?	或为生者不见者？
Jīvantaṁ amma passantī,	Seeing me alive, mother,	见我生，母，
kasmā maṁ amma rodasī”ti.	why, mother, do you weep for me?”	何以，母，汝为我哭泣？”
“Mataṁ vā putta rodanti,	“Son, they weep for the dead,	“子，彼等为死者哭泣，
yo vā jīvaṁ na dissati;	or for one who, living, is not seen.	或为生者不见者。
Yo ca kāme cajitvāna,	And one who, having renounced sensual pleasures,	及舍弃情欲者，
punarāgacchate idha;	comes back here again,	复来此地，
Taṁ vāpi putta rodanti,	for him too, son, they weep,	为彼，子，彼等亦哭泣，
puna jīvaṁ mato hi so.	for he, though living, is indeed dead.	因彼，纵生，实死。
Kukkuḷā ubbhato tāta,	Rescued from embers, dear one,	从余烬中救出，亲爱的，
kukkuḷaṁ patitumicchasi;	do you wish to fall into embers?	汝愿堕入余烬？
Narakā ubbhato tāta,	Rescued from hell, dear one,	从地狱中救出，亲爱的，
narakaṁ patitumicchasi.	do you wish to fall into hell?	汝愿堕入地狱？
Abhidhāvatha bhaddante,	Run, good sirs!	跑，善士们！
kassa ujjhāpayāmase;	Whom shall we admonish?	我等当劝谁？
Ādittā nīhataṁ bhaṇḍaṁ,	Goods rescued from a fire,	从火中救出之物，
puna ḍayhitumicchasī”ti.	do you wish to burn again?”	汝愿再焚烧？”

10.6 - SN 10.6 Piyaṅkara: With Piyaṅkara

--- SN10.6 - Piyaṅkarasutta ---	--- SN10.6 - With Piyaṅkara ---	--- SN10.6 - 与卑延迦罗 ---
Ekaṁ samayaṁ āyasmā anuruddho sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	On one occasion the venerable Anuruddha was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.	一时，尊者阿那律住于舍卫城祇陀林，给孤独园。
Tena kho pana samayena āyasmā anuruddho rattiyā paccūsasamayaṁ paccuṭṭhāya dhammapadāni bhāsati.	At that time, the venerable Anuruddha, having risen at the first light of dawn, was reciting Dhamma verses.	尔时，尊者阿那律，黎明初起，诵法偈。
Atha kho piyaṅkaramātā yakkhinī puttakaṁ evaṁ tosesi:	Then Piyaṅkaramātā yakkhinī soothed her child thus:	尔时，卑延迦罗母夜叉女如是安抚其子：
“Mā saddaṁ kari piyaṅkara,	“Be quiet, Piyaṅkara,	“静，卑延迦罗，
Bhikkhu dhammapadāni bhāsati;	a bhikkhu is reciting Dhamma verses.	一比丘正诵法偈。
Api ca dhammapadaṁ vijāniya,	If we understand a Dhamma verse,	若我等解一法偈，
Paṭipajjema hitāya no siyā.	and practice it, it would be for our welfare.	及行之，将为我等福利。
Pāṇesu ca saṁyamāmase,	Let us restrain ourselves towards living beings,	让我等自制于众生，
Sampajānamusā na bhaṇāmase;	let us not speak knowingly false.	让我等不 knowingly说妄语。
Sikkhema susīlyamattano,	Let us train ourselves in good virtue,	让我等自修于善德，
Api muccema pisācayoniyā”ti.	perhaps we may be freed from the pishacha realm.”	或可离 pishacha realm。”

10.7 - SN 10.7 Punabbasu: With Punabbasu

--- SN10.7 - Punabbasusutta ---	--- SN10.7 - With Punabbasu ---	--- SN10.7 - 与富那婆修 ---
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.	一时，佛住舍卫城祇陀林，给孤独园。
Tena kho pana samayena bhagavā bhikkhū nibbānapaṭisaṁyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.	At that time, the Blessed One was instructing, rousing, inspiring, and gladdening the bhikkhus with a talk on Dhamma connected with Nibbāna.	尔时，世尊以与涅槃相关之说法，教导、策励、激励、欢喜诸比丘。
Te ca bhikkhū aṭṭhiṁ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṁ suṇanti.	And those bhikkhus, taking it to heart, attending to it with all their minds, with ears given, listened to the Dhamma.	彼诸比丘，铭记于心，全心专注，以耳听，听法。
Atha kho punabbasumātā yakkhinī puttake evaṁ tosesi:	Then Punabbasumātā yakkhinī soothed her children thus:	尔时，富那婆修母夜叉女如是安抚其子：
“Tuṇhī uttarike hohi,	“Be quiet, Uttarā,	“静，优多罗，
tuṇhī hohi punabbasu;	be quiet, Punabbasu,	静，富那婆修，
Yāvāhaṁ buddhaseṭṭhassa,	while I listen to the Dhamma	当我听法
dhammaṁ sossāmi satthuno.	of the Buddha, the best of teachers.	佛，最佳师。
Nibbānaṁ bhagavā āha,	The Blessed One speaks of Nibbāna,	世尊说涅槃，
sabbaganthappamocanaṁ;	the release from all fetters.	离一切缚。
Ativelā ca me hoti,	And my love for this Dhamma	我对此法之爱
asmiṁ dhamme piyāyanā.	is very great.	甚大。
Piyo loke sako putto,	One’s own son is dear in the world,	己子于世间为亲，
piyo loke sako pati;	one’s own husband is dear in the world;	己夫于世间为亲；
Tato piyatarā mayhaṁ,	dearer than that to me	于我亲于彼
assa dhammassa magganā.	is the seeking of this Dhamma.	是求此法。
Na hi putto pati vāpi,	For neither son nor husband,	因非子亦非夫，
piyo dukkhā pamocaye;	though dear, can free one from suffering,	纵亲，能离苦，
Yathā saddhammassavanaṁ,	as the hearing of the good Dhamma	如闻善法
dukkhā moceti pāṇinaṁ.	frees a being from suffering.	离众生苦。
Loke dukkhaparetasmiṁ,	In a world afflicted by suffering,	于受苦之世界，
Jarāmaraṇasaṁyute;	bound by aging and death,	为老死所缚，
Jarāmaraṇamokkhāya,	for release from aging and death,	为离老死，
Yaṁ dhammaṁ abhisambudhaṁ;	the Dhamma which he has awakened to,	彼所觉之法，
Taṁ dhammaṁ sotumicchāmi,	that Dhamma I wish to hear.	彼法我愿闻。
Tuṇhī hohi punabbasū”ti.	Be quiet, Punabbasu.”	静，富那婆修。”
“Ammā na byāharissāmi,	“Mother, I will not speak,	“母，我不言，
tuṇhībhūtāyamuttarā;	Uttarā here is silent.	优多罗此处静。
Dhammameva nisāmehi,	Listen to the Dhamma indeed,	听法实是，
saddhammassavanaṁ sukhaṁ;	hearing the good Dhamma is happiness.	闻善法是乐。
Saddhammassa anaññāya,	Not knowing the good Dhamma,	不知善法，
ammā dukkhaṁ carāmase.	mother, we fare in suffering.	母，我等于苦中行。
Esa devamanussānaṁ,	This one, for devas and humans	此一，为天人
sammūḷhānaṁ pabhaṅkaro;	who are deluded, is the light-maker.	迷者，是光明者。
Buddho antimasārīro,	The Buddha, bearing his final body,	佛，负其最后身，
dhammaṁ deseti cakkhumā”ti.	the one with vision, teaches the Dhamma.”	具眼者，教法。”
“Sādhu kho paṇḍito nāma,	“Good indeed is a wise son,	“善哉智子，
putto jāto uresayo;	born from one’s own breast.	自 breast 生。
Putto me buddhaseṭṭhassa,	My son loves the pure Dhamma	我子爱净法
dhammaṁ suddhaṁ piyāyati.	of the Buddha, the best of beings.	佛，最佳者。
Punabbasu sukhī hohi,	Punabbasu, may you be happy!	富那婆修，愿汝乐！
ajjāhamhi samuggatā;	Today I am uplifted.	今日我 uplifting。
Diṭṭhāni ariyasaccāni,	The noble truths have been seen,	圣谛已见，
uttarāpi suṇātu me”ti.	let Uttarā also listen to me.”	让优多罗亦听我。”

10.8 - SN 10.8 Sudatta: With Sudatta

--- SN10.8 - Sudattasutta ---	--- SN10.8 - With Sudatta ---	--- SN10.8 - 与须达多 ---
Ekaṁ samayaṁ bhagavā rājagahe viharati sītavane.	On one occasion the Blessed One was dwelling at Rājagaha in the Sītavana.	一时，佛住王舍城尸陀林。
Tena kho pana samayena anāthapiṇḍiko gahapati rājagahaṁ anuppatto hoti kenacideva karaṇīyena.	At that time, Anāthapiṇḍika the householder had arrived in Rājagaha for some business.	尔时，给孤独长者至王舍城为某事。
Assosi kho anāthapiṇḍiko gahapati:	Anāthapiṇḍika the householder heard:	给孤独长者闻：
“buddho kira loke uppanno”ti.	“A Buddha, it seems, has arisen in the world.”	“一佛，似乎，已出世。”
Tāvadeva ca pana bhagavantaṁ dassanāya upasaṅkamitukāmo hoti. Athassa anāthapiṇḍikassa gahapatissa etadahosi:	And at that very moment, he wished to approach the Blessed One to see him. Then this occurred to Anāthapiṇḍika the householder:	于彼时，彼欲诣世尊见之。尔时，给孤独长者生此念：
“akālo kho ajja bhagavantaṁ dassanāya upasaṅkamituṁ.	“It is not the right time today to approach the Blessed One to see him.	“今日非时诣世尊见之。
Sve dānāhaṁ kālena bhagavantaṁ dassanāya gamissāmī”ti buddhagatāya satiyā nipajji.	Tomorrow, then, at the right time, I will go to see the Blessed One.” With mindfulness directed to the Buddha, he lay down.	明日，则，于适时，我将往见世尊。”以念向佛，彼卧。
Rattiyā sudaṁ tikkhattuṁ vuṭṭhāsi pabhātanti maññamāno.	During the night, he rose three times, thinking it was dawn.	夜间，彼起三次，以为是黎明。
Atha kho anāthapiṇḍiko gahapati yena sivathikadvāraṁ tenupasaṅkami.	Then Anāthapiṇḍika the householder approached the Sīvathika gate.	尔时，给孤独长者诣尸婆提迦门。
Amanussā dvāraṁ vivariṁsu.	Non-human beings opened the gate.	非人开门。
Atha kho anāthapiṇḍikassa gahapatissa nagaramhā nikkhamantassa āloko antaradhāyi, andhakāro pāturahosi, bhayaṁ chambhitattaṁ lomahaṁso udapādi, tatova puna nivattitukāmo ahosi.	Then, as Anāthapiṇḍika the householder was leaving the city, the light vanished, and darkness appeared; fear, trepidation, and horror arose in him, and he wanted to turn back from there.	尔时，给孤独长者出城，光明消失，黑暗出现；恐惧，战栗，与恐怖于彼生起，彼欲从彼处折返。
Atha kho sivako yakkho antarahito saddamanussāvesi:	Then Sivaka yakkha, unseen, made his voice heard:	尔时，尸婆伽夜叉，不见，使其声闻：
“Sataṁ hatthī sataṁ assā,	“A hundred elephants, a hundred horses,	“百象，百马，
Sataṁ assatarīrathā;	a hundred chariots drawn by she-mules,	百骡车，
Sataṁ kaññāsahassāni,	a hundred thousand maidens,	十万少女，
Āmukkamaṇikuṇḍalā;	adorned with jeweled earrings,	饰以珠宝耳环，
Ekassa padavītihārassa,	are not worth a sixteenth part	不值十六分之一
Kalaṁ nāgghanti soḷasiṁ.	of one step taken forward.	一前行之步。
Abhikkama gahapati,	Go forward, householder!	前进，长者！
abhikkama gahapati;	Go forward, householder!	前进，长者！
Abhikkamanaṁ te seyyo,	Going forward is better for you,	前进于汝更佳，
no paṭikkamanan”ti.	not turning back!”	非折返！”
Atha kho anāthapiṇḍikassa gahapatissa andhakāro antaradhāyi, āloko pāturahosi, yaṁ ahosi bhayaṁ chambhitattaṁ lomahaṁso, so paṭippassambhi.	Then for Anāthapiṇḍika the householder, the darkness vanished, and light appeared; the fear, trepidation, and horror that had arisen subsided.	尔时，于给孤独长者，黑暗消失，光明出现；已生之恐惧，战栗，与恐怖息。
Dutiyampi kho anāthapiṇḍikassa gahapatissa āloko antaradhāyi, andhakāro pāturahosi, bhayaṁ chambhitattaṁ lomahaṁso udapādi, tatova puna nivattitukāmo ahosi.	A second time for Anāthapiṇḍika the householder, the light vanished, and darkness appeared; fear, trepidation, and horror arose in him, and he wanted to turn back from there.	第二次于给孤独长者，光明消失，黑暗出现；恐惧，战栗，与恐怖于彼生起，彼欲从彼处折返。
Dutiyampi kho sivako yakkho antarahito saddamanussāvesi:	A second time Sivaka yakkha, unseen, made his voice heard:	第二次尸婆伽夜叉，不见，使其声闻：
“Sataṁ hatthī sataṁ assā,	“A hundred elephants, a hundred horses,	“百象，百马，
…pe…	…and so on…	……等等……
Kalaṁ nāgghanti soḷasiṁ.	are not worth a sixteenth part.	不值十六分之一。
Abhikkama gahapati,	Go forward, householder!	前进，长者！
abhikkama gahapati;	Go forward, householder!	前进，长者！
Abhikkamanaṁ te seyyo,	Going forward is better for you,	前进于汝更佳，
no paṭikkamanan”ti.	not turning back!”	非折返！”
Atha kho anāthapiṇḍikassa gahapatissa andhakāro antaradhāyi, āloko pāturahosi, yaṁ ahosi bhayaṁ chambhitattaṁ lomahaṁso, so paṭippassambhi.	Then for Anāthapiṇḍika the householder, the darkness vanished, and light appeared; the fear, trepidation, and horror that had arisen subsided.	尔时，于给孤独长者，黑暗消失，光明出现；已生之恐惧，战栗，与恐怖息。
Tatiyampi kho anāthapiṇḍikassa gahapatissa āloko antaradhāyi, andhakāro pāturahosi, bhayaṁ chambhitattaṁ lomahaṁso udapādi, tatova puna nivattitukāmo ahosi.	A third time for Anāthapiṇḍika the householder, the light vanished, and darkness appeared; fear, trepidation, and horror arose in him, and he wanted to turn back from there.	第三次于给孤独长者，光明消失，黑暗出现；恐惧，战栗，与恐怖于彼生起，彼欲从彼处折返。
Tatiyampi kho sivako yakkho antarahito saddamanussāvesi:	A third time Sivaka yakkha, unseen, made his voice heard:	第三次尸婆伽夜叉，不见，使其声闻：
“Sataṁ hatthī sataṁ assā,	“A hundred elephants, a hundred horses,	“百象，百马，
…pe…	…and so on…	……等等……
Kalaṁ nāgghanti soḷasiṁ.	are not worth a sixteenth part.	不值十六分之一。
Abhikkama gahapati,	Go forward, householder!	前进，长者！
abhikkama gahapati;	Go forward, householder!	前进，长者！
Abhikkamanaṁ te seyyo,	Going forward is better for you,	前进于汝更佳，
no paṭikkamanan”ti.	not turning back!”	非折返！”
Atha kho anāthapiṇḍikassa gahapatissa andhakāro antaradhāyi, āloko pāturahosi, yaṁ ahosi bhayaṁ chambhitattaṁ lomahaṁso, so paṭippassambhi.	Then for Anāthapiṇḍika the householder, the darkness vanished, and light appeared; the fear, trepidation, and horror that had arisen subsided.	尔时，于给孤独长者，黑暗消失，光明出现；已生之恐惧，战栗，与恐怖息。
Atha kho anāthapiṇḍiko gahapati yena sītavanaṁ yena bhagavā tenupasaṅkami.	Then Anāthapiṇḍika the householder approached Sītavana, approached the Blessed One.	尔时，给孤独长者诣尸陀林，诣世尊所。
Tena kho pana samayena bhagavā rattiyā paccūsasamayaṁ paccuṭṭhāya abbhokāse caṅkamati.	At that time, the Blessed One, having risen at the first light of dawn, was walking in the open air.	尔时，世尊，黎明初起，正在露天经行。
Addasā kho bhagavā anāthapiṇḍikaṁ gahapatiṁ dūratova āgacchantaṁ.	The Blessed One saw Anāthapiṇḍika the householder coming from afar.	世尊遥见给孤独长者来。
Disvāna caṅkamā orohitvā paññatte āsane nisīdi.	Having seen him, he descended from his walking path and sat down on the prepared seat.	见已，彼从经行道下，坐于备座。
Nisajja kho bhagavā anāthapiṇḍikaṁ gahapatiṁ etadavoca:	Having sat down, the Blessed One said this to Anāthapiṇḍika the householder:	坐已，世尊告给孤独长者言：
“ehi, sudattā”ti.	“Come, Sudatta.”	“来，须达多。”
Atha kho anāthapiṇḍiko gahapati, nāmena maṁ bhagavā ālapatīti, haṭṭho udaggo tattheva bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca:	Then Anāthapiṇḍika the householder, thinking, “The Blessed One addresses me by my name,” joyful and elated, fell with his head at the Blessed One’s feet right there and said this to the Blessed One:	尔时，给孤独长者，思惟：“世尊以我名呼我，”欢喜， elated，以头顶礼世尊足，白世尊言：
“kacci, bhante, bhagavā sukhamasayitthā”ti?	“Venerable sir, did the Blessed One sleep soundly?”	“尊者，世尊安眠否？”
“Sabbadā ve sukhaṁ seti,	“Always indeed he sleeps soundly,	“常实彼安眠，
brāhmaṇo parinibbuto;	the brahmin who is fully quenched,	婆罗门，全息者，
Yo na limpati kāmesu,	who is not smeared by sensual pleasures,	不为情欲所染，
sītibhūto nirūpadhi.	become cool, without acquisitions.	清凉，无所得。
Sabbā āsattiyo chetvā,	Having cut all attachments,	已断一切执着，
vineyya hadaye daraṁ;	having removed anguish in the heart,	已除心中 anguish，
Upasanto sukhaṁ seti,	the peaceful one sleeps soundly,	和平者安眠，
santiṁ pappuyya cetasā”ti.	having attained peace of mind.”	得心之和平。”

10.9 - SN 10.9 Paṭhamasukkā: First Discourse on Sukkā

--- SN10.9 - Paṭhamasukkāsutta ---	--- SN10.9 - First Discourse on Sukkā ---	--- SN10.9 - 第一次关于须伽的讲说 ---
Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary.	一时，佛住王舍城竹林精舍，栗鼠庇护处。
Tena kho pana samayena sukkā bhikkhunī mahatiyā parisāya parivutā dhammaṁ deseti.	At that time, the bhikkhunī Sukkā was teaching the Dhamma, surrounded by a great assembly.	尔时，比丘尼须伽正说法，为大众所围绕。
Atha kho sukkāya bhikkhuniyā abhippasanno yakkho rājagahe rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā tāyaṁ velāyaṁ imā gāthāyo abhāsi:	Then a yakkha, who was deeply confident in the bhikkhunī Sukkā, having gone from street to street, from crossroads to crossroads in Rājagaha, on that occasion recited these verses:	尔时，一夜叉，深信比丘尼须伽，从街至街，从十字路口至十字路口，于王舍城，于彼时诵此偈：
“Kiṁ me katā rājagahe manussā,	“What have the people in Rājagaha done to me,	“王舍城人于我何为，
Madhupītāva seyare;	that they lie about as if drunk on honey,	彼等躺如醉蜜，
Ye sukkaṁ na payirupāsanti,	who do not attend upon Sukkā,	不侍奉须伽，
Desentiṁ amataṁ padaṁ.	who teaches the deathless state?	教不死之境者？
Tañca pana appaṭivānīyaṁ,	And that which is irresistible,	及彼不可抗拒者，
Asecanakamojavaṁ;	ambrosial, delightful,	甘露，喜乐，
Pivanti maññe sappaññā,	the wise, I think, drink it,	智者，我思，饮之，
Valāhakamiva panthagū”ti.	like travelers a rain cloud.”	如旅人饮雨云。”

10.10 - SN 10.10 Dutiyasukkā: Second Discourse on Sukkā

--- SN10.10 - Dutiyasukkāsutta ---	--- SN10.10 - Second Discourse on Sukkā ---	--- SN10.10 - 第二次关于须伽的讲说 ---
Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary.	一时，佛住王舍城竹林精舍，栗鼠庇护处。
Tena kho pana samayena aññataro upāsako sukkāya bhikkhuniyā bhojanaṁ adāsi.	At that time, a certain lay follower gave food to the bhikkhunī Sukkā.	尔时，一优婆塞施食于比丘尼须伽。
Atha kho sukkāya bhikkhuniyā abhippasanno yakkho rājagahe rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi:	Then a yakkha, who was deeply confident in the bhikkhunī Sukkā, having gone from street to street, from crossroads to crossroads in Rājagaha, on that occasion recited this verse:	尔时，一夜叉，深信比丘尼须伽，从街至街，从十字路口至十字路口，于王舍城，于彼时诵此偈：
“Puññaṁ vata pasavi bahuṁ,	“Much merit indeed he has produced,	“多福实彼已生，
Sappañño vatāyaṁ upāsako;	wise indeed is this lay follower,	智实此优婆塞，
Yo sukkāya adāsi bhojanaṁ,	who gave food to Sukkā,	施食于须伽，
Sabbaganthehi vippamuttiyā”ti.	for release from all fetters.”	为离一切缚。”

10.11 - SN 10.11 Cīrā: With Cīrā

--- SN10.11 - Cīrāsutta ---	--- SN10.11 - With Cīrā ---	--- SN10.11 - 与慈罗 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary.	一时，佛住王舍城竹林精舍，栗鼠庇护处。
Tena kho pana samayena aññataro upāsako cīrāya bhikkhuniyā cīvaraṁ adāsi.	At that time, a certain lay follower gave a robe to the bhikkhunī Cīrā.	尔时，一优婆塞施一衣于比丘尼慈罗。
Atha kho cīrāya bhikkhuniyā abhippasanno yakkho rājagahe rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi:	Then a yakkha, who was deeply confident in the bhikkhunī Cīrā, having gone from street to street, from crossroads to crossroads in Rājagaha, on that occasion recited this verse:	尔时，一夜叉，深信比丘尼慈罗，从街至街，从十字路口至十字路口，于王舍城，于彼时诵此偈：
“Puññaṁ vata pasavi bahuṁ,	“Much merit indeed he has produced,	“多福实彼已生，
Sappañño vatāyaṁ upāsako;	wise indeed is this lay follower,	智实此优婆塞，
Yo cīrāya adāsi cīvaraṁ,	who gave a robe to Cīrā,	施一衣于慈罗，
Sabbayogehi vippamuttiyā”ti.	for release from all yokes.”	为离一切 yoke。”

10.12 - SN 10.12 Āḷavaka: With Āḷavaka

--- SN10.12 - Āḷavakasutta ---	--- SN10.12 - With Āḷavaka ---	--- SN10.12 - 与阿罗婆 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā āḷaviyaṁ viharati āḷavakassa yakkhassa bhavane.	On one occasion the Blessed One was dwelling at Āḷavī in the abode of Āḷavaka yakkha.	一时，世尊住于阿罗毗，阿罗婆夜叉住处。
Atha kho āḷavako yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca:	Then Āḷavaka yakkha approached the Blessed One; having approached, he said this to the Blessed One:	尔时，阿罗婆夜叉诣世尊所；诣已，白世尊言：
“nikkhama, samaṇā”ti.	“Go out, ascetic!”	“出，沙门！”
“Sādhāvuso”ti bhagavā nikkhami.	“Very well, friend,” the Blessed One went out.	“善哉，朋友，”世尊出。
“Pavisa, samaṇā”ti.	“Enter, ascetic!”	“入，沙门！”
“Sādhāvuso”ti bhagavā pāvisi.	“Very well, friend,” the Blessed One entered.	“善哉，朋友，”世尊入。
Dutiyampi kho āḷavako yakkho bhagavantaṁ etadavoca:	A second time Āḷavaka yakkha said this to the Blessed One:	第二次阿罗婆夜叉白世尊言：
“nikkhama, samaṇā”ti.	“Go out, ascetic!”	“出，沙门！”
“Sādhāvuso”ti bhagavā nikkhami.	“Very well, friend,” the Blessed One went out.	“善哉，朋友，”世尊出。
“Pavisa, samaṇā”ti.	“Enter, ascetic!”	“入，沙门！”
“Sādhāvuso”ti bhagavā pāvisi.	“Very well, friend,” the Blessed One entered.	“善哉，朋友，”世尊入。
Tatiyampi kho āḷavako yakkho bhagavantaṁ etadavoca:	A third time Āḷavaka yakkha said this to the Blessed One:	第三次阿罗婆夜叉白世尊言：
“nikkhama, samaṇā”ti.	“Go out, ascetic!”	“出，沙门！”
“Sādhāvuso”ti bhagavā nikkhami.	“Very well, friend,” the Blessed One went out.	“善哉，朋友，”世尊出。
“Pavisa, samaṇā”ti.	“Enter, ascetic!”	“入，沙门！”
“Sādhāvuso”ti bhagavā pāvisi.	“Very well, friend,” the Blessed One entered.	“善哉，朋友，”世尊入。
Catutthampi kho āḷavako yakkho bhagavantaṁ etadavoca:	A fourth time Āḷavaka yakkha said this to the Blessed One:	第四次阿罗婆夜叉白世尊言：
“nikkhama, samaṇā”ti.	“Go out, ascetic!”	“出，沙门！”
“Na khvāhaṁ taṁ, āvuso, nikkhamissāmi.	“I will not, friend, go out for you.	“我不，朋友，为你出。
Yaṁ te karaṇīyaṁ taṁ karohī”ti.	Do what you must do.”	做你必须做的事。”
“Pañhaṁ taṁ, samaṇa, pucchissāmi.	“I will ask you a question, ascetic.	“我将问汝一问题，沙门。
Sace me na byākarissasi, cittaṁ vā te khipissāmi, hadayaṁ vā te phālessāmi, pādesu vā gahetvā pāragaṅgāya khipissāmī”ti.	If you do not answer me, I will derange your mind, or I will split your heart, or I will take you by the feet and throw you across the Ganges.”	若汝不答我，我将乱汝心，或我将裂汝心，或我将执汝足掷汝过恒河。”
“Na khvāhaṁ taṁ, āvuso, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo me cittaṁ vā khipeyya hadayaṁ vā phāleyya, pādesu vā gahetvā pāragaṅgāya khipeyya.	“I do not see, friend, in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, devas and humans, anyone who could derange my mind, or split my heart, or take me by the feet and throw me across the Ganges.	“我不见，朋友，于此世界，有天、魔、梵，于此世代，有沙门、婆罗门，天、人，能乱我心，或裂我心，或执我足掷我过恒河。
Api ca tvaṁ, āvuso, puccha yadā kaṅkhasī”ti (…).	Nevertheless, friend, ask what you wish.” (…)	然，朋友，问汝所欲。” (…)
“Kiṁsūdha vittaṁ purisassa seṭṭhaṁ,	“What here is the best wealth for a person?	“此何为人之最佳财富？
Kiṁsu suciṇṇaṁ sukhamāvahāti;	What, well-practiced, brings happiness?	何，善行，带乐？
Kiṁsu have sādutaraṁ rasānaṁ,	What, indeed, is the sweetest of tastes?	何，实，为味之最甜？
Kathaṁjīviṁ jīvitamāhu seṭṭhan”ti.	Living how, do they say, is the best life?”	如何生活，彼等言，为最佳生活？”
“Saddhīdha vittaṁ purisassa seṭṭhaṁ,	“Faith here is the best wealth for a person.	“信于此为人之最佳财富。
Dhammo suciṇṇo sukhamāvahāti;	Dhamma, well-practiced, brings happiness.	法，善行，带乐。
Saccaṁ have sādutaraṁ rasānaṁ,	Truth, indeed, is the sweetest of tastes.	真理，实，为味之最甜。
Paññājīviṁ jīvitamāhu seṭṭhan”ti.	Living by wisdom, they say, is the best life.”	以慧生活，彼等言，为最佳生活。”
“Kathaṁsu tarati oghaṁ,	“How does one cross the flood?	“如何渡洪流？
kathaṁsu tarati aṇṇavaṁ;	How does one cross the ocean?	如何渡海洋？
Kathaṁsu dukkhamacceti,	How does one overcome suffering?	如何克苦？
kathaṁsu parisujjhatī”ti.	How is one purified?”	如何净化？”
“Saddhāya tarati oghaṁ,	“By faith one crosses the flood,	“以信渡洪流，
appamādena aṇṇavaṁ;	by heedfulness the ocean.	以不放逸渡海洋。
Vīriyena dukkhamacceti,	By energy one overcomes suffering,	以精进克苦，
paññāya parisujjhatī”ti.	by wisdom one is purified.”	以慧净化。”
“Kathaṁsu labhate paññaṁ,	“How does one obtain wisdom?	“如何得慧？
kathaṁsu vindate dhanaṁ;	How does one find wealth?	如何寻财？
Kathaṁsu kittiṁ pappoti,	How does one attain fame?	如何得名？
kathaṁ mittāni ganthati;	How does one bind friends?	如何结友？
Asmā lokā paraṁ lokaṁ,	From this world to the next world,	从此世至来世，
kathaṁ pecca na socatī”ti.	how, having passed away, does one not sorrow?”	如何，逝去，不忧恼？”
“Saddahāno arahataṁ,	“Trusting in the Dhamma of arahants	“信阿罗汉之法
dhammaṁ nibbānapattiyā;	for the attainment of Nibbāna,	为得涅槃，
Sussūsaṁ labhate paññaṁ,	attentive, one obtains wisdom,	专注，得慧，
appamatto vicakkhaṇo.	heedful and discerning.	不放逸与明辨。
Patirūpakārī dhuravā,	Doing what is suitable, steadfast,	行适宜之事，坚定，
uṭṭhātā vindate dhanaṁ;	energetic, one finds wealth.	精进，寻财。
Saccena kittiṁ pappoti,	By truth one attains fame,	以真理得名，
dadaṁ mittāni ganthati;	by giving one binds friends.	以施结友。
Asmā lokā paraṁ lokaṁ,	From this world to the next world,	从此世至来世，
evaṁ pecca na socati.	thus having passed away, one does not sorrow.	如是逝去，不忧恼。
Yassete caturo dhammā,	One for whom these four dhammas	一人为之此四法
saddhassa gharamesino;	are present, a faithful householder:	现前，信徒：
Saccaṁ dhammo dhiti cāgo,	truth, Dhamma, steadfastness, generosity,	真理，法，坚定，慷慨，
sa ve pecca na socati.	he indeed, having passed away, does not sorrow.	彼实，逝去，不忧恼。
Iṅgha aññepi pucchassu,	Come, ask others too,	来，亦问他人，
puthū samaṇabrāhmaṇe;	many ascetics and brahmins,	多沙门与婆罗门，
Yadi saccā dhammā cāgā,	if anything better than truth, Dhamma, generosity,	若有胜于真理，法，慷慨，
khantyā bhiyyodha vijjatī”ti.	and patience is found here.”	及忍辱者于此发现。”
“Kathaṁ nu dāni puccheyyaṁ,	“How now should I ask	“今如何我应问
puthū samaṇabrāhmaṇe;	many ascetics and brahmins,	多沙门与婆罗门，
Yohaṁ ajja pajānāmi,	when I today understand	当我今日理解
yo attho samparāyiko.	what is the good for the future?	何为未来之善？
Atthāya vata me buddho,	For my welfare indeed the Buddha	为我福利实佛陀
vāsāyāḷavimāgamā;	came to Āḷavī for a dwelling.	来阿罗毗为住处。
Yohaṁ ajja pajānāmi,	Today I understand	今日我理解
yattha dinnaṁ mahapphalaṁ.	where a gift given has great fruit.	何处施礼有大果。
So ahaṁ vicarissāmi,	I will wander	我将游历
Gāmā gāmaṁ purā puraṁ;	from village to village, from town to town,	从村至村，从镇至镇，
Namassamāno sambuddhaṁ,	paying homage to the Sambuddha	礼敬正等觉者
Dhammassa ca sudhammatan”ti.	and to the goodness of the Dhamma.”	及法之善。”
Indakavaggo paṭhamo.	The Indaka Chapter, the first.	印陀伽品，第一。
Indako sakka sūci ca,	Indaka, Sakka, and Sūci,	印陀伽，帝释，与苏支，
Maṇibhaddo ca sānu ca;	Maṇibhadda and Sānu,	摩尼跋陀罗与萨奴，
Piyaṅkara punabbasu sudatto ca,	Piyaṅkara, Punabbasu, Sudatta,	卑延迦罗，富那婆修，须达多，
Dve sukkā cīraāḷavīti dvādasa.	two Sukkās, Cīrā, and Āḷavī, these twelve.	二须伽，慈罗，与阿罗毗，此十二。
Yakkhasaṁyuttaṁ samattaṁ.	The Connected Discourses with Yakkhas is complete.	与夜叉相应部竟。

11 - SN 11 Sakka: Connected Discourses with Sakka

==================== SN11 - Sakkasaṃyutta ====================

==================== SN11 - Connected Discourses with Sakka ====================

==================== SN11 - 与帝释相应部 ====================

11.1 - SN 11.1 Suvīra: With Suvīra

--- SN11.1 - Suvīrasutta ---	--- SN11.1 - With Suvīra ---	--- SN11.1 - 与苏毗罗 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.	一时，佛住舍卫城祇陀林，给孤独园。
Tatra kho bhagavā bhikkhū āmantesi:	There the Blessed One addressed the bhikkhus:	尔时，世尊告诸比丘言：
“bhikkhavo”ti.	“Bhikkhus.”	“诸比丘。”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.	“Venerable sir,” those bhikkhus replied to the Blessed One.	“尊者，”彼诸比丘答世尊言。
Bhagavā etadavoca:	The Blessed One said this:	世尊如是说：
“Bhūtapubbaṁ, bhikkhave, asurā deve abhiyaṁsu.	“Once in the past, bhikkhus, the asuras attacked the devas.	“昔日，诸比丘，阿修罗攻天。
Atha kho, bhikkhave, sakko devānamindo suvīraṁ devaputtaṁ āmantesi:	Then, bhikkhus, Sakka, lord of the devas, addressed the devaputta Suvīra:	尔时，诸比丘，帝释天主告天子苏毗罗言：
‘ete, tāta suvīra, asurā deve abhiyanti.	‘These asuras, dear Suvīra, are attacking the devas.	‘此阿修罗，亲爱的苏毗罗，正攻天。
Gaccha, tāta suvīra, asure paccuyyāhī’ti.	Go, dear Suvīra, and counter-attack the asuras.’	去，亲爱的苏毗罗，反击阿修罗。’
‘Evaṁ, bhaddantavā’ti kho, bhikkhave, suvīro devaputto sakkassa devānamindassa paṭissutvā pamādaṁ āpādesi.	‘Yes, venerable one,’ bhikkhus, the devaputta Suvīra replied to Sakka, lord of the devas, but he fell into heedlessness.	‘唯然，尊者，’诸比丘，天子苏毗罗答帝释天主言，然彼陷入放逸。
Dutiyampi kho, bhikkhave, sakko devānamindo suvīraṁ devaputtaṁ āmantesi:	A second time, bhikkhus, Sakka, lord of the devas, addressed the devaputta Suvīra:	第二次，诸比丘，帝释天主告天子苏毗罗言：
‘ete, tāta suvīra, asurā deve abhiyanti.	‘These asuras, dear Suvīra, are attacking the devas.	‘此阿修罗，亲爱的苏毗罗，正攻天。
Gaccha, tāta suvīra, asure paccuyyāhī’ti.	Go, dear Suvīra, and counter-attack the asuras.’	去，亲爱的苏毗罗，反击阿修罗。’
‘Evaṁ, bhaddantavā’ti kho, bhikkhave, suvīro devaputto sakkassa devānamindassa paṭissutvā dutiyampi pamādaṁ āpādesi.	‘Yes, venerable one,’ bhikkhus, the devaputta Suvīra replied to Sakka, lord of the devas, but a second time he fell into heedlessness.	‘唯然，尊者，’诸比丘，天子苏毗罗答帝释天主言，然第二次彼陷入放逸。
Tatiyampi kho, bhikkhave, sakko devānamindo suvīraṁ devaputtaṁ āmantesi:	A third time, bhikkhus, Sakka, lord of the devas, addressed the devaputta Suvīra:	第三次，诸比丘，帝释天主告天子苏毗罗言：
‘ete, tāta suvīra, asurā deve abhiyanti.	‘These asuras, dear Suvīra, are attacking the devas.	‘此阿修罗，亲爱的苏毗罗，正攻天。
Gaccha, tāta suvīra, asure paccuyyāhī’ti.	Go, dear Suvīra, and counter-attack the asuras.’	去，亲爱的苏毗罗，反击阿修罗。’
‘Evaṁ, bhaddantavā’ti kho, bhikkhave, suvīro devaputto sakkassa devānamindassa paṭissutvā tatiyampi pamādaṁ āpādesi.	‘Yes, venerable one,’ bhikkhus, the devaputta Suvīra replied to Sakka, lord of the devas, but a third time he fell into heedlessness.	‘唯然，尊者，’诸比丘，天子苏毗罗答帝释天主言，然第三次彼陷入放逸。
Atha kho, bhikkhave, sakko devānamindo suvīraṁ devaputtaṁ gāthāya ajjhabhāsi:	Then, bhikkhus, Sakka, lord of the devas, addressed the devaputta Suvīra with a verse:	尔时，诸比丘，帝释天主以偈告天子苏毗罗：
‘Anuṭṭhahaṁ avāyāmaṁ,	‘Where one attains happiness	‘何处得乐
sukhaṁ yatrādhigacchati;	without exertion, without effort,	无劳，无力，
Suvīra tattha gacchāhi,	Suvīra, go there,	苏毗罗，去彼处，
mañca tattheva pāpayā’ti.	and take me there too.’	亦携我往彼处。’
‘Alasvassa anuṭṭhātā,	‘May the lazy one, the non-exerter,	‘愿懒者，不劳者，
na ca kiccāni kāraye;	who does not perform his duties,	不尽其责者，
Sabbakāmasamiddhassa,	attain all sensual pleasures;	得一切情欲；
taṁ me sakka varaṁ disā’ti.	grant me that boon, O Sakka!’	赐我彼 boon，噢，帝释！’
‘Yatthālaso anuṭṭhātā,	‘Where the lazy one, the non-exerter,	‘何处懒者，不劳者，
accantaṁ sukhamedhati;	attains extreme happiness,	得极乐，
Suvīra tattha gacchāhi,	Suvīra, go there,	苏毗罗，去彼处，
mañca tattheva pāpayā’ti.	and take me there too.’	亦携我往彼处。’
‘Akammunā devaseṭṭha,	‘Without action, O chief of devas,	‘无行动，噢，天主，
sakka vindemu yaṁ sukhaṁ;	Sakka, may we find that happiness,	帝释，愿我等寻彼乐，
Asokaṁ anupāyāsaṁ,	free from sorrow, free from trouble;	离忧，离恼；
taṁ me sakka varaṁ disā’ti.	grant me that boon, O Sakka!’	赐我彼 boon，噢，帝释！’
‘Sace atthi akammena,	‘If there is any place where one lives	‘若有何处人住
koci kvaci na jīvati;	without action,	无行动，
Nibbānassa hi so maggo,	that is indeed the path to Nibbāna;	彼实为涅槃之道；
suvīra tattha gacchāhi;	Suvīra, go there,	苏毗罗，去彼处，
Mañca tattheva pāpayā’ti.	and take me there too.’	亦携我往彼处。’
So hi nāma, bhikkhave, sakko devānamindo sakaṁ puññaphalaṁ upajīvamāno devānaṁ tāvatiṁsānaṁ issariyādhipaccaṁ rajjaṁ kārento uṭṭhānavīriyassa vaṇṇavādī bhavissati.	That Sakka, bhikkhus, lord of the devas, living on the fruit of his own merit, wielding sovereignty and dominion over the Tāvatiṁsa devas, will be a praiser of exertion and energy.	彼帝释，诸比丘，天主，以己福果而活，于忉利天行使主权与统治，将为精进与能量之赞者。
Idha kho taṁ, bhikkhave, sobhetha, yaṁ tumhe evaṁ svākkhāte dhammavinaye pabbajitā samānā uṭṭhaheyyātha ghaṭeyyātha vāyameyyātha appattassa pattiyā anadhigatassa adhigamāya, asacchikatassa sacchikiriyāyā”ti.	Here, bhikkhus, it would be fitting for you, who have gone forth in such a well-proclaimed Dhamma and Discipline, that you should exert yourselves, strive, and make an effort for the attainment of what has not yet been attained, for the realization of what has not yet been realized, for the direct experience of what has not yet been directly experienced.”	此，诸比丘，汝等，于如是善说之法与律中出家，宜精进，努力，为未得之得，为未证之证，为未亲证之亲证而奋斗。”

11.2 - SN 11.2 Susīma: With Susīma

--- SN11.2 - Susīmasutta ---	--- SN11.2 - With Susīma ---	--- SN11.2 - 与苏尸摩 ---
Sāvatthiyaṁ.	At Sāvatthī.	于舍卫城。
Tatra kho bhagavā bhikkhū āmantesi:	There the Blessed One addressed the bhikkhus:	尔时，世尊告诸比丘言：
“bhikkhavo”ti.	“Bhikkhus.”	“诸比丘。”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.	“Venerable sir,” those bhikkhus replied to the Blessed One.	“尊者，”彼诸比丘答世尊言。
Bhagavā etadavoca:	The Blessed One said this:	世尊如是说：
“Bhūtapubbaṁ, bhikkhave, asurā deve abhiyaṁsu.	“Once in the past, bhikkhus, the asuras attacked the devas.	“昔日，诸比丘，阿修罗攻天。
Atha kho, bhikkhave, sakko devānamindo susīmaṁ devaputtaṁ āmantesi:	Then, bhikkhus, Sakka, lord of the devas, addressed the devaputta Susīma:	尔时，诸比丘，帝释天主告天子苏尸摩言：
‘ete, tāta susīma, asurā deve abhiyanti.	‘These asuras, dear Susīma, are attacking the devas.	‘此阿修罗，亲爱的苏尸摩，正攻天。
Gaccha, tāta susīma, asure paccuyyāhī’ti.	Go, dear Susīma, and counter-attack the asuras.’	去，亲爱的苏尸摩，反击阿修罗。’
‘Evaṁ, bhaddantavā’ti kho, bhikkhave, susīmo devaputto sakkassa devānamindassa paṭissutvā pamādaṁ āpādesi.	‘Yes, venerable one,’ bhikkhus, the devaputta Susīma replied to Sakka, lord of the devas, but he fell into heedlessness.	‘唯然，尊者，’诸比丘，天子苏尸摩答帝释天主言，然彼陷入放逸。
Dutiyampi kho, bhikkhave, sakko devānamindo susīmaṁ devaputtaṁ āmantesi …pe…	A second time, bhikkhus, Sakka, lord of the devas, addressed the devaputta Susīma … and so on …	第二次，诸比丘，帝释天主告天子苏尸摩言……等等……
dutiyampi pamādaṁ āpādesi.	a second time he fell into heedlessness.	第二次彼陷入放逸。
Tatiyampi kho, bhikkhave, sakko devānamindo susīmaṁ devaputtaṁ āmantesi …pe…	A third time, bhikkhus, Sakka, lord of the devas, addressed the devaputta Susīma … and so on …	第三次，诸比丘，帝释天主告天子苏尸摩言……等等……
tatiyampi pamādaṁ āpādesi.	a third time he fell into heedlessness.	第三次彼陷入放逸。
Atha kho, bhikkhave, sakko devānamindo susīmaṁ devaputtaṁ gāthāya ajjhabhāsi:	Then, bhikkhus, Sakka, lord of the devas, addressed the devaputta Susīma with a verse:	尔时，诸比丘，帝释天主以偈告天子苏尸摩：
‘Anuṭṭhahaṁ avāyāmaṁ,	‘Where one attains happiness	‘何处得乐
sukhaṁ yatrādhigacchati;	without exertion, without effort,	无劳，无力，
Susīma tattha gacchāhi,	Susīma, go there,	苏尸摩，去彼处，
mañca tattheva pāpayā’ti.	and take me there too.’	亦携我往彼处。’
‘Alasvassa anuṭṭhātā,	‘May the lazy one, the non-exerter,	‘愿懒者，不劳者，
na ca kiccāni kāraye;	who does not perform his duties,	不尽其责者，
Sabbakāmasamiddhassa,	attain all sensual pleasures;	得一切情欲；
taṁ me sakka varaṁ disā’ti.	grant me that boon, O Sakka!’	赐我彼 boon，噢，帝释！’
‘Yatthālaso anuṭṭhātā,	‘Where the lazy one, the non-exerter,	‘何处懒者，不劳者，
accantaṁ sukhamedhati;	attains extreme happiness,	得极乐，
Susīma tattha gacchāhi,	Susīma, go there,	苏尸摩，去彼处，
mañca tattheva pāpayā’ti.	and take me there too.’	亦携我往彼处。’
‘Akammunā devaseṭṭha,	‘Without action, O chief of devas,	‘无行动，噢，天主，
sakka vindemu yaṁ sukhaṁ;	Sakka, may we find that happiness,	帝释，愿我等寻彼乐，
Asokaṁ anupāyāsaṁ,	free from sorrow, free from trouble;	离忧，离恼；
taṁ me sakka varaṁ disā’ti.	grant me that boon, O Sakka!’	赐我彼 boon，噢，帝释！’
‘Sace atthi akammena,	‘If there is any place where one lives	‘若有何处人住
koci kvaci na jīvati;	without action,	无行动，
Nibbānassa hi so maggo,	that is indeed the path to Nibbāna;	彼实为涅槃之道；
susīma tattha gacchāhi;	Susīma, go there,	苏尸摩，去彼处，
Mañca tattheva pāpayā’ti.	and take me there too.’	亦携我往彼处。’
So hi nāma, bhikkhave, sakko devānamindo sakaṁ puññaphalaṁ upajīvamāno devānaṁ tāvatiṁsānaṁ issariyādhipaccaṁ rajjaṁ kārento uṭṭhānavīriyassa vaṇṇavādī bhavissati.	That Sakka, bhikkhus, lord of the devas, living on the fruit of his own merit, wielding sovereignty and dominion over the Tāvatiṁsa devas, will be a praiser of exertion and energy.	彼帝释，诸比丘，天主，以己福果而活，于忉利天行使主权与统治，将为精进与能量之赞者。
Idha kho taṁ, bhikkhave, sobhetha, yaṁ tumhe evaṁ svākkhāte dhammavinaye pabbajitā samānā uṭṭhaheyyātha ghaṭeyyātha vāyameyyātha appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāyā”ti.	Here, bhikkhus, it would be fitting for you, who have gone forth in such a well-proclaimed Dhamma and Discipline, that you should exert yourselves, strive, and make an effort for the attainment of what has not yet been attained, for the realization of what has not yet been realized, for the direct experience of what has not yet been directly experienced.”	此，诸比丘，汝等，于如是善说之法与律中出家，宜精进，努力，为未得之得，为未证之证，为未亲证之亲证而奋斗。”

11.3 - SN 11.3 Dhajagga: The Top of the Banner

--- SN11.3 - Dhajaggasutta ---	--- SN11.3 - The Top of the Banner ---	--- SN11.3 - 旗之顶 ---
Sāvatthiyaṁ.	At Sāvatthī.	于舍卫城。
Tatra kho bhagavā bhikkhū āmantesi:	There the Blessed One addressed the bhikkhus:	尔时，世尊告诸比丘言：
“bhikkhavo”ti.	“Bhikkhus.”	“诸比丘。”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.	“Venerable sir,” those bhikkhus replied to the Blessed One.	“尊者，”彼诸比丘答世尊言。
Bhagavā etadavoca:	The Blessed One said this:	世尊如是说：
“Bhūtapubbaṁ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi.	“Once in the past, bhikkhus, a battle was arrayed between the devas and the asuras.	“昔日，诸比丘，天与阿修罗战阵列。
Atha kho, bhikkhave, sakko devānamindo deve tāvatiṁse āmantesi:	Then, bhikkhus, Sakka, lord of the devas, addressed the Tāvatiṃsa devas:	尔时，诸比丘，帝释天主告忉利天言：
‘Sace, mārisā, devānaṁ saṅgāmagatānaṁ uppajjeyya bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, mameva tasmiṁ samaye dhajaggaṁ ullokeyyātha.	‘If, sirs, when the devas have gone to battle, fear or trepidation or horror should arise, you should then look up at the crest of my banner.	‘若，诸君，天已入战，恐惧或战栗或恐怖生起，汝等应仰望我旗之顶。
Mamañhi vo dhajaggaṁ ullokayataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyissati.	For when you look up at the crest of my banner, whatever fear or trepidation or horror there may be will be abandoned.	因汝等仰望我旗之顶，无论何恐惧或战栗或恐怖，皆将舍弃。
No ce me dhajaggaṁ ullokeyyātha, atha pajāpatissa devarājassa dhajaggaṁ ullokeyyātha.	If you do not look up at the crest of my banner, then you should look up at the crest of the banner of Pajāpati, king of devas.	若汝等不仰望我旗之顶，则应仰望波阇波提天王之旗之顶。
Pajāpatissa hi vo devarājassa dhajaggaṁ ullokayataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyissati.	For when you look up at the crest of the banner of Pajāpati, king of devas, whatever fear or trepidation or horror there may be will be abandoned.	因汝等仰望波阇波提天王之旗之顶，无论何恐惧或战栗或恐怖，皆将舍弃。
No ce pajāpatissa devarājassa dhajaggaṁ ullokeyyātha, atha varuṇassa devarājassa dhajaggaṁ ullokeyyātha.	If you do not look up at the crest of the banner of Pajāpati, king of devas, then you should look up at the crest of the banner of Varuṇa, king of devas.	若汝等不仰望波阇波提天王之旗之顶，则应仰望伐楼那天王之旗之顶。
Varuṇassa hi vo devarājassa dhajaggaṁ ullokayataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyissati.	For when you look up at the crest of the banner of Varuṇa, king of devas, whatever fear or trepidation or horror there may be will be abandoned.	因汝等仰望伐楼那天王之旗之顶，无论何恐惧或战栗或恐怖，皆将舍弃。
No ce varuṇassa devarājassa dhajaggaṁ ullokeyyātha, atha īsānassa devarājassa dhajaggaṁ ullokeyyātha.	If you do not look up at the crest of the banner of Varuṇa, king of devas, then you should look up at the crest of the banner of Īsāna, king of devas.	若汝等不仰望伐楼那天王之旗之顶，则应仰望伊舍那天王之旗之顶。
Īsānassa hi vo devarājassa dhajaggaṁ ullokayataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyissatī’ti.	For when you look up at the crest of the banner of Īsāna, king of devas, whatever fear or trepidation or horror there may be will be abandoned.’	因汝等仰望伊舍那天王之旗之顶，无论何恐惧或战栗或恐怖，皆将舍弃。’
Taṁ kho pana, bhikkhave, sakkassa vā devānamindassa dhajaggaṁ ullokayataṁ, pajāpatissa vā devarājassa dhajaggaṁ ullokayataṁ, varuṇassa vā devarājassa dhajaggaṁ ullokayataṁ, īsānassa vā devarājassa dhajaggaṁ ullokayataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyethāpi nopi pahīyetha.	But, bhikkhus, for those looking up at the crest of the banner of Sakka, lord of the devas, or looking up at the crest of the banner of Pajāpati, king of devas, or looking up at the crest of the banner of Varuṇa, king of devas, or looking up at the crest of the banner of Īsāna, king of devas, whatever fear or trepidation or horror there might be, it might be abandoned or it might not be abandoned.	然，诸比丘，为仰望帝释天主之旗之顶者，或仰望波阇波提天王之旗之顶者，或仰望伐楼那天王之旗之顶者，或仰望伊舍那天王之旗之顶者，无论何恐惧或战栗或恐怖，或舍弃或不舍弃。
Taṁ kissa hetu?	What is the reason for that?	何以故？
Sakko hi, bhikkhave, devānamindo avītarāgo avītadoso avītamoho bhīru chambhī utrāsī palāyīti.	Sakka, bhikkhus, lord of the devas, is not free from lust, not free from hatred, not free from delusion; he is timid, frightened, terrified, apt to flee.	帝释，诸比丘，天主，非离欲，非离嗔，非离痴；彼胆怯，惊恐，恐怖，易逃。
Ahañca kho, bhikkhave, evaṁ vadāmi:	But I, bhikkhus, say this:	然我，诸比丘，如是说：
‘sace tumhākaṁ, bhikkhave, araññagatānaṁ vā rukkhamūlagatānaṁ vā suññāgāragatānaṁ vā uppajjeyya bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, mameva tasmiṁ samaye anussareyyātha:	‘If for you, bhikkhus, having gone to the forest, or to the foot of a tree, or to an empty dwelling, fear or trepidation or horror should arise, you should then recollect me:	‘若汝等，诸比丘，往林中，或树下，或空屋，恐惧或战栗或恐怖生起，汝等应忆念我：
“itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā”ti.	“Thus indeed is the Blessed One: an Arahant, a Perfectly Enlightened One, perfected in knowledge and conduct, a Sugata, a knower of worlds, an unsurpassed leader of persons to be tamed, a teacher of devas and humans, a Buddha, a Blessed One.”	“如是实是世尊：阿罗汉，正等觉，明行足，善逝，世间解，无上士调御丈夫，天人师，佛，世尊。”
Mamañhi vo, bhikkhave, anussarataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyissati.	For when you recollect me, bhikkhus, whatever fear or trepidation or horror there may be will be abandoned.	因汝等忆念我，诸比丘，无论何恐惧或战栗或恐怖，皆将舍弃。
No ce maṁ anussareyyātha, atha dhammaṁ anussareyyātha:	If you do not recollect me, then you should recollect the Dhamma:	若汝等不忆念我，则应忆念法：
“svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti.	“The Dhamma is well proclaimed by the Blessed One, directly visible, immediate, inviting one to come and see, leading onward, to be personally experienced by the wise.”	“法为世尊善说，直接可见，即时，邀来见，导引，为智者亲证。”
Dhammañhi vo, bhikkhave, anussarataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyissati.	For when you recollect the Dhamma, bhikkhus, whatever fear or trepidation or horror there may be will be abandoned.	因汝等忆念法，诸比-丘，无论何恐惧或战栗或恐怖，皆将舍弃。
No ce dhammaṁ anussareyyātha, atha saṅghaṁ anussareyyātha:	If you do not recollect the Dhamma, then you should recollect the Saṅgha:	若汝等不忆念法，则应忆念僧：
“suppaṭipanno bhagavato sāvakasaṅgho ujuppaṭipanno bhagavato sāvakasaṅgho ñāyappaṭipanno bhagavato sāvakasaṅgho sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho, āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā”ti.	“The Saṅgha of the Blessed One’s disciples has practiced well, the Saṅgha of the Blessed One’s disciples has practiced uprightly, the Saṅgha of the Blessed One’s disciples has practiced by way of method, the Saṅgha of the Blessed One’s disciples has practiced properly; that is, the four pairs of persons, the eight types of individuals—this is the Saṅgha of the Blessed One’s disciples: worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.”	“世尊弟子僧团已善修行，世尊弟子僧团已正直修行，世尊弟子僧团已依方法修行，世尊弟子僧团已正当修行；即，四双人，八种个人——此是世尊弟子僧团：应供，应待，应施，应合掌，世间无上福田。”
Saṅghañhi vo, bhikkhave, anussarataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyissati.	For when you recollect the Saṅgha, bhikkhus, whatever fear or trepidation or horror there may be will be abandoned.	因汝等忆念僧，诸比丘，无论何恐惧或战栗或恐怖，皆将舍弃。
Taṁ kissa hetu?	What is the reason for that?	何以故？
Tathāgato hi, bhikkhave, arahaṁ sammāsambuddho vītarāgo vītadoso vītamoho abhīru acchambhī anutrāsī apalāyī’”ti.	The Tathāgata, bhikkhus, the Arahant, the Perfectly Enlightened One, is free from lust, free from hatred, free from delusion; he is fearless, not trembling, not terrified, not apt to flee.’”	如来，诸比丘，阿罗汉，正等觉，离欲，离嗔，离痴；彼无畏，不颤抖，不恐怖，不易逃。’”
Idamavoca bhagavā.	This the Blessed One said.	此世尊说。
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:	Having said this, the Sugata, the Teacher, then said this further:	说此语已，善逝，师，复说此偈：
“Araññe rukkhamūle vā,	“In the forest, at the foot of a tree,	“于林中，于树下，
suññāgāreva bhikkhavo;	or in an empty dwelling, bhikkhus,	或于空屋，诸比丘，
Anussaretha sambuddhaṁ,	recollect the Sambuddha;	忆念正等觉；
bhayaṁ tumhāka no siyā.	fear will not be yours.	恐惧将不属于汝。
No ce buddhaṁ sareyyātha,	If you do not recollect the Buddha,	若汝不忆念佛，
lokajeṭṭhaṁ narāsabhaṁ;	chief of the world, bull among men,	世间之主，人中之牛，
Atha dhammaṁ sareyyātha,	then recollect the Dhamma,	则忆念法，
niyyānikaṁ sudesitaṁ.	leading out, well taught.	导出，善教。
No ce dhammaṁ sareyyātha,	If you do not recollect the Dhamma,	若汝不忆念法，
niyyānikaṁ sudesitaṁ;	leading out, well taught,	导出，善教，
Atha saṅghaṁ sareyyātha,	then recollect the Saṅgha,	则忆念僧，
puññakkhettaṁ anuttaraṁ.	unsurpassed field of merit.	无上福田。
Evaṁ buddhaṁ sarantānaṁ,	Thus, for those recollecting the Buddha,	如是，为忆念佛，
Dhammaṁ saṅghañca bhikkhavo;	the Dhamma, and the Saṅgha, bhikkhus,	法，与僧者，诸比丘，
Bhayaṁ vā chambhitattaṁ vā,	fear or trepidation or	恐惧或战栗或
Lomahaṁso na hessatī”ti.	horror will not arise.”	恐怖将不生。”

11.4 - SN 11.4 Vepacitti: With Vepacitti

--- SN11.4 - Vepacittisutta ---	--- SN11.4 - With Vepacitti ---	--- SN11.4 - 与毗摩质多罗 ---
Sāvatthinidānaṁ.	At Sāvatthī.	于舍卫城。
“Bhūtapubbaṁ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi.	“Once in the past, bhikkhus, a battle was arrayed between the devas and the asuras.	“昔日，诸比丘，天与阿修罗战阵列。
Atha kho, bhikkhave, vepacitti asurindo asure āmantesi:	Then, bhikkhus, Vepacitti, lord of asuras, addressed the asuras:	尔时，诸比丘，毗摩质多罗，阿修罗主，告阿修罗言：
‘sace, mārisā, devānaṁ asurasaṅgāme samupabyūḷhe asurā jineyyuṁ devā parājineyyuṁ, yena naṁ sakkaṁ devānamindaṁ kaṇṭhapañcamehi bandhanehi bandhitvā mama santike āneyyātha asurapuran’ti.	‘If, sirs, when the battle between devas and asuras is arrayed, the asuras should win and the devas be defeated, then bind Sakka, lord of the devas, with fivefold bonds around his neck and bring him to me in the asura city.’	‘若，诸君，天与阿修罗战阵列，阿修罗胜而天败，则以五重缚缚帝释天主颈，携至我阿修罗城。’
Sakkopi kho, bhikkhave, devānamindo deve tāvatiṁse āmantesi:	And Sakka, bhikkhus, lord of the devas, addressed the Tāvatiṃsa devas:	帝释，诸比丘，天主，告忉利天言：
‘sace, mārisā, devānaṁ asurasaṅgāme samupabyūḷhe devā jineyyuṁ asurā parājineyyuṁ, yena naṁ vepacittiṁ asurindaṁ kaṇṭhapañcamehi bandhanehi bandhitvā mama santike āneyyātha sudhammasabhan’ti.	‘If, sirs, when the battle between devas and asuras is arrayed, the devas should win and the asuras be defeated, then bind Vepacitti, lord of asuras, with fivefold bonds around his neck and bring him to me in the Sudhammā assembly hall.’	‘若，诸君，天与阿修罗战阵列，天胜而阿修罗败，则以五重缚缚毗摩质多罗，阿修罗主颈，携至我善法堂。’
Tasmiṁ kho pana, bhikkhave, saṅgāme devā jiniṁsu, asurā parājiniṁsu.	In that battle, bhikkhus, the devas won, and the asuras were defeated.	于彼战，诸比丘，天胜，阿修罗败。
Atha kho, bhikkhave, devā tāvatiṁsā vepacittiṁ asurindaṁ kaṇṭhapañcamehi bandhanehi bandhitvā sakkassa devānamindassa santike ānesuṁ sudhammasabhaṁ.	Then, bhikkhus, the Tāvatiṃsa devas, having bound Vepacitti, lord of asuras, with fivefold bonds around his neck, brought him to the presence of Sakka, lord of the devas, in the Sudhammā assembly hall.	尔时，诸比丘，忉利天，以五重缚缚毗摩质多罗，阿修罗主颈，携至帝释天主前，于善法堂。
Tatra sudaṁ, bhikkhave, vepacitti asurindo kaṇṭhapañcamehi bandhanehi baddho sakkaṁ devānamindaṁ sudhammasabhaṁ pavisantañca nikkhamantañca asabbhāhi pharusāhi vācāhi akkosati paribhāsati.	There, bhikkhus, Vepacitti, lord of asuras, bound with fivefold bonds around his neck, abused and reviled Sakka, lord of the devas, as he entered and left the Sudhammā assembly hall, with rude, harsh words.	彼处，诸比丘，毗摩质多罗，阿修罗主，以五重缚缚颈，辱骂、毁谤帝释天主，出入善法堂时，以粗暴、苛刻之言。
Atha kho, bhikkhave, mātali saṅgāhako sakkaṁ devānamindaṁ gāthāhi ajjhabhāsi:	Then, bhikkhus, Mātali the charioteer addressed Sakka, lord of the devas, with verses:	尔时，诸比丘，摩多梨车夫以偈告帝释天主：
‘Bhayā nu maghavā sakka,	‘Is it from fear, Maghavā Sakka,	‘是惧，摩伽婆帝释，
dubbalyā no titikkhasi;	or from weakness that you tolerate this,	或因弱而容忍此，
Suṇanto pharusaṁ vācaṁ,	hearing harsh words	闻苛刻之言
sammukhā vepacittino’ti.	from the mouth of Vepacitti?’	自毗摩质多罗口中？’
‘Nāhaṁ bhayā na dubbalyā,	‘It is not from fear, nor from weakness,	‘非惧，亦非弱，
khamāmi vepacittino;	that I forbear with Vepacitti.	我容忍毗摩质多罗。
Kathañhi mādiso viññū,	How could a wise person like me	智者如我
bālena paṭisaṁyuje’ti.	engage with a fool?’	岂与愚者交？’
‘Bhiyyo bālā pabhijjeyyuṁ,	‘Fools would break out even more,	‘愚者将更猖狂，
no cassa paṭisedhako;	if there were no one to restrain them.	若无人制之。
Tasmā bhusena daṇḍena,	Therefore, with a strong rod,	是故，以强杖，
dhīro bālaṁ nisedhaye’ti.	a resolute person should restrain a fool.’	坚决者应制愚者。’
‘Etadeva ahaṁ maññe,	‘This alone I consider	‘此唯我所思
bālassa paṭisedhanaṁ;	the restraint of a fool:	制愚者之法：
Paraṁ saṅkupitaṁ ñatvā,	knowing another is provoked,	知他 provoked，
yo sato upasammatī’ti.	one who is mindful becomes calm.’	正念者平静。’
‘Etadeva titikkhāya,	‘This very fault I see	‘此过我见
vajjaṁ passāmi vāsava;	in patience, Vāsava:	于忍辱，婆娑婆：
Yadā naṁ maññati bālo,	when the fool thinks of him,	当愚者思之，
bhayā myāyaṁ titikkhati;	“He tolerates me out of fear,”	“彼惧我而容忍，”
Ajjhāruhati dummedho,	the witless one pursues him more,	无知者更追之，
gova bhiyyo palāyinan’ti.	like a cow one who flees.’	如牛追逃者。’
‘Kāmaṁ maññatu vā mā vā,	‘Let him think as he may, or not,	‘任彼思之与否，
bhayā myāyaṁ titikkhati;	“He tolerates me out of fear.”	“彼惧我而容忍。”
Sadatthaparamā atthā,	Goals culminating in one’s own good—	以己善为终之目标——
khantyā bhiyyo na vijjati.	nothing better than patience is found.	无胜于忍辱者。
Yo have balavā santo,	One who, being strong,	强者，
dubbalassa titikkhati;	tolerates a weak person,	容忍弱者，
Tamāhu paramaṁ khantiṁ,	that they call supreme patience;	彼等称之为上忍；
niccaṁ khamati dubbalo.	the weak one always has to be patient.	弱者常须忍。
Abalaṁ taṁ balaṁ āhu,	They call that strength “weak strength”	彼等称彼力为“弱力”
yassa bālabalaṁ balaṁ;	whose strength is the strength of a fool.	其力为愚者之力。
Balassa dhammaguttassa,	For one protected by Dhamma,	为法所护者，
paṭivattā na vijjati.	no opponent is found.	无敌手。
Tasseva tena pāpiyo,	It is worse for him	于怒者发怒
yo kuddhaṁ paṭikujjhati;	who gets angry at one who is angry.	更为恶劣。
Kuddhaṁ appaṭikujjhanto,	Not getting angry at one who is angry,	于怒者不发怒，
saṅgāmaṁ jeti dujjayaṁ.	one wins a battle hard to win.	赢得难胜之战。
Ubhinnamatthaṁ carati,	He practices for the welfare of both,	彼为二者之福利而行，
attano ca parassa ca;	his own and the other’s,	自己与他人之，
Paraṁ saṅkupitaṁ ñatvā,	who, knowing the other is provoked,	知他 provoked，
yo sato upasammati.	mindfully becomes calm.	正念而平静。
Ubhinnaṁ tikicchantānaṁ,	Those who are unskilled in the Dhamma	不善法者
attano ca parassa ca;	think him a fool,	视之为愚，
Janā maññanti bāloti,	for healing both	为疗愈二者
ye dhammassa akovidā’ti.	himself and the other.’	自己与他人。’
So hi nāma, bhikkhave, sakko devānamindo sakaṁ puññaphalaṁ upajīvamāno devānaṁ tāvatiṁsānaṁ issariyādhipaccaṁ rajjaṁ kārento khantisoraccassa vaṇṇavādī bhavissati.	That Sakka, bhikkhus, lord of the devas, living on the fruit of his own merit, ruling with sovereignty and supremacy over the Tāvatiṃsa devas, will be a praiser of patience and gentleness.	彼帝释，诸比丘，天主，以己福果而活，于忉利天行使主权与至高无上，将为忍辱与温和之赞者。
Idha kho taṁ, bhikkhave, sobhetha yaṁ tumhe evaṁ svākkhāte dhammavinaye pabbajitā samānā khamā ca bhaveyyātha soratā cā”ti.	Here, bhikkhus, it would be fitting for you, who have gone forth in such a well-proclaimed Dhamma and Discipline, that you should be patient and gentle.”	此，诸比丘，汝等，于如是善说之法与律中出家，宜忍辱与温和。”

11.5 - SN 11.5 Subhāsitajaya: Victory Through Well-Spoken Words

--- SN11.5 - Subhāsitajayasutta ---	--- SN11.5 - Victory Through Well-Spoken Words ---	--- SN11.5 - 以善说得胜 ---
Sāvatthinidānaṁ.	At Sāvatthī.	于舍卫城。
“Bhūtapubbaṁ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi.	“Once in the past, bhikkhus, a battle was arrayed between the devas and the asuras.	“昔日，诸比丘，天与阿修罗战阵列。
Atha kho, bhikkhave, vepacitti asurindo sakkaṁ devānamindaṁ etadavoca:	Then, bhikkhus, Vepacitti, lord of asuras, said this to Sakka, lord of the devas:	尔时，诸比丘，毗摩质多罗，阿修罗主，告帝释天主言：
‘hotu, devānaminda, subhāsitena jayo’ti.	‘Let there be victory, lord of devas, through well-spoken words.’	‘愿以善说得胜，天主。’
‘Hotu, vepacitti, subhāsitena jayo’ti.	‘Let it be, Vepacitti, victory through well-spoken words.’	‘愿如此，毗摩质多罗，以善说得胜。’
Atha kho, bhikkhave, devā ca asurā ca pārisajje ṭhapesuṁ:	Then, bhikkhus, the devas and the asuras appointed judges, thinking:	尔时，诸比丘，天与阿修罗立裁判，思惟：
‘ime no subhāsitadubbhāsitaṁ ājānissantī’ti.	‘These will know for us what is well-spoken and ill-spoken.’	‘此等将为我等知何为善说何为恶说。’
Atha kho, bhikkhave, vepacitti asurindo sakkaṁ devānamindaṁ etadavoca:	Then, bhikkhus, Vepacitti, lord of asuras, said this to Sakka, lord of the devas:	尔时，诸比丘，毗摩质多罗，阿修罗主，告帝释天主言：
‘bhaṇa, devānaminda, gāthan’ti.	‘Speak a verse, lord of devas.’	‘说一偈，天主。’
Evaṁ vutte, bhikkhave, sakko devānamindo vepacittiṁ asurindaṁ etadavoca:	When this was said, bhikkhus, Sakka, lord of the devas, said this to Vepacitti, lord of asuras:	作是语已，诸比丘，帝释天主告毗摩质多罗，阿修罗主言：
‘tumhe khvettha, vepacitti, pubbadevā.	‘You, Vepacitti, are the elder devas here.	‘汝，毗摩质多罗，为此间长者天。
Bhaṇa, vepacitti, gāthan’ti.	Speak a verse, Vepacitti.’	说一偈，毗摩质多罗。’
Evaṁ vutte, bhikkhave, vepacitti asurindo imaṁ gāthaṁ abhāsi:	When this was said, bhikkhus, Vepacitti, lord of asuras, recited this verse:	作是语已，诸比丘，毗摩质多罗，阿修罗主，诵此偈：
‘Bhiyyo bālā pabhijjeyyuṁ,	‘Fools would break out even more,	‘愚者将更猖狂，
no cassa paṭisedhako;	if there were no one to restrain them.	若无人制之。
Tasmā bhusena daṇḍena,	Therefore, with a strong rod,	是故，以强杖，
dhīro bālaṁ nisedhaye’ti.	a resolute person should restrain a fool.’	坚决者应制愚者。’
Bhāsitāya kho pana, bhikkhave, vepacittinā asurindena gāthāya asurā anumodiṁsu, devā tuṇhī ahesuṁ.	When this verse had been spoken by Vepacitti, lord of asuras, bhikkhus, the asuras approved, but the devas remained silent.	毗摩质多罗，阿修罗主，说此偈已，诸比丘，阿修罗赞许，然天默然。
Atha kho, bhikkhave, vepacitti asurindo sakkaṁ devānamindaṁ etadavoca:	Then, bhikkhus, Vepacitti, lord of asuras, said this to Sakka, lord of the devas:	尔时，诸比丘，毗摩质多罗，阿修罗主，告帝释天主言：
‘bhaṇa, devānaminda, gāthan’ti.	‘Speak a verse, lord of devas.’	‘说一偈，天主。’
Evaṁ vutte, bhikkhave, sakko devānamindo imaṁ gāthaṁ abhāsi:	When this was said, bhikkhus, Sakka, lord of the devas, recited this verse:	作是语已，诸比丘，帝释天主诵此偈：
‘Etadeva ahaṁ maññe,	‘This alone I consider	‘此唯我所思
bālassa paṭisedhanaṁ;	the restraint of a fool:	制愚者之法：
Paraṁ saṅkupitaṁ ñatvā,	knowing another is provoked,	知他 provoked，
yo sato upasammatī’ti.	one who is mindful becomes calm.’	正念者平静。’
Bhāsitāya kho pana, bhikkhave, sakkena devānamindena gāthāya, devā anumodiṁsu, asurā tuṇhī ahesuṁ.	When this verse had been spoken by Sakka, lord of the devas, bhikkhus, the devas approved, but the asuras remained silent.	帝释天主说此偈已，诸比丘，天赞许，然阿修罗默然。
Atha kho, bhikkhave, sakko devānamindo vepacittiṁ asurindaṁ etadavoca:	Then, bhikkhus, Sakka, lord of the devas, said this to Vepacitti, lord of asuras:	尔时，诸比丘，帝释天主告毗摩质多罗，阿修罗主言：
‘bhaṇa, vepacitti, gāthan’ti.	‘Speak a verse, Vepacitti.’	‘说一偈，毗摩质多罗。’
Evaṁ vutte, bhikkhave, vepacitti asurindo imaṁ gāthaṁ abhāsi:	When this was said, bhikkhus, Vepacitti, lord of asuras, recited this verse:	作是语已，诸比丘，毗摩质多罗，阿修罗主，诵此偈：
‘Etadeva titikkhāya,	‘This very fault I see	‘此过我见
vajjaṁ passāmi vāsava;	in patience, Vāsava:	于忍辱，婆娑婆：
Yadā naṁ maññati bālo,	when the fool thinks of him,	当愚者思之，
bhayā myāyaṁ titikkhati;	“He tolerates me out of fear,”	“彼惧我而容忍，”
Ajjhāruhati dummedho,	the witless one pursues him more,	无知者更追之，
gova bhiyyo palāyinan’ti.	like a cow one who flees.’	如牛追逃者。’
Bhāsitāya kho pana, bhikkhave, vepacittinā asurindena gāthāya asurā anumodiṁsu, devā tuṇhī ahesuṁ.	When this verse had been spoken by Vepacitti, lord of asuras, bhikkhus, the asuras approved, but the devas remained silent.	毗摩质多罗，阿修罗主，说此偈已，诸比丘，阿修罗赞许，然天默然。
Atha kho, bhikkhave, vepacitti asurindo sakkaṁ devānamindaṁ etadavoca:	Then, bhikkhus, Vepacitti, lord of asuras, said this to Sakka, lord of the devas:	尔时，诸比丘，毗摩质多罗，阿修罗主，告帝释天主言：
‘bhaṇa, devānaminda, gāthan’ti.	‘Speak a verse, lord of devas.’	‘说一偈，天主。’
Evaṁ vutte, bhikkhave, sakko devānamindo imā gāthāyo abhāsi:	When this was said, bhikkhus, Sakka, lord of the devas, recited these verses:	作是语已，诸比丘，帝释天主诵此偈：
‘Kāmaṁ maññatu vā mā vā,	‘Let him think as he may, or not,	‘任彼思之与否，
bhayā myāyaṁ titikkhati;	“He tolerates me out of fear.”	“彼惧我而容忍。”
Sadatthaparamā atthā,	Goals culminating in one’s own good—	以己善为终之目标——
khantyā bhiyyo na vijjati.	nothing better than patience is found.	无胜于忍辱者。
Yo have balavā santo,	One who, being strong,	强者，
dubbalassa titikkhati;	tolerates a weak person,	容忍弱者，
Tamāhu paramaṁ khantiṁ,	that they call supreme patience;	彼等称之为上忍；
niccaṁ khamati dubbalo.	the weak one always has to be patient.	弱者常须忍。
Abalaṁ taṁ balaṁ āhu,	They call that strength “weak strength”	彼等称彼力为“弱力”
yassa bālabalaṁ balaṁ;	whose strength is the strength of a fool.	其力为愚者之力。
Balassa dhammaguttassa,	For one protected by Dhamma,	为法所护者，
paṭivattā na vijjati.	no opponent is found.	无敌手。
Tasseva tena pāpiyo,	It is worse for him	于怒者发怒
yo kuddhaṁ paṭikujjhati;	who gets angry at one who is angry.	更为恶劣。
Kuddhaṁ appaṭikujjhanto,	Not getting angry at one who is angry,	于怒者不发怒，
saṅgāmaṁ jeti dujjayaṁ.	one wins a battle hard to win.	赢得难胜之战。
Ubhinnamatthaṁ carati,	He practices for the welfare of both,	彼为二者之福利而行，
attano ca parassa ca;	his own and the other’s,	自己与他人之，
Paraṁ saṅkupitaṁ ñatvā,	who, knowing the other is provoked,	知他 provoked，
yo sato upasammati.	mindfully becomes calm.	正念而平静。
Ubhinnaṁ tikicchantānaṁ,	Those who are unskilled in the Dhamma	不善法者
attano ca parassa ca;	think him a fool,	视之为愚，
Janā maññanti bāloti,	for healing both	为疗愈二者
ye dhammassa akovidā’ti.	himself and the other.’	自己与他人。’
Bhāsitāsu kho pana, bhikkhave, sakkena devānamindena gāthāsu, devā anumodiṁsu, asurā tuṇhī ahesuṁ.	When these verses had been spoken by Sakka, lord of the devas, bhikkhus, the devas approved, but the asuras remained silent.	帝释天主说此偈已，诸比丘，天赞许，然阿修罗默然。
Atha kho, bhikkhave, devānañca asurānañca pārisajjā etadavocuṁ:	Then, bhikkhus, the judges of the devas and the asuras said this:	尔时，诸比丘，天与阿修罗之裁判如是说：
‘bhāsitā kho vepacittinā asurindena gāthāyo.	‘The verses spoken by Vepacitti, lord of asuras, have been spoken.	‘毗摩质多罗，阿修罗主，所说之偈已说。
Tā ca kho sadaṇḍāvacarā sasatthāvacarā, iti bhaṇḍanaṁ iti viggaho iti kalaho.	And they involve the sphere of the rod, the sphere of the weapon; thus there is quarreling, thus strife, thus conflict.	彼等涉杖之域，兵器之域；如是则有争吵，如是则有纷争，如是则有冲突。
Bhāsitā kho sakkena devānamindena gāthāyo.	The verses spoken by Sakka, lord of the devas, have been spoken.	帝释天主所说之偈已说。
Tā ca kho adaṇḍāvacarā asatthāvacarā, iti abhaṇḍanaṁ iti aviggaho iti akalaho.	And they involve the sphere free from the rod, free from the weapon; thus there is no quarreling, thus no strife, thus no conflict.	彼等涉离杖之域，离兵器之域；如是则无争吵，如是则无纷争，如是则无冲突。
Sakkassa devānamindassa subhāsitena jayo’ti.	Victory belongs to Sakka, lord of the devas, through well-spoken words.’	胜利属于帝释天主，以善说。’
Iti kho, bhikkhave, sakkassa devānamindassa subhāsitena jayo ahosī”ti.	Thus, bhikkhus, Sakka, lord of the devas, gained victory through well-spoken words.”	如是，诸比丘，帝释天主以善说得胜。”

11.6 - SN 11.6 Kulāvaka: The Nests

--- SN11.6 - Kulāvakasutta ---	--- SN11.6 - The Nests ---	--- SN11.6 - 巢 ---
Sāvatthiyaṁ.	At Sāvatthī.	于舍卫城。
“Bhūtapubbaṁ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi.	“Once in the past, bhikkhus, a battle was arrayed between the devas and the asuras.	“昔日，诸比丘，天与阿修罗战阵列。
Tasmiṁ kho pana, bhikkhave, saṅgāme asurā jiniṁsu, devā parājiniṁsu.	In that battle, bhikkhus, the asuras won, and the devas were defeated.	于彼战，诸比丘，阿修罗胜，天败。
Parājitā ca kho, bhikkhave, devā apāyaṁsveva uttarenamukhā, abhiyaṁsveva ne asurā.	Defeated, bhikkhus, the devas fled northwards, and the asuras pursued them.	败，诸比丘，天向北逃，阿修罗追之。
Atha kho, bhikkhave, sakko devānamindo mātali saṅgāhakaṁ gāthāya ajjhabhāsi:	Then, bhikkhus, Sakka, lord of the devas, addressed Mātali the charioteer with a verse:	尔时，诸比丘，帝释天主以偈告摩多梨车夫：
‘Kulāvakā mātali simbalismiṁ,	‘The nests, Mātali, in the silk-cotton tree,	‘巢，摩多梨，于丝棉树中，
Īsāmukhena parivajjayassu;	avoid them with the chariot-pole.	以车pole避之。
Kāmaṁ cajāma asuresu pāṇaṁ,	Let us rather give up our lives to the asuras,	让我等宁舍命于阿修罗，
Māyime dijā vikulāvakā ahesun’ti.	lest these birds be deprived of their nests.’	不令此鸟失其巢。’
‘Evaṁ, bhaddantavā’ti kho, bhikkhave, mātali saṅgāhako sakkassa devānamindassa paṭissutvā sahassayuttaṁ ājaññarathaṁ paccudāvattesi.	‘Yes, venerable sir,’ bhikkhus, Mātali the charioteer replied to Sakka, lord of the devas, and turned back the thousand-yoked chariot of thoroughbreds.	‘唯然，尊者，’诸比丘，摩多梨车夫答帝释天主言，即转回千轭良驹之车。
Atha kho, bhikkhave, asurānaṁ etadahosi:	Then, bhikkhus, this occurred to the asuras:	尔时，诸比丘，阿修罗生此念：
‘paccudāvatto kho dāni sakkassa devānamindassa sahassayutto ājaññaratho.	‘The thousand-yoked chariot of thoroughbreds of Sakka, lord of the devas, has now turned back.	‘帝释天主之千轭良驹车今回转。
Dutiyampi kho devā asurehi saṅgāmessantī’ti bhītā asurapurameva pāvisiṁsu.	The devas will fight a second time with the asuras.’ Fearful, they entered the asura city itself.	天将与阿修罗再战。’惧，彼等入阿修罗城。
Iti kho, bhikkhave, sakkassa devānamindassa dhammena jayo ahosī”ti.	Thus, bhikkhus, Sakka, lord of the devas, gained victory through Dhamma.”	如是，诸比丘，帝释天主以法得胜。”

11.7 - SN 11.7 Nadubbhiya: I Will Not Harm

--- SN11.7 - Nadubbhiyasutta ---	--- SN11.7 - I Will Not Harm ---	--- SN11.7 - 我不害 ---
Sāvatthiyaṁ.	At Sāvatthī.	于舍卫城。
“Bhūtapubbaṁ, bhikkhave, sakkassa devānamindassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:	“Once in the past, bhikkhus, as Sakka, lord of the devas, was alone in seclusion, this reflection arose in his mind:	“昔日，诸比丘，帝释天主独处静思，此念生于其心：
‘yopi me assa supaccatthiko tassapāhaṁ na dubbheyyan’ti.	‘Even towards one who might be my adversary, I would not harbor ill will.’	‘纵为我敌者，我亦不生恶意。’
Atha kho, bhikkhave, vepacitti asurindo sakkassa devānamindassa cetasā cetoparivitakkamaññāya yena sakko devānamindo tenupasaṅkami.	Then, bhikkhus, Vepacitti, lord of asuras, knowing with his own mind the reflection in the mind of Sakka, lord of the devas, approached Sakka, lord of the devas.	尔时，诸比丘，毗摩质多罗，阿修罗主，以自心知帝释天主心中所念，诣帝释天主所。
Addasā kho, bhikkhave, sakko devānamindo vepacittiṁ asurindaṁ dūratova āgacchantaṁ.	Sakka, bhikkhus, lord of the devas, saw Vepacitti, lord of asuras, coming from afar.	帝释，诸比丘，天主，遥见毗摩质多罗，阿修罗主，来。
Disvāna vepacittiṁ asurindaṁ etadavoca:	Having seen Vepacitti, lord of asuras, he said this:	见毗摩质多罗，阿修罗主，言：
‘tiṭṭha, vepacitti, gahitosī’ti.	‘Stop, Vepacitti, you are caught!’	‘止，毗摩质多罗，汝已被捕！’
‘Yadeva te, mārisa, pubbe cittaṁ, tadeva tvaṁ mā pajahāsī’ti.	‘Whatever was your earlier thought, dear sir, do not abandon that very thought.’	‘汝昔所思，尊者，勿舍彼思。’
‘Sapassu ca me, vepacitti, adubbhāyā’ti.	‘Swear an oath to me, Vepacitti, that you will not harm me.’	‘向我发誓，毗摩质多罗，汝不害我。’
‘Yaṁ musā bhaṇato pāpaṁ,	‘Whatever evil befalls one who speaks falsely,	‘妄语者所遭之恶，
Yaṁ pāpaṁ ariyūpavādino;	whatever evil befalls a slanderer of ariyas,	谤圣者所遭之恶，
Mittadduno ca yaṁ pāpaṁ,	and whatever evil befalls a betrayer of friends,	及背友者所遭之恶，
Yaṁ pāpaṁ akataññuno;	whatever evil befalls an ungrateful person,	忘恩者所遭之恶，
Tameva pāpaṁ phusatu,	that very evil should touch him	彼恶当触
Yo te dubbhe sujampatī’”ti.	who would harm you, Sujampati!’”	害汝者，苏阇婆提！’”

11.8 - SN 11.8 Verocanaasurinda: With Verocana, Lord of Asuras

--- SN11.8 - Verocanaasurindasutta ---	--- SN11.8 - With Verocana, Lord of Asuras ---	--- SN11.8 - 与毗楼遮那，阿修罗主 ---
Sāvatthiyaṁ jetavane.	At Sāvatthī, in Jeta’s Grove.	于舍卫城，祇陀林。
Tena kho pana samayena bhagavā divāvihāragato hoti paṭisallīno.	At that time, the Blessed One had gone for the day's abiding and was in seclusion.	尔时，世尊为日住而入静室。
Atha kho sakko ca devānamindo verocano ca asurindo yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā paccekaṁ dvārabāhaṁ nissāya aṭṭhaṁsu.	Then Sakka, lord of the devas, and Verocana, lord of asuras, approached the Blessed One; having approached, they each stood leaning against a doorpost.	尔时，帝释天主与毗楼遮那，阿修罗主，诣世尊所；诣已，各倚一门柱而立。
Atha kho verocano asurindo bhagavato santike imaṁ gāthaṁ abhāsi:	Then Verocana, lord of asuras, recited this verse in the presence of the Blessed One:	尔时，毗楼遮那，阿修罗主，于世尊前诵此偈：
“Vāyametheva puriso,	“A person should strive indeed,	“人应努力实，
yāva atthassa nipphadā;	until his goal is achieved.	直至目标达成。
Nipphannasobhano attho,	An achieved goal is beautiful,	达成之目标美，
verocanavaco idan”ti.	this is Verocana’s word.”	此是毗楼遮那之言。”
“Vāyametheva puriso,	“A person should strive indeed,	“人应努力实，
yāva atthassa nipphadā;	until his goal is achieved.	直至目标达成。
Nipphannasobhano attho,	An achieved goal is beautiful,	达成之目标美，
khantyā bhiyyo na vijjatī”ti.	but nothing better than patience is found.”	然无胜于忍辱者。”
“Sabbe sattā atthajātā,	“All beings have their goals,	“一切众生皆有其目标，
tattha tattha yathārahaṁ;	here and there, according to their due.	此处与彼处，依其应得。
Saṁyogaparamā tveva,	Union is indeed the highest,	合一实为至高，
sambhogā sabbapāṇinaṁ;	and enjoyment for all living beings.	及一切生物之享受。
Nipphannasobhano attho,	An achieved goal is beautiful,	达成之目标美，
verocanavaco idan”ti.	this is Verocana’s word.”	此是毗楼遮那之言。”
“Sabbe sattā atthajātā,	“All beings have their goals,	“一切众生皆有其目标，
tattha tattha yathārahaṁ;	here and there, according to their due.	此处与彼处，依其应得。
Saṁyogaparamā tveva,	Union is indeed the highest,	合一实为至高，
sambhogā sabbapāṇinaṁ;	and enjoyment for all living beings.	及一切生物之享受。
Nipphannasobhano attho,	An achieved goal is beautiful,	达成之目标美，
khantyā bhiyyo na vijjatī”ti.	but nothing better than patience is found.”	然无胜于忍辱者。”

11.9 - SN 11.9 Araññāyatanaisi: Seers in Forest Abodes

--- SN11.9 - Araññāyatanaisisutta ---	--- SN11.9 - Seers in Forest Abodes ---	--- SN11.9 - 林居仙人 ---
Sāvatthiyaṁ.	At Sāvatthī.	于舍卫城。
“Bhūtapubbaṁ, bhikkhave, sambahulā isayo sīlavanto kalyāṇadhammā araññāyatane paṇṇakuṭīsu sammanti.	“Once in the past, bhikkhus, many virtuous seers of excellent character dwelt in leaf huts in forest abodes.	“昔日，诸比丘，多善行仙人，品性优良，住于林居叶舍。
Atha kho, bhikkhave, sakko ca devānamindo vepacitti ca asurindo yena te isayo sīlavanto kalyāṇadhammā tenupasaṅkamiṁsu.	Then, bhikkhus, Sakka, lord of the devas, and Vepacitti, lord of asuras, approached those virtuous seers of excellent character.	尔时，诸比丘，帝释天主与毗摩质多罗，阿修罗主，诣彼善行仙人，品性优良者。
Atha kho, bhikkhave, vepacitti asurindo paṭaliyo upāhanā ārohitvā khaggaṁ olaggetvā chattena dhāriyamānena aggadvārena assamaṁ pavisitvā te isayo sīlavante kalyāṇadhamme apabyāmato karitvā atikkami.	Then, bhikkhus, Vepacitti, lord of asuras, having put on paṭali-wood sandals, with his sword slung on, with an umbrella held over him, entered the hermitage by the main gate and passed by those virtuous seers of excellent character, keeping them at arm’s length in disrespect.	尔时，诸比丘，毗摩质多罗，阿修罗主，着 paṭali-木履，佩剑，持伞，由正门入庵，过彼善行仙人，不敬地保持臂距。
Atha kho, bhikkhave, sakko devānamindo paṭaliyo upāhanā orohitvā khaggaṁ aññesaṁ datvā chattaṁ apanāmetvā dvāreneva assamaṁ pavisitvā te isayo sīlavante kalyāṇadhamme anuvātaṁ pañjaliko namassamāno aṭṭhāsi.	Then, bhikkhus, Sakka, lord of the devas, having taken off his paṭali-wood sandals, having given his sword to others, having removed his umbrella, entered the hermitage right by the gate and stood saluting those virtuous seers of excellent character with joined hands, downwind.	尔时，诸比丘，帝释天主，脱其 paṭali-木履，授剑于他，去其伞，由正门入庵，立于下风处，合掌敬礼彼善行仙人。
Atha kho, bhikkhave, te isayo sīlavanto kalyāṇadhammā sakkaṁ devānamindaṁ gāthāya ajjhabhāsiṁsu:	Then, bhikkhus, those virtuous seers of excellent character addressed Sakka, lord of the devas, with a verse:	尔时，诸比丘，彼善行仙人以偈告帝释天主：
‘Gandho isīnaṁ ciradikkhitānaṁ,	‘The scent of seers long initiated,	‘仙人久修之香，
Kāyā cuto gacchati mālutena;	fallen from their bodies, travels with the wind.	自身体落下，随风行。
Ito paṭikkamma sahassanetta,	Depart from here, Thousand-eyed One,	离此，千眼者，
Gandho isīnaṁ asuci devarājā’ti.	the scent of seers is impure for you, king of devas.’	仙人之香于汝不净，天王。’
‘Gandho isīnaṁ ciradikkhitānaṁ,	‘Let the scent of seers long initiated,	‘让仙人久修之香，
Kāyā cuto gacchatu mālutena;	fallen from their bodies, travel with the wind.	自身体落下，随风行。
Sucitrapupphaṁ sirasmiṁva mālaṁ,	Like a garland of beautiful flowers on the head,	如头顶美丽花环，
Gandhaṁ etaṁ paṭikaṅkhāma bhante;	this scent we desire, venerable sirs.	此香我等欲，尊者。
Na hettha devā paṭikūlasaññino’”ti.	Devas here have no perception of repulsiveness in it.’”	天于此无厌恶之感。’”

11.10 - SN 11.10 Samuddaka: At the Ocean

--- SN11.10 - Samuddakasutta ---	--- SN11.10 - At the Ocean ---	--- SN11.10 - 于海边 ---
Sāvatthiyaṁ.	At Sāvatthī.	于舍卫城。
“Bhūtapubbaṁ, bhikkhave, sambahulā isayo sīlavanto kalyāṇadhammā samuddatīre paṇṇakuṭīsu sammanti.	“Once in the past, bhikkhus, many virtuous seers of excellent character dwelt in leaf huts on the seashore.	“昔日，诸比丘，多善行仙人，品性优良，住于海边叶舍。
Tena kho pana samayena devāsurasaṅgāmo samupabyūḷho ahosi.	At that time, a battle between devas and asuras was arrayed.	尔时，天与阿修罗战阵列。
Atha kho, bhikkhave, tesaṁ isīnaṁ sīlavantānaṁ kalyāṇadhammānaṁ etadahosi:	Then, bhikkhus, this occurred to those virtuous seers of excellent character:	尔时，诸比丘，彼善行仙人生此念：
‘dhammikā kho devā, adhammikā asurā.	‘The devas are righteous, the asuras unrighteous.	‘天为正，阿修罗为不正。
Siyāpi no asurato bhayaṁ.	There might be danger to us from the asuras.	我等或有来自阿修罗之危。
Yannūna mayaṁ sambaraṁ asurindaṁ upasaṅkamitvā abhayadakkhiṇaṁ yāceyyāmā’ti.	Why don’t we approach Sambara, lord of asuras, and ask for a pledge of safety?’	何不我等诣三婆罗，阿修罗主，求安全之 pledge？’
Atha kho, bhikkhave, te isayo sīlavanto kalyāṇadhammā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—samuddatīre paṇṇakuṭīsu antarahitā sambarassa asurindassa sammukhe pāturahesuṁ.	Then, bhikkhus, those virtuous seers of excellent character—just as a strong man might stretch out his bent arm, or bend his stretched-out arm; even so—having vanished from their leaf huts on the seashore, appeared in the presence of Sambara, lord of asuras.	尔时，诸比丘，彼善行仙人——犹如力士伸屈臂，或屈伸臂；如是——于海边叶舍没，现身于三婆罗，阿修罗主前。
Atha kho, bhikkhave, te isayo sīlavanto kalyāṇadhammā sambaraṁ asurindaṁ gāthāya ajjhabhāsiṁsu:	Then, bhikkhus, those virtuous seers of excellent character addressed Sambara, lord of asuras, with a verse:	尔时，诸比丘，彼善行仙人以偈告三婆罗，阿修罗主：
‘Isayo sambaraṁ pattā,	‘Seers have come to Sambara,	‘仙人来至三婆罗，
yācanti abhayadakkhiṇaṁ;	they ask for a pledge of safety.	求安全之 pledge。
Kāmaṅkaro hi te dātuṁ,	It is in your power to grant	汝有权授予
bhayassa abhayassa vā’ti.	either fear or safety.’	恐惧或安全。’
‘Isīnaṁ abhayaṁ natthi,	‘There is no safety for seers,	‘仙人无安全，
duṭṭhānaṁ sakkasevinaṁ;	for the malevolent servants of Sakka.	为帝释之恶仆。
Abhayaṁ yācamānānaṁ,	To those asking for safety,	于求安全者，
bhayameva dadāmi vo’ti.	I give fear itself to you.’	我予恐惧于汝。’
‘Abhayaṁ yācamānānaṁ,	‘To us asking for safety,	‘于我等求安全者，
bhayameva dadāsi no;	you give fear itself to us.	汝予恐惧于我等。
Paṭiggaṇhāma te etaṁ,	We accept this from you,	我等受此于汝，
akkhayaṁ hotu te bhayaṁ.	may your fear be endless!	愿汝恐惧无尽！
Yādisaṁ vapate bījaṁ,	Whatever kind of seed one sows,	播何种之种，
tādisaṁ harate phalaṁ;	that kind of fruit one reaps.	收何种之果。
Kalyāṇakārī kalyāṇaṁ,	A doer of good reaps good,	行善者得善，
pāpakārī ca pāpakaṁ;	and an evil-doer, evil.	行恶者得恶。
Pavuttaṁ tāta te bījaṁ,	Your seed, dear sir, has been sown,	汝之种，尊者，已播，
phalaṁ paccanubhossasī’ti.	you will experience the fruit.’	汝将体验其果。’
Atha kho, bhikkhave, te isayo sīlavanto kalyāṇadhammā sambaraṁ asurindaṁ abhisapitvā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—sambarassa asurindassa sammukhe antarahitā samuddatīre paṇṇakuṭīsu pāturahesuṁ.	Then, bhikkhus, those virtuous seers of excellent character, having cursed Sambara, lord of asuras—just as a strong man might stretch out his bent arm, or bend his stretched-out arm; even so—having vanished from the presence of Sambara, lord of asuras, appeared in their leaf huts on the seashore.	尔时，诸比丘，彼善行仙人，咒三婆罗，阿修罗主——犹如力士伸屈臂，或屈伸臂；如是——于三婆罗，阿修罗主前没，现身于海边叶舍。
Atha kho, bhikkhave, sambaro asurindo tehi isīhi sīlavantehi kalyāṇadhammehi abhisapito rattiyā sudaṁ tikkhattuṁ ubbijjī”ti.	Then, bhikkhus, Sambara, lord of asuras, having been cursed by those virtuous seers of excellent character, was terrified three times during the night.”	尔时，诸比丘，三婆罗，阿修罗主，为彼善行仙人所咒，夜间惊恐三次。”
Paṭhamo vaggo.	The first chapter.	第一品。
Suvīraṁ susīmañceva,	Suvīra and Susīma,	苏毗罗与苏尸摩，
dhajaggaṁ vepacittino;	The Crest of the Banner, Vepacitti;	旗之顶，毗摩质多罗；
Subhāsitaṁ jayañceva,	Victory Through Well-Spoken Words,	以善说得胜，
kulāvakaṁ nadubbhiyaṁ;	The Nests, I Will Not Harm;	巢，我不害；
Verocana asurindo,	Verocana, lord of asuras,	毗楼遮那，阿修罗主，
isayo araññakañceva;	Seers in Forest Abodes,	林居仙人，
Isayo ca samuddakāti.	and Seers at the Ocean.	及海边仙人。

11.11 - SN 11.11 Vatapada: The Vows

--- SN11.11 - Vatapadasutta ---	--- SN11.11 - The Vows ---	--- SN11.11 - 誓言 ---
Sāvatthiyaṁ.	At Sāvatthī.	于舍卫城。
“Sakkassa, bhikkhave, devānamindassa pubbe manussabhūtassa satta vatapadāni samattāni samādinnāni ahesuṁ, yesaṁ samādinnattā sakko sakkattaṁ ajjhagā.	“For Sakka, bhikkhus, lord of the devas, when he was formerly a human being, seven vows were undertaken and adopted, due to the adoption of which Sakka attained to Sakkahood.	“于帝释，诸比丘，天主，昔为人时，七誓言已立已采，因采之故，帝释得帝释位。
Katamāni satta vatapadāni?	What were the seven vows?	何为七誓言？
Yāvajīvaṁ mātāpettibharo assaṁ,	For as long as I live, I will support my mother and father.	尽我一生，我将奉养父母。
yāvajīvaṁ kule jeṭṭhāpacāyī assaṁ,	For as long as I live, I will revere the elders in my family.	尽我一生，我将敬重家中长辈。
yāvajīvaṁ saṇhavāco assaṁ,	For as long as I live, I will speak gently.	尽我一生，我将言语温和。
yāvajīvaṁ apisuṇavāco assaṁ,	For as long as I live, I will not speak slanderously.	尽我一生，我不说诽谤之言。
yāvajīvaṁ vigatamalamaccherena cetasā agāraṁ ajjhāvaseyyaṁ muttacāgo payatapāṇi vossaggarato yācayogo dānasaṁvibhāgarato,	For as long as I live, with a mind free from the stain of miserliness, I will dwell at home, with open-handed generosity, with hands ready to give, delighting in relinquishing, amenable to requests, delighting in sharing gifts.	尽我一生，以离吝啬之垢之心，我将居家，慷慨大方，手随时准备给予，乐于施舍，顺应请求，乐于分享礼物。
yāvajīvaṁ saccavāco assaṁ,	For as long as I live, I will speak truthfully.	尽我一生，我将说实话。
yāvajīvaṁ akkodhano assaṁ—sacepi me kodho uppajjeyya, khippameva naṁ paṭivineyyanti.	For as long as I live, I will be without anger—if anger should arise in me, I will quickly subdue it.	尽我一生，我将无怒——若怒于我生起，我将速制之。
Sakkassa, bhikkhave, devānamindassa pubbe manussabhūtassa imāni satta vatapadāni samattāni samādinnāni ahesuṁ, yesaṁ samādinnattā sakko sakkattaṁ ajjhagāti.	For Sakka, bhikkhus, lord of the devas, when he was formerly a human being, these seven vows were undertaken and adopted, due to the adoption of which Sakka attained to Sakkahood.	于帝释，诸比丘，天主，昔为人时，此七誓言已立已采，因采之故，帝释得帝释位。
Mātāpettibharaṁ jantuṁ,	A person who supports his mother and father,	奉养父母之人，
kule jeṭṭhāpacāyinaṁ;	who reveres the elders in his family,	敬重家中长辈之人，
Saṇhaṁ sakhilasambhāsaṁ,	who speaks gently and kindly,	言语温和善良之人，
pesuṇeyyappahāyinaṁ.	who has abandoned slander,	已舍诽谤之人，
Maccheravinaye yuttaṁ,	who is engaged in removing miserliness,	致力于除吝啬之人，
saccaṁ kodhābhibhuṁ naraṁ;	truthful, who has overcome anger;	诚实，已克怒之人；
Taṁ ve devā tāvatiṁsā,	him indeed the Tāvatiṃsa devas	彼实忉利天
āhu sappuriso itī”ti.	call a true person.”	称为真人。”

11.12 - SN 11.12 Sakkanāma: Sakka's Names

--- SN11.12 - Sakkanāmasutta ---	--- SN11.12 - Sakka's Names ---	--- SN11.12 - 帝释之名 ---
Sāvatthiyaṁ jetavane.	At Sāvatthī, in Jeta’s Grove.	于舍卫城，祇陀林。
Tatra kho bhagavā bhikkhū etadavoca:	There the Blessed One said this to the bhikkhus:	尔时，世尊告诸比丘言：
“sakko, bhikkhave, devānamindo pubbe manussabhūto samāno magho nāma māṇavo ahosi, tasmā maghavāti vuccati.	“Sakka, bhikkhus, lord of the devas, when he was formerly a human being, was a youth named Magha, therefore he is called Maghavā.	“帝释，诸比丘，天主，昔为人时，为一青年名摩伽，是故彼被称为摩伽婆。
Sakko, bhikkhave, devānamindo pubbe manussabhūto samāno pure dānaṁ adāsi, tasmā purindadoti vuccati.	Sakka, bhikkhus, lord of the devas, when he was formerly a human being, gave gifts in town after town, therefore he is called Purindada.	帝释，诸比丘，天主，昔为人时，于镇镇施舍，是故彼被称为富兰陀罗。
Sakko, bhikkhave, devānamindo pubbe manussabhūto samāno sakkaccaṁ dānaṁ adāsi, tasmā sakkoti vuccati.	Sakka, bhikkhus, lord of the devas, when he was formerly a human being, gave gifts carefully, therefore he is called Sakka.	帝释，诸比丘，天主，昔为人时，谨慎施舍，是故彼被称为帝释。
Sakko, bhikkhave, devānamindo pubbe manussabhūto samāno āvasathaṁ adāsi, tasmā vāsavoti vuccati.	Sakka, bhikkhus, lord of the devas, when he was formerly a human being, gave lodging, therefore he is called Vāsava.	帝释，诸比丘，天主，昔为人时，施与住处，是故彼被称为婆娑婆。
Sakko, bhikkhave, devānamindo sahassampi atthānaṁ muhuttena cinteti, tasmā sahassakkhoti vuccati.	Sakka, bhikkhus, lord of the devas, thinks of a thousand matters in a moment, therefore he is called Sahassakkha.	帝释，诸比丘，天主，瞬间思千事，是故彼被称为千眼。
Sakkassa, bhikkhave, devānamindassa sujā nāma asurakaññā pajāpati, tasmā sujampatīti vuccati.	For Sakka, bhikkhus, lord of the devas, Sujā, an asura maiden, is his wife, therefore he is called Sujampati.	于帝释，诸比丘，天主，苏阇，阿修罗女，为其妻，是故彼被称为苏阇婆提。
Sakko, bhikkhave, devānamindo devānaṁ tāvatiṁsānaṁ issariyādhipaccaṁ rajjaṁ kāreti, tasmā devānamindoti vuccati.	Sakka, bhikkhus, lord of the devas, exercises sovereignty and supremacy over the Tāvatiṃsa devas, therefore he is called lord of devas.	帝释，诸比丘，天主，于忉利天行使主权与至高无上，是故彼被称为天主。
Sakkassa, bhikkhave, devānamindassa pubbe manussabhūtassa satta vatapadāni samattāni samādinnāni ahesuṁ, yesaṁ samādinnattā sakko sakkattaṁ ajjhagā.	For Sakka, bhikkhus, lord of the devas, when he was formerly a human being, seven vows were undertaken and adopted, due to the adoption of which Sakka attained to Sakkahood.	于帝释，诸比丘，天主，昔为人时，七誓言已立已采，因采之故，帝释得帝释位。
Katamāni satta vatapadāni?	What were the seven vows?	何为七誓言？
Yāvajīvaṁ mātāpettibharo assaṁ,	For as long as I live, I will support my mother and father.	尽我一生，我将奉养父母。
yāvajīvaṁ kule jeṭṭhāpacāyī assaṁ,	For as long as I live, I will revere the elders in my family.	尽我一生，我将敬重家中长辈。
yāvajīvaṁ saṇhavāco assaṁ,	For as long as I live, I will speak gently.	尽我一生，我将言语温和。
yāvajīvaṁ apisuṇavāco assaṁ,	For as long as I live, I will not speak slanderously.	尽我一生，我不说诽谤之言。
yāvajīvaṁ vigatamalamaccherena cetasā agāraṁ ajjhāvaseyyaṁ muttacāgo payatapāṇi vossaggarato yācayogo dānasaṁvibhāgarato,	For as long as I live, with a mind free from the stain of miserliness, I will dwell at home, with open-handed generosity, with hands ready to give, delighting in relinquishing, amenable to requests, delighting in sharing gifts.	尽我一生，以离吝啬之垢之心，我将居家，慷慨大方，手随时准备给予，乐于施舍，顺应请求，乐于分享礼物。
yāvajīvaṁ saccavāco assaṁ,	For as long as I live, I will speak truthfully.	尽我一生，我将说实话。
yāvajīvaṁ akkodhano assaṁ—sacepi me kodho uppajjeyya, khippameva naṁ paṭivineyyanti.	For as long as I live, I will be without anger—if anger should arise in me, I will quickly subdue it.	尽我一生，我将无怒——若怒于我生起，我将速制之。
Sakkassa, bhikkhave, devānamindassa pubbe manussabhūtassa imāni satta vatapadāni samattāni samādinnāni ahesuṁ, yesaṁ samādinnattā sakko sakkattaṁ ajjhagāti.	For Sakka, bhikkhus, lord of the devas, when he was formerly a human being, these seven vows were undertaken and adopted, due to the adoption of which Sakka attained to Sakkahood.	于帝释，诸比丘，天主，昔为人时，此七誓言已立已采，因采之故，帝释得帝释位。
Mātāpettibharaṁ jantuṁ,	A person who supports his mother and father,	奉养父母之人，
kule jeṭṭhāpacāyinaṁ;	who reveres the elders in his family,	敬重家中长辈之人，
Saṇhaṁ sakhilasambhāsaṁ,	who speaks gently and kindly,	言语温和善良之人，
pesuṇeyyappahāyinaṁ.	who has abandoned slander,	已舍诽谤之人，
Maccheravinaye yuttaṁ,	who is engaged in removing miserliness,	致力于除吝啬之人，
saccaṁ kodhābhibhuṁ naraṁ;	truthful, who has overcome anger;	诚实，已克怒之人；
Taṁ ve devā tāvatiṁsā,	him indeed the Tāvatiṃsa devas	彼实忉利天
āhu sappuriso itī”ti.	call a true person.”	称为真人。”

11.13 - SN 11.13 Mahāli: With Mahāli

--- SN11.13 - Mahālisutta ---	--- SN11.13 - With Mahāli ---	--- SN11.13 - 与摩诃梨 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.	On one occasion the Blessed One was dwelling at Vesālī in the Great Wood, in the Gabled Hall.	一时，世尊住于毗舍离大林中，重阁讲堂。
Atha kho mahāli licchavī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahāli licchavī bhagavantaṁ etadavoca:	Then Mahāli the Licchavi approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Seated to one side, Mahāli the Licchavi said this to the Blessed One:	尔时，摩诃梨离车子诣世尊所；诣已，礼世尊足，退坐一面。坐一面已，摩诃梨离车子白世尊言：
“Diṭṭho kho, bhante, bhagavatā sakko devānamindo”ti?	“Has the Blessed One, venerable sir, seen Sakka, lord of the devas?”	“世尊，尊者，曾见帝释天主否？”
“Diṭṭho kho me, mahāli, sakko devānamindo”ti.	“I have, Mahāli, seen Sakka, lord of the devas.”	“我曾，摩诃梨，见帝释天主。”
“So hi nūna, bhante, sakkapatirūpako bhavissati.	“That, venerable sir, must surely have been a counterfeit of Sakka.	“彼，尊者，必为帝释之伪像。
Duddaso hi, bhante, sakko devānamindo”ti.	For Sakka, lord of the devas, venerable sir, is hard to see.”	因帝释天主，尊者，难见。”
“Sakkañca khvāhaṁ, mahāli, pajānāmi sakkakaraṇe ca dhamme, yesaṁ dhammānaṁ samādinnattā sakko sakkattaṁ ajjhagā, tañca pajānāmi.	“I, Mahāli, know Sakka, and I know the dhammas that make one Sakka, due to the adoption of which dhammas Sakka attained to Sakkahood.	“我，摩诃梨，知帝释，亦知成帝释之法，因采纳彼法，帝释得帝释位。
Sakko, mahāli, devānamindo pubbe manussabhūto samāno magho nāma māṇavo ahosi, tasmā maghavāti vuccati.	Sakka, Mahāli, lord of the devas, when he was formerly a human being, was a youth named Magha, therefore he is called Maghavā.	帝释，摩诃梨，天主，昔为人时，为一青年名摩伽，是故彼被称为摩伽婆。
Sakko, mahāli, devānamindo pubbe manussabhūto samāno sakkaccaṁ dānaṁ adāsi, tasmā sakkoti vuccati.	Sakka, Mahāli, lord of the devas, when he was formerly a human being, gave gifts carefully, therefore he is called Sakka.	帝释，摩诃梨，天主，昔为人时，谨慎施舍，是故彼被称为帝释。
Sakko, mahāli, devānamindo pubbe manussabhūto samāno pure dānaṁ adāsi, tasmā purindadoti vuccati.	Sakka, Mahāli, lord of the devas, when he was formerly a human being, gave gifts in town after town, therefore he is called Purindada.	帝释，摩诃梨，天主，昔为人时，于镇镇施舍，是故彼被称为富兰陀罗。
Sakko, mahāli, devānamindo pubbe manussabhūto samāno āvasathaṁ adāsi, tasmā vāsavoti vuccati.	Sakka, Mahāli, lord of the devas, when he was formerly a human being, gave lodging, therefore he is called Vāsava.	帝释，摩诃梨，天主，昔为人时，施与住处，是故彼被称为婆娑婆。
Sakko, mahāli, devānamindo sahassampi atthānaṁ muhuttena cinteti, tasmā sahassakkhoti vuccati.	Sakka, Mahāli, lord of the devas, thinks of a thousand matters in a moment, therefore he is called Sahassakkha.	帝释，摩诃梨，天主，瞬间思千事，是故彼被称为千眼。
Sakkassa, mahāli, devānamindassa sujā nāma asurakaññā pajāpati, tasmā sujampatīti vuccati.	For Sakka, Mahāli, lord of the devas, Sujā, an asura maiden, is his wife, therefore he is called Sujampati.	于帝释，摩诃梨，天主，苏阇，阿修罗女，为其妻，是故彼被称为苏阇婆提。
Sakko, mahāli, devānamindo devānaṁ tāvatiṁsānaṁ issariyādhipaccaṁ rajjaṁ kāreti, tasmā devānamindoti vuccati.	Sakka, Mahāli, lord of the devas, exercises sovereignty and supremacy over the Tāvatiṃsa devas, therefore he is called lord of devas.	帝释，摩诃梨，天主，于忉利天行使主权与至高无上，是故彼被称为天主。
Sakkassa, mahāli, devānamindassa pubbe manussabhūtassa satta vatapadāni samattāni samādinnāni ahesuṁ, yesaṁ samādinnattā sakko sakkattaṁ ajjhagā.	For Sakka, Mahāli, lord of the devas, when he was formerly a human being, seven vows were undertaken and adopted, due to the adoption of which Sakka attained to Sakkahood.	于帝释，摩诃梨，天主，昔为人时，七誓言已立已采，因采之故，帝释得帝释位。
Katamāni satta vatapadāni?	What were the seven vows?	何为七誓言？
Yāvajīvaṁ mātāpettibharo assaṁ,	For as long as I live, I will support my mother and father.	尽我一生，我将奉养父母。
yāvajīvaṁ kule jeṭṭhāpacāyī assaṁ,	For as long as I live, I will revere the elders in my family.	尽我一生，我将敬重家中长辈。
yāvajīvaṁ saṇhavāco assaṁ,	For as long as I live, I will speak gently.	尽我一生，我将言语温和。
yāvajīvaṁ apisuṇavāco assaṁ,	For as long as I live, I will not speak slanderously.	尽我一生，我不说诽谤之言。
yāvajīvaṁ vigatamalamaccherena cetasā agāraṁ ajjhāvaseyyaṁ muttacāgo payatapāṇi vossaggarato yācayogo dānasaṁvibhāgarato,	For as long as I live, with a mind free from the stain of miserliness, I will dwell at home, with open-handed generosity, with hands ready to give, delighting in relinquishing, amenable to requests, delighting in sharing gifts.	尽我一生，以离吝啬之垢之心，我将居家，慷慨大方，手随时准备给予，乐于施舍，顺应请求，乐于分享礼物。
yāvajīvaṁ saccavāco assaṁ,	For as long as I live, I will speak truthfully.	尽我一生，我将说实话。
yāvajīvaṁ akkodhano assaṁ—sacepi me kodho uppajjeyya, khippameva naṁ paṭivineyyanti.	For as long as I live, I will be without anger—if anger should arise in me, I will quickly subdue it.	尽我一生，我将无怒——若怒于我生起，我将速制之。
Sakkassa, mahāli, devānamindassa pubbe manussabhūtassa imāni satta vatapadāni samattāni samādinnāni ahesuṁ, yesaṁ samādinnattā sakko sakkattaṁ ajjhagāti.	For Sakka, Mahāli, lord of the devas, when he was formerly a human being, these seven vows were undertaken and adopted, due to the adoption of which Sakka attained to Sakkahood.	于帝释，摩诃梨，天主，昔为人时，此七誓言已立已采，因采之故，帝释得帝释位。
Mātāpettibharaṁ jantuṁ,	A person who supports his mother and father,	奉养父母之人，
kule jeṭṭhāpacāyinaṁ;	who reveres the elders in his family,	敬重家中长辈之人，
Saṇhaṁ sakhilasambhāsaṁ,	who speaks gently and kindly,	言语温和善良之人，
pesuṇeyyappahāyinaṁ.	who has abandoned slander,	已舍诽谤之人，
Maccheravinaye yuttaṁ,	who is engaged in removing miserliness,	致力于除吝啬之人，
saccaṁ kodhābhibhuṁ naraṁ;	truthful, who has overcome anger;	诚实，已克怒之人；
Taṁ ve devā tāvatiṁsā,	him indeed the Tāvatiṃsa devas	彼实忉利天
āhu sappuriso itī”ti.	call a true person.”	称为真人。”

11.14 - SN 11.14 Dalidda: The Poor Man

--- SN11.14 - Daliddasutta ---	--- SN11.14 - The Poor Man ---	--- SN11.14 - 贫者 ---
Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary.	一时，佛住王舍城竹林精舍，栗鼠庇护处。
Tatra kho bhagavā bhikkhū āmantesi:	There the Blessed One addressed the bhikkhus:	尔时，世尊告诸比丘言：
“bhikkhavo”ti.	“Bhikkhus.”	“诸比丘。”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.	“Venerable sir,” those bhikkhus replied to the Blessed One.	“尊者，”彼诸比丘答世尊言。
Bhagavā etadavoca:	The Blessed One said this:	世尊如是说：
“Bhūtapubbaṁ, bhikkhave, aññataro puriso imasmiṁyeva rājagahe manussadaliddo ahosi manussakapaṇo manussavarāko.	“Once in the past, bhikkhus, a certain man in this very Rājagaha was a human pauper, a human wretch, a human destitute.	“昔日，诸比丘，此王舍城中有一人，为人间贫者，人间贱者，人间困者。
So tathāgatappavedite dhammavinaye saddhaṁ samādiyi, sīlaṁ samādiyi, sutaṁ samādiyi, cāgaṁ samādiyi, paññaṁ samādiyi.	He adopted faith in the Dhamma-Vinaya proclaimed by the Tathāgata, adopted virtue, adopted learning, adopted generosity, adopted wisdom.	彼于如来所说之法与律中采纳信心，采纳戒行，采纳学问，采纳布施，采纳智慧。
So tathāgatappavedite dhammavinaye saddhaṁ samādiyitvā sīlaṁ samādiyitvā sutaṁ samādiyitvā cāgaṁ samādiyitvā paññaṁ samādiyitvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajji devānaṁ tāvatiṁsānaṁ sahabyataṁ.	He, having adopted faith in the Dhamma-Vinaya proclaimed by the Tathāgata, having adopted virtue, having adopted learning, having adopted generosity, having adopted wisdom, on the breakup of the body, after death, was reborn in a good destination, in a heavenly world, in companionship with the Tāvatiṃsa devas.	彼，采纳如来所说之法与律中之信心，采纳戒行，采纳学问，采纳布施，采纳智慧，身坏命终，生于善趣，天界，与忉利天为伴。
So aññe deve atirocati vaṇṇena ceva yasasā ca.	He outshone the other devas in beauty and in glory.	彼以美貌与荣光胜过其他天神。
Tatra sudaṁ, bhikkhave, devā tāvatiṁsā ujjhāyanti khiyyanti vipācenti:	Thereupon, bhikkhus, the Tāvatiṃsa devas grumbled, complained, and found fault, saying:	于是，诸比丘，忉利天众怨言、抱怨、挑剔，言：
‘acchariyaṁ vata bho, abbhutaṁ vata bho.	‘Wonderful indeed, sirs, marvelous indeed, sirs!	‘奇哉，诸君，未曾有哉，诸君！
Ayañhi devaputto pubbe manussabhūto samāno manussadaliddo ahosi manussakapaṇo manussavarāko;	This devaputta, when he was formerly a human being, was a human pauper, a human wretch, a human destitute;	此天子，昔为人时，为人间贫者，人间贱者，人间困者；
so kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapanno devānaṁ tāvatiṁsānaṁ sahabyataṁ.	he, on the breakup of the body, after death, has been reborn in a good destination, in a heavenly world, in companionship with the Tāvatiṃsa devas.	彼，身坏命终，生于善趣，天界，与忉利天为伴。
So aññe deve atirocati vaṇṇena ceva yasasā cā’ti.	He outshines the other devas in beauty and in glory!’	彼以美貌与荣光胜过其他天神！’
Atha kho, bhikkhave, sakko devānamindo deve tāvatiṁse āmantesi:	Then, bhikkhus, Sakka, lord of the devas, addressed the Tāvatiṃsa devas:	尔时，诸比丘，帝释天主告忉利天众言：
‘mā kho tumhe, mārisā, etassa devaputtassa ujjhāyittha.	‘Do not, sirs, grumble about this devaputta.	‘勿，诸君，怨此天子。
Eso kho, mārisā, devaputto pubbe manussabhūto samāno tathāgatappavedite dhammavinaye saddhaṁ samādiyi, sīlaṁ samādiyi, sutaṁ samādiyi, cāgaṁ samādiyi, paññaṁ samādiyi.	This devaputta, sirs, when he was formerly a human being, adopted faith in the Dhamma-Vinaya proclaimed by the Tathāgata, adopted virtue, adopted learning, adopted generosity, adopted wisdom.	此天子，诸君，昔为人时，采纳如来所说之法与律中之信心，采纳戒行，采纳学问，采纳布施，采纳智慧。
So tathāgatappavedite dhammavinaye saddhaṁ samādiyitvā sīlaṁ samādiyitvā sutaṁ samādiyitvā cāgaṁ samādiyitvā paññaṁ samādiyitvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapanno devānaṁ tāvatiṁsānaṁ sahabyataṁ.	He, having adopted faith in the Dhamma-Vinaya proclaimed by the Tathāgata, having adopted virtue, having adopted learning, having adopted generosity, having adopted wisdom, on the breakup of the body, after death, was reborn in a good destination, in a heavenly world, in companionship with the Tāvatiṃsa devas.	彼，采纳如来所说之法与律中之信心，采纳戒行，采纳学问，采纳布施，采纳智慧，身坏命终，生于善趣，天界，与忉利天为伴。
So aññe deve atirocati vaṇṇena ceva yasasā cā’ti.	He outshines the other devas in beauty and in glory.’	彼以美貌与荣光胜过其他天神。’
Atha kho, bhikkhave, sakko devānamindo deve tāvatiṁse anunayamāno tāyaṁ velāyaṁ imā gāthāyo abhāsi:	Then, bhikkhus, Sakka, lord of the devas, consoling the Tāvatiṃsa devas, on that occasion recited these verses:	尔时，诸比丘，帝释天主，安慰忉利天众，于彼时诵此偈：
‘Yassa saddhā tathāgate,	‘One whose faith in the Tathāgata	‘谁于如来之信
acalā suppatiṭṭhitā;	is unwavering, well-established,	不动摇，善建立，
Sīlañca yassa kalyāṇaṁ,	and whose virtue is lovely,	及谁之戒行可爱，
ariyakantaṁ pasaṁsitaṁ.	praised and cherished by ariyas;	为圣者所赞所珍；
Saṅghe pasādo yassatthi,	one who has confidence in the Saṅgha,	谁于僧伽有信心，
ujubhūtañca dassanaṁ;	and whose vision is upright,	及谁之见正直，
Adaliddoti taṁ āhu,	him they call not poor,	彼等称之为不贫，
amoghaṁ tassa jīvitaṁ.	his life is not in vain.	其生不虚。
Tasmā saddhañca sīlañca,	Therefore, faith and virtue,	是故，信与戒，
pasādaṁ dhammadassanaṁ;	confidence and vision of the Dhamma,	信心与法见，
Anuyuñjetha medhāvī,	a wise person should cultivate,	智者应培养，
saraṁ buddhāna sāsanan’”ti.	remembering the teaching of the Buddhas.’”	忆念诸佛教诲。’”

11.15 - SN 11.15 Rāmaṇeyyaka: Delightful Place

--- SN11.15 - Rāmaṇeyyakasutta ---	--- SN11.15 - Delightful Place ---	--- SN11.15 - 悦意处 ---
Sāvatthiyaṁ jetavane.	At Sāvatthī, in Jeta’s Grove.	于舍卫城，祇陀林。
Atha kho sakko devānamindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho sakko devānamindo bhagavantaṁ etadavoca:	Then Sakka, lord of the devas, approached the Blessed One; having approached and paid homage to the Blessed One, he stood to one side. Standing to one side, Sakka, lord of the devas, said this to the Blessed One:	尔时，帝释天主诣世尊所；诣已，礼世尊足，退立一面。立一面已，帝释天主白世尊言：
“kiṁ nu kho, bhante, bhūmirāmaṇeyyakan”ti?	“What, venerable sir, is truly a delightful place on earth?”	“何，尊者，实为地上悦意处？”
“Ārāmacetyā vanacetyā,	“Parks with shrines, forest shrines,	“有神庙之园林，林中神庙，
pokkharañño sunimmitā;	ponds well-constructed,	善建之池塘，
Manussarāmaṇeyyassa,	are not worth a sixteenth part	不值十六分之一
kalaṁ nāgghanti soḷasiṁ.	of human delightfulness.	人之悦意。
Gāme vā yadi vāraññe,	In a village or in the wilderness,	于村中或于荒野，
Ninne vā yadi vā thale;	in a valley or on high ground,	于谷中或于高地，
Yattha arahanto viharanti,	wherever Arahants dwell,	无论阿罗汉住何处，
Taṁ bhūmirāmaṇeyyakan”ti.	that is a delightful place on earth.”	彼处即为地上悦意处。”

11.16 - SN 11.16 Yajamāna: The Sacrificer

--- SN11.16 - Yajamānasutta ---	--- SN11.16 - The Sacrificer ---	--- SN11.16 - 祭祀者 ---
Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate.	On one occasion the Blessed One was dwelling at Rājagaha on Mount Gijjhakūṭa.	一时，佛住王舍城灵鹫山。
Atha kho sakko devānamindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi.	Then Sakka, lord of the devas, approached the Blessed One; having approached and paid homage to the Blessed One, he stood to one side.	尔时，帝释天主诣世尊所；诣已，礼世尊足，退立一面。
Ekamantaṁ ṭhito kho sakko devānamindo bhagavantaṁ gāthāya ajjhabhāsi:	Standing to one side, Sakka, lord of the devas, addressed the Blessed One with a verse:	立一面已，帝释天主以偈问世尊：
“Yajamānānaṁ manussānaṁ,	“For sacrificing humans,	“为祭祀之人，
puññapekkhāna pāṇinaṁ;	for beings seeking merit,	为求福之众生，
Karotaṁ opadhikaṁ puññaṁ,	performing meritorious deeds connected with acquisitions,	行与所得相关之福业，
kattha dinnaṁ mahapphalan”ti.	where does a gift given have great fruit?”	何处施舍有大果？”
“Cattāro ca paṭipannā,	“The four practicing for the paths,	“四向道修行者，
cattāro ca phale ṭhitā;	and the four established in the fruits,	及四果安住者，
Esa saṅgho ujubhūto,	this Saṅgha is upright,	此僧伽正直，
paññāsīlasamāhito.	concentrated in wisdom and virtue.	专于慧与戒。
Yajamānānaṁ manussānaṁ,	For sacrificing humans,	为祭祀之人，
Puññapekkhāna pāṇinaṁ;	for beings seeking merit,	为求福之众生，
Karotaṁ opadhikaṁ puññaṁ,	performing meritorious deeds connected with acquisitions,	行与所得相关之福业，
Saṅghe dinnaṁ mahapphalan”ti.	a gift given to the Saṅgha has great fruit.”	施与僧伽有大果。”

11.17 - SN 11.17 Buddhavandanā: Homage to the Buddha

--- SN11.17 - Buddhavandanāsutta ---	--- SN11.17 - Homage to the Buddha ---	--- SN11.17 - 礼敬佛陀 ---
Sāvatthiyaṁ jetavane.	At Sāvatthī, in Jeta’s Grove.	于舍卫城，祇陀林。
Tena kho pana samayena bhagavā divāvihāragato hoti paṭisallīno.	At that time, the Blessed One had gone for the day's abiding and was in seclusion.	尔时，世尊为日住而入静室。
Atha kho sakko ca devānamindo brahmā ca sahampati yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā paccekaṁ dvārabāhaṁ nissāya aṭṭhaṁsu.	Then Sakka, lord of the devas, and Brahmā Sahampati approached the Blessed One; having approached, they each stood leaning against a doorpost.	尔时，帝释天主与梵天娑婆主诣世尊所；诣已，各倚一门柱而立。
Atha kho sakko devānamindo bhagavato santike imaṁ gāthaṁ abhāsi:	Then Sakka, lord of the devas, recited this verse in the presence of the Blessed One:	尔时，帝释天主于世尊前诵此偈：
“Uṭṭhehi vīra vijitasaṅgāma,	“Arise, O hero, victor in battle!	“起，英雄，战胜者！
Pannabhāra anaṇa vicara loke;	Debt-free one with burden laid down, wander in the world.	无债者，重担已下，游于世间。
Cittañca te suvimuttaṁ,	Your mind is well-freed,	汝心善解脱，
Cando yathā pannarasāya rattin”ti.	like the moon on the fifteenth night.”	如十五夜之月。”
“Na kho, devānaminda, tathāgatā evaṁ vanditabbā.	“Not so, lord of devas, should Tathāgatas be venerated.	“非如是，天主，应敬如来。
Evañca kho, devānaminda, tathāgatā vanditabbā:	Thus, lord of devas, should Tathāgatas be venerated:	如是，天主，应敬如来：
‘Uṭṭhehi vīra vijitasaṅgāma,	‘Arise, O hero, victor in battle!	‘起，英雄，战胜者！
Satthavāha anaṇa vicara loke;	Caravan leader, debt-free one, wander in the world.	商队领袖，无债者，游于世间。
Desassu bhagavā dhammaṁ,	Teach the Dhamma, O Blessed One,	说法，世尊，
Aññātāro bhavissantī’”ti.	there will be those who understand!’”	将有能解者！’”

11.18 - SN 11.18 Gahaṭṭhavandanā: Homage to Householders

--- SN11.18 - Gahaṭṭhavandanāsutta ---	--- SN11.18 - Homage to Householders ---	--- SN11.18 - 礼敬居士 ---
Sāvatthiyaṁ.	At Sāvatthī.	于舍卫城。
Tatra …pe… etadavoca:	There … and so on … he said this:	彼处……等等……彼如是说：
“bhūtapubbaṁ, bhikkhave, sakko devānamindo mātaliṁ saṅgāhakaṁ āmantesi:	“Once in the past, bhikkhus, Sakka, lord of the devas, addressed Mātali the charioteer:	“昔日，诸比丘，帝释天主告摩多梨车夫言：
‘yojehi, samma mātali, sahassayuttaṁ ājaññarathaṁ. Uyyānabhūmiṁ gacchāma subhūmiṁ dassanāyā’ti.	‘Yoke the thousand-yoked chariot of thoroughbreds, good Mātali. Let us go to the pleasure garden to see the beautiful grounds.’	‘轭千轭良驹之车，善摩多梨。我等往游乐园观美景。’
‘Evaṁ, bhaddantavā’ti kho, bhikkhave, mātali saṅgāhako sakkassa devānamindassa paṭissutvā sahassayuttaṁ ājaññarathaṁ yojetvā sakkassa devānamindassa paṭivedesi:	‘Yes, venerable sir,’ bhikkhus, Mātali the charioteer replied to Sakka, lord of the devas, and having yoked the thousand-yoked chariot of thoroughbreds, he informed Sakka, lord of the devas:	‘唯然，尊者，’诸比丘，摩多梨车夫答帝释天主言，即轭千轭良驹之车，告帝释天主言：
‘yutto kho te, mārisa, sahassayutto ājaññaratho.	‘Yoked for you, dear sir, is the thousand-yoked chariot of thoroughbreds.	‘为汝轭，尊者，千轭良驹之车。
Yassadāni kālaṁ maññasī’ti.	Do now what you deem the right time.’	今行汝所认为之时。’
Atha kho, bhikkhave, sakko devānamindo vejayantapāsādā orohanto añjaliṁ katvā sudaṁ puthuddisā namassati.	Then, bhikkhus, Sakka, lord of the devas, descending from the Vejayanta palace, with joined hands indeed paid homage in all directions.	尔时，诸比丘，帝释天主，从毗阇延陀宫下，合掌实礼敬四方。
Atha kho, bhikkhave, mātali saṅgāhako sakkaṁ devānamindaṁ gāthāya ajjhabhāsi:	Then, bhikkhus, Mātali the charioteer addressed Sakka, lord of the devas, with a verse:	尔时，诸比丘，摩多梨车夫以偈告帝释天主：
‘Taṁ namassanti tevijjā,	‘Those with the triple knowledge venerate you,	‘具三明者敬汝，
sabbe bhummā ca khattiyā;	all earthly khattiyas too,	一切地上刹帝利亦然，
Cattāro ca mahārājā,	and the Four Great Kings,	及四大天王，
tidasā ca yasassino;	and the glorious Tidasā devas.	及光荣之三十三天。
Atha ko nāma so yakkho,	Then what yakkha is that	然何夜叉是
yaṁ tvaṁ sakka namassasī’ti.	whom you, Sakka, venerate?’	汝所敬，帝释？’
‘Maṁ namassanti tevijjā,	‘Those with the triple knowledge venerate me,	‘具三明者敬我，
sabbe bhummā ca khattiyā;	all earthly khattiyas too,	一切地上刹帝利亦然，
Cattāro ca mahārājā,	and the Four Great Kings,	及四大天王，
tidasā ca yasassino.	and the glorious Tidasā devas.	及光荣之三十三天。
Ahañca sīlasampanne,	But I venerate those endowed with virtue,	然我敬具戒者，
cirarattasamāhite;	long concentrated,	长久专注者，
Sammāpabbajite vande,	rightly gone forth,	正出家者，
brahmacariyaparāyane.	devoted to the holy life.	奉献于梵行者。
Ye gahaṭṭhā puññakarā,	Those householders who do meritorious deeds,	彼居士行福业者，
sīlavanto upāsakā;	virtuous lay followers,	有德之优婆塞，
Dhammena dāraṁ posenti,	who righteously support their families,	正当养家者，
te namassāmi mātalī’ti.	them I venerate, Mātali.’	我敬彼等，摩多梨。’
‘Seṭṭhā hi kira lokasmiṁ,	‘Best indeed in the world are they	‘世间最佳者实为
ye tvaṁ sakka namassasi;	whom you, Sakka, venerate.	汝所敬，帝释。
Ahampi te namassāmi,	I too will venerate them	我亦将敬彼等
ye namassasi vāsavā’ti.	whom you venerate, Vāsava.’	汝所敬者，婆娑婆。’
Idaṁ vatvāna maghavā,	Having said this, Maghavā,	作此语已，摩伽婆，
devarājā sujampati;	king of devas, Sujampati,	天王，苏阇婆提，
Puthuddisā namassitvā,	having paid homage in all directions,	礼敬四方已，
pamukho rathamāruhī”ti.	mounted his chariot at the head.”	登其车于首。”

11.19 - SN 11.19 Satthāravandanā: Homage to the Teacher

--- SN11.19 - Satthāravandanāsutta ---	--- SN11.19 - Homage to the Teacher ---	--- SN11.19 - 礼敬师长 ---
Sāvatthiyaṁ jetavane.	At Sāvatthī, in Jeta’s Grove.	于舍卫城，祇陀林。
“Bhūtapubbaṁ, bhikkhave, sakko devānamindo mātaliṁ saṅgāhakaṁ āmantesi:	“Once in the past, bhikkhus, Sakka, lord of the devas, addressed Mātali the charioteer:	“昔日，诸比丘，帝释天主告摩多梨车夫言：
‘yojehi, samma mātali, sahassayuttaṁ ājaññarathaṁ, uyyānabhūmiṁ gacchāma subhūmiṁ dassanāyā’ti.	‘Yoke the thousand-yoked chariot of thoroughbreds, good Mātali. Let us go to the pleasure garden to see the beautiful grounds.’	‘轭千轭良驹之车，善摩多梨。我等往游乐园观美景。’
‘Evaṁ, bhaddantavā’ti kho, bhikkhave, mātali saṅgāhako sakkassa devānamindassa paṭissutvā sahassayuttaṁ ājaññarathaṁ yojetvā sakkassa devānamindassa paṭivedesi:	‘Yes, venerable sir,’ bhikkhus, Mātali the charioteer replied to Sakka, lord of the devas, and having yoked the thousand-yoked chariot of thoroughbreds, he informed Sakka, lord of the devas:	‘唯然，尊者，’诸比丘，摩多梨车夫答帝释天主言，即轭千轭良驹之车，告帝释天主言：
‘yutto kho te, mārisa, sahassayutto ājaññaratho.	‘Yoked for you, dear sir, is the thousand-yoked chariot of thoroughbreds.	‘为汝轭，尊者，千轭良驹之车。
Yassadāni kālaṁ maññasī’ti.	Do now what you deem the right time.’	今行汝所认为之时。’
Atha kho, bhikkhave, sakko devānamindo vejayantapāsādā orohanto añjaliṁ katvā sudaṁ bhagavantaṁ namassati.	Then, bhikkhus, Sakka, lord of the devas, descending from the Vejayanta palace, with joined hands indeed paid homage to the Blessed One.	尔时，诸比丘，帝释天主，从毗阇延陀宫下，合掌实礼敬世尊。
Atha kho, bhikkhave, mātali saṅgāhako sakkaṁ devānamindaṁ gāthāya ajjhabhāsi:	Then, bhikkhus, Mātali the charioteer addressed Sakka, lord of the devas, with a verse:	尔时，诸比丘，摩多梨车夫以偈告帝释天主：
‘Yañhi devā manussā ca,	‘He whom devas and humans	‘天人所敬者，
taṁ namassanti vāsava;	venerate, Vāsava,	婆娑婆，
Atha ko nāma so yakkho,	then what yakkha is that	然何夜叉是
yaṁ tvaṁ sakka namassasī’ti.	whom you, Sakka, venerate?’	汝所敬，帝释？’
‘Yo idha sammāsambuddho,	‘He who here is the Perfectly Enlightened One,	‘彼于此为正等觉者，
asmiṁ loke sadevake;	in this world with its devas,	于此天人世间，
Anomanāmaṁ satthāraṁ,	the Teacher of peerless name,	师之名无与伦比，
taṁ namassāmi mātali.	him I venerate, Mātali.	我敬彼，摩多梨。
Yesaṁ rāgo ca doso ca,	Those for whom lust and hatred,	彼等之欲与嗔，
avijjā ca virājitā;	and ignorance have been made to fade away,	及无明已灭，
Khīṇāsavā arahanto,	arahants with taints destroyed,	漏尽阿罗汉，
te namassāmi mātali.	them I venerate, Mātali.	我敬彼等，摩多梨。
Ye rāgadosavinayā,	Those who, for the removal of lust and hatred,	彼等，为除欲与嗔，
avijjāsamatikkamā;	for the transcending of ignorance,	为超越无明，
Sekkhā apacayārāmā,	are trainees delighting in diminution,	为学人乐于减损，
appamattānusikkhare;	diligently training,	勤修者，
Te namassāmi mātalī’ti.	them I venerate, Mātali.’	我敬彼等，摩多梨。’
‘Seṭṭhā hi kira lokasmiṁ,	‘Best indeed in the world are they	‘世间最佳者实为
ye tvaṁ sakka namassasi;	whom you, Sakka, venerate.	汝所敬，帝释。
Ahampi te namassāmi,	I too will venerate them	我亦将敬彼等
ye namassasi vāsavā’ti.	whom you venerate, Vāsava.’	汝所敬者，婆娑婆。’
Idaṁ vatvāna maghavā,	Having said this, Maghavā,	作此语已，摩伽婆，
devarājā sujampati;	king of devas, Sujampati,	天王，苏阇婆提，
Bhagavantaṁ namassitvā,	having paid homage to the Blessed One,	礼敬世尊已，
pamukho rathamāruhī”ti.	mounted his chariot at the head.”	登其车于首。”

11.20 - SN 11.20 Saṅghavandanā: Homage to the Saṅgha

--- SN11.20 - Saṅghavandanāsutta ---	--- SN11.20 - Homage to the Saṅgha ---	--- SN11.20 - 礼敬僧伽 ---
Sāvatthiyaṁ jetavane.	At Sāvatthī, in Jeta’s Grove.	于舍卫城，祇陀林。
Tatra kho …pe… etadavoca:	There … and so on … he said this:	彼处……等等……彼如是说：
“bhūtapubbaṁ, bhikkhave, sakko devānamindo mātaliṁ saṅgāhakaṁ āmantesi:	“Once in the past, bhikkhus, Sakka, lord of the devas, addressed Mātali the charioteer:	“昔日，诸比丘，帝释天主告摩多梨车夫言：
‘yojehi, samma mātali, sahassayuttaṁ ājaññarathaṁ, uyyānabhūmiṁ gacchāma subhūmiṁ dassanāyā’ti.	‘Yoke the thousand-yoked chariot of thoroughbreds, good Mātali. Let us go to the pleasure garden to see the beautiful grounds.’	‘轭千轭良驹之车，善摩多梨。我等往游乐园观美景。’
‘Evaṁ, bhaddantavā’ti kho, bhikkhave, mātali saṅgāhako sakkassa devānamindassa paṭissutvā, sahassayuttaṁ ājaññarathaṁ yojetvā sakkassa devānamindassa paṭivedesi:	‘Yes, venerable sir,’ bhikkhus, Mātali the charioteer replied to Sakka, lord of the devas, and having yoked the thousand-yoked chariot of thoroughbreds, he informed Sakka, lord of the devas:	‘唯然，尊者，’诸比丘，摩多梨车夫答帝释天主言，即轭千轭良驹之车，告帝释天主言：
‘yutto kho te, mārisa, sahassayutto ājaññaratho,	‘Yoked for you, dear sir, is the thousand-yoked chariot of thoroughbreds,	‘为汝轭，尊者，千轭良驹之车，
yassadāni kālaṁ maññasī’ti.	Do now what you deem the right time.’	今行汝所认为之时。’
Atha kho, bhikkhave, sakko devānamindo vejayantapāsādā orohanto añjaliṁ katvā sudaṁ bhikkhusaṅghaṁ namassati.	Then, bhikkhus, Sakka, lord of the devas, descending from the Vejayanta palace, with joined hands indeed paid homage to the Bhikkhu Saṅgha.	尔时，诸比丘，帝释天主，从毗阇延陀宫下，合掌实礼敬比丘僧。
Atha kho, bhikkhave, mātali saṅgāhako sakkaṁ devānamindaṁ gāthāya ajjhabhāsi:	Then, bhikkhus, Mātali the charioteer addressed Sakka, lord of the devas, with a verse:	尔时，诸比丘，摩多梨车夫以偈告帝释天主：
‘Tañhi ete namasseyyuṁ,	‘These men who lie in putrid bodies	‘此等卧于腐尸之人
pūtidehasayā narā;	would indeed pay homage to you;	实当敬汝；
Nimuggā kuṇapamhete,	these immersed in corpses,	此等沉于尸体，
khuppipāsasamappitā.	afflicted by hunger and thirst.	为饥渴所苦。
Kiṁ nu tesaṁ pihayasi,	What do you envy in them,	汝于彼等何所羡，
anāgārāna vāsava;	the homeless ones, Vāsava?	无家者，婆娑婆？
Ācāraṁ isinaṁ brūhi,	Tell us the conduct of seers,	告我等仙人之行，
taṁ suṇoma vaco tavā’ti.	let us hear that word of yours.’	让我等闻汝之言。’
‘Etaṁ tesaṁ pihayāmi,	‘This I envy in them,	‘此我所羡于彼等，
anāgārāna mātali;	the homeless ones, Mātali:	无家者，摩多梨：
Yamhā gāmā pakkamanti,	from whatever village they depart,	从何村离去，
anapekkhā vajanti te.	they go without longing.	彼等无恋而去。
Na tesaṁ koṭṭhe openti,	They do not store in granaries,	彼等不储于仓，
na kumbhi na kaḷopiyaṁ;	nor in pots, nor in baskets.	亦不于罐，亦不于篮。
Paraniṭṭhitamesānā,	Seeking what is prepared by others,	求他人所备，
tena yāpenti subbatā.	by that the well-behaved sustain themselves.	以此善行者自持。
Sumantamantino dhīrā,	Wise, of good counsel,	智者，善议者，
tuṇhībhūtā samañcarā;	silent, they fare evenly.	默然，彼等平和而行。
Devā viruddhā asurehi,	Devas are opposed to asuras,	天与阿修罗为敌，
puthu maccā ca mātali.	and many mortals too, Mātali.	多凡人亦然，摩多梨。
Aviruddhā viruddhesu,	Unopposed among the opposed,	于敌中无敌，
attadaṇḍesu nibbutā;	quenched among those who wield the rod,	于执杖者中熄灭，
Sādānesu anādānā,	non-acquisitive among the acquisitive,	于执著者中无执著，
te namassāmi mātalī’ti.	them I venerate, Mātali.’	我敬彼等，摩多梨。’
‘Seṭṭhā hi kira lokasmiṁ,	‘Best indeed in the world are they	‘世间最佳者实为
ye tvaṁ sakka namassasi;	whom you, Sakka, venerate.	汝所敬，帝释。
Ahampi te namassāmi,	I too will venerate them	我亦将敬彼等
ye namassasi vāsavā’”ti.	whom you venerate, Vāsava.’”	汝所敬者，婆娑婆。’”
Idaṁ vatvāna maghavā,	Having said this, Maghavā,	作此语已，摩伽婆，
devarājā sujampati;	king of devas, Sujampati,	天王，苏阇婆提，
Bhikkhusaṅghaṁ namassitvā,	having paid homage to the Bhikkhu Saṅgha,	礼敬比丘僧已，
pamukho rathamāruhīti.	mounted his chariot at the head.	登其车于首。
Dutiyo vaggo.	The second chapter.	第二品。
Devā pana tayo vuttā,	Three on devas are told,	三说天，
daliddañca rāmaṇeyyakaṁ;	the poor man and delightful place;	贫者与悦意处；
Yajamānañca vandanā,	the sacrificer and homage,	祭祀者与礼敬，
tayo sakkanamassanāti.	three on Sakka’s veneration.	三说帝释之敬。

11.21 - SN 11.21 Chetvā: Having Cut

--- SN11.21 - Chetvāsutta ---	--- SN11.21 - Having Cut ---	--- SN11.21 - 已断 ---
Sāvatthiyaṁ jetavane.	At Sāvatthī, in Jeta’s Grove.	于舍卫城，祇陀林。
Atha kho sakko devānamindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi.	Then Sakka, lord of the devas, approached the Blessed One; having approached and paid homage to the Blessed One, he stood to one side.	尔时，帝释天主诣世尊所；诣已，礼世尊足，退立一面。
Ekamantaṁ ṭhito kho sakko devānamindo bhagavantaṁ gāthāya ajjhabhāsi:	Standing to one side, Sakka, lord of the devas, addressed the Blessed One with a verse:	立一面已，帝释天主以偈问世尊：
“Kiṁsu chetvā sukhaṁ seti,	“Having cut what does one sleep soundly?	“断何得安眠？
kiṁsu chetvā na socati;	Having cut what does one not sorrow?	断何不忧恼？
Kissassu ekadhammassa,	Of what one thing	何一法之杀
vadhaṁ rocesi gotamā”ti.	do you approve the slaying, Gotama?”	汝许之，乔达摩？”
“Kodhaṁ chetvā sukhaṁ seti,	“Having cut anger one sleeps soundly,	“断嗔得安眠，
kodhaṁ chetvā na socati;	having cut anger one does not sorrow.	断嗔不忧恼。
Kodhassa visamūlassa,	Of anger with its poison root	嗔毒根
madhuraggassa vāsava;	and honeyed tip, Vāsava,	蜜尖，婆娑婆，
Vadhaṁ ariyā pasaṁsanti,	the slaying is praised by the noble ones,	其杀为圣者所赞，
tañhi chetvā na socatī”ti.	for having cut that one does not sorrow.”	因断彼不忧恼。”

11.22 - SN 11.22 Dubbaṇṇiya: The Ugly One

--- SN11.22 - Dubbaṇṇiyasutta ---	--- SN11.22 - The Ugly One ---	--- SN11.22 - 丑者 ---
Sāvatthiyaṁ jetavane.	At Sāvatthī, in Jeta’s Grove.	于舍卫城，祇陀林。
Tatra kho …pe… etadavoca:	There … and so on … he said this:	彼处……等等……彼如是说：
“bhūtapubbaṁ, bhikkhave, aññataro yakkho dubbaṇṇo okoṭimako sakkassa devānamindassa āsane nisinno ahosi.	“Once in the past, bhikkhus, a certain ugly, misshapen yakkha was sitting on the throne of Sakka, lord of the devas.	“昔日，诸比丘，一丑陋、畸形之夜叉坐于帝释天主之座。
Tatra sudaṁ, bhikkhave, devā tāvatiṁsā ujjhāyanti khiyyanti vipācenti:	Thereupon, bhikkhus, the Tāvatiṃsa devas grumbled, complained, and found fault, saying:	于是，诸比丘，忉利天众怨言、抱怨、挑剔，言：
‘acchariyaṁ vata bho, abbhutaṁ vata bho.	‘Wonderful indeed, sirs, marvelous indeed, sirs!	‘奇哉，诸君，未曾有哉，诸君！
Ayaṁ yakkho dubbaṇṇo okoṭimako sakkassa devānamindassa āsane nisinno’ti.	This ugly, misshapen yakkha is sitting on the throne of Sakka, lord of the devas!’	此丑陋、畸形之夜叉坐于帝释天主之座！’
Yathā yathā kho, bhikkhave, devā tāvatiṁsā ujjhāyanti khiyyanti vipācenti tathā tathā so yakkho abhirūpataro ceva hoti dassanīyataro ca pāsādikataro ca.	The more, bhikkhus, the Tāvatiṃsa devas grumbled, complained, and found fault, the more that yakkha became more handsome, more good-looking, and more pleasing.	愈，诸比丘，忉利天众怨言、抱怨、挑剔，彼夜叉愈益英俊、美观、悦目。
Atha kho, bhikkhave, devā tāvatiṁsā yena sakko devānamindo tenupasaṅkamiṁsu; upasaṅkamitvā sakkaṁ devānamindaṁ etadavocuṁ:	Then, bhikkhus, the Tāvatiṃsa devas approached Sakka, lord of the devas; having approached, they said this to Sakka, lord of the devas:	尔时，诸比丘，忉利天众诣帝释天主所；诣已，白帝释天主言：
‘idha te, mārisa, aññataro yakkho dubbaṇṇo okoṭimako sakkassa devānamindassa āsane nisinno.	‘Here, dear sir, a certain ugly, misshapen yakkha is sitting on the throne of Sakka, lord of the devas.	‘此，尊者，一丑陋、畸形之夜叉坐于帝释天主之座。
Tatra sudaṁ, mārisa, devā tāvatiṁsā ujjhāyanti khiyyanti vipācenti:	Thereupon, dear sir, the Tāvatiṃsa devas grumble, complain, and find fault, saying:	于是，尊者，忉利天众怨言、抱怨、挑剔，言：
“acchariyaṁ vata bho, abbhutaṁ vata bho.	“Wonderful indeed, sirs, marvelous indeed, sirs!	“奇哉，诸君，未曾有哉，诸君！
Ayaṁ yakkho dubbaṇṇo okoṭimako sakkassa devānamindassa āsane nisinno”ti.	This ugly, misshapen yakkha is sitting on the throne of Sakka, lord of the devas!”	此丑陋、畸形之夜叉坐于帝释天主之座！”
Yathā yathā kho, mārisa, devā ujjhāyanti khiyyanti vipācenti tathā tathā so yakkho abhirūpataro ceva hoti dassanīyataro ca pāsādikataro cāti.	The more, dear sir, the devas grumble, complain, and find fault, the more that yakkha becomes more handsome, more good-looking, and more pleasing.	愈，尊者，天众怨言、抱怨、挑剔，彼夜叉愈益英俊、美观、悦目。
So hi nūna, mārisa, kodhabhakkho yakkho bhavissatī’ti.	Surely, dear sir, that must be an anger-eating yakkha.’	必，尊者，彼必为食嗔夜叉。’
Atha kho, bhikkhave, sakko devānamindo yena so kodhabhakkho yakkho tenupasaṅkami; upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇajāṇumaṇḍalaṁ pathaviyaṁ nihantvā yena so kodhabhakkho yakkho tenañjaliṁ paṇāmetvā tikkhattuṁ nāmaṁ sāveti:	Then, bhikkhus, Sakka, lord of the devas, approached that anger-eating yakkha; having approached, arranging his upper robe over one shoulder, placing his right kneecap on the ground, he raised his joined hands towards that anger-eating yakkha and announced his name three times:	尔时，诸比丘，帝释天主诣彼食嗔夜叉所；诣已，整上衣于一肩，置右膝于地，举合掌向彼食嗔夜叉，三宣其名：
‘sakkohaṁ, mārisa, devānamindo, sakkohaṁ, mārisa, devānamindo’ti.	‘I am Sakka, dear sir, lord of the devas! I am Sakka, dear sir, lord of the devas!’	‘我是帝释，尊者，天主！我是帝释，尊者，天主！’
Yathā yathā kho, bhikkhave, sakko devānamindo nāmaṁ sāvesi tathā tathā so yakkho dubbaṇṇataro ceva ahosi okoṭimakataro ca.	The more, bhikkhus, Sakka, lord of the devas, announced his name, the more that yakkha became uglier and more misshapen.	愈，诸比丘，帝释天主宣其名，彼夜叉愈益丑陋、畸形。
Dubbaṇṇataro ceva hutvā okoṭimakataro ca tatthevantaradhāyīti.	Having become uglier and more misshapen, he vanished right there.	既丑陋、畸形，即于其处没。
Atha kho, bhikkhave, sakko devānamindo sake āsane nisīditvā deve tāvatiṁse anunayamāno tāyaṁ velāyaṁ imā gāthāyo abhāsi:	Then, bhikkhus, Sakka, lord of the devas, having sat down on his own throne, consoling the Tāvatiṃsa devas, on that occasion recited these verses:	尔时，诸比丘，帝释天主坐于己座，安慰忉利天众，于彼时诵此偈：
‘Na sūpahatacittomhi,	‘My mind is not easily provoked,	‘我心不易 provoked，
nāvattena suvānayo;	nor am I easily led by impulse.	亦不易为冲动所导。
Na vo cirāhaṁ kujjhāmi,	I do not get angry for long,	我不长久发怒，
kodho mayi nāvatiṭṭhati.	anger does not remain in me.	怒不留于我。
Kuddhāhaṁ na pharusaṁ brūmi,	When angry, I do not speak harshly,	怒时，我不说粗言，
Na ca dhammāni kittaye;	nor do I proclaim my own virtues.	亦不宣扬己德。
Sanniggaṇhāmi attānaṁ,	I restrain myself,	我自制，
Sampassaṁ atthamattano’”ti.	seeing my own welfare.’”	见己之福利。’”

11.23 - SN 11.23 Sambarimāyā: Sambara's Illusion

--- SN11.23 - Sambarimāyāsutta ---	--- SN11.23 - Sambara's Illusion ---	--- SN11.23 - 三婆罗之幻术 ---
Sāvatthiyaṁ …pe…	At Sāvatthī … and so on …	于舍卫城……等等……
bhagavā etadavoca:	the Blessed One said this:	世尊如是说：
“bhūtapubbaṁ, bhikkhave, vepacitti asurindo ābādhiko ahosi dukkhito bāḷhagilāno.	“Once in the past, bhikkhus, Vepacitti, lord of asuras, was sick, suffering, gravely ill.	“昔日，诸比丘，毗摩质多罗，阿修罗主，病，苦，重病。
Atha kho, bhikkhave, sakko devānamindo yena vepacitti asurindo tenupasaṅkami gilānapucchako.	Then, bhikkhus, Sakka, lord of the devas, approached Vepacitti, lord of asuras, to inquire about his illness.	尔时，诸比丘，帝释天主诣毗摩质多罗，阿修罗主，问其病。
Addasā kho, bhikkhave, vepacitti asurindo sakkaṁ devānamindaṁ dūratova āgacchantaṁ.	Vepacitti, bhikkhus, lord of asuras, saw Sakka, lord of the devas, coming from afar.	毗摩质多罗，诸比丘，阿修罗主，遥见帝释天主来。
Disvāna sakkaṁ devānamindaṁ etadavoca:	Having seen Sakka, lord of the devas, he said this:	见帝释天主，言：
‘tikiccha maṁ, devānamindā’ti.	‘Cure me, lord of devas!’	‘治我，天主！’
‘Vācehi maṁ, vepacitti, sambarimāyan’ti.	‘Teach me, Vepacitti, Sambara’s illusion.’	‘教我，毗摩质多罗，三婆罗之幻术。’
‘Na tāvāhaṁ vācemi, yāvāhaṁ, mārisa, asure paṭipucchāmī’ti.	‘I will not teach you yet, until, dear sir, I have consulted the asuras.’	‘我暂不教汝，直至，尊者，我与阿修罗商议。’
Atha kho, bhikkhave, vepacitti asurindo asure paṭipucchi:	Then, bhikkhus, Vepacitti, lord of asuras, consulted the asuras:	尔时，诸比丘，毗摩质多罗，阿修罗主，与阿修罗商议：
‘vācemahaṁ, mārisā, sakkaṁ devānamindaṁ sambarimāyan’ti?	‘Shall I teach, sirs, Sakka, lord of the devas, Sambara’s illusion?’	‘我当教，诸君，帝释天主，三婆罗之幻术否？’
‘Mā kho tvaṁ, mārisa, vācesi sakkaṁ devānamindaṁ sambarimāyan’ti.	‘Do not, dear sir, teach Sakka, lord of the devas, Sambara’s illusion.’	‘勿，尊者，教帝释天主，三婆罗之幻术。’
Atha kho, bhikkhave, vepacitti asurindo sakkaṁ devānamindaṁ gāthāya ajjhabhāsi:	Then, bhikkhus, Vepacitti, lord of asuras, addressed Sakka, lord of the devas, with a verse:	尔时，诸比丘，毗摩质多罗，阿修罗主，以偈告帝释天主：
‘Māyāvī maghavā sakka,	‘Magician Maghavā Sakka,	‘幻师摩伽婆帝释，
devarāja sujampati;	king of devas, Sujampati,	天王，苏阇婆提，
Upeti nirayaṁ ghoraṁ,	you will go to a dreadful hell,	汝将往可怖地狱，
sambarova sataṁ saman’”ti.	like Sambara, for a hundred eons.’”	如三婆罗，历百劫。’”

11.24 - SN 11.24 Accaya: The Transgression

--- SN11.24 - Accayasutta ---	--- SN11.24 - The Transgression ---	--- SN11.24 - 过失 ---
Sāvatthiyaṁ …pe… ārāme.	At Sāvatthī … and so on … in the park.	于舍卫城……等等……于园中。
Tena kho pana samayena dve bhikkhū sampayojesuṁ.	At that time, two bhikkhus had a dispute.	尔时，二比丘有争。
Tatreko bhikkhu accasarā.	Therein, one bhikkhu transgressed.	其中，一比丘有过。
Atha kho so bhikkhu tassa bhikkhuno santike accayaṁ accayato deseti;	Then that bhikkhu confessed his transgression as a transgression in the presence of the other bhikkhu;	尔时，彼比丘于他比丘前承认其过为过；
so bhikkhu nappaṭiggaṇhāti.	that bhikkhu did not accept it.	彼比丘不接受。
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:	Then many bhikkhus approached the Blessed One; having approached and paid homage to the Blessed One, they sat down to one side. Seated to one side, those bhikkhus said this to the Blessed One:	尔时，众比丘诣世尊所；诣已，礼世尊足，退坐一面。坐一面已，彼诸比丘白世尊言：
“idha, bhante, dve bhikkhū sampayojesuṁ, tatreko bhikkhu accasarā.	“Here, venerable sir, two bhikkhus had a dispute, and therein one bhikkhu transgressed.	“此，尊者，二比丘有争，其中一比丘有过。
Atha kho so, bhante, bhikkhu tassa bhikkhuno santike accayaṁ accayato deseti, so bhikkhu nappaṭiggaṇhātī”ti.	Then, venerable sir, that bhikkhu confessed his transgression as a transgression in the presence of the other bhikkhu, but that bhikkhu did not accept it.”	尔时，尊者，彼比丘于他比丘前承认其过为过，然彼比丘不接受。”
“Dveme, bhikkhave, bālā.	“These two, bhikkhus, are fools:	“此二，诸比丘，为愚者：
Yo ca accayaṁ accayato na passati, yo ca accayaṁ desentassa yathādhammaṁ nappaṭiggaṇhāti—	he who does not see a transgression as a transgression, and he who does not accept according to Dhamma one who is confessing a transgression—	不见过为过者，及不依法接受认过者——
ime kho, bhikkhave, dve bālā.	these, bhikkhus, are two fools.	此，诸比丘，为二愚者。
Dveme, bhikkhave, paṇḍitā.	These two, bhikkhus, are wise:	此二，诸比丘，为智者：
Yo ca accayaṁ accayato passati, yo ca accayaṁ desentassa yathādhammaṁ paṭiggaṇhāti—	he who sees a transgression as a transgression, and he who accepts according to Dhamma one who is confessing a transgression—	见过于过者，及依法接受认过者——
ime kho, bhikkhave, dve paṇḍitā.	these, bhikkhus, are two wise ones.	此，诸比丘，为二智者。
Bhūtapubbaṁ, bhikkhave, sakko devānamindo sudhammāyaṁ sabhāyaṁ deve tāvatiṁse anunayamāno tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi:	Once in the past, bhikkhus, Sakka, lord of the devas, in the Sudhammā assembly hall, consoling the Tāvatiṃsa devas, on that occasion recited this verse:	昔日，诸比丘，帝释天主，于善法堂，安慰忉利天众，于彼时诵此偈：
‘Kodho vo vasamāyātu,	‘Let not anger master you,	‘勿令怒制汝，
Mā ca mittehi vo jarā;	nor may you grow old with broken friendships.	亦勿与友破裂而老。
Agarahiyaṁ mā garahittha,	Do not censure the uncensurable,	勿诃不可诃者，
Mā ca bhāsittha pesuṇaṁ;	nor speak slander.	亦勿说诽谤。
Atha pāpajanaṁ kodho,	Then anger will crush evil people	尔时怒将碎恶人
Pabbatovābhimaddatī’”ti.	like a mountain.’”	如山。’”

11.25 - SN 11.25 Akkodha: Non-Anger

--- SN11.25 - Akkodhasutta ---	--- SN11.25 - Non-Anger ---	--- SN11.25 - 无嗔 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.	一时，佛住舍卫城祇陀林，给孤独园。
Tatra kho bhagavā bhikkhū …pe… bhagavā etadavoca:	There the Blessed One addressed the bhikkhus … and so on … the Blessed One said this:	尔时，世尊告诸比丘言……等等……世尊如是说：
“bhūtapubbaṁ, bhikkhave, sakko devānamindo sudhammāyaṁ sabhāyaṁ deve tāvatiṁse anunayamāno tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi:	“Once in the past, bhikkhus, Sakka, lord of the devas, in the Sudhammā assembly hall, consoling the Tāvatiṃsa devas, on that occasion recited this verse:	“昔日，诸比丘，帝释天主，于善法堂，安慰忉利天众，于彼时诵此偈：
‘Mā vo kodho ajjhabhavi,	‘Let not anger overcome you,	‘勿令怒胜汝，
mā ca kujjhittha kujjhataṁ;	nor get angry at those who are angry.	亦勿于怒者发怒。
Akkodho avihiṁsā ca,	Non-anger and non-violence	无嗔与无暴力
ariyesu ca paṭipadā;	are the practice of ariyas.	为圣者之行。
Atha pāpajanaṁ kodho,	Then anger will crush evil people	尔时怒将碎恶人
pabbatovābhimaddatī’”ti.	like a mountain.’”	如山。’”
Tatiyo vaggo.	The third chapter.	第三品。
Chetvā dubbaṇṇiya māyā,	Having Cut, The Ugly One, Illusion,	已断，丑者，幻术，
accayena akodhano;	The Transgression, Non-Anger;	过失，无嗔；
Desitaṁ buddhaseṭṭhena,	Taught by the best of Buddhas,	为最佳佛所教，
idañhi sakkapañcakanti.	this indeed is the Sakka-pentad.	此实为帝释五部。
Sakkasaṁyuttaṁ samattaṁ.	The Connected Discourses with Sakka is complete.	与帝释相应部竟。
Sagāthāvaggo paṭhamo.	The Chapter with Verses, the first.	有偈品，第一。
Devatā devaputto ca,	Devatā, Devaputta,	天女，天子，
rājā māro ca bhikkhunī;	King, Māra, and Bhikkhunī;	王，魔，与比丘尼；
Brahmā brāhmaṇa vaṅgīso,	Brahmā, Brahmin, Vaṅgīsa,	梵天，婆罗门，婆耆舍，
vanayakkhena vāsavoti.	with Forest-Yakkha, and Vāsava.	与林夜叉，及婆娑婆。
Sagāthāvaggasaṁyuttapāḷi niṭṭhitā.	The Pāḷi of the Connected Discourses with Verses is concluded.	有偈相应部巴利文竟。

12 - SN 12 Nidāna: Connected Discourses on Causation

==================== SN12 - Nidānasaṃyutta ====================

Connected Discourses on Causation

因缘相应部

12.1 - SN 12.1 Paṭiccasamuppāda: Dependent Origination

--- SN12.1 - Paṭiccasamuppādasutta ---	--- SN12.1 - Dependent Origination ---	--- SN12.1 - 缘起 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.	一时，佛住舍卫城祇陀林，给孤独园。
Tatra kho bhagavā bhikkhū āmantesi:	There the Blessed One addressed the bhikkhus:	尔时，世尊告诸比丘言：
“bhikkhavo”ti.	“Bhikkhus.”	“诸比丘。”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.	“Venerable sir,” those bhikkhus replied to the Blessed One.	“尊者，”彼诸比丘答世尊言。
Bhagavā etadavoca:	The Blessed One said this:	世尊如是说：
“paṭiccasamuppādaṁ vo, bhikkhave, desessāmi.	“Bhikkhus, I will teach you dependent origination.	“诸比丘，我为汝等说缘起。
Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.	Listen and attend closely, I will speak.”	谛听，善思念之，我当说。”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.	“Yes, venerable sir,” those bhikkhus replied to the Blessed One.	“唯然，尊者，”彼诸比丘答世尊言。
Bhagavā etadavoca:	The Blessed One said this:	世尊如是说：
“Katamo ca, bhikkhave, paṭiccasamuppādo?	“And what, bhikkhus, is dependent origination?	“何为，诸比丘，缘起？
Avijjāpaccayā, bhikkhave, saṅkhārā;	With ignorance as condition, bhikkhus, volitional formations come to be;	以无明为缘，诸比丘，行生；
saṅkhārapaccayā viññāṇaṁ;	with volitional formations as condition, consciousness;	以行为缘，识；
viññāṇapaccayā nāmarūpaṁ;	with consciousness as condition, name-and-form;	以识为缘，名色；
nāmarūpapaccayā saḷāyatanaṁ;	with name-and-form as condition, the six sense bases;	以名色为缘，六入；
saḷāyatanapaccayā phasso;	with the six sense bases as condition, contact;	以六入为缘，触；
phassapaccayā vedanā;	with contact as condition, feeling;	以触为缘，受；
vedanāpaccayā taṇhā;	with feeling as condition, craving;	以受为缘，爱；
taṇhāpaccayā upādānaṁ;	with craving as condition, clinging;	以爱为缘，取；
upādānapaccayā bhavo;	with clinging as condition, existence;	以取为缘，有；
bhavapaccayā jāti;	with existence as condition, birth;	以有为缘，生；
jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.	with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be.	以生为缘，老死、愁、悲、苦、忧、恼生。
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.	Such is the origin of this whole mass of suffering.	如是此纯大苦蕴之集。
Ayaṁ vuccati, bhikkhave, paṭiccasamuppādo.	This, bhikkhus, is called dependent origination.	此，诸比丘，名为缘起。
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;	But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations;	然以无明之无余离欲灭，则行灭；
saṅkhāranirodhā viññāṇanirodho;	with the cessation of volitional formations, cessation of consciousness;	以行灭，则识灭；
viññāṇanirodhā nāmarūpanirodho;	with the cessation of consciousness, cessation of name-and-form;	以识灭，则名色灭；
nāmarūpanirodhā saḷāyatananirodho;	with the cessation of name-and-form, cessation of the six sense bases;	以名色灭，则六入灭；
saḷāyatananirodhā phassanirodho;	with the cessation of the six sense bases, cessation of contact;	以六入灭，则触灭；
phassanirodhā vedanānirodho;	with the cessation of contact, cessation of feeling;	以触灭，则受灭；
vedanānirodhā taṇhānirodho;	with the cessation of feeling, cessation of craving;	以受灭，则爱灭；
taṇhānirodhā upādānanirodho;	with the cessation of craving, cessation of clinging;	以爱灭，则取灭；
upādānanirodhā bhavanirodho;	with the cessation of clinging, cessation of existence;	以取灭，则有灭；
bhavanirodhā jātinirodho;	with the cessation of existence, cessation of birth;	以有灭，则生灭；
jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.	with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease.	以生灭，则老死、愁、悲、苦、忧、恼灭。
Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.	Such is the cessation of this whole mass of suffering.”	如是此纯大苦蕴之灭。”
Idamavoca bhagavā.	This is what the Blessed One said.	此是世尊所说。
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.	The bhikkhus, satisfied, delighted in the Blessed One’s words.	诸比丘，满足，欢喜世尊之言。

12.2 - SN 12.2 Vibhaṅga: Analysis

--- SN12.2 - Vibhaṅgasutta ---	--- SN12.2 - Analysis ---	--- SN12.2 - 分析 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Paṭiccasamuppādaṁ vo, bhikkhave, desessāmi vibhajissāmi.	“Bhikkhus, I will teach you dependent origination and analyze it.	“诸比丘，我为汝等说缘起并分析之。
Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.	Listen and attend closely, I will speak.”	谛听，善思念之，我当说。”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.	“Yes, venerable sir,” those bhikkhus replied to the Blessed One.	“唯然，尊者，”彼诸比丘答世尊言。
Bhagavā etadavoca:	The Blessed One said this:	世尊如是说：
“Katamo ca, bhikkhave, paṭiccasamuppādo?	“And what, bhikkhus, is dependent origination?	“何为，诸比丘，缘起？
Avijjāpaccayā, bhikkhave, saṅkhārā;	With ignorance as condition, bhikkhus, volitional formations come to be;	以无明为缘，诸比丘，行生；
saṅkhārapaccayā viññāṇaṁ;	with volitional formations as condition, consciousness;	以行为缘，识；
viññāṇapaccayā nāmarūpaṁ;	with consciousness as condition, name-and-form;	以识为缘，名色；
nāmarūpapaccayā saḷāyatanaṁ;	with name-and-form as condition, the six sense bases;	以名色为缘，六入；
saḷāyatanapaccayā phasso;	with the six sense bases as condition, contact;	以六入为缘，触；
phassapaccayā vedanā;	with contact as condition, feeling;	以触为缘，受；
vedanāpaccayā taṇhā;	with feeling as condition, craving;	以受为缘，爱；
taṇhāpaccayā upādānaṁ;	with craving as condition, clinging;	以爱为缘，取；
upādānapaccayā bhavo;	with clinging as condition, existence;	以取为缘，有；
bhavapaccayā jāti;	with existence as condition, birth;	以有为缘，生；
jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.	with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be.	以生为缘，老死、愁、悲、苦、忧、恼生。
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.	Such is the origin of this whole mass of suffering.	如是此纯大苦蕴之集。
Katamañca, bhikkhave, jarāmaraṇaṁ?	And what, bhikkhus, is aging-and-death?	何为，诸比丘，老死？
Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko;	The aging of the various beings in the various orders of beings, their decrepitude, brokenness of teeth, greyness of hair, wrinkling of skin, decline of life, decay of the sense faculties;	诸众生于种种众生界中之老，衰，齿落，发白，皮皱，寿减，根败；
ayaṁ vuccati jarā.	this is called aging.	此名为老。
Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālakiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo (…),	The passing away of the various beings from the various orders of beings, their moving on, dissolution, disappearance, death, dying, the accomplishment of their time, the breaking up of the aggregates, the laying down of the carcass (…),	诸众生于种种众生界中之逝，去，散，没，死，亡，时至，蕴破，尸弃（…），
idaṁ vuccati maraṇaṁ.	this is called death.	此名为死。
Iti ayañca jarā, idañca maraṇaṁ.	Thus this aging and this death.	如是此老与此死。
Idaṁ vuccati, bhikkhave, jarāmaraṇaṁ.	This, bhikkhus, is called aging-and-death.	此，诸比-丘，名为老死。
Katamā ca, bhikkhave, jāti?	And what, bhikkhus, is birth?	何为，诸比丘，生？
Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho.	The birth of the various beings into the various orders of beings, their being born, conception, coming to be, the manifestation of the aggregates, the acquisition of the sense bases.	诸众生于种种众生界中之生，受生，成胎，出现，蕴显，得处。
Ayaṁ vuccati, bhikkhave, jāti.	This, bhikkhus, is called birth.	此，诸比丘，名为生。
Katamo ca, bhikkhave, bhavo?	And what, bhikkhus, is existence?	何为，诸比丘，有？
Tayome, bhikkhave, bhavā—	There are these three kinds of existence, bhikkhus:	有此三有，诸比丘：
kāmabhavo, rūpabhavo, arūpabhavo.	sense-sphere existence, form-sphere existence, formless-sphere existence.	欲有，色有，无色有。
Ayaṁ vuccati, bhikkhave, bhavo.	This, bhikkhus, is called existence.	此，诸比丘，名为有。
Katamañca, bhikkhave, upādānaṁ?	And what, bhikkhus, is clinging?	何为，诸比丘，取？
Cattārimāni, bhikkhave, upādānāni—	There are these four kinds of clinging, bhikkhus:	有此四取，诸比丘：
kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ.	clinging to sensual pleasures, clinging to views, clinging to rules and vows, clinging to a doctrine of self.	欲取，见取，戒禁取，我语取。
Idaṁ vuccati, bhikkhave, upādānaṁ.	This, bhikkhus, is called clinging.	此，诸比丘，名为取。
Katamā ca, bhikkhave, taṇhā?	And what, bhikkhus, is craving?	何为，诸比丘，爱？
Chayime, bhikkhave, taṇhākāyā—	There are these six bodies of craving, bhikkhus:	有此六爱身，诸比丘：
rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā.	craving for forms, craving for sounds, craving for odors, craving for tastes, craving for tangibles, craving for mental phenomena.	色爱，声爱，香爱，味爱，触爱，法爱。
Ayaṁ vuccati, bhikkhave, taṇhā.	This, bhikkhus, is called craving.	此，诸比丘，名为爱。
Katamā ca, bhikkhave, vedanā?	And what, bhikkhus, is feeling?	何为，诸比丘，受？
Chayime, bhikkhave, vedanākāyā—	There are these six bodies of feeling, bhikkhus:	有此六受身，诸比丘：
cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā.	feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact.	眼触所生受，耳触所生受，鼻触所生受，舌触所生受，身触所生受，意触所生受。
Ayaṁ vuccati, bhikkhave, vedanā.	This, bhikkhus, is called feeling.	此，诸比丘，名为受。
Katamo ca, bhikkhave, phasso?	And what, bhikkhus, is contact?	何为，诸比丘，触？
Chayime, bhikkhave, phassakāyā—	There are these six bodies of contact, bhikkhus:	有此六触身，诸比丘：
cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso.	eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact.	眼触，耳触，鼻触，舌触，身触，意触。
Ayaṁ vuccati, bhikkhave, phasso.	This, bhikkhus, is called contact.	此，诸比丘，名为触。
Katamañca, bhikkhave, saḷāyatanaṁ?	And what, bhikkhus, is the sixfold sense base?	何为，诸比丘，六入处？
Cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ—	The eye base, the ear base, the nose base, the tongue base, the body base, the mind base—	眼处，耳处，鼻处，舌处，身处，意处——
idaṁ vuccati, bhikkhave, saḷāyatanaṁ.	this, bhikkhus, is called the sixfold sense base.	此，诸比丘，名为六入处。
Katamañca, bhikkhave, nāmarūpaṁ?	And what, bhikkhus, is name-and-form?	何为，诸比丘，名色？
Vedanā, saññā, cetanā, phasso, manasikāro—	Feeling, perception, volition, contact, attention—	受，想，思，触，作意——
idaṁ vuccati nāmaṁ.	this is called name.	此名为名。
Cattāro ca mahābhūtā, catunnañca mahābhūtānaṁ upādāyarūpaṁ.	The four great elements, and the form derived from the four great elements.	四大种，及四大种所造色。
Idaṁ vuccati rūpaṁ.	This is called form.	此名为色。
Iti idañca nāmaṁ, idañca rūpaṁ.	Thus this name and this form.	如是此名与此色。
Idaṁ vuccati, bhikkhave, nāmarūpaṁ.	This, bhikkhus, is called name-and-form.	此，诸比丘，名为名色。
Katamañca, bhikkhave, viññāṇaṁ?	And what, bhikkhus, is consciousness?	何为，诸比丘，识？
Chayime, bhikkhave, viññāṇakāyā—	There are these six bodies of consciousness, bhikkhus:	有此六识身，诸比丘：
cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ.	eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness.	眼识，耳识，鼻识，舌识，身识，意识。
Idaṁ vuccati, bhikkhave, viññāṇaṁ.	This, bhikkhus, is called consciousness.	此，诸比丘，名为识。
Katame ca, bhikkhave, saṅkhārā?	And what, bhikkhus, are the volitional formations?	何为，诸比丘，行？
Tayome, bhikkhave, saṅkhārā—	There are these three kinds of volitional formations, bhikkhus:	有此三行，诸比丘：
kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro.	the bodily volitional formation, the verbal volitional formation, the mental volitional formation.	身行，语行，意行。
Ime vuccanti, bhikkhave, saṅkhārā.	These, bhikkhus, are called the volitional formations.	此，诸比丘，名为行。
Katamā ca, bhikkhave, avijjā?	And what, bhikkhus, is ignorance?	何为，诸比丘，无明？
Yaṁ kho, bhikkhave, dukkhe aññāṇaṁ, dukkhasamudaye aññāṇaṁ, dukkhanirodhe aññāṇaṁ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṁ.	That which is ignorance concerning suffering, ignorance concerning the origin of suffering, ignorance concerning the cessation of suffering, ignorance concerning the way leading to the cessation of suffering.	于苦之无知，于苦集之无知，于苦灭之无知，于趣苦灭道之无知。
Ayaṁ vuccati, bhikkhave, avijjā.	This, bhikkhus, is called ignorance.	此，诸比丘，名为无明。
Iti kho, bhikkhave, avijjāpaccayā saṅkhārā;	Thus, bhikkhus, with ignorance as condition, volitional formations come to be;	如是，诸比丘，以无明为缘，行生；
saṅkhārapaccayā viññāṇaṁ …pe…	with volitional formations as condition, consciousness …pe…	以行为缘，识…等…
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	such is the origin of this whole mass of suffering.	如是此纯大苦蕴之集。
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;	But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations;	然以无明之无余离欲灭，则行灭；
saṅkhāranirodhā viññāṇanirodho …pe…	with the cessation of volitional formations, cessation of consciousness …pe…	以行灭，则识灭…等…
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.	such is the cessation of this whole mass of suffering.”	如是此纯大苦蕴之灭。”
Dutiyaṁ.	The Second.	第二。

12.3 - SN 12.3 Paṭipadā: The Path

--- SN12.3 - Paṭipadāsutta ---	--- SN12.3 - The Path ---	--- SN12.3 - 道 ---
Sāvatthiyaṁ viharati …pe…	Dwelling at Sāvatthī …pe…	住于舍卫城…等…
“micchāpaṭipadañca vo, bhikkhave, desessāmi sammāpaṭipadañca.	“Bhikkhus, I will teach you the wrong path and the right path.	“诸比丘，我为汝等说邪道与正道。
Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.	Listen and attend closely, I will speak.”	谛听，善思念之，我当说。”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.	“Yes, venerable sir,” those bhikkhus replied to the Blessed One.	“唯然，尊者，”彼诸比丘答世尊言。
Bhagavā etadavoca:	The Blessed One said this:	世尊如是说：
“Katamā ca, bhikkhave, micchāpaṭipadā?	“And what, bhikkhus, is the wrong path?	“何为，诸比丘，邪道？
Avijjāpaccayā, bhikkhave, saṅkhārā;	With ignorance as condition, bhikkhus, volitional formations come to be;	以无明为缘，诸比丘，行生；
saṅkhārapaccayā viññāṇaṁ …pe…	with volitional formations as condition, consciousness …pe…	以行为缘，识…等…
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	such is the origin of this whole mass of suffering.	如是此纯大苦蕴之集。
Ayaṁ vuccati, bhikkhave, micchāpaṭipadā.	This, bhikkhus, is called the wrong path.	此，诸比丘，名为邪道。
Katamā ca, bhikkhave, sammāpaṭipadā?	And what, bhikkhus, is the right path?	何为，诸比丘，正道？
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;	But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations;	然以无明之无余离欲灭，则行灭；
saṅkhāranirodhā viññāṇanirodho …pe…	with the cessation of volitional formations, cessation of consciousness …pe…	以行灭，则识灭…等…
evametassa kevalassa dukkhakkhandhassa nirodho hoti.	such is the cessation of this whole mass of suffering.	如是此纯大苦蕴之灭。
Ayaṁ vuccati, bhikkhave, sammāpaṭipadā”ti.	This, bhikkhus, is called the right path.”	此，诸比丘，名为正道。”
Tatiyaṁ.	The Third.	第三。

12.4 - SN 12.4 Vipassī: Vipassī

--- SN12.4 - Vipassīsutta ---	--- SN12.4 - Vipassī ---	--- SN12.4 - 毗婆尸 ---
Sāvatthiyaṁ viharati …pe…	Dwelling at Sāvatthī …pe…	住于舍卫城…等…
“vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:	“Bhikkhus, to Vipassī, the Blessed One, the Arahant, the Perfectly Enlightened One, before his enlightenment, while he was still an unenlightened Bodhisattva, this thought occurred:	“诸比丘，毗婆尸，世尊，阿罗汉，正等正觉者，未成佛前，尚为未觉菩萨时，生此念：
‘kicchaṁ vatāyaṁ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca.	‘Alas, this world has fallen into trouble; it is born, and it ages, and it dies, and it passes away and is reborn.	‘哀哉，此世间陷入困境；生、老、死、逝、再生。
Atha ca panimassa dukkhassa nissaraṇaṁ nappajānāti jarāmaraṇassa.	And yet it does not understand the escape from this suffering, from aging-and-death.	然不解脱此苦，此老死。
Kudāssu nāma imassa dukkhassa nissaraṇaṁ paññāyissati jarāmaraṇassā’ti?	When will an escape from this suffering, from aging-and-death, be discerned?’	何时能识此苦，此老死之解脱？’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:	Then, bhikkhus, it occurred to the Bodhisattva Vipassī:	尔时，诸比丘，菩萨毗婆尸生此念：
‘kimhi nu kho sati jarāmaraṇaṁ hoti, kiṁpaccayā jarāmaraṇan’ti?	‘When what exists does aging-and-death come to be; what is the condition for aging-and-death?’	‘何法有时，老死生；何为老死之缘？’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:	Then, bhikkhus, through wise attention, there was a breakthrough by wisdom for the Bodhisattva Vipassī:	尔时，诸比丘，由正思惟，菩萨毗婆尸以慧突破：
‘jātiyā kho sati jarāmaraṇaṁ hoti, jātipaccayā jarāmaraṇan’ti.	‘When birth exists, aging-and-death comes to be; birth is the condition for aging-and-death.’	‘生有时，老死生；生为老死之缘。’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:	Then, bhikkhus, it occurred to the Bodhisattva Vipassī:	尔时，诸比丘，菩萨毗婆尸生此念：
‘kimhi nu kho sati jāti hoti, kiṁpaccayā jātī’ti?	‘When what exists does birth come to be; what is the condition for birth?’	‘何法有时，生生；何为生之缘？’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:	Then, bhikkhus, through wise attention, there was a breakthrough by wisdom for the Bodhisattva Vipassī:	尔时，诸比丘，由正思惟，菩萨毗婆尸以慧突破：
‘bhave kho sati jāti hoti, bhavapaccayā jātī’ti.	‘When existence exists, birth comes to be; existence is the condition for birth.’	‘有时，生生；有为生之缘。’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:	Then, bhikkhus, it occurred to the Bodhisattva Vipassī:	尔时，诸比丘，菩萨毗婆尸生此念：
‘kimhi nu kho sati bhavo hoti, kiṁpaccayā bhavo’ti?	‘When what exists does existence come to be; what is the condition for existence?’	‘何法有时，有生；何为有之缘？’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:	Then, bhikkhus, through wise attention, there was a breakthrough by wisdom for the Bodhisattva Vipassī:	尔时，诸比丘，由正思惟，菩萨毗婆尸以慧突破：
‘upādāne kho sati bhavo hoti, upādānapaccayā bhavo’ti.	‘When clinging exists, existence comes to be; clinging is the condition for existence.’	‘取有时，有生；取为有之缘。’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:	Then, bhikkhus, it occurred to the Bodhisattva Vipassī:	尔时，诸比丘，菩萨毗婆尸生此念：
‘kimhi nu kho sati upādānaṁ hoti, kiṁpaccayā upādānan’ti?	‘When what exists does clinging come to be; what is the condition for clinging?’	‘何法有时，取生；何为取之缘？’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:	Then, bhikkhus, through wise attention, there was a breakthrough by wisdom for the Bodhisattva Vipassī:	尔时，诸比丘，由正思惟，菩萨毗婆尸以慧突破：
‘taṇhāya kho sati upādānaṁ hoti, taṇhāpaccayā upādānan’ti.	‘When craving exists, clinging comes to be; craving is the condition for clinging.’	‘爱有时，取生；爱为取之缘。’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:	Then, bhikkhus, it occurred to the Bodhisattva Vipassī:	尔时，诸比丘，菩萨毗婆尸生此念：
‘kimhi nu kho sati taṇhā hoti, kiṁpaccayā taṇhā’ti?	‘When what exists does craving come to be; what is the condition for craving?’	‘何法有时，爱生；何为爱之缘？’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:	Then, bhikkhus, through wise attention, there was a breakthrough by wisdom for the Bodhisattva Vipassī:	尔时，诸比丘，由正思惟，菩萨毗婆尸以慧突破：
‘vedanāya kho sati taṇhā hoti, vedanāpaccayā taṇhā’ti.	‘When feeling exists, craving comes to be; feeling is the condition for craving.’	‘受有时，爱生；受为爱之缘。’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:	Then, bhikkhus, it occurred to the Bodhisattva Vipassī:	尔时，诸比丘，菩萨毗婆尸生此念：
‘kimhi nu kho sati vedanā hoti, kiṁpaccayā vedanā’ti?	‘When what exists does feeling come to be; what is the condition for feeling?’	‘何法有时，受生；何为受之缘？’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:	Then, bhikkhus, through wise attention, there was a breakthrough by wisdom for the Bodhisattva Vipassī:	尔时，诸比丘，由正思惟，菩萨毗婆尸以慧突破：
‘phasse kho sati vedanā hoti, phassapaccayā vedanā’ti.	‘When contact exists, feeling comes to be; contact is the condition for feeling.’	‘触有时，受生；触为受之缘。’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:	Then, bhikkhus, it occurred to the Bodhisattva Vipassī:	尔时，诸比丘，菩萨毗婆尸生此念：
‘kimhi nu kho sati phasso hoti, kiṁpaccayā phasso’ti?	‘When what exists does contact come to be; what is the condition for contact?’	‘何法有时，触生；何为触之缘？’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:	Then, bhikkhus, through wise attention, there was a breakthrough by wisdom for the Bodhisattva Vipassī:	尔时，诸比丘，由正思惟，菩萨毗婆尸以慧突破：
‘saḷāyatane kho sati phasso hoti, saḷāyatanapaccayā phasso’ti.	‘When the sixfold sense base exists, contact comes to be; the sixfold sense base is the condition for contact.’	‘六入处有时，触生；六入处为触之缘。’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:	Then, bhikkhus, it occurred to the Bodhisattva Vipassī:	尔时，诸比丘，菩萨毗婆尸生此念：
‘kimhi nu kho sati saḷāyatanaṁ hoti, kiṁpaccayā saḷāyatanan’ti?	‘When what exists does the sixfold sense base come to be; what is the condition for the sixfold sense base?’	‘何法有时，六入处生；何为六入处之缘？’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:	Then, bhikkhus, through wise attention, there was a breakthrough by wisdom for the Bodhisattva Vipassī:	尔时，诸比丘，由正思惟，菩萨毗婆尸以慧突破：
‘nāmarūpe kho sati saḷāyatanaṁ hoti, nāmarūpapaccayā saḷāyatanan’ti.	‘When name-and-form exists, the sixfold sense base comes to be; name-and-form is the condition for the sixfold sense base.’	‘名色有时，六入处生；名色为六入处之缘。’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:	Then, bhikkhus, it occurred to the Bodhisattva Vipassī:	尔时，诸比丘，菩萨毗婆尸生此念：
‘kimhi nu kho sati nāmarūpaṁ hoti, kiṁpaccayā nāmarūpan’ti?	‘When what exists does name-and-form come to be; what is the condition for name-and-form?’	‘何法有时，名色生；何为名色之缘？’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:	Then, bhikkhus, through wise attention, there was a breakthrough by wisdom for the Bodhisattva Vipassī:	尔时，诸比丘，由正思惟，菩萨毗婆尸以慧突破：
‘viññāṇe kho sati nāmarūpaṁ hoti, viññāṇapaccayā nāmarūpan’ti.	‘When consciousness exists, name-and-form comes to be; consciousness is the condition for name-and-form.’	‘识有时，名色生；识为名色之缘。’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:	Then, bhikkhus, it occurred to the Bodhisattva Vipassī:	尔时，诸比丘，菩萨毗婆尸生此念：
‘kimhi nu kho sati viññāṇaṁ hoti, kiṁpaccayā viññāṇan’ti?	‘When what exists does consciousness come to be; what is the condition for consciousness?’	‘何法有时，识生；何为识之缘？’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:	Then, bhikkhus, through wise attention, there was a breakthrough by wisdom for the Bodhisattva Vipassī:	尔时，诸比丘，由正思惟，菩萨毗婆尸以慧突破：
‘saṅkhāresu kho sati viññāṇaṁ hoti, saṅkhārapaccayā viññāṇan’ti.	‘When volitional formations exist, consciousness comes to be; volitional formations are the condition for consciousness.’	‘行有时，识生；行为识之缘。’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:	Then, bhikkhus, it occurred to the Bodhisattva Vipassī:	尔时，诸比丘，菩萨毗婆尸生此念：
‘kimhi nu kho sati saṅkhārā honti, kiṁpaccayā saṅkhārā’ti?	‘When what exists do volitional formations come to be; what is the condition for volitional formations?’	‘何法有时，行生；何为行之缘？’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:	Then, bhikkhus, through wise attention, there was a breakthrough by wisdom for the Bodhisattva Vipassī:	尔时，诸比丘，由正思惟，菩萨毗婆尸以慧突破：
‘avijjāya kho sati saṅkhārā honti, avijjāpaccayā saṅkhārā’ti.	‘When ignorance exists, volitional formations come to be; ignorance is the condition for volitional formations.’	‘无明有时，行生；无明为行之缘。’
Iti hidaṁ avijjāpaccayā saṅkhārā;	Thus: with ignorance as a condition, volitional formations come to be;	如是：以无明为缘，行生；
saṅkhārapaccayā viññāṇaṁ …pe…	with volitional formations as condition, consciousness …pe…	以行为缘，识…等…
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	such is the origin of this whole mass of suffering.	如是此纯大苦蕴之集。
‘Samudayo, samudayo’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.	‘Origin, origin’—thus, bhikkhus, in regard to things unheard before, there arose in the Bodhisattva Vipassī vision, knowledge, wisdom, true knowledge, and light.	‘集，集’——如是，诸比丘，于未闻法，菩萨毗婆尸生眼、生智、生慧、生明、生光。
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:	Then, bhikkhus, it occurred to the Bodhisattva Vipassī:	尔时，诸比丘，菩萨毗婆尸生此念：
‘kimhi nu kho asati jarāmaraṇaṁ na hoti, kissa nirodhā jarāmaraṇanirodho’ti?	‘When what does not exist does aging-and-death not come to be; with the cessation of what does aging-and-death cease?’	‘何法无时，老死不生；何法灭时，老死灭？’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:	Then, bhikkhus, through wise attention, there was a breakthrough by wisdom for the Bodhisattva Vipassī:	尔时，诸比丘，由正思惟，菩萨毗婆尸以慧突破：
‘jātiyā kho asati jarāmaraṇaṁ na hoti, jātinirodhā jarāmaraṇanirodho’ti.	‘When birth does not exist, aging-and-death does not come to be; with the cessation of birth comes the cessation of aging-and-death.’	‘生无时，老死不生；生灭则老死灭。’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:	Then, bhikkhus, it occurred to the Bodhisattva Vipassī:	尔时，诸比丘，菩萨毗婆尸生此念：
‘kimhi nu kho asati jāti na hoti, kissa nirodhā jātinirodho’ti?	‘When what does not exist does birth not come to be; with the cessation of what does birth cease?’	‘何法无时，生不生；何法灭时，生灭？’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:	Then, bhikkhus, through wise attention, there was a breakthrough by wisdom for the Bodhisattva Vipassī:	尔时，诸比丘，由正思惟，菩萨毗婆尸以慧突破：
‘bhave kho asati jāti na hoti, bhavanirodhā jātinirodho’ti.	‘When existence does not exist, birth does not come to be; with the cessation of existence comes the cessation of birth.’	‘有无时，生不生；有灭则生灭。’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:	Then, bhikkhus, it occurred to the Bodhisattva Vipassī:	尔时，诸比丘，菩萨毗婆尸生此念：
‘kimhi nu kho asati bhavo na hoti, kissa nirodhā bhavanirodho’ti?	‘When what does not exist does existence not come to be; with the cessation of what does existence cease?’	‘何法无时，有不生；何法灭时，有灭？’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:	Then, bhikkhus, through wise attention, there was a breakthrough by wisdom for the Bodhisattva Vipassī:	尔时，诸比丘，由正思惟，菩萨毗婆尸以慧突破：
‘upādāne kho asati bhavo na hoti, upādānanirodhā bhavanirodho’ti.	‘When clinging does not exist, existence does not come to be; with the cessation of clinging comes the cessation of existence.’	‘取无时，有不生；取灭则有灭。’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:	Then, bhikkhus, it occurred to the Bodhisattva Vipassī:	尔时，诸比丘，菩萨毗婆尸生此念：
‘kimhi nu kho asati upādānaṁ na hoti, kissa nirodhā upādānanirodho’ti?	‘When what does not exist does clinging not come to be; with the cessation of what does clinging cease?’	‘何法无时，取不生；何法灭时，取灭？’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:	Then, bhikkhus, through wise attention, there was a breakthrough by wisdom for the Bodhisattva Vipassī:	尔时，诸比丘，由正思惟，菩萨毗婆尸以慧突破：
‘taṇhāya kho asati upādānaṁ na hoti, taṇhānirodhā upādānanirodho’ti.	‘When craving does not exist, clinging does not come to be; with the cessation of craving comes the cessation of clinging.’	‘爱无时，取不生；爱灭则取灭。’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:	Then, bhikkhus, it occurred to the Bodhisattva Vipassī:	尔时，诸比丘，菩萨毗婆尸生此念：
‘kimhi nu kho asati taṇhā na hoti, kissa nirodhā taṇhānirodho’ti?	‘When what does not exist does craving not come to be; with the cessation of what does craving cease?’	‘何法无时，爱不生；何法灭时，爱灭？’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:	Then, bhikkhus, through wise attention, there was a breakthrough by wisdom for the Bodhisattva Vipassī:	尔时，诸比丘，由正思惟，菩萨毗婆尸以慧突破：
‘vedanāya kho asati taṇhā na hoti, vedanānirodhā taṇhānirodho’ti.	‘When feeling does not exist, craving does not come to be; with the cessation of feeling comes the cessation of craving.’	‘受无时，爱不生；受灭则爱灭。’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:	Then, bhikkhus, it occurred to the Bodhisattva Vipassī:	尔时，诸比丘，菩萨毗婆尸生此念：
‘kimhi nu kho asati vedanā na hoti, kissa nirodhā vedanānirodho’ti?	‘When what does not exist does feeling not come to be; with the cessation of what does feeling cease?’	‘何法无时，受不生；何法灭时，受灭？’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:	Then, bhikkhus, through wise attention, there was a breakthrough by wisdom for the Bodhisattva Vipassī:	尔时，诸比丘，由正思惟，菩萨毗婆尸以慧突破：
‘phasse kho asati vedanā na hoti, phassanirodhā vedanānirodho’ti.	‘When contact does not exist, feeling does not come to be; with the cessation of contact comes the cessation of feeling.’	‘触无时，受不生；触灭则受灭。’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:	Then, bhikkhus, it occurred to the Bodhisattva Vipassī:	尔时，诸比丘，菩萨毗婆尸生此念：
‘kimhi nu kho asati phasso na hoti, kissa nirodhā phassanirodho’ti?	‘When what does not exist does contact not come to be; with the cessation of what does contact cease?’	‘何法无时，触不生；何法灭时，触灭？’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:	Then, bhikkhus, through wise attention, there was a breakthrough by wisdom for the Bodhisattva Vipassī:	尔时，诸比丘，由正思惟，菩萨毗婆尸以慧突破：
‘saḷāyatane kho asati phasso na hoti, saḷāyatananirodhā phassanirodho’ti.	‘When the sixfold sense base does not exist, contact does not come to be; with the cessation of the sixfold sense base comes the cessation of contact.’	‘六入处无时，触不生；六入处灭则触灭。’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:	Then, bhikkhus, it occurred to the Bodhisattva Vipassī:	尔时，诸比丘，菩萨毗婆尸生此念：
‘kimhi nu kho asati saḷāyatanaṁ na hoti, kissa nirodhā saḷāyatananirodho’ti?	‘When what does not exist does the sixfold sense base not come to be; with the cessation of what does the sixfold sense base cease?’	‘何法无时，六入处不生；何法灭时，六入处灭？’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:	Then, bhikkhus, through wise attention, there was a breakthrough by wisdom for the Bodhisattva Vipassī:	尔时，诸比丘，由正思惟，菩萨毗婆尸以慧突破：
‘nāmarūpe kho asati saḷāyatanaṁ na hoti, nāmarūpanirodhā saḷāyatananirodho’ti.	‘When name-and-form does not exist, the sixfold sense base does not come to be; with the cessation of name-and-form comes the cessation of the sixfold sense base.’	‘名色无时，六入处不生；名色灭则六入处灭。’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:	Then, bhikkhus, it occurred to the Bodhisattva Vipassī:	尔时，诸比丘，菩萨毗婆尸生此念：
‘kimhi nu kho asati nāmarūpaṁ na hoti, kissa nirodhā nāmarūpanirodho’ti?	‘When what does not exist does name-and-form not come to be; with the cessation of what does name-and-form cease?’	‘何法无时，名色不生；何法灭时，名色灭？’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:	Then, bhikkhus, through wise attention, there was a breakthrough by wisdom for the Bodhisattva Vipassī:	尔时，诸比丘，由正思惟，菩萨毗婆尸以慧突破：
‘viññāṇe kho asati nāmarūpaṁ na hoti, viññāṇanirodhā nāmarūpanirodho’ti.	‘When consciousness does not exist, name-and-form does not come to be; with the cessation of consciousness comes the cessation of name-and-form.’	‘识无时，名色不生；识灭则名色灭。’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:	Then, bhikkhus, it occurred to the Bodhisattva Vipassī:	尔时，诸比丘，菩萨毗婆尸生此念：
‘kimhi nu kho asati viññāṇaṁ na hoti, kissa nirodhā viññāṇanirodho’ti?	‘When what does not exist does consciousness not come to be; with the cessation of what does consciousness cease?’	‘何法无时，识不生；何法灭时，识灭？’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:	Then, bhikkhus, through wise attention, there was a breakthrough by wisdom for the Bodhisattva Vipassī:	尔时，诸比丘，由正思惟，菩萨毗婆尸以慧突破：
‘saṅkhāresu kho asati viññāṇaṁ na hoti, saṅkhāranirodhā viññāṇanirodho’ti.	‘When volitional formations do not exist, consciousness does not come to be; with the cessation of volitional formations comes the cessation of consciousness.’	‘行无时，识不生；行灭则识灭。’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:	Then, bhikkhus, it occurred to the Bodhisattva Vipassī:	尔时，诸比丘，菩萨毗婆尸生此念：
‘kimhi nu kho asati saṅkhārā na honti, kissa nirodhā saṅkhāranirodho’ti?	‘When what does not exist do volitional formations not come to be; with the cessation of what do volitional formations cease?’	‘何法无时，行不生；何法灭时，行灭？’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:	Then, bhikkhus, through wise attention, there was a breakthrough by wisdom for the Bodhisattva Vipassī:	尔时，诸比丘，由正思惟，菩萨毗婆尸以慧突破：
‘avijjāya kho asati saṅkhārā na honti, avijjānirodhā saṅkhāranirodho’ti.	‘When ignorance does not exist, volitional formations do not come to be; with the cessation of ignorance comes the cessation of volitional formations.’	‘无明无时，行不生；无明灭则行灭。’
Iti hidaṁ avijjānirodhā saṅkhāranirodho;	Thus: with the cessation of ignorance, the cessation of volitional formations;	如是：以无明灭，则行灭；
saṅkhāranirodhā viññāṇanirodho …pe…	with the cessation of volitional formations, the cessation of consciousness …pe…	以行灭，则识灭…等…
evametassa kevalassa dukkhakkhandhassa nirodho hotīti.	such is the cessation of this whole mass of suffering.	如是此纯大苦蕴之灭。
‘Nirodho, nirodho’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī”ti.	‘Cessation, cessation’—thus, bhikkhus, in regard to things unheard before, there arose in the Bodhisattva Vipassī vision, knowledge, wisdom, true knowledge, and light.”	‘灭，灭’——如是，诸比丘，于未闻法，菩萨毗婆尸生眼、生智、生慧、生明、生光。”
Catutthaṁ.	The Fourth.	第四。
(Sattannampi buddhānaṁ evaṁ vitthāretabbo.)	(It should be elaborated in the same way for all seven Buddhas.)	（应对七佛皆作如是详述。）

12.5 - SN 12.5 Sikhī: Sikhī

--- SN12.5 - Sikhīsutta ---	--- SN12.5 - Sikhī ---	--- SN12.5 - 尸弃 ---
“Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa …pe….	“For Sikhī, bhikkhus, the Blessed One, the Arahant, the Perfectly Enlightened One …pe….	“于尸弃，诸比丘，世尊，阿罗汉，正等正觉者…等…

12.6 - SN 12.6 Vessabhū: Vessabhū

--- SN12.6 - Vessabhūsutta ---	--- SN12.6 - Vessabhū ---	--- SN12.6 - 毗舍浮 ---
“Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa …pe….	“For Vessabhū, bhikkhus, the Blessed One, the Arahant, the Perfectly Enlightened One …pe….	“于毗舍浮，诸比丘，世尊，阿罗汉，正等正觉者…等…

12.7 - SN 12.7 Kakusandha: Kakusandha

--- SN12.7 - Kakusandhasutta ---	--- SN12.7 - Kakusandha ---	--- SN12.7 - 拘留孙 ---
“Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa …pe….	“For Kakusandha, bhikkhus, the Blessed One, the Arahant, the Perfectly Enlightened One …pe….	“于拘留孙，诸比丘，世尊，阿罗汉，正等正觉者…等…

12.8 - SN 12.8 Koṇāgamana: Koṇāgamana

--- SN12.8 - Koṇāgamanasutta ---	--- SN12.8 - Koṇāgamana ---	--- SN12.8 - 拘那含牟尼 ---
“Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa …pe….	“For Koṇāgamana, bhikkhus, the Blessed One, the Arahant, the Perfectly Enlightened One …pe….	“于拘那含牟尼，诸比丘，世尊，阿罗汉，正等正觉者…等…

12.9 - SN 12.9 Kassapa: Kassapa

--- SN12.9 - Kassapasutta ---	--- SN12.9 - Kassapa ---	--- SN12.9 - 迦叶 ---
“Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa …pe….	“For Kassapa, bhikkhus, the Blessed One, the Arahant, the Perfectly Enlightened One …pe….	“于迦叶，诸比丘，世尊，阿罗汉，正等正觉者…等…

12.10 - SN 12.10 Gotama: Gotama

--- SN12.10 - Gotamasutta ---	--- SN12.10 - Gotama ---	--- SN12.10 - 乔达摩 ---
“Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:	“Bhikkhus, before my enlightenment, while I was still an unenlightened Bodhisattva, this thought occurred to me:	“诸比丘，我未成佛前，尚为未觉菩萨时，生此念：
‘kicchaṁ vatāyaṁ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca.	‘Alas, this world has fallen into trouble; it is born, and it ages, and it dies, and it passes away and is reborn.	‘哀哉，此世间陷入困境；生、老、死、逝、再生。
Atha ca panimassa dukkhassa nissaraṇaṁ nappajānāti jarāmaraṇassa.	And yet it does not understand the escape from this suffering, from aging-and-death.	然不解脱此苦，此老死。
Kudāssu nāma imassa dukkhassa nissaraṇaṁ paññāyissati jarāmaraṇassā’ti?	When will an escape from this suffering, from aging-and-death, be discerned?’	何时能识此苦，此老死之解脱？’
Tassa mayhaṁ, bhikkhave, etadahosi:	Then, bhikkhus, it occurred to me:	尔时，诸比丘，我生此念：
‘kimhi nu kho sati jarāmaraṇaṁ hoti, kiṁpaccayā jarāmaraṇan’ti?	‘When what exists does aging-and-death come to be; what is the condition for aging-and-death?’	‘何法有时，老死生；何为老死之缘？’
Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:	Then, bhikkhus, through my wise attention, there was a breakthrough by wisdom:	尔时，诸比丘，由我正思惟，以慧突破：
‘jātiyā kho sati jarāmaraṇaṁ hoti, jātipaccayā jarāmaraṇan’ti.	‘When birth exists, aging-and-death comes to be; birth is the condition for aging-and-death.’	‘生有时，老死生；生为老死之缘。’
Tassa mayhaṁ, bhikkhave, etadahosi:	Then, bhikkhus, it occurred to me:	尔时，诸比丘，我生此念：
‘kimhi nu kho sati jāti hoti …pe…	‘When what exists does birth come to be …pe…	‘何法有时，生生…等…
bhavo …	existence …	有…
upādānaṁ …	clinging …	取…
taṇhā …	craving …	爱…
vedanā …	feeling …	受…
phasso …	contact …	触…
saḷāyatanaṁ …	the sixfold sense base …	六入处…
nāmarūpaṁ …	name-and-form …	名色…
viññāṇaṁ …	consciousness …	识…
saṅkhārā honti, kiṁpaccayā saṅkhārā’ti?	do volitional formations come to be; what is the condition for volitional formations?’	行生；何为行之缘？’
Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:	Then, bhikkhus, through my wise attention, there was a breakthrough by wisdom:	尔时，诸比丘，由我正思惟，以慧突破：
‘avijjāya kho sati saṅkhārā honti, avijjāpaccayā saṅkhārā’ti.	‘When ignorance exists, volitional formations come to be; ignorance is the condition for volitional formations.’	‘无明有时，行生；无明为行之缘。’
Iti hidaṁ avijjāpaccayā saṅkhārā;	Thus: with ignorance as a condition, volitional formations come to be;	如是：以无明为缘，行生；
saṅkhārapaccayā viññāṇaṁ …pe…	with volitional formations as condition, consciousness …pe…	以行为缘，识…等…
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	such is the origin of this whole mass of suffering.	如是此纯大苦蕴之集。
‘Samudayo, samudayo’ti kho me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.	‘Origin, origin’—thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.	‘集，集’——如是，诸比丘，于未闻法，我生眼、生智、生慧、生明、生光。
Tassa mayhaṁ, bhikkhave, etadahosi:	Then, bhikkhus, it occurred to me:	尔时，诸比丘，我生此念：
‘kimhi nu kho asati jarāmaraṇaṁ na hoti, kissa nirodhā jarāmaraṇanirodho’ti?	‘When what does not exist does aging-and-death not come to be; with the cessation of what does aging-and-death cease?’	‘何法无时，老死不生；何法灭时，老死灭？’
Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:	Then, bhikkhus, through my wise attention, there was a breakthrough by wisdom:	尔时，诸比丘，由我正思惟，以慧突破：
‘jātiyā kho asati jarāmaraṇaṁ na hoti, jātinirodhā jarāmaraṇanirodho’ti.	‘When birth does not exist, aging-and-death does not come to be; with the cessation of birth comes the cessation of aging-and-death.’	‘生无时，老死不生；生灭则老死灭。’
Tassa mayhaṁ, bhikkhave, etadahosi:	Then, bhikkhus, it occurred to me:	尔时，诸比丘，我生此念：
‘kimhi nu kho asati jāti na hoti …pe…	‘When what does not exist does birth not come to be …pe…	‘何法无时，生不生…等…
bhavo …	existence …	有…
upādānaṁ …	clinging …	取…
taṇhā …	craving …	爱…
vedanā …	feeling …	受…
phasso …	contact …	触…
saḷāyatanaṁ …	the sixfold sense base …	六入处…
nāmarūpaṁ …	name-and-form …	名色…
viññāṇaṁ …	consciousness …	识…
saṅkhārā na honti, kissa nirodhā saṅkhāranirodho’ti?	do volitional formations not come to be; with the cessation of what do volitional formations cease?’	行不生；何法灭时，行灭？’
Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:	Then, bhikkhus, through my wise attention, there was a breakthrough by wisdom:	尔时，诸比-丘，由我正思惟，以慧突破：
‘avijjāya kho asati saṅkhārā na honti, avijjānirodhā saṅkhāranirodho’ti.	‘When ignorance does not exist, volitional formations do not come to be; with the cessation of ignorance comes the cessation of volitional formations.’	‘无明无时，行不生；无明灭则行灭。’
Iti hidaṁ avijjānirodhā saṅkhāranirodho;	Thus: with the cessation of ignorance, the cessation of volitional formations;	如是：以无明灭，则行灭；
saṅkhāranirodhā viññāṇanirodho …pe…	with the cessation of volitional formations, the cessation of consciousness …pe…	以行灭，则识灭…等…
evametassa kevalassa dukkhakkhandhassa nirodho hoti.	such is the cessation of this whole mass of suffering.	如是此纯大苦蕴之灭。
‘Nirodho, nirodho’ti kho me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī”ti.	‘Cessation, cessation’—thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.”	‘灭，灭’——如是，诸比丘，于未闻法，我生眼、生智、生慧、生明、生光。”
Dasamo.	The Tenth.	第十。
Buddhavaggo paṭhamo.	The Buddha Chapter, the First.	佛陀品，第一。
Desanā vibhaṅgapaṭipadā ca,	Teaching, Analysis, and the Path,	教导、分析、与道，
Vipassī sikhī ca vessabhū;	Vipassī, Sikhī, and Vessabhū;	毗婆尸、尸弃、与毗舍浮；
Kakusandho koṇāgamano kassapo,	Kakusandha, Koṇāgamana, Kassapa,	拘留孙、拘那含牟尼、迦叶、
Mahāsakyamuni ca gotamoti.	And the great Sakyan Sage, Gotama.	与大释迦牟尼，乔达摩。

12.11 - SN 12.11 Āhāra: Nutriment

--- SN12.11 - Āhārasutta ---	--- SN12.11 - Nutriment ---	--- SN12.11 - 食 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme …	On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park …	一时，佛住舍卫城祇陀林，给孤独园…
“cattārome, bhikkhave, āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāya.	“Bhikkhus, there are these four nutriments for the maintenance of beings that have come to be and for the support of those seeking to come to be.	“诸比丘，有此四食，为已生众生之维持，及为求生众生之资助。
Katame cattāro?	What are the four?	何者为四？
Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ.	Physical food, whether gross or subtle; contact as the second; mental volition as the third; and consciousness as the fourth.	段食，或粗或细；触为第二；意思为第三；识为第四。
Ime kho, bhikkhave, cattāro āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāya.	These, bhikkhus, are the four nutriments for the maintenance of beings that have come to be and for the support of those seeking to come to be.	此，诸比丘，为四食，为已生众生之维持，及为求生众生之资助。
Ime, bhikkhave, cattāro āhārā kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?	These four nutriments, bhikkhus, what is their source, what is their origin, from what are they born, from what is their provenance?	此四食，诸比丘，其源为何，其集为何，从何而生，其来处为何？
Ime cattāro āhārā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā.	These four nutriments have craving as their source, craving as their origin, craving as their birth, craving as their provenance.	此四食以爱为源，爱为集，爱为生，爱为来处。
Taṇhā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?	And this craving, bhikkhus, what is its source, what is its origin, from what is it born, from what is its provenance?	此爱，诸比丘，其源为何，其集为何，从何而生，其来处为何？
Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā.	Craving has feeling as its source, feeling as its origin, feeling as its birth, feeling as its provenance.	爱以受为源，受为集，受为生，受为来处。
Vedanā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?	And this feeling, bhikkhus, what is its source, what is its origin, from what is it born, from what is its provenance?	此受，诸比丘，其源为何，其集为何，从何而生，其来处为何？
Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā.	Feeling has contact as its source, contact as its origin, contact as its birth, contact as its provenance.	受以触为源，触为集，触为生，触为来处。
Phasso cāyaṁ, bhikkhave, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo?	And this contact, bhikkhus, what is its source, what is its origin, from what is it born, from what is its provenance?	此触，诸比丘，其源为何，其集为何，从何而生，其来处为何？
Phasso saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanapabhavo.	Contact has the sixfold sense base as its source, the sixfold sense base as its origin, the sixfold sense base as its birth, the sixfold sense base as its provenance.	触以六入处为源，六入处为集，六入处为生，六入处为来处。
Saḷāyatanañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ?	And this sixfold sense base, bhikkhus, what is its source, what is its origin, from what is it born, from what is its provenance?	此六入处，诸比丘，其源为何，其集为何，从何而生，其来处为何？
Saḷāyatanaṁ nāmarūpanidānaṁ nāmarūpasamudayaṁ nāmarūpajātikaṁ nāmarūpapabhavaṁ.	The sixfold sense base has name-and-form as its source, name-and-form as its origin, name-and-form as its birth, name-and-form as its provenance.	六入处以名色为源，名色为集，名色为生，名色为来处。
Nāmarūpañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ?	And this name-and-form, bhikkhus, what is its source, what is its origin, from what is it born, from what is its provenance?	此名色，诸比丘，其源为何，其集为何，从何而生，其来处为何？
Nāmarūpaṁ viññāṇanidānaṁ viññāṇasamudayaṁ viññāṇajātikaṁ viññāṇapabhavaṁ.	Name-and-form has consciousness as its source, consciousness as its origin, consciousness as its birth, consciousness as its provenance.	名色以识为源，识为集，识为生，识为来处。
Viññāṇañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ?	And this consciousness, bhikkhus, what is its source, what is its origin, from what is it born, from what is its provenance?	此识，诸比丘，其源为何，其集为何，从何而生，其来处为何？
Viññāṇaṁ saṅkhāranidānaṁ saṅkhārasamudayaṁ saṅkhārajātikaṁ saṅkhārapabhavaṁ.	Consciousness has volitional formations as its source, volitional formations as its origin, volitional formations as its birth, volitional formations as its provenance.	识以行为源，行为集，行为生，行为来处。
Saṅkhārā cime, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?	And these volitional formations, bhikkhus, what is their source, what is their origin, from what are they born, from what is their provenance?	此行，诸比丘，其源为何，其集为何，从何而生，其来处为何？
Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā.	Volitional formations have ignorance as their source, ignorance as their origin, ignorance as their birth, ignorance as their provenance.	行以无明为源，无明为集，无明为生，无明为来处。
Iti kho, bhikkhave, avijjāpaccayā saṅkhārā;	Thus, bhikkhus, with ignorance as condition, volitional formations come to be;	如是，诸比丘，以无明为缘，行生；
saṅkhārapaccayā viññāṇaṁ …pe…	with volitional formations as condition, consciousness …pe…	以行为缘，识…等…
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	such is the origin of this whole mass of suffering.	如是此纯大苦蕴之集。
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;	But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations;	然以无明之无余离欲灭，则行灭；
saṅkhāranirodhā viññāṇanirodho …pe…	with the cessation of volitional formations, cessation of consciousness …pe…	以行灭，则识灭…等…
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.	such is the cessation of this whole mass of suffering.”	如是此纯大苦蕴之灭。”

12.12 - SN 12.12 Moḷiyaphagguna: Moḷiyaphagguna

--- SN12.12 - Moḷiyaphaggunasutta ---	--- SN12.12 - Moḷiyaphagguna ---	--- SN12.12 - 摩利耶普陀 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Cattārome, bhikkhave, āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāya.	“Bhikkhus, there are these four nutriments for the maintenance of beings that have come to be and for the support of those seeking to come to be.	“诸比丘，有此四食，为已生众生之维持，及为求生众生之资助。
Katame cattāro?	What are the four?	何者为四？
Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ.	Physical food, whether gross or subtle; contact as the second; mental volition as the third; and consciousness as the fourth.	段食，或粗或细；触为第二；意思为第三；识为第四。
Ime kho, bhikkhave, cattāro āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāyā”ti.	These, bhikkhus, are the four nutriments for the maintenance of beings that have come to be and for the support of those seeking to come to be.”	此，诸比丘，为四食，为已生众生之维持，及为求生众生之资助。”
Evaṁ vutte, āyasmā moḷiyaphagguno bhagavantaṁ etadavoca:	When this was said, the Venerable Moḷiyaphagguna said this to the Blessed One:	作是语已，尊者摩利耶普陀白世尊言：
“ko nu kho, bhante, viññāṇāhāraṁ āhāretī”ti?	“Venerable sir, who consumes the nutriment of consciousness?”	“尊者，谁食识食？”
“No kallo pañho”ti bhagavā avoca:	“Not a valid question,” the Blessed One said.	“非正问，”世尊言。
“‘āhāretī’ti ahaṁ na vadāmi.	“I do not say, ‘consumes.’	“我不说‘食’。
‘Āhāretī’ti cāhaṁ vadeyyaṁ, tatrassa kallo pañho:	If I were to say, ‘consumes,’ then the question would be valid:	若我说‘食’，则此问为正：
‘ko nu kho, bhante, āhāretī’ti?	‘Venerable sir, who consumes?’	‘尊者，谁食？’
Evañcāhaṁ na vadāmi.	But I do not speak thus.	然我不作是语。
Evaṁ maṁ avadantaṁ yo evaṁ puccheyya:	Since I do not speak thus, if one were to ask me:	因我不作是语，若人问我：
‘kissa nu kho, bhante, viññāṇāhāro’ti, esa kallo pañho.	‘For what, venerable sir, is the nutriment of consciousness?’ this would be a valid question.	‘为何，尊者，识食？’此为正问。
Tatra kallaṁ veyyākaraṇaṁ:	To that, the valid answer is:	于彼，正答为：
‘viññāṇāhāro āyatiṁ punabbhavābhinibbattiyā paccayo, tasmiṁ bhūte sati saḷāyatanaṁ, saḷāyatanapaccayā phasso’”ti.	‘The nutriment of consciousness is a condition for the production of future renewed existence; when that has come to be, there is the sixfold sense base; with the sixfold sense base as condition, contact.’”	‘识食为未来再生之缘；彼既生，则有六入处；以六入处为缘，触。’”
“Ko nu kho, bhante, phusatī”ti?	“Venerable sir, who makes contact?”	“尊者，谁作触？”
“No kallo pañho”ti bhagavā avoca:	“Not a valid question,” the Blessed One said.	“非正问，”世尊言。
“‘phusatī’ti ahaṁ na vadāmi.	“I do not say, ‘makes contact.’	“我不说‘作触’。
‘Phusatī’ti cāhaṁ vadeyyaṁ, tatrassa kallo pañho:	If I were to say, ‘makes contact,’ then the question would be valid:	若我说‘作触’，则此问为正：
‘ko nu kho, bhante, phusatī’ti?	‘Venerable sir, who makes contact?’	‘尊者，谁作触？’
Evañcāhaṁ na vadāmi.	But I do not speak thus.	然我不作是语。
Evaṁ maṁ avadantaṁ yo evaṁ puccheyya:	Since I do not speak thus, if one were to ask me:	因我不作是语，若人问我：
‘kiṁpaccayā nu kho, bhante, phasso’ti, esa kallo pañho.	‘With what as condition, venerable sir, does contact come to be?’ this would be a valid question.	‘以何为缘，尊者，触生？’此为正问。
Tatra kallaṁ veyyākaraṇaṁ:	To that, the valid answer is:	于彼，正答为：
‘saḷāyatanapaccayā phasso, phassapaccayā vedanā’”ti.	‘With the sixfold sense base as condition, contact comes to be; with contact as condition, feeling.’”	‘以六入处为缘，触生；以触为缘，受。’”
“Ko nu kho, bhante, vedayatī”ti?	“Venerable sir, who feels?”	“尊者，谁受？”
“No kallo pañho”ti bhagavā avoca:	“Not a valid question,” the Blessed One said.	“非正问，”世尊言。
“‘vedayatī’ti ahaṁ na vadāmi.	“I do not say, ‘feels.’	“我不说‘受’。
‘Vedayatī’ti cāhaṁ vadeyyaṁ, tatrassa kallo pañho:	If I were to say, ‘feels,’ then the question would be valid:	若我说‘受’，则此问为正：
‘ko nu kho, bhante, vedayatī’ti?	‘Venerable sir, who feels?’	‘尊者，谁受？’
Evañcāhaṁ na vadāmi.	But I do not speak thus.	然我不作是语。
Evaṁ maṁ avadantaṁ yo evaṁ puccheyya:	Since I do not speak thus, if one were to ask me:	因我不作是语，若人问我：
‘kiṁpaccayā nu kho, bhante, vedanā’ti, esa kallo pañho.	‘With what as condition, venerable sir, does feeling come to be?’ this would be a valid question.	‘以何为缘，尊者，受生？’此为正问。
Tatra kallaṁ veyyākaraṇaṁ:	To that, the valid answer is:	于彼，正答为：
‘phassapaccayā vedanā, vedanāpaccayā taṇhā’”ti.	‘With contact as condition, feeling comes to be; with feeling as condition, craving.’”	‘以触为缘，受生；以受为缘，爱。’”
“Ko nu kho, bhante, tasatī”ti?	“Venerable sir, who craves?”	“尊者，谁爱？”
“No kallo pañho”ti bhagavā avoca:	“Not a valid question,” the Blessed One said.	“非正问，”世尊言。
“‘tasatī’ti ahaṁ na vadāmi.	“I do not say, ‘craves.’	“我不说‘爱’。
‘Tasatī’ti cāhaṁ vadeyyaṁ, tatrassa kallo pañho:	If I were to say, ‘craves,’ then the question would be valid:	若我说‘爱’，则此问为正：
‘ko nu kho, bhante, tasatī’ti?	‘Venerable sir, who craves?’	‘尊者，谁爱？’
Evañcāhaṁ na vadāmi.	But I do not speak thus.	然我不作是语。
Evaṁ maṁ avadantaṁ yo evaṁ puccheyya:	Since I do not speak thus, if one were to ask me:	因我不作是语，若人问我：
‘kiṁpaccayā nu kho, bhante, taṇhā’ti, esa kallo pañho.	‘With what as condition, venerable sir, does craving come to be?’ this would be a valid question.	‘以何为缘，尊者，爱生？’此为正问。
Tatra kallaṁ veyyākaraṇaṁ:	To that, the valid answer is:	于彼，正答为：
‘vedanāpaccayā taṇhā, taṇhāpaccayā upādānan’”ti.	‘With feeling as condition, craving comes to be; with craving as condition, clinging.’”	‘以受为缘，爱生；以爱为缘，取。’”
“Ko nu kho, bhante, upādiyatī”ti?	“Venerable sir, who clings?”	“尊者，谁取？”
“No kallo pañho”ti bhagavā avoca:	“Not a valid question,” the Blessed One said.	“非正问，”世尊言。
“‘upādiyatī’ti ahaṁ na vadāmi.	“I do not say, ‘clings.’	“我不说‘取’。
‘Upādiyatī’ti cāhaṁ vadeyyaṁ, tatrassa kallo pañho:	If I were to say, ‘clings,’ then the question would be valid:	若我说‘取’，则此问为正：
‘ko nu kho, bhante, upādiyatī’ti?	‘Venerable sir, who clings?’	‘尊者，谁取？’
Evañcāhaṁ na vadāmi.	But I do not speak thus.	然我不作是语。
Evaṁ maṁ avadantaṁ yo evaṁ puccheyya:	Since I do not speak thus, if one were to ask me:	因我不作是语，若人问我：
‘kiṁpaccayā nu kho, bhante, upādānan’ti, esa kallo pañho.	‘With what as condition, venerable sir, does clinging come to be?’ this would be a valid question.	‘以何为缘，尊者，取生？’此为正问。
Tatra kallaṁ veyyākaraṇaṁ:	To that, the valid answer is:	于彼，正答为：
‘taṇhāpaccayā upādānaṁ;	‘With craving as condition, clinging comes to be;	‘以爱为缘，取生；
upādānapaccayā bhavo’ti …pe…	with clinging as condition, existence comes to be’ …pe…	以取为缘，有生’…等…
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	such is the origin of this whole mass of suffering.	如是此纯大苦蕴之集。
Channaṁ tveva, phagguna, phassāyatanānaṁ asesavirāganirodhā phassanirodho;	With the remainderless fading away and cessation of the six sense bases, Phagguna, comes cessation of contact;	以六入处之无余离欲灭，普陀，则触灭；
phassanirodhā vedanānirodho;	with the cessation of contact, cessation of feeling;	以触灭，则受灭；
vedanānirodhā taṇhānirodho;	with the cessation of feeling, cessation of craving;	以受灭，则爱灭；
taṇhānirodhā upādānanirodho;	with the cessation of craving, cessation of clinging;	以爱灭，则取灭；
upādānanirodhā bhavanirodho;	with the cessation of clinging, cessation of existence;	以取灭，则有灭；
bhavanirodhā jātinirodho;	with the cessation of existence, cessation of birth;	以有灭，则生灭；
jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.	with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease.	以生灭，则老死、愁、悲、苦、忧、恼灭。
Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.	Such is the cessation of this whole mass of suffering.”	如是此纯大苦蕴之灭。”
Dutiyaṁ.	The Second.	第二。

12.13 - SN 12.13 Samaṇabrāhmaṇa: Ascetics and Brahmins

--- SN12.13 - Samaṇabrāhmaṇasutta ---	--- SN12.13 - Ascetics and Brahmins ---	--- SN12.13 - 沙门婆罗门 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṁ nappajānanti, jarāmaraṇasamudayaṁ nappajānanti, jarāmaraṇanirodhaṁ nappajānanti, jarāmaraṇanirodhagāminiṁ paṭipadaṁ nappajānanti;	“Whatever ascetics or brahmins, bhikkhus, do not understand aging-and-death, do not understand the origin of aging-and-death, do not understand the cessation of aging-and-death, do not understand the way leading to the cessation of aging-and-death;	“凡沙门或婆罗门，诸比丘，不解老死，不解老死之集，不解老死之灭，不解趣老死灭之道；
jātiṁ …pe…	do not understand birth …pe…	不解生…等…
bhavaṁ …	existence …	有…
upādānaṁ …	clinging …	取…
taṇhaṁ …	craving …	爱…
vedanaṁ …	feeling …	受…
phassaṁ …	contact …	触…
saḷāyatanaṁ …	the sixfold sense base …	六入处…
nāmarūpaṁ …	name-and-form …	名色…
viññāṇaṁ …	consciousness …	识…
saṅkhāre nappajānanti, saṅkhārasamudayaṁ nappajānanti, saṅkhāranirodhaṁ nappajānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ nappajānanti,	do not understand volitional formations, do not understand the origin of volitional formations, do not understand the cessation of volitional formations, do not understand the way leading to the cessation of volitional formations,	不解行，不解行之集，不解行之灭，不解趣行灭之道，
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā; na ca pana te āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti.	they are not, bhikkhus, considered ascetics among ascetics or brahmins among brahmins; nor have those venerables, by realizing it for themselves with direct knowledge, in this very life entered upon and dwelt in the goal of asceticism or the goal of brahminhood.	彼等，诸比丘，非沙门中之沙门，非婆罗门中之婆罗门；亦非彼等尊者，以自证知，于此生入而住于沙门之目标或婆罗门之目标。
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṁ pajānanti, jarāmaraṇasamudayaṁ pajānanti, jarāmaraṇanirodhaṁ pajānanti, jarāmaraṇanirodhagāminiṁ paṭipadaṁ pajānanti;	But whatever ascetics or brahmins, bhikkhus, do understand aging-and-death, understand the origin of aging-and-death, understand the cessation of aging-and-death, understand the way leading to the cessation of aging-and-death;	然凡沙门或婆罗门，诸比丘，解老死，解老死之集，解老死之灭，解趣老死灭之道；
jātiṁ …pe…	do understand birth …pe…	解生…等…
bhavaṁ …	existence …	有…
upādānaṁ …	clinging …	取…
taṇhaṁ …	craving …	爱…
vedanaṁ …	feeling …	受…
phassaṁ …	contact …	触…
saḷāyatanaṁ …	the sixfold sense base …	六入处…
nāmarūpaṁ …	name-and-form …	名色…
viññāṇaṁ …	consciousness …	识…
saṅkhāre pajānanti, saṅkhārasamudayaṁ pajānanti, saṅkhāranirodhaṁ pajānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ pajānanti,	do understand volitional formations, understand the origin of volitional formations, understand the cessation of volitional formations, understand the way leading to the cessation of volitional formations,	解行，解行之集，解行之灭，解趣行灭之道，
te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā; te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.	they, bhikkhus, are considered ascetics among ascetics and brahmins among brahmins; and those venerables, by realizing it for themselves with direct knowledge, in this very life have entered upon and dwell in the goal of asceticism and the goal of brahminhood.”	彼等，诸比丘，为沙门中之沙门，婆罗门中之婆罗门；及彼等尊者，以自证知，于此生入而住于沙门之目标及婆罗门之目标。”
Tatiyaṁ.	The Third.	第三。

12.14 - SN 12.14 Dutiyasamaṇabrāhmaṇa: Second Discourse on Ascetics and Brahmins

--- SN12.14 - Dutiyasamaṇabrāhmaṇasutta ---	--- SN12.14 - Second Discourse on Ascetics and Brahmins ---	--- SN12.14 - 第二沙门婆罗门经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ime dhamme nappajānanti, imesaṁ dhammānaṁ samudayaṁ nappajānanti, imesaṁ dhammānaṁ nirodhaṁ nappajānanti, imesaṁ dhammānaṁ nirodhagāminiṁ paṭipadaṁ nappajānanti, katame dhamme nappajānanti, katamesaṁ dhammānaṁ samudayaṁ nappajānanti, katamesaṁ dhammānaṁ nirodhaṁ nappajānanti, katamesaṁ dhammānaṁ nirodhagāminiṁ paṭipadaṁ nappajānanti?	“Whatever ascetics or brahmins, bhikkhus, do not understand these things, do not understand the origin of these things, do not understand the cessation of these things, do not understand the way leading to the cessation of these things—what things do they not understand, of what things do they not understand the origin, of what things do they not understand the cessation, of what things do they not understand the way leading to the cessation?	“凡沙门或婆罗门，诸比丘，不解此等事，不解此等事之集，不解此等事之灭，不解趣此等事灭之道——彼等不解何事，不解何事之集，不解何事之灭，不解趣何事灭之道？
Jarāmaraṇaṁ nappajānanti, jarāmaraṇasamudayaṁ nappajānanti, jarāmaraṇanirodhaṁ nappajānanti, jarāmaraṇanirodhagāminiṁ paṭipadaṁ nappajānanti;	They do not understand aging-and-death, they do not understand the origin of aging-and-death, they do not understand the cessation of aging-and-death, they do not understand the way leading to the cessation of aging-and-death;	彼等不解老死，不解老死之集，不解老死之灭，不解趣老死灭之道；
jātiṁ …pe…	birth …pe…	生…等…
bhavaṁ …	existence …	有…
upādānaṁ …	clinging …	取…
taṇhaṁ …	craving …	爱…
vedanaṁ …	feeling …	受…
phassaṁ …	contact …	触…
saḷāyatanaṁ …	the sixfold sense base …	六入处…
nāmarūpaṁ …	name-and-form …	名色…
viññāṇaṁ …	consciousness …	识…
saṅkhāre nappajānanti, saṅkhārasamudayaṁ nappajānanti, saṅkhāranirodhaṁ nappajānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ nappajānanti.	they do not understand volitional formations, they do not understand the origin of volitional formations, they do not understand the cessation of volitional formations, they do not understand the way leading to the cessation of volitional formations.	彼等不解行，不解行之集，不解行之灭，不解趣行灭之道。
Ime dhamme nappajānanti, imesaṁ dhammānaṁ samudayaṁ nappajānanti, imesaṁ dhammānaṁ nirodhaṁ nappajānanti, imesaṁ dhammānaṁ nirodhagāminiṁ paṭipadaṁ nappajānanti.	These are the things they do not understand, of these things they do not understand the origin, of these things they do not understand the cessation, of these things they do not understand the way leading to the cessation.	此是彼等不解之事，于此事彼等不解其集，于此事彼等不解其灭，于此事彼等不解趣其灭之道。
Na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti.	They are not, bhikkhus, considered ascetics among ascetics or brahmins among brahmins; nor have those venerables, by realizing it for themselves with direct knowledge, in this very life entered upon and dwelt in the goal of asceticism or the goal of brahminhood.	彼等，诸比丘，非沙门中之沙门，非婆罗门中之婆罗门；亦非彼等尊者，以自证知，于此生入而住于沙门之目标或婆罗门之目标。
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ime dhamme pajānanti, imesaṁ dhammānaṁ samudayaṁ pajānanti, imesaṁ dhammānaṁ nirodhaṁ pajānanti, imesaṁ dhammānaṁ nirodhagāminiṁ paṭipadaṁ pajānanti, katame dhamme pajānanti, katamesaṁ dhammānaṁ samudayaṁ pajānanti, katamesaṁ dhammānaṁ nirodhaṁ pajānanti, katamesaṁ dhammānaṁ nirodhagāminiṁ paṭipadaṁ pajānanti?	But whatever ascetics or brahmins, bhikkhus, do understand these things, understand the origin of these things, understand the cessation of these things, understand the way leading to the cessation of these things—what things do they understand, of what things do they understand the origin, of what things do they understand the cessation, of what things do they understand the way leading to the cessation?	然凡沙门或婆罗门，诸比丘，解此等事，解此等事之集，解此等事之灭，解趣此等事灭之道——彼等解何事，解何事之集，解何事之灭，解趣何事灭之道？
Jarāmaraṇaṁ pajānanti, jarāmaraṇasamudayaṁ pajānanti, jarāmaraṇanirodhaṁ pajānanti, jarāmaraṇanirodhagāminiṁ paṭipadaṁ pajānanti;	They understand aging-and-death, they understand the origin of aging-and-death, they understand the cessation of aging-and-death, they understand the way leading to the cessation of aging-and-death;	彼等解老死，解老死之集，解老死之灭，解趣老死灭之道；
jātiṁ …pe…	birth …pe…	生…等…
bhavaṁ …	existence …	有…
upādānaṁ …	clinging …	取…
taṇhaṁ …	craving …	爱…
vedanaṁ …	feeling …	受…
phassaṁ …	contact …	触…
saḷāyatanaṁ …	the sixfold sense base …	六入处…
nāmarūpaṁ …	name-and-form …	名色…
viññāṇaṁ …	consciousness …	识…
saṅkhāre pajānanti, saṅkhārasamudayaṁ pajānanti, saṅkhāranirodhaṁ pajānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ pajānanti.	they understand volitional formations, they understand the origin of volitional formations, they understand the cessation of volitional formations, they understand the way leading to the cessation of volitional formations.	彼等解行，解行之集，解行之灭，解趣行灭之道。
Ime dhamme pajānanti, imesaṁ dhammānaṁ samudayaṁ pajānanti, imesaṁ dhammānaṁ nirodhaṁ pajānanti, imesaṁ dhammānaṁ nirodhagāminiṁ paṭipadaṁ pajānanti.	These are the things they understand, of these things they understand the origin, of these things they understand the cessation, of these things they understand the way leading to the cessation.	此是彼等解之事，于此事彼等解其集，于此事彼等解其灭，于此事彼等解趣其灭之道。
Te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā, brāhmaṇesu ca brāhmaṇasammatā. Te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.	They, bhikkhus, are considered ascetics among ascetics and brahmins among brahmins. And those venerables, by realizing it for themselves with direct knowledge, in this very life have entered upon and dwell in the goal of asceticism and the goal of brahminhood.”	彼等，诸比丘，为沙门中之沙门，婆罗门中之婆罗门。及彼等尊者，以自证知，于此生入而住于沙门之目标及婆罗门之目标。”
Catutthaṁ.	The Fourth.	第四。

12.15 - SN 12.15 Kaccānagotta: Kaccānagotta

--- SN12.15 - Kaccānagottasutta ---	--- SN12.15 - Kaccānagotta ---	--- SN12.15 - 迦旃延 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
Atha kho āyasmā kaccānagotto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā kaccānagotto bhagavantaṁ etadavoca:	Then the Venerable Kaccānagotta approached the Blessed One, paid homage to him, and sat down to one side. Having sat down, the Venerable Kaccānagotta said this to the Blessed One:	尔时，尊者迦旃延诣世尊所，礼敬之，退坐一面。坐已，尊者迦旃延白世尊言：
“‘sammādiṭṭhi sammādiṭṭhī’ti, bhante, vuccati.	“‘Right view, right view,’ it is said, venerable sir.	“‘正见，正见’，如是说，尊者。
Kittāvatā nu kho, bhante, sammādiṭṭhi hotī”ti?	In what way, venerable sir, is there right view?”	以何方式，尊者，为正见？”
“Dvayanissito khvāyaṁ, kaccāna, loko yebhuyyena—atthitañceva natthitañca.	“This world, Kaccāna, for the most part, is given to two positions—to existence and to non-existence.	“此世间，迦旃延，多依二见——有与无有。
Lokasamudayaṁ kho, kaccāna, yathābhūtaṁ sammappaññāya passato yā loke natthitā sā na hoti.	For one who sees the origin of the world as it really is with right wisdom, there is no non-existence in regard to the world.	以正慧如实见世间之集者，于世间无无有。
Lokanirodhaṁ kho, kaccāna, yathābhūtaṁ sammappaññāya passato yā loke atthitā sā na hoti.	For one who sees the cessation of the world as it really is with right wisdom, there is no existence in regard to the world.	以正慧如实见世间之灭者，于世间无有。
Upayupādānābhinivesavinibandho khvāyaṁ, kaccāna, loko yebhuyyena.	This world, Kaccāna, for the most part, is bound by engagement, clinging, and adherence.	此世间，迦旃延，多为约定、取、执所缚。
Tañcāyaṁ upayupādānaṁ cetaso adhiṭṭhānaṁ abhinivesānusayaṁ na upeti na upādiyati nādhiṭṭhāti: ‘attā me’ti.	But one who does not engage with, cling to, or resolve upon this engagement and clinging, this mental standpoint, adherence, and underlying tendency, does not think: ‘my self.’	然不参与、不取、不决于此约定与取，此心之立足点、执着、与潜在倾向者，不思：‘我之我’。
‘Dukkhameva uppajjamānaṁ uppajjati, dukkhaṁ nirujjhamānaṁ nirujjhatī’ti na kaṅkhati na vicikicchati aparapaccayā ñāṇamevassa ettha hoti.	‘Suffering alone arises when arising; suffering alone ceases when ceasing.’ He has no doubt, no perplexity about this; knowledge about this is his own, not dependent on another.	‘唯苦生时生；唯苦灭时灭。’彼于此无疑，无惑；于此之智为己有，不依他人。
Ettāvatā kho, kaccāna, sammādiṭṭhi hoti.	To this extent, Kaccāna, there is right view.	至此，迦旃延，为正见。
‘Sabbamatthī’ti kho, kaccāna, ayameko anto.	‘Everything exists’: this, Kaccāna, is one extreme.	‘一切有’：此，迦旃延，为一极端。
‘Sabbaṁ natthī’ti ayaṁ dutiyo anto.	‘Everything does not exist’: this is the second extreme.	‘一切无有’：此为第二极端。
Ete te, kaccāna, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti:	Without veering towards either of these extremes, Kaccāna, the Tathāgata teaches the Dhamma by the middle:	不偏于此二极端，迦旃延，如来以中道说法：
‘avijjāpaccayā saṅkhārā;	‘With ignorance as condition, volitional formations come to be;	‘以无明为缘，行生；
saṅkhārapaccayā viññāṇaṁ …pe…	with volitional formations as condition, consciousness …pe…	以行为缘，识…等…
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	such is the origin of this whole mass of suffering.	如是此纯大苦蕴之集。
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;	But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations;	然以无明之无余离欲灭，则行灭；
saṅkhāranirodhā viññāṇanirodho …pe…	with the cessation of volitional formations, cessation of consciousness …pe…	以行灭，则识灭…等…
evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.	such is the cessation of this whole mass of suffering.’”	如是此纯大苦蘊之滅。’”

12.16 - SN 12.16 Dhammakathika: The Dhamma Teacher

--- SN12.16 - Dhammakathikasutta ---	--- SN12.16 - The Dhamma Teacher ---	--- SN12.16 - 法师 ---
Sāvatthiyaṁ …	At Sāvatthī …	于舍卫城…
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:	Then a certain bhikkhu approached the Blessed One, paid homage to him, and sat down to one side. Having sat down, that bhikkhu said this to the Blessed One:	尔时，一比丘诣世尊所，礼敬之，退坐一面。坐已，彼比丘白世尊言：
“‘dhammakathiko dhammakathiko’ti, bhante, vuccati.	“‘A Dhamma teacher, a Dhamma teacher,’ it is said, venerable sir.	“‘法师，法师’，如是说，尊者。
Kittāvatā nu kho, bhante, dhammakathiko hotī”ti?	In what way, venerable sir, is one a Dhamma teacher?”	以何方式，尊者，为法师？”
“Jarāmaraṇassa ce bhikkhu nibbidāya virāgāya nirodhāya dhammaṁ deseti, ‘dhammakathiko bhikkhū’ti alaṁvacanāya.	“If a bhikkhu teaches the Dhamma for the purpose of disenchantment with, dispassion for, and cessation of aging-and-death, it is appropriate to call him ‘a bhikkhu who is a Dhamma teacher.’	“若比丘为厌离、离欲、灭老死而说法，则宜称之为‘法师比丘’。
Jarāmaraṇassa ce bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṁvacanāya.	If a bhikkhu is practicing for the purpose of disenchantment with, dispassion for, and cessation of aging-and-death, it is appropriate to call him ‘a bhikkhu practicing in accordance with the Dhamma.’	若比丘为厌离、离欲、灭老死而修行，则宜称之为‘依法修行之比丘’。
Jarāmaraṇassa ce bhikkhu nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṁvacanāya.	If a bhikkhu, through disenchantment, dispassion, and cessation, is liberated without clinging from aging-and-death, it is appropriate to call him ‘a bhikkhu who has attained Nibbāna in this very life.’	若比丘，由厌离、离欲、灭，无取而解脱于老死，则宜称之为‘于此生得涅槃之比丘’。
Jātiyā ce bhikkhu …pe…	If a bhikkhu, for birth …pe…	若比丘，为生…等…
bhavassa ce bhikkhu …	if a bhikkhu, for existence …	若比丘，为有…
upādānassa ce bhikkhu …	if a bhikkhu, for clinging …	若比丘，为取…
taṇhāya ce bhikkhu …	if a bhikkhu, for craving …	若比丘，为爱…
vedanāya ce bhikkhu …	if a bhikkhu, for feeling …	若比丘，为受…
phassassa ce bhikkhu …	if a bhikkhu, for contact …	若比丘，为触…
saḷāyatanassa ce bhikkhu …	if a bhikkhu, for the sixfold sense base …	若比丘，为六入处…
nāmarūpassa ce bhikkhu …	if a bhikkhu, for name-and-form …	若比丘，为名色…
viññāṇassa ce bhikkhu …	if a bhikkhu, for consciousness …	若比丘，为识…
saṅkhārānañce bhikkhu …	if a bhikkhu, for volitional formations …	若比丘，为行…
avijjāya ce bhikkhu nibbidāya virāgāya nirodhāya dhammaṁ deseti, ‘dhammakathiko bhikkhū’ti alaṁvacanāya.	if a bhikkhu teaches the Dhamma for the purpose of disenchantment with, dispassion for, and cessation of ignorance, it is appropriate to call him ‘a bhikkhu who is a Dhamma teacher.’	若比丘为厌离、离欲、灭无明而说法，则宜称之为‘法师比丘’。
Avijjāya ce bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṁvacanāya.	If a bhikkhu is practicing for the purpose of disenchantment with, dispassion for, and cessation of ignorance, it is appropriate to call him ‘a bhikkhu practicing in accordance with the Dhamma.’	若比丘为厌离、离欲、灭无明而修行，则宜称之为‘依法修行之比丘’。
Avijjāya ce bhikkhu nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṁvacanāyā”ti.	If a bhikkhu, through disenchantment, dispassion, and cessation, is liberated without clinging from ignorance, it is appropriate to call him ‘a bhikkhu who has attained Nibbāna in this very life.’”	若比丘，由厌离、离欲、灭，无取而解脱于无明，则宜称之为‘于此生得涅槃之比丘’。”
Chaṭṭhaṁ.	The Sixth.	第六。

12.17 - SN 12.17 Acelakassapa: Kassapa the Naked Ascetic

--- SN12.17 - Acelakassapasutta ---	--- SN12.17 - Kassapa the Naked Ascetic ---	--- SN12.17 - 迦叶裸形外道 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary.	一时，佛住王舍城竹林精舍，栗鼠庇护处。
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi.	Then, in the morning, the Blessed One dressed, and taking his bowl and robe, entered Rājagaha for alms.	尔时，晨，世尊著衣，持钵，入王舍城乞食。
Addasā kho acelo kassapo bhagavantaṁ dūratova āgacchantaṁ.	The naked ascetic Kassapa saw the Blessed One coming from a distance.	裸形外道迦叶遥见世尊来。
Disvāna yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.	Having seen him, he approached the Blessed One and exchanged greetings with him.	见已，诣世尊所，与彼互致问候。
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho acelo kassapo bhagavantaṁ etadavoca:	When they had concluded their greetings and cordial talk, he stood to one side. Standing to one side, the naked ascetic Kassapa said to the Blessed One:	问候与亲切交谈毕，立于一面。立一面已，裸形外道迦叶白世尊言：
“puccheyyāma mayaṁ bhavantaṁ gotamaṁ kañcideva desaṁ, sace no bhavaṁ gotamo okāsaṁ karoti pañhassa veyyākaraṇāyā”ti.	“We would like to ask the honorable Gotama about a certain point, if the honorable Gotama would grant us the opportunity to explain our question.”	“我等愿问尊者乔达摩某一点，若尊者乔达摩愿赐我等机会解释我等之问。”
“Akālo kho tāva, kassapa, pañhassa;	“It is not the time for a question now, Kassapa.	“今非问之时，迦叶。
antaragharaṁ paviṭṭhamhā”ti.	We have entered among the houses.”	我等已入家家。”
Dutiyampi kho acelo kassapo bhagavantaṁ etadavoca:	A second time, the naked ascetic Kassapa said to the Blessed One:	第二次，裸形外道迦叶白世尊言：
“puccheyyāma mayaṁ bhavantaṁ gotamaṁ kañcideva desaṁ, sace no bhavaṁ gotamo okāsaṁ karoti pañhassa veyyākaraṇāyā”ti.	“We would like to ask the honorable Gotama about a certain point, if the honorable Gotama would grant us the opportunity to explain our question.”	“我等愿问尊者乔达摩某一点，若尊者乔达摩愿赐我等机会解释我等之问。”
“Akālo kho tāva, kassapa, pañhassa;	“It is not the time for a question now, Kassapa.	“今非问之时，迦叶。
antaragharaṁ paviṭṭhamhā”ti.	We have entered among the houses.”	我等已入家家。”
Tatiyampi kho acelo kassapo …pe…	A third time, the naked ascetic Kassapa …pe…	第三次，裸形外道迦叶…等…
antaragharaṁ paviṭṭhamhāti.	We have entered among the houses.	我等已入家家。
Evaṁ vutte, acelo kassapo bhagavantaṁ etadavoca:	When this was said, the naked ascetic Kassapa said to the Blessed One:	作是语已，裸形外道迦叶白世尊言：
“na kho pana mayaṁ bhavantaṁ gotamaṁ bahudeva pucchitukāmā”ti.	“We do not wish to ask the honorable Gotama very much.”	“我等不欲多问尊者乔达摩。”
“Puccha, kassapa, yadākaṅkhasī”ti.	“Ask, Kassapa, as you see fit.”	“问，迦叶，如汝所见。”
“Kiṁ nu kho, bho gotama, ‘sayaṅkataṁ dukkhan’ti?	“How is it, Master Gotama, is suffering self-made?”	“云何，乔达摩大师，苦为自作？”
‘Mā hevaṁ, kassapā’ti bhagavā avoca.	“Do not say so, Kassapa,” the Blessed One said.	“勿作是言，迦叶，”世尊言。
‘Kiṁ pana, bho gotama, paraṅkataṁ dukkhan’ti?	“Then, Master Gotama, is suffering other-made?”	“然，乔达摩大师，苦为他作？”
‘Mā hevaṁ, kassapā’ti bhagavā avoca.	“Do not say so, Kassapa,” the Blessed One said.	“勿作是言，迦叶，”世尊言。
‘Kiṁ nu kho, bho gotama, sayaṅkatañca paraṅkatañca dukkhan’ti?	“How is it, Master Gotama, is suffering both self-made and other-made?”	“云何，乔达摩大师，苦为自作亦他作？”
‘Mā hevaṁ, kassapā’ti bhagavā avoca.	“Do not say so, Kassapa,” the Blessed One said.	“勿作是言，迦叶，”世尊言。
‘Kiṁ pana, bho gotama, asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhan’ti?	“Then, Master Gotama, is suffering arisen fortuitously, being neither self-made nor other-made?”	“然，乔达摩大师，苦为非自作非他作，偶然生起？”
‘Mā hevaṁ, kassapā’ti bhagavā avoca.	“Do not say so, Kassapa,” the Blessed One said.	“勿作是言，迦叶，”世尊言。
‘Kiṁ nu kho, bho gotama, natthi dukkhan’ti?	“How is it, Master Gotama, is there no suffering?”	“云何，乔达摩大师，无苦？”
‘Na kho, kassapa, natthi dukkhaṁ.	“It is not that there is no suffering, Kassapa.	“非无苦，迦叶。
Atthi kho, kassapa, dukkhan’ti.	There is suffering, Kassapa.”	有苦，迦叶。”
‘Tena hi bhavaṁ gotamo dukkhaṁ na jānāti, na passatī’ti.	“In that case, the honorable Gotama does not know or see suffering.”	“如是，尊者乔达摩不知不见苦。”
‘Na khvāhaṁ, kassapa, dukkhaṁ na jānāmi, na passāmi.	“It is not that I do not know or see suffering, Kassapa.	“非我不知不见苦，迦叶。
Jānāmi khvāhaṁ, kassapa, dukkhaṁ;	I know suffering, Kassapa;	我知苦，迦叶；
passāmi khvāhaṁ, kassapa, dukkhan’”ti.	I see suffering, Kassapa.”	我见苦，迦叶。”
“Kiṁ nu kho, bho gotama, ‘sayaṅkataṁ dukkhan’ti iti puṭṭho samāno ‘mā hevaṁ, kassapā’ti vadesi.	“How is it, Master Gotama, when asked ‘Is suffering self-made?’ you say, ‘Do not say so, Kassapa.’	“云何，乔达摩大师，问‘苦为自作？’汝言，‘勿作是言，迦叶。’
‘Kiṁ pana, bho gotama, paraṅkataṁ dukkhan’ti iti puṭṭho samāno ‘mā hevaṁ, kassapā’ti vadesi.	When asked, ‘Then, Master Gotama, is suffering other-made?’ you say, ‘Do not say so, Kassapa.’	问，‘然，乔达摩大师，苦为他作？’汝言，‘勿作是言，迦叶。’
‘Kiṁ nu kho, bho gotama, sayaṅkatañca paraṅkatañca dukkhan’ti iti puṭṭho samāno ‘mā hevaṁ, kassapā’ti vadesi.	When asked, ‘How is it, Master Gotama, is suffering both self-made and other-made?’ you say, ‘Do not say so, Kassapa.’	问，‘云何，乔达摩大师，苦为自作亦他作？’汝言，‘勿作是言，迦叶。’
‘Kiṁ pana, bho gotama, asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhan’ti iti puṭṭho samāno ‘mā hevaṁ, kassapā’ti vadesi.	When asked, ‘Then, Master Gotama, is suffering arisen fortuitously, being neither self-made nor other-made?’ you say, ‘Do not say so, Kassapa.’	问，‘然，乔达摩大师，苦为非自作非他作，偶然生起？’汝言，‘勿作是言，迦叶。’
‘Kiṁ nu kho, bho gotama, natthi dukkhan’ti iti puṭṭho samāno ‘na kho, kassapa, natthi dukkhaṁ, atthi kho, kassapa, dukkhan’ti vadesi.	When asked, ‘How is it, Master Gotama, is there no suffering?’ you say, ‘It is not that there is no suffering, Kassapa. There is suffering, Kassapa.’	问，‘云何，乔达摩大师，无苦？’汝言，‘非无苦，迦叶。有苦，迦叶。’
‘Tena hi bhavaṁ gotamo dukkhaṁ na jānāti na passatī’ti iti puṭṭho samāno ‘na khvāhaṁ, kassapa, dukkhaṁ na jānāmi na passāmi.	When asked, ‘In that case, the honorable Gotama does not know or see suffering,’ you say, ‘It is not that I do not know or see suffering, Kassapa. I know suffering, Kassapa; I see suffering, Kassapa.’	问，‘如是，尊者乔达摩不知不见苦，’汝言，‘非我不知不见苦，迦叶。我知苦，迦叶；我见苦，迦叶。’
Jānāmi khvāhaṁ, kassapa, dukkhaṁ;
passāmi khvāhaṁ, kassapa, dukkhan’ti vadesi.
Ācikkhatu ca me, bhante, bhagavā dukkhaṁ.	Venerable sir, let the Blessed One explain suffering to me.	尊者，愿世尊为我解说苦。
Desetu ca me, bhante, bhagavā dukkhan”ti.	Venerable sir, let the Blessed One teach suffering to me.”	尊者，愿世尊为我教导苦。”
“‘So karoti so paṭisaṁvedayatī’ti kho, kassapa, ādito sato ‘sayaṅkataṁ dukkhan’ti iti vadaṁ sassataṁ etaṁ pareti.	“‘The one who acts is the one who experiences,’ Kassapa, this view from the start, ‘suffering is self-made,’ leads to eternalism.	“‘作者即是受者’，迦叶，此见从始，‘苦为自作’，导向常见。
‘Añño karoti añño paṭisaṁvedayatī’ti kho, kassapa, vedanābhitunnassa sato ‘paraṅkataṁ dukkhan’ti iti vadaṁ ucchedaṁ etaṁ pareti.	‘One acts, another experiences,’ Kassapa, this view for one stricken by feeling, ‘suffering is other-made,’ leads to annihilationism.	‘一作，另一受’，迦叶，此见为受所击者，‘苦为他作’，导向断见。
Ete te, kassapa, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti:	Without veering towards either of these extremes, Kassapa, the Tathāgata teaches the Dhamma by the middle:	不偏于此二极端，迦叶，如来以中道说法：
‘avijjāpaccayā saṅkhārā;	‘With ignorance as condition, volitional formations come to be;	‘以无明为缘，行生；
saṅkhārapaccayā viññāṇaṁ …pe…	with volitional formations as condition, consciousness …pe…	以行为缘，识…等…
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	such is the origin of this whole mass of suffering.	如是此纯大苦蕴之集。
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;	But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations;	然以无明之无余离欲灭，则行灭；
saṅkhāranirodhā viññāṇanirodho …pe…	with the cessation of volitional formations, cessation of consciousness …pe…	以行灭，则识灭…等…
evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.	such is the cessation of this whole mass of suffering.’”	如是此纯大苦蕴之灭。’”
Evaṁ vutte, acelo kassapo bhagavantaṁ etadavoca:	When this was said, the naked ascetic Kassapa said to the Blessed One:	作是语已，裸形外道迦叶白世尊言：
“abhikkantaṁ, bhante, abhikkantaṁ, bhante.	“Excellent, venerable sir! Excellent, venerable sir!	“善哉，尊者！善哉，尊者！
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya …pe… ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito.	Just as, venerable sir, one might set upright what has been overturned …pe… ‘so that those with eyes might see forms’; in the same way, the Dhamma has been made clear in many ways by the Blessed One.	犹如，尊者，扶正颠倒者…等…‘使有眼者能见色’；同理，法为世尊以多种方式阐明。
Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.	I go for refuge, venerable sir, to the Blessed One, to the Dhamma, and to the Saṅgha of bhikkhus.	我归依，尊者，于世尊，于法，于比丘僧。
Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti.	May I receive the going forth in the Blessed One’s presence, may I receive the higher ordination?”	愿我得于世尊座下出家，愿我得受具足戒？”
“Yo kho, kassapa, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, so cattāro māse parivasati. Catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya.	“Whoever, Kassapa, was formerly a member of another sect and desires the going forth, desires the higher ordination in this Dhamma and Discipline, he must spend four months on probation. At the end of four months, if the bhikkhus are satisfied, they give him the going forth and the higher ordination to the state of a bhikkhu.	“凡，迦叶，昔为他宗成员而欲出家，欲于此法与律中受具足戒者，须经四月察看。四月终，若诸比丘满意，则予之出家及具足戒，成比丘位。
Api ca mayā puggalavemattatā viditā”ti.	However, I have recognized the diversity of individuals.”	然，我已识个人之别。”
“Sace, bhante, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, cattāro māse parivasati. Catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya. Ahaṁ cattāri vassāni parivasissāmi, catunnaṁ vassānaṁ accayena āraddhacittā bhikkhū pabbājentu upasampādentu bhikkhubhāvāyā”ti.	“Venerable sir, if those who were formerly members of another sect and desire the going forth, desire the higher ordination in this Dhamma and Discipline, must spend four months on probation, and at the end of four months, if the bhikkhus are satisfied, they give them the going forth and the higher ordination to the state of a bhikkhu, then I will spend four years on probation, and at the end of four years, if the bhikkhus are satisfied, let them give me the going forth and the higher ordination to the state of a bhikkhu.”	“尊者，若昔为他宗成员而欲出家，欲于此法与律中受具足戒者，须经四月察看，四月终，若诸比丘满意，则予之出家及具足戒，成比丘位，则我将经四年察看，四年终，若诸比丘满意，请予我出家及具足戒，成比丘位。”
Alattha kho acelo kassapo bhagavato santike pabbajjaṁ, alattha upasampadaṁ.	The naked ascetic Kassapa received the going forth in the Blessed One’s presence, he received the higher ordination.	裸形外道迦叶于世尊座下得出家，得受具足戒。
Acirūpasampanno ca panāyasmā kassapo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.	And not long after his higher ordination, dwelling alone, withdrawn, diligent, ardent, and resolute, the Venerable Kassapa, by realizing it for himself with direct knowledge, in this very life entered upon and dwelt in that supreme goal of the holy life for the sake of which clansmen rightly go forth from home into homelessness.	受具足戒后不久，独住、隐居、精进、热心、坚决，尊者迦叶，以自证知，于此生入而住于彼无上梵行之目标，为族姓子 rightly出家，从家入无家。
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi.	He knew: “Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being.”	彼知：“生已尽，梵行已立，所作已办，不受后有。”
Aññataro ca panāyasmā kassapo arahataṁ ahosīti.	And the Venerable Kassapa became one of the arahants.	尊者迦叶成阿罗汉之一。

12.18 - SN 12.18 Timbaruka: Timbaruka

--- SN12.18 - Timbarukasutta ---	--- SN12.18 - Timbaruka ---	--- SN12.18 - 丁巴卢伽 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
Atha kho timbaruko paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.	Then the wanderer Timbaruka approached the Blessed One and exchanged greetings with him.	尔时，游方者丁巴卢伽诣世尊所，与彼互致问候。
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho timbaruko paribbājako bhagavantaṁ etadavoca:	When they had concluded their greetings and cordial talk, he sat down to one side. Sitting to one side, the wanderer Timbaruka said to the Blessed One:	问候与亲切交谈毕，坐于一面。坐一面已，游方者丁巴卢伽白世尊言：
“Kiṁ nu kho, bho gotama, sayaṅkataṁ sukhadukkhanti?	“How is it, Master Gotama, is pleasure and pain self-made?”	“云何，乔达摩大师，乐与苦为自作？”
Mā hevaṁ, timbarukāti bhagavā avoca.	“Do not say so, Timbaruka,” the Blessed One said.	“勿作是言，丁巴卢伽，”世尊言。
Kiṁ pana, bho gotama, paraṅkataṁ sukhadukkhanti?	“Then, Master Gotama, is pleasure and pain other-made?”	“然，乔达摩大师，乐与苦为他作？”
Mā hevaṁ, timbarukāti bhagavā avoca.	“Do not say so, Timbaruka,” the Blessed One said.	“勿作是言，丁巴卢伽，”世尊言。
Kiṁ nu kho, bho gotama, sayaṅkatañca paraṅkatañca sukhadukkhanti?	“How is it, Master Gotama, is pleasure and pain both self-made and other-made?”	“云何，乔达摩大师，乐与苦为自作亦他作？”
Mā hevaṁ, timbarukāti bhagavā avoca.	“Do not say so, Timbaruka,” the Blessed One said.	“勿作是言，丁巴卢伽，”世尊言。
Kiṁ pana, bho gotama, asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhanti?	“Then, Master Gotama, is pleasure and pain arisen fortuitously, being neither self-made nor other-made?”	“然，乔达摩大师，乐与苦为非自作非他作，偶然生起？”
Mā hevaṁ, timbarukāti bhagavā avoca.	“Do not say so, Timbaruka,” the Blessed One said.	“勿作是言，丁巴卢伽，”世尊言。
Kiṁ nu kho, bho gotama, natthi sukhadukkhanti?	“How is it, Master Gotama, is there no pleasure and pain?”	“云何，乔达摩大师，无乐与苦？”
Na kho, timbaruka, natthi sukhadukkhaṁ;	“It is not that there is no pleasure and pain, Timbaruka;	“非无乐与苦，丁巴卢伽；
atthi kho, timbaruka, sukhadukkhanti.	there is pleasure and pain, Timbaruka.”	有乐与苦，丁巴卢伽。”
Tena hi bhavaṁ gotamo sukhadukkhaṁ na jānāti, na passatīti?	“In that case, the honorable Gotama does not know or see pleasure and pain.”	“如是，尊者乔达摩不知不见乐与苦。”
Na khvāhaṁ, timbaruka, sukhadukkhaṁ na jānāmi, na passāmi.	“It is not that I do not know or see pleasure and pain, Timbaruka.	“非我不知不见乐与苦，丁巴卢伽。
Jānāmi khvāhaṁ, timbaruka, sukhadukkhaṁ;	I know pleasure and pain, Timbaruka;	我知乐与苦，丁巴卢伽；
passāmi khvāhaṁ, timbaruka, sukhadukkhan”ti.	I see pleasure and pain, Timbaruka.”	我见乐与苦，丁巴卢伽。”
“‘Kiṁ nu kho, bho gotama, sayaṅkataṁ sukhadukkhan’ti iti puṭṭho samāno ‘mā hevaṁ, timbarukā’ti vadesi.	“When asked, ‘How is it, Master Gotama, is pleasure and pain self-made?’ you say, ‘Do not say so, Timbaruka.’	“问，‘云何，乔达摩大师，乐与苦为自作？’汝言，‘勿作是言，丁巴卢伽。’
‘Kiṁ pana, bho gotama, paraṅkataṁ sukhadukkhan’ti iti puṭṭho samāno ‘mā hevaṁ, timbarukā’ti vadesi.	When asked, ‘Then, Master Gotama, is pleasure and pain other-made?’ you say, ‘Do not say so, Timbaruka.’	问，‘然，乔达摩大师，乐与苦为他作？’汝言，‘勿作是言，丁巴卢伽。’
‘Kiṁ nu kho, bho gotama, sayaṅkatañca paraṅkatañca sukhadukkhan’ti iti puṭṭho samāno ‘mā hevaṁ, timbarukā’ti vadesi.	When asked, ‘How is it, Master Gotama, is pleasure and pain both self-made and other-made?’ you say, ‘Do not say so, Timbaruka.’	问，‘云何，乔达摩大师，乐与苦为自作亦他作？’汝言，‘勿作是言，丁巴卢伽。’
‘Kiṁ pana, bho gotama, asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhan’ti iti puṭṭho samāno ‘mā hevaṁ, timbarukā’ti vadesi.	When asked, ‘Then, Master Gotama, is pleasure and pain arisen fortuitously, being neither self-made nor other-made?’ you say, ‘Do not say so, Timbaruka.’	问，‘然，乔达摩大师，乐与苦为非自作非他作，偶然生起？’汝言，‘勿作是言，丁巴卢伽。’
‘Kiṁ nu kho, bho gotama, natthi sukhadukkhan’ti iti puṭṭho samāno ‘na kho, timbaruka, natthi sukhadukkhaṁ;	When asked, ‘How is it, Master Gotama, is there no pleasure and pain?’ you say, ‘It is not that there is no pleasure and pain, Timbaruka;	问，‘云何，乔达摩大师，无乐与苦？’汝言，‘非无乐与苦，丁巴卢伽；
atthi kho, timbaruka, sukhadukkhan’ti vadesi.	there is pleasure and pain, Timbaruka.’	有乐与苦，丁巴卢伽。’
‘Tena hi bhavaṁ gotamo sukhadukkhaṁ na jānāti, na passatī’ti iti puṭṭho samāno ‘na khvāhaṁ, timbaruka, sukhadukkhaṁ na jānāmi, na passāmi.	When asked, ‘In that case, the honorable Gotama does not know or see pleasure and pain,’ you say, ‘It is not that I do not know or see pleasure and pain, Timbaruka.	问，‘如是，尊者乔达摩不知不见乐与苦，’汝言，‘非我不知不见乐与苦，丁巴卢伽。
Jānāmi khvāhaṁ, timbaruka, sukhadukkhaṁ;	I know pleasure and pain, Timbaruka;	我知乐与苦，丁巴卢伽；
passāmi khvāhaṁ, timbaruka, sukhadukkhan’ti vadesi.	I see pleasure and pain, Timbaruka.’	我见乐与苦，丁巴卢伽。’
Ācikkhatu ca me bhavaṁ gotamo sukhadukkhaṁ.	Let the honorable Gotama explain pleasure and pain to me.	愿尊者乔达摩为我解说乐与苦。
Desetu ca me bhavaṁ gotamo sukhadukkhan”ti.	Let the honorable Gotama teach pleasure and pain to me.”	愿尊者乔达摩为我教导乐与苦。”
“‘Sā vedanā, so vedayatī’ti kho, timbaruka, ādito sato ‘sayaṅkataṁ sukhadukkhan’ti evampāhaṁ na vadāmi.	“‘The feeling and the one who feels are the same,’ this view from the start that ‘pleasure and pain are self-made,’ this I do not say.	“‘受与受者为一’，此见从始，‘乐与苦为自作’，此我弗说。
‘Aññā vedanā, añño vedayatī’ti kho, timbaruka, vedanābhitunnassa sato ‘paraṅkataṁ sukhadukkhan’ti evampāhaṁ na vadāmi.	‘The feeling is one thing, the one who feels is another,’ this view for one stricken by feeling that ‘pleasure and pain are other-made,’ this I do not say.	‘受为一事，受者为另一事’，此见为受所击者，‘乐与苦为他作’，此我弗说。
Ete te, timbaruka, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti:	Without veering towards either of these extremes, Timbaruka, the Tathāgata teaches the Dhamma by the middle:	不偏于此二极端，丁巴卢伽，如来以中道说法：
‘avijjāpaccayā saṅkhārā;	‘With ignorance as condition, volitional formations come to be;	‘以无明为缘，行生；
saṅkhārapaccayā viññāṇaṁ …pe…	with volitional formations as condition, consciousness …pe…	以行为缘，识…等…
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	such is the origin of this whole mass of suffering.	如是此纯大苦蕴之集。
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;	But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations;	然以无明之无余离欲灭，则行灭；
saṅkhāranirodhā viññāṇanirodho …pe…	with the cessation of volitional formations, cessation of consciousness …pe…	以行灭，则识灭…等…
evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.	such is the cessation of this whole mass of suffering.’”	如是此纯大苦蕴之灭。’”
Evaṁ vutte, timbaruko paribbājako bhagavantaṁ etadavoca:	When this was said, the wanderer Timbaruka said to the Blessed One:	作是语已，游方者丁巴卢伽白世尊言：
“abhikkantaṁ, bho gotama …pe…	“Excellent, Master Gotama …pe…	“善哉，乔达摩大师…等…
esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.	I go for refuge to the honorable Gotama, to the Dhamma, and to the Bhikkhu Saṅgha.	我归依尊者乔达摩，于法，于比丘僧。
Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.	Let the honorable Gotama remember me as a lay follower who has gone for refuge from this day forth for life.”	愿尊者乔达摩记我为优婆塞，自今日起，终身归依。”

12.19 - SN 12.19 Bālapaṇḍita: The Fool and the Wise Person

--- SN12.19 - Bālapaṇḍitasutta ---	--- SN12.19 - The Fool and the Wise Person ---	--- SN12.19 - 愚人与智者 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Avijjānīvaraṇassa, bhikkhave, bālassa taṇhāya sampayuttassa evamayaṁ kāyo samudāgato.	“For the fool, bhikkhus, shrouded by ignorance and yoked to craving, this body has thus come into being.	“于愚人，诸比丘，为无明所覆，为爱所系，此身如是生。
Iti ayañceva kāyo bahiddhā ca nāmarūpaṁ, itthetaṁ dvayaṁ, dvayaṁ paṭicca phasso saḷevāyatanāni, yehi phuṭṭho bālo sukhadukkhaṁ paṭisaṁvedayati etesaṁ vā aññatarena.	So there is this body and there is external name-and-form; thus this dyad. Conditioned by the dyad, there is contact at the six sense bases. Touched by these, or one of them, the fool experiences pleasure and pain.	故有此身及外名色；如是此二元。缘于二元，于六入处有触。触此等，或其一，愚人经验乐与苦。
Avijjānīvaraṇassa, bhikkhave, paṇḍitassa taṇhāya sampayuttassa evamayaṁ kāyo samudāgato.	For the wise person, bhikkhus, shrouded by ignorance and yoked to craving, this body has thus come into being.	于智者，诸比丘，为无明所覆，为爱所系，此身如是生。
Iti ayañceva kāyo bahiddhā ca nāmarūpaṁ, itthetaṁ dvayaṁ, dvayaṁ paṭicca phasso saḷevāyatanāni, yehi phuṭṭho paṇḍito sukhadukkhaṁ paṭisaṁvedayati etesaṁ vā aññatarena.	So there is this body and there is external name-and-form; thus this dyad. Conditioned by the dyad, there is contact at the six sense bases. Touched by these, or one of them, the wise person experiences pleasure and pain.	故有此身及外名色；如是此二元。缘于二元，于六入处有触。触此等，或其一，智者经验乐与苦。
Tatra, bhikkhave, ko viseso ko adhippayāso kiṁ nānākaraṇaṁ paṇḍitassa bālenā”ti?	In that case, bhikkhus, what is the distinction, what is the variance, what is the difference between the wise person and the fool?”	如是，诸比丘，智者与愚者有何分别，何差异，何不同？”
“Bhagavaṁmūlakā no, bhante, dhammā, bhagavaṁnettikā, bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.	“For us, venerable sir, the teachings are rooted in the Blessed One, guided by the Blessed One, have the Blessed One as their resort. It would be good, venerable sir, if the Blessed One himself would clarify the meaning of this statement. Having heard it from the Blessed One, the bhikkhus will remember it.”	“于我等，尊者，教法根于世尊，导于世尊，以世尊为归。善哉，尊者，若世尊自明此言之义。闻自世尊，诸比丘将忆之。”
“Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.	“In that case, bhikkhus, listen and attend closely, I will speak.”	“如是，诸比丘，谛听，善思念之，我当说。”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.	“Yes, venerable sir,” those bhikkhus replied to the Blessed One.	“唯然，尊者，”彼诸比丘答世尊言。
Bhagavā etadavoca:	The Blessed One said this:	世尊如是说：
“Yāya ca, bhikkhave, avijjāya nivutassa bālassa yāya ca taṇhāya sampayuttassa ayaṁ kāyo samudāgato, sā ceva avijjā bālassa appahīnā sā ca taṇhā aparikkhīṇā.	“The ignorance, bhikkhus, with which the fool is shrouded, and the craving to which he is yoked, through which this body has come into being—that ignorance has not been abandoned by the fool, and that craving has not been destroyed.	“愚人为之所覆之无明，及彼所系之爱，由此身生——彼无明未为愚人所舍，彼爱未被摧毁。
Taṁ kissa hetu?	For what reason?	何以故？
Na, bhikkhave, bālo acari brahmacariyaṁ sammā dukkhakkhayāya.	The fool, bhikkhus, has not lived the holy life for the complete destruction of suffering.	愚人，诸比丘，未为彻底灭苦而修梵行。
Tasmā bālo kāyassa bhedā kāyūpago hoti,	Therefore, at the breakup of the body, the fool is headed for another body.	是故，身坏命终，愚人趋向另一身。
so kāyūpago samāno na parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.	Being headed for another body, he is not freed from birth, aging, and death, from sorrows, lamentations, pains, displeasures, and despairs.	趋向另一身，彼不离生、老、死、愁、悲、苦、忧、恼。
Na parimuccati dukkhasmāti vadāmi.	He is not freed from suffering, I say.	彼不离苦，我说。
Yāya ca, bhikkhave, avijjāya nivutassa paṇḍitassa yāya ca taṇhāya sampayuttassa ayaṁ kāyo samudāgato, sā ceva avijjā paṇḍitassa pahīnā, sā ca taṇhā parikkhīṇā.	The ignorance, bhikkhus, with which the wise person is shrouded, and the craving to which he is yoked, through which this body has come into being—that ignorance has been abandoned by the wise person, and that craving has been destroyed.	智人为之所覆之无明，及彼所系之爱，由此身生——彼无明已为智人所舍，彼爱已被摧毁。
Taṁ kissa hetu?	For what reason?	何以故？
Acari, bhikkhave, paṇḍito brahmacariyaṁ sammā dukkhakkhayāya.	The wise person, bhikkhus, has lived the holy life for the complete destruction of suffering.	智人，诸比丘，已为彻底灭苦而修梵行。
Tasmā paṇḍito kāyassa bhedā na kāyūpago hoti.	Therefore, at the breakup of the body, the wise person is not headed for another body.	是故，身坏命终，智人不趋向另一身。
So akāyūpago samāno parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.	Not being headed for another body, he is freed from birth, aging, and death, from sorrows, lamentations, pains, displeasures, and despairs.	不趋向另一身，彼离生、老、死、愁、悲、苦、忧、恼。
Parimuccati dukkhasmāti vadāmi.	He is freed from suffering, I say.	彼离苦，我说。
Ayaṁ kho, bhikkhave, viseso, ayaṁ adhippayāso, idaṁ nānākaraṇaṁ paṇḍitassa bālena yadidaṁ brahmacariyavāso”ti.	This, bhikkhus, is the distinction, this is the variance, this is the difference between the wise person and the fool: that is, the living of the holy life.”	此，诸比丘，为智者与愚者之分别，此为差异，此为不同：即，梵行之生活。”

12.20 - SN 12.20 Paccaya: Conditions

--- SN12.20 - Paccayasutta ---	--- SN12.20 - Conditions ---	--- SN12.20 - 缘 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Paṭiccasamuppādañca vo, bhikkhave, desessāmi paṭiccasamuppanne ca dhamme.	“I will teach you, bhikkhus, dependent origination and dependently arisen phenomena.	“我为汝等说，诸比丘，缘起及缘生法。
Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.	Listen and attend closely, I will speak.”	谛听，善思念之，我当说。”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.	“Yes, venerable sir,” those bhikkhus replied to the Blessed One.	“唯然，尊者，”彼诸比丘答世尊言。
Bhagavā etadavoca:	The Blessed One said this:	世尊如是说：
“Katamo ca, bhikkhave, paṭiccasamuppādo?	“And what, bhikkhus, is dependent origination?	“何为，诸比丘，缘起？
Jātipaccayā, bhikkhave, jarāmaraṇaṁ.	With birth as condition, bhikkhus, comes aging-and-death.	以生为缘，诸比丘，老死生。
Uppādā vā tathāgatānaṁ anuppādā vā tathāgatānaṁ, ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā.	Whether Tathāgatas arise or do not arise, that element stands, that stability of the Dhamma, that fixed course of the Dhamma, specific conditionality.	无论如来出世与否，彼法性住，法性恒，法性定，特定缘性。
Taṁ tathāgato abhisambujjhati abhisameti.	A Tathāgata awakens to this and comprehends it.	如来觉此并悟之。
Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti.	Having awakened to it and comprehended it, he points it out, teaches it, proclaims it, establishes it, reveals it, analyzes it, and clarifies it.	既觉之悟之，彼指出之，教导之，宣说之，建立之，揭示之，分析之，并阐明之。
‘Passathā’ti cāha:	And he says: ‘See!	彼言：‘见！
‘jātipaccayā, bhikkhave, jarāmaraṇaṁ’.	With birth as condition, bhikkhus, comes aging-and-death.’	以生为缘，诸比丘，老死生。’
Bhavapaccayā, bhikkhave, jāti …pe…	With existence as condition, bhikkhus, comes birth …pe…	以有为缘，诸比丘，生生…等…
upādānapaccayā, bhikkhave, bhavo …	With clinging as condition, bhikkhus, comes existence …	以取为缘，诸比丘，有生…
taṇhāpaccayā, bhikkhave, upādānaṁ …	With craving as condition, bhikkhus, comes clinging …	以爱为缘，诸比丘，取生…
vedanāpaccayā, bhikkhave, taṇhā …	With feeling as condition, bhikkhus, comes craving …	以受为缘，诸比丘，爱生…
phassapaccayā, bhikkhave, vedanā …	With contact as condition, bhikkhus, comes feeling …	以触为缘，诸比丘，受生…
saḷāyatanapaccayā, bhikkhave, phasso …	With the sixfold sense base as condition, bhikkhus, comes contact …	以六入处为缘，诸比丘，触生…
nāmarūpapaccayā, bhikkhave, saḷāyatanaṁ …	With name-and-form as condition, bhikkhus, comes the sixfold sense base …	以名色为缘，诸比丘，六入处生…
viññāṇapaccayā, bhikkhave, nāmarūpaṁ …	With consciousness as condition, bhikkhus, comes name-and-form …	以识为缘，诸比丘，名色生…
saṅkhārapaccayā, bhikkhave, viññāṇaṁ …	With volitional formations as condition, bhikkhus, comes consciousness …	以行为缘，诸比丘，识生…
avijjāpaccayā, bhikkhave, saṅkhārā	With ignorance as condition, bhikkhus, come volitional formations.	以无明为缘，诸比丘，行生。
uppādā vā tathāgatānaṁ anuppādā vā tathāgatānaṁ, ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā.	Whether Tathāgatas arise or do not arise, that element stands, that stability of the Dhamma, that fixed course of the Dhamma, specific conditionality.	无论如来出世与否，彼法性住，法性恒，法性定，特定缘性。
Taṁ tathāgato abhisambujjhati abhisameti.	A Tathāgata awakens to this and comprehends it.	如来觉此并悟之。
Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti.	Having awakened to it and comprehended it, he points it out, teaches it, proclaims it, establishes it, reveals it, analyzes it, and clarifies it.	既觉之悟之，彼指出之，教导之，宣说之，建立之，揭示之，分析之，并阐明之。
‘Passathā’ti cāha:	And he says: ‘See!	彼言：‘见！
‘avijjāpaccayā, bhikkhave, saṅkhārā’.	With ignorance as condition, bhikkhus, come volitional formations.’	以无明为缘，诸比丘，行生。’
Iti kho, bhikkhave, yā tatra tathatā avitathatā anaññathatā idappaccayatā—	Thus, bhikkhus, that which is suchness, not-otherwiseness, not-falseness, specific conditionality—	如是，诸比丘，彼如是性，非异性，非虚妄性，特定缘性——
ayaṁ vuccati, bhikkhave, paṭiccasamuppādo.	this, bhikkhus, is called dependent origination.	此，诸比丘，名为缘起。
Katame ca, bhikkhave, paṭiccasamuppannā dhammā?	And what, bhikkhus, are the dependently arisen phenomena?	何为，诸比丘，缘生法？
Jarāmaraṇaṁ, bhikkhave, aniccaṁ saṅkhataṁ paṭiccasamuppannaṁ khayadhammaṁ vayadhammaṁ virāgadhammaṁ nirodhadhammaṁ.	Aging-and-death, bhikkhus, is impermanent, conditioned, dependently arisen, of a nature to be destroyed, of a nature to vanish, of a nature to fade away, of a nature to cease.	老死，诸比丘，为无常，有为，缘生，坏法，灭法，离欲法，止法。
Jāti, bhikkhave, aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.	Birth, bhikkhus, is impermanent, conditioned, dependently arisen, of a nature to be destroyed, of a nature to vanish, of a nature to fade away, of a nature to cease.	生，诸比丘，为无常，有为，缘生，坏法，灭法，离欲法，止法。
Bhavo, bhikkhave, anicco saṅkhato paṭiccasamuppanno khayadhammo vayadhammo virāgadhammo nirodhadhammo.	Existence, bhikkhus, is impermanent, conditioned, dependently arisen, of a nature to be destroyed, of a nature to vanish, of a nature to fade away, of a nature to cease.	有，诸比丘，为无常，有为，缘生，坏法，灭法，离欲法，止法。
Upādānaṁ bhikkhave …pe…	Clinging, bhikkhus …pe…	取，诸比丘…等…
taṇhā, bhikkhave …	Craving, bhikkhus …	爱，诸比丘…
vedanā, bhikkhave …	Feeling, bhikkhus …	受，诸比丘…
phasso, bhikkhave …	Contact, bhikkhus …	触，诸比丘…
saḷāyatanaṁ, bhikkhave …	The sixfold sense base, bhikkhus …	六入处，诸比丘…
nāmarūpaṁ, bhikkhave …	Name-and-form, bhikkhus …	名色，诸比丘…
viññāṇaṁ, bhikkhave …	Consciousness, bhikkhus …	识，诸比丘…
saṅkhārā, bhikkhave …	Volitional formations, bhikkhus …	行，诸比丘…
avijjā, bhikkhave, aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.	Ignorance, bhikkhus, is impermanent, conditioned, dependently arisen, of a nature to be destroyed, of a nature to vanish, of a nature to fade away, of a nature to cease.	无明，诸比丘，为无常，有为，缘生，坏法，灭法，离欲法，止法。
Ime vuccanti, bhikkhave, paṭiccasamuppannā dhammā.	These, bhikkhus, are called the dependently arisen phenomena.	此，诸比丘，名为缘生法。
Yato kho, bhikkhave, ariyasāvakassa ‘ayañca paṭiccasamuppādo, ime ca paṭiccasamuppannā dhammā’ yathābhūtaṁ sammappaññāya sudiṭṭhā honti, so vata pubbantaṁ vā paṭidhāvissati:	When, bhikkhus, a noble-one's-disciple has clearly seen with right wisdom as it really is this dependent origination and these dependently arisen phenomena, it is not possible that he will run back to the past, thinking:	当，诸比丘，圣弟子以正慧如实明见此缘起及此缘生法，则不可能彼将追溯过去，思惟：
‘ahosiṁ nu kho ahaṁ atītamaddhānaṁ, nanu kho ahosiṁ atītamaddhānaṁ, kiṁ nu kho ahosiṁ atītamaddhānaṁ, kathaṁ nu kho ahosiṁ atītamaddhānaṁ, kiṁ hutvā kiṁ ahosiṁ nu kho ahaṁ atītamaddhānan’ti;	‘Did I exist in the past? Did I not exist in the past? What was I in the past? How was I in the past? Having been what, what did I become in the past?’	‘我过去存在吗？我过去不存在吗？我过去是什么？我过去怎么样？曾是什么，我过去变成了什么？’
aparantaṁ vā upadhāvissati:	or that he will run forward to the future, thinking:	或彼将前瞻未来，思惟：
‘bhavissāmi nu kho ahaṁ anāgatamaddhānaṁ, nanu kho bhavissāmi anāgatamaddhānaṁ, kiṁ nu kho bhavissāmi anāgatamaddhānaṁ, kathaṁ nu kho bhavissāmi anāgatamaddhānaṁ, kiṁ hutvā kiṁ bhavissāmi nu kho ahaṁ anāgatamaddhānan’ti;	‘Will I exist in the future? Will I not exist in the future? What will I be in the future? How will I be in the future? Having been what, what will I become in the future?’	‘我未来会存在吗？我未来不会存在吗？我未来会是什么？我未来会怎么样？曾是什么，我未来会变成什么？’
etarahi vā paccuppannaṁ addhānaṁ ajjhattaṁ kathaṅkathī bhavissati:	or that he will now be inwardly doubtful about the present, thinking:	或彼将今于内疑现在，思惟：
‘ahaṁ nu khosmi, no nu khosmi, kiṁ nu khosmi, kathaṁ nu khosmi, ayaṁ nu kho satto kuto āgato, so kuhiṁ gamissatī’ti—	‘Do I exist? Do I not exist? What am I? How am I? From where has this being come? Where will it go?’—	‘我存在吗？我不存在吗？我是什么？我怎么样？此存在从何而来？将往何处去？’——
netaṁ ṭhānaṁ vijjati.	such a case does not exist.	如是之事不存在。
Taṁ kissa hetu?	For what reason?	何以故？
Tathā hi, bhikkhave, ariyasāvakassa ayañca paṭiccasamuppādo ime ca paṭiccasamuppannā dhammā yathābhūtaṁ sammappaññāya sudiṭṭhā”ti.	Because, bhikkhus, the noble-one's-disciple has clearly seen with right wisdom as it really is this dependent origination and these dependently arisen phenomena.”	因为，诸比丘，圣弟子已以正慧如实明见此缘起及此缘生法。”
Āhāravaggo dutiyo.	The Second Chapter on Nutriment.	食第二品。
Āhāraṁ phagguno ceva,	Nutriment and Phagguna,	食与普陀，
Dve ca samaṇabrāhmaṇā;	And two on Ascetics and Brahmins;	及二说沙门婆罗门；
Kaccānagotta dhammakathikaṁ,	Kaccānagotta, the Dhamma Teacher,	迦旃延，法师，
Acelaṁ timbarukena ca;	With the Naked Ascetic and Timbaruka;	与裸形外道及丁巴卢伽；
Bālapaṇḍitato ceva,	The Fool and the Wise Person,	愚人与智者，
Dasamo paccayena cāti.	And the tenth with “Conditions.”	及第十以“缘”。

12.21 - SN 12.21 Dasabala: The Ten Powers Discourse

--- SN12.21 - Dasabalasutta ---	--- SN12.21 - The Ten Powers Discourse ---	--- SN12.21 - 十力经 ---
Sāvatthiyaṁ viharati.	He dwells at Sāvatthī.	彼住于舍卫城。
“Dasabalasamannāgato, bhikkhave, tathāgato catūhi ca vesārajjehi samannāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti—	"Bhikkhus, the Tathāgata, possessing the ten powers and endowed with the four kinds of fearlessness, claims the position of the supreme bull, roars his lion's roar in the assemblies, and sets in motion the wheel of the Dhamma—	“诸比丘，如来具十力，具四无所畏，得无上牛王位，于众中作狮子吼，转法轮——
iti rūpaṁ iti rūpassa samudayo iti rūpassa atthaṅgamo,	'Such is form, such is the arising of form, such is the passing away of form;	‘如是色，如是色之集，如是色之灭；
iti vedanā iti vedanāya samudayo iti vedanāya atthaṅgamo,	such is feeling, such is the arising of feeling, such is the passing away of feeling;	如是受，如是受之集，如是受之灭；
iti saññā iti saññāya samudayo iti saññāya atthaṅgamo,	such is perception, such is the arising of perception, such is the passing away of perception;	如是想，如是想之集，如是想之灭；
iti saṅkhārā iti saṅkhārānaṁ samudayo iti saṅkhārānaṁ atthaṅgamo,	such are formations, such is the arising of formations, such is the passing away of formations;	如是行，如是行之集，如是行之灭；
iti viññāṇaṁ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo.	such is consciousness, such is the arising of consciousness, such is the passing away of consciousness.	如是识，如是识之集，如是识之灭。
Iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati.	When this exists, that comes to be; with the arising of this, that arises.	此有时，彼生；此起时，彼起。
Imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati.	When this does not exist, that does not come to be; with the cessation of this, that ceases.	此无时，彼不生；此灭时，彼灭。
Yadidaṁ avijjāpaccayā saṅkhārā;	That is: with ignorance as condition, formations;	即是：以无明为缘，行；
saṅkhārapaccayā viññāṇaṁ …pe…	with formations as condition, consciousness … [and so forth] …	以行为缘，识…[等等]…
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	and so this whole mass of suffering comes to be.	如是此纯大苦蕴集。
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;	But with the remainderless fading away and cessation of ignorance comes cessation of formations;	然以无明之无余离欲灭，则行灭；
saṅkhāranirodhā viññāṇanirodho …pe…	with cessation of formations, cessation of consciousness … [and so forth] …	以行灭，则识灭…[等等]…
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.	and so this whole mass of suffering ceases.'"	如是此纯大苦蕴灭。’”

12.22 - SN 12.22 Dutiyadasabala

--- SN12.22 - Dutiyadasabalasutta ---	--- The Second on the Ten Powers ---	--- 第二十力经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Dasabalasamannāgato, bhikkhave, tathāgato catūhi ca vesārajjehi samannāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti:	“Bhikkhus, the Tathāgata, possessing the ten powers and the four kinds of intrepidity, claims the herd-leader’s place, roars his lion’s roar in the assemblies, and sets the divine wheel rolling:	“诸比丘，如来具十力，具四无所畏，得众首位，于众中作狮子吼，转梵轮：
‘iti rūpaṁ iti rūpassa samudayo iti rūpassa atthaṅgamo,	‘Such is form, such its origin, such its passing away;	‘如是色，如是其集，如是其灭；
iti vedanā iti vedanāya samudayo iti vedanāya atthaṅgamo,	such is feeling, such its origin, such its passing away;	如是受，如是其集，如是其灭；
iti saññā iti saññāya samudayo iti saññāya atthaṅgamo,	such is perception, such its origin, such its passing away;	如是想，如是其集，如是其灭；
iti saṅkhārā iti saṅkhārānaṁ samudayo iti saṅkhārānaṁ atthaṅgamo,	such are volitional formations, such their origin, such their passing away;	如是行，如是其集，如是其灭；
iti viññāṇaṁ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo.	such is consciousness, such its origin, such its passing away.	如是识，如是其集，如是其灭。
Iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati;	Thus, when this exists, that comes to be; with the arising of this, that arises.	如是，此有时，彼生；此起时，彼起。
imasmiṁ asati idaṁ na hoti imassa nirodhā idaṁ nirujjhati.	When this does not exist, that does not come to be; with the cessation of this, that ceases.	此无时，彼不生；此灭时，彼灭。
Yadidaṁ avijjāpaccayā saṅkhārā;	That is, with ignorance as condition, volitional formations come to be;	即是，以无明为缘，行生；
saṅkhārapaccayā viññāṇaṁ …pe…	with volitional formations as condition, consciousness … and so on …	以行为缘，识…等等…
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	Such is the origin of this whole mass of suffering.	如是此纯大苦蕴集。
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;	But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations;	然以无明之无余离欲灭，则行灭；
saṅkhāranirodhā viññāṇanirodho …pe…	with the cessation of volitional formations, cessation of consciousness … and so on …	以行灭，则识灭…等等…
evametassa kevalassa dukkhakkhandhassa nirodho hoti’.	Such is the cessation of this whole mass of suffering.’	如是此纯大苦蕴灭。’
Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.	So well proclaimed by me, bhikkhus, is the Dhamma, open, unveiled, disclosed, stripped of its patches.	我所善说之法，诸比丘，开显、无覆、揭示、去其补丁。
Evaṁ svākkhāte kho, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike alameva saddhāpabbajitena kulaputtena vīriyaṁ ārabhituṁ:	In this Dhamma so well proclaimed by me, bhikkhus, open, unveiled, disclosed, stripped of its patches, it is enough for a clansman who has gone forth out of faith to arouse his energy thus:	于此我善说之法中，诸比丘，开显、无覆、揭示、去其补丁，足以为信而出家之族姓子生起如是精进：
‘kāmaṁ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṁsalohitaṁ. Yaṁ taṁ purisathāmena purisavīriyena purisaparakkamena pattabbaṁ, na taṁ apāpuṇitvā vīriyassa saṇṭhānaṁ bhavissatī’ti.	‘Willingly, let only skin, sinews, and bones remain, and let the flesh and blood in my body dry up; I will not relax my energy so long as I have not attained what can be attained by human strength, by human energy, by human striving.’	‘愿，唯余皮、筋、骨，及身中血肉干涸；我之精进不懈，直至未得人所能得，人所能精进，人所能努力者。’
Dukkhaṁ, bhikkhave, kusīto viharati vokiṇṇo pāpakehi akusalehi dhammehi, mahantañca sadatthaṁ parihāpeti.	A lazy person, bhikkhus, dwells in suffering, stained by evil unwholesome states, and he has ruined a great good.	懒惰之人，诸比丘，住于苦，为恶不善法所染，彼已坏大善。
Āraddhavīriyo ca kho, bhikkhave, sukhaṁ viharati pavivitto pāpakehi akusalehi dhammehi, mahantañca sadatthaṁ paripūreti.	But one who has aroused energy dwells in happiness, secluded from evil unwholesome states, and he has fulfilled a great good.	然已发精进者，住于乐，离恶不善法，彼已成大善。
Na, bhikkhave, hīnena aggassa patti hoti.	Not by the inferior, bhikkhus, is the supreme attained.	非以下劣，诸比丘，得至上。
Aggena ca kho, bhikkhave, aggassa patti hoti.	By the supreme, bhikkhus, the supreme is attained.	以上妙，诸比丘，得至上。
Maṇḍapeyyamidaṁ, bhikkhave, brahmacariyaṁ, satthā sammukhībhūto.	This holy life, bhikkhus, is the cream; the Teacher is present face to face.	此梵行，诸比丘，为精华；师现前。
Tasmātiha, bhikkhave, vīriyaṁ ārabhatha appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya.	Therefore, bhikkhus, arouse your energy for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized.	是故，诸比丘，为未得之得，为未成之成，为未证之证，发精进。
‘Evaṁ no ayaṁ amhākaṁ pabbajjā avañjhā bhavissati saphalā saudrayā.	‘In this way our going forth will not be barren, but fruitful and productive.	‘如是我等出家将不空过，而有果实、有成效。
Yesañca mayaṁ paribhuñjāma cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ tesaṁ te kārā amhesu mahapphalā bhavissanti mahānisaṁsā’ti—	And the robes, almsfood, lodging, and medicinal requisites that we use, will be of great fruit, of great benefit to those who offer them.’	及我等所用之衣、食、住、药，将为施者有大果、大利益。’
evañhi vo, bhikkhave, sikkhitabbaṁ.	Thus, bhikkhus, should you train yourselves.	如是，诸比-丘，汝等应修习。
Attatthaṁ vā hi, bhikkhave, sampassamānena alameva appamādena sampādetuṁ;	For one who sees his own good, bhikkhus, it is enough to strive with diligence;	见己利者，诸比丘，足以为勤精进；
paratthaṁ vā hi, bhikkhave, sampassamānena alameva appamādena sampādetuṁ;	for one who sees the good of others, bhikkhus, it is enough to strive with diligence;	见他利者，诸比丘，足以为勤精进；
ubhayatthaṁ vā hi, bhikkhave, sampassamānena alameva appamādena sampādetun”ti.	for one who sees the good of both, bhikkhus, it is enough to strive with diligence.”	见二利者，诸比丘，足以为勤精进。”
Dutiyaṁ.	Second.	第二。

12.23 - SN 12.23 Upanisa: Upanisa Sutta

--- SN12.23 - Upanisasutta ---	--- SN12.23 - Upanisa Sutta ---	--- SN12.23 - 优波尼沙经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Jānato ahaṁ, bhikkhave, passato āsavānaṁ khayaṁ vadāmi, no ajānato no apassato.	“Bhikkhus, I say that the destruction of the taints is for one who knows and sees, not for one who does not know and does not see.	“诸比丘，我说漏尽为知者、见者，非为不知者、不见者。
Kiñca, bhikkhave, jānato kiṁ passato āsavānaṁ khayo hoti?	And for one who knows what, for one who sees what, does the destruction of the taints come about?	知何者，见何者，漏尽生？
Iti rūpaṁ iti rūpassa samudayo iti rūpassa atthaṅgamo,	‘Such is form, such is the origin of form, such is the passing away of form.	‘如是色，如是色之集，如是色之灭。
iti vedanā …pe…	Such is feeling …	如是受…
iti saññā …	Such is perception …	如是想…
iti saṅkhārā …	Such are volitional formations …	如是行…
iti viññāṇaṁ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamoti.	Such is consciousness, such is the origin of consciousness, such is the passing away of consciousness.’	如是识，如是识之集，如是识之灭。’
Evaṁ kho, bhikkhave, jānato evaṁ passato āsavānaṁ khayo hoti.	It is for one who knows thus, for one who sees thus, that the destruction of the taints comes about.	为如是知者，为如是见者，漏尽生。
Yampissa taṁ, bhikkhave, khayasmiṁ khaye ñāṇaṁ, tampi saupanisaṁ vadāmi, no anupanisaṁ.	“I say, bhikkhus, that the knowledge of destruction in regard to destruction has a proximate cause; it does not lack a proximate cause.	“我说，诸比丘，灭尽之智有近因；非无近因。
Kā ca, bhikkhave, khaye ñāṇassa upanisā?	And what is the proximate cause for the knowledge of destruction?	何为灭尽之智之近因？
‘Vimuttī’tissa vacanīyaṁ.	‘Liberation’ should be the reply.	‘解脱’应为答。
Vimuttimpāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ.	I say, bhikkhus, that liberation too has a proximate cause; it does not lack a proximate cause.	我说，诸比丘，解脱亦有近因；非无近因。
Kā ca, bhikkhave, vimuttiyā upanisā?	And what is the proximate cause for liberation?	何为解脱之近因？
‘Virāgo’tissa vacanīyaṁ.	‘Dispassion’ should be the reply.	‘离欲’应为答。
Virāgampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ.	I say, bhikkhus, that dispassion too has a proximate cause; it does not lack a proximate cause.	我说，诸比丘，离欲亦有近因；非无近因。
Kā ca, bhikkhave, virāgassa upanisā?	And what is the proximate cause for dispassion?	何为离欲之近因？
‘Nibbidā’tissa vacanīyaṁ.	‘Revulsion’ should be the reply.	‘厌离’应为答。
Nibbidampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ.	I say, bhikkhus, that revulsion too has a proximate cause; it does not lack a proximate cause.	我说，诸比丘，厌离亦有近因；非无近因。
Kā ca, bhikkhave, nibbidāya upanisā?	And what is the proximate cause for revulsion?	何为厌离之近因？
‘Yathābhūtañāṇadassanan’tissa vacanīyaṁ.	‘The knowledge and vision of things as they really are’ should be the reply.	‘如实知见’应为答。
Yathābhūtañāṇadassanampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ.	I say, bhikkhus, that the knowledge and vision of things as they really are too has a proximate cause; it does not lack a proximate cause.	我说，诸比丘，如实知见亦有近因；非无近因。
Kā ca, bhikkhave, yathābhūtañāṇadassanassa upanisā?	And what is the proximate cause for the knowledge and vision of things as they really are?	何为如实知见之近因？
‘Samādhī’tissa vacanīyaṁ.	‘Concentration’ should be the reply.	‘定’应为答。
Samādhimpāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ.	I say, bhikkhus, that concentration too has a proximate cause; it does not lack a proximate cause.	我说，诸比丘，定亦有近因；非无近因。
Kā ca, bhikkhave, samādhissa upanisā?	And what is the proximate cause for concentration?	何为定之近因？
‘Sukhan’tissa vacanīyaṁ.	‘Happiness’ should be the reply.	‘乐’应为答。
Sukhampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ.	I say, bhikkhus, that happiness too has a proximate cause; it does not lack a proximate cause.	我说，诸比丘，乐亦有近因；非无近因。
Kā ca, bhikkhave, sukhassa upanisā?	And what is the proximate cause for happiness?	何为乐之近因？
‘Passaddhī’tissa vacanīyaṁ.	‘Tranquillity’ should be the reply.	‘轻安’应为答。
Passaddhimpāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ.	I say, bhikkhus, that tranquillity too has a proximate cause; it does not lack a proximate cause.	我说，诸比丘，轻安亦有近因；非无近因。
Kā ca, bhikkhave, passaddhiyā upanisā?	And what is the proximate cause for tranquillity?	何为轻安之近因？
‘Pītī’tissa vacanīyaṁ.	‘Rapture’ should be the reply.	‘喜’应为答。
Pītimpāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ.	I say, bhikkhus, that rapture too has a proximate cause; it does not lack a proximate cause.	我说，诸比丘，喜亦有近因；非无近因。
Kā ca, bhikkhave, pītiyā upanisā?	And what is the proximate cause for rapture?	何为喜之近因？
‘Pāmojjan’tissa vacanīyaṁ.	‘Gladness’ should be the reply.	‘悦’应为答。
Pāmojjampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ.	I say, bhikkhus, that gladness too has a proximate cause; it does not lack a proximate cause.	我说，诸比丘，悦亦有近因；非无近因。
Kā ca, bhikkhave, pāmojjassa upanisā?	And what is the proximate cause for gladness?	何为悦之近因？
‘Saddhā’tissa vacanīyaṁ.	‘Faith’ should be the reply.	‘信’应为答。
Saddhampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ.	I say, bhikkhus, that faith too has a proximate cause; it does not lack a proximate cause.	我说，诸比丘，信亦有近因；非无近因。
Kā ca, bhikkhave, saddhāya upanisā?	And what is the proximate cause for faith?	何为信之近因？
‘Dukkhan’tissa vacanīyaṁ.	‘Suffering’ should be the reply.	‘苦’应为答。
Dukkhampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ.	I say, bhikkhus, that suffering too has a proximate cause; it does not lack a proximate cause.	我说，诸比丘，苦亦有近因；非无近因。
Kā ca, bhikkhave, dukkhassa upanisā?	And what is the proximate cause for suffering?	何为苦之近因？
‘Jātī’tissa vacanīyaṁ.	‘Birth’ should be the reply.	‘生’应为答。
Jātimpāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ.	I say, bhikkhus, that birth too has a proximate cause; it does not lack a proximate cause.	我说，诸比丘，生亦有近因；非无近因。
Kā ca, bhikkhave, jātiyā upanisā?	And what is the proximate cause for birth?	何为生之近因？
‘Bhavo’tissa vacanīyaṁ.	‘Existence’ should be the reply.	‘有’应为答。
Bhavampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ.	I say, bhikkhus, that existence too has a proximate cause; it does not lack a proximate cause.	我说，诸比丘，有亦有近因；非无近因。
Kā ca, bhikkhave, bhavassa upanisā?	And what is the proximate cause for existence?	何为有之近因？
‘Upādānan’tissa vacanīyaṁ.	‘Clinging’ should be the reply.	‘取’应为答。
Upādānampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ.	I say, bhikkhus, that clinging too has a proximate cause; it does not lack a proximate cause.	我说，诸比丘，取亦有近因；非无近因。
Kā ca, bhikkhave, upādānassa upanisā?	And what is the proximate cause for clinging?	何为取之近因？
‘Taṇhā’tissa vacanīyaṁ.	‘Craving’ should be the reply.	‘爱’应为答。
Taṇhampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ.	I say, bhikkhus, that craving too has a proximate cause; it does not lack a proximate cause.	我说，诸比丘，爱亦有近因；非无近因。
Kā ca, bhikkhave, taṇhāya upanisā?	And what is the proximate cause for craving?	何为爱之近因？
‘Vedanā’tissa vacanīyaṁ …pe…	‘Feeling’ should be the reply. …	‘受’应为答。…
‘phasso’tissa vacanīyaṁ …	‘Contact’ should be the reply. …	‘触’应为答。…
‘saḷāyatanan’tissa vacanīyaṁ …	‘The sixfold sense base’ should be the reply. …	‘六入处’应为答。…
‘nāmarūpan’tissa vacanīyaṁ …	‘Name-and-form’ should be the reply. …	‘名色’应为答。…
‘viññāṇan’tissa vacanīyaṁ …	‘Consciousness’ should be the reply. …	‘识’应为答。…
‘saṅkhārā’tissa vacanīyaṁ.	‘Volitional formations’ should be the reply.	‘行’应为答。
Saṅkhārepāhaṁ, bhikkhave, saupanise vadāmi, no anupanise.	I say, bhikkhus, that volitional formations too have a proximate cause; they do not lack a proximate cause.	我说，诸比丘，行亦有近因；非无近因。
Kā ca, bhikkhave, saṅkhārānaṁ upanisā?	And what is the proximate cause for volitional formations?	何为行之近因？
‘Avijjā’tissa vacanīyaṁ.	‘Ignorance’ should be the reply.	‘无明’应为答。
Iti kho, bhikkhave, avijjūpanisā saṅkhārā,	“So, bhikkhus, ignorance is the proximate cause for volitional formations,	“如是，诸比丘，无明为行之近因，
saṅkhārūpanisaṁ viññāṇaṁ,	volitional formations are the proximate cause for consciousness,	行为识之近因，
viññāṇūpanisaṁ nāmarūpaṁ,	consciousness is the proximate cause for name-and-form,	识为名色之近因，
nāmarūpūpanisaṁ saḷāyatanaṁ,	name-and-form is the proximate cause for the sixfold sense base,	名色为六入处之近因，
saḷāyatanūpaniso phasso,	the sixfold sense base is the proximate cause for contact,	六入处为触之近因，
phassūpanisā vedanā,	contact is the proximate cause for feeling,	触为受之近因，
vedanūpanisā taṇhā,	feeling is the proximate cause for craving,	受为爱之近因，
taṇhūpanisaṁ upādānaṁ,	craving is the proximate cause for clinging,	爱为取之近因，
upādānūpaniso bhavo,	clinging is the proximate cause for existence,	取为有之近因，
bhavūpanisā jāti,	existence is the proximate cause for birth,	有为生之近因，
jātūpanisaṁ dukkhaṁ,	birth is the proximate cause for suffering,	生为苦之近因，
dukkhūpanisā saddhā,	suffering is the proximate cause for faith,	苦为信之近因，
saddhūpanisaṁ pāmojjaṁ,	faith is the proximate cause for gladness,	信为悦之近因，
pāmojjūpanisā pīti,	gladness is the proximate cause for rapture,	悦为喜之近因，
pītūpanisā passaddhi,	rapture is the proximate cause for tranquillity,	喜为轻安之近因，
passaddhūpanisaṁ sukhaṁ,	tranquillity is the proximate cause for happiness,	轻安为乐之近因，
sukhūpaniso samādhi,	happiness is the proximate cause for concentration,	乐为定之近因，
samādhūpanisaṁ yathābhūtañāṇadassanaṁ,	concentration is the proximate cause for the knowledge and vision of things as they really are,	定为如实知见之近因，
yathābhūtañāṇadassanūpanisā nibbidā,	the knowledge and vision of things as they really are is the proximate cause for revulsion,	如实知见为厌离之近因，
nibbidūpaniso virāgo,	revulsion is the proximate cause for dispassion,	厌离为离欲之近因，
virāgūpanisā vimutti,	dispassion is the proximate cause for liberation,	离欲为解脱之近因，
vimuttūpanisaṁ khaye ñāṇaṁ.	liberation is the proximate cause for the knowledge of destruction.	解脱为灭尽智之近因。
Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṁ udakaṁ yathāninnaṁ pavattamānaṁ pabbatakandarapadarasākhā paripūreti. Pabbatakandarapadarasākhāparipūrā kusobbhe paripūrenti. Kusobbhā paripūrā mahāsobbhe paripūrenti. Mahāsobbhā paripūrā kunnadiyo paripūrenti. Kunnadiyo paripūrā mahānadiyo paripūrenti. Mahānadiyo paripūrā mahāsamuddaṁ paripūrenti.	“Just as, bhikkhus, when it is raining in thick drops on a mountain top, the water flows down with the slope and fills the mountain clefts, gullies, and creeks. When the mountain clefts, gullies, and creeks are full, they fill up the pools. When the pools are full, they fill up the lakes. When the lakes are full, they fill up the small rivers. When the small rivers are full, they fill up the great rivers. When the great rivers are full, they fill up the great ocean.	“犹如，诸比丘，于山顶大雨滂沱，水随坡流下，满山之裂缝、沟壑、小溪。山之裂缝、沟壑、小溪既满，则满池。池既满，则满湖。湖既满，则满小河。小河既满，则满大河。大河既满，则满大海。
Evameva kho, bhikkhave, avijjūpanisā saṅkhārā, saṅkhārūpanisaṁ viññāṇaṁ, viññāṇūpanisaṁ nāmarūpaṁ, nāmarūpūpanisaṁ saḷāyatanaṁ, saḷāyatanūpaniso phasso, phassūpanisā vedanā, vedanūpanisā taṇhā, taṇhūpanisaṁ upādānaṁ, upādānūpaniso bhavo, bhavūpanisā jāti, jātūpanisaṁ dukkhaṁ, dukkhūpanisā saddhā, saddhūpanisaṁ pāmojjaṁ, pāmojjūpanisā pīti, pītūpanisā passaddhi, passaddhūpanisaṁ sukhaṁ, sukhūpaniso samādhi, samādhūpanisaṁ yathābhūtañāṇadassanaṁ, yathābhūtañāṇadassanūpanisā nibbidā, nibbidūpaniso virāgo, virāgūpanisā vimutti, vimuttūpanisaṁ khaye ñāṇan”ti.	So too, bhikkhus, ignorance is the proximate cause for volitional formations, volitional formations are the proximate cause for consciousness, consciousness is the proximate cause for name-and-form, name-and-form is the proximate cause for the sixfold sense base, the sixfold sense base is the proximate cause for contact, contact is the proximate cause for feeling, feeling is the proximate cause for craving, craving is the proximate cause for clinging, clinging is the proximate cause for existence, existence is the proximate cause for birth, birth is the proximate cause for suffering, suffering is the proximate cause for faith, faith is the proximate cause for gladness, gladness is the proximate cause for rapture, rapture is the proximate cause for tranquillity, tranquillity is the proximate cause for happiness, happiness is the proximate cause for concentration, concentration is the proximate cause for the knowledge and vision of things as they really are, the knowledge and vision of things as they really are is the proximate cause for revulsion, revulsion is the proximate cause for dispassion, dispassion is the proximate cause for liberation, liberation is the proximate cause for the knowledge of destruction.”	如是，诸比丘，无明为行之近因，行为识之近因，识为名色之近因，名色为六入处之近因，六入处为触之近因，触为受之近因，受为爱之近因，爱为取之近因，取为有之近因，有为生之近因，生为苦之近因，苦为信之近因，信为悦之近因，悦为喜之近因，喜为轻安之近因，轻安为乐之近因，乐为定之近因，定为如实知见之近因，如实知见为厌离之近因，厌离为离欲之近因，离欲为解脱之近因，解脱为灭尽智之近因。”
Tatiyaṁ.	Third.	第三。

12.24 - SN 12.24 Aññatitthiya

--- SN12.24 - Aññatitthiyasutta ---
Rājagahe viharati veḷuvane.	Dwelling at Rājagaha in the Bamboo Grove.	住于王舍城竹林精舍。
Atha kho āyasmā sāriputto pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi.	Then the Venerable Sāriputta, having dressed in the morning, taking his bowl and robe, entered Rājagaha for alms.	尔时，尊者舍利弗，晨起著衣，持钵，入王舍城乞食。
Atha kho āyasmato sāriputtassa etadahosi:	Then it occurred to the Venerable Sāriputta:	尔时，尊者舍利弗生此念：
“atippago kho tāva rājagahe piṇḍāya carituṁ.	“It is still too early to walk for alms in Rājagaha.	“于王舍城乞食尚早。
Yannūnāhaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyan”ti.	Let me go to the park of the wanderers of other sects.”	我且往他宗游方者之园。”
Atha kho āyasmā sāriputto yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkami; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodi.	Then the Venerable Sāriputta went to the park of the wanderers of other sects; having approached, he exchanged greetings with those wanderers.	尔时，尊者舍利弗往他宗游方者之园；诣已，与彼等游方者互致问候。
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ te aññatitthiyā paribbājakā etadavocuṁ:	After concluding his courteous and memorable talk, he sat down to one side. As the Venerable Sāriputta was sitting there, those wanderers said to him:	问候与忆念之语毕，坐于一面。尊者舍利弗坐于彼处时，彼等游方者白之言：
“Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti.	“Friend Sāriputta, there are some ascetics and brahmins who are proponents of kamma, who declare that suffering is self-wrought.	“友舍利弗，有沙门婆罗门为业论者，宣称苦为自作。
Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā paraṅkataṁ dukkhaṁ paññapenti.	And there are some ascetics and brahmins who are proponents of kamma, who declare that suffering is wrought by another.	有沙门婆罗门为业论者，宣称苦为他作。
Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca dukkhaṁ paññapenti.	And there are some ascetics and brahmins who are proponents of kamma, who declare that suffering is both self-wrought and wrought by another.	有沙门婆罗门为业论者，宣称苦为自作亦他作。
Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti.	And there are some ascetics and brahmins who are proponents of kamma, who declare that suffering is neither self-wrought nor wrought by another, but arises by chance.	有沙门婆罗门为业论者，宣称苦为非自作非他作，偶然生起。
Idha, panāvuso sāriputta, samaṇo gotamo kiṁvādī kimakkhāyī?	Now, friend Sāriputta, what is the doctrine of the ascetic Gotama, what does he proclaim?	今，友舍利弗，沙门乔达摩之教义为何，彼宣称何事？
Kathaṁ byākaramānā ca mayaṁ vuttavādino ceva samaṇassa gotamassa assāma, na ca samaṇaṁ gotamaṁ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṁ byākareyyāma, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyyā”ti?	How should we answer so that we would be stating the view of the ascetic Gotama, and not misrepresent him with what is false, but explain in accordance with the Dhamma, so that no reasonable consequence of his teaching would give grounds for criticism?”	我等应如何回答，方为陈述沙门乔达摩之见，而不以虚妄误传之，而能依法解释，使其教义无任何合理之后果可招致批评？”
“Paṭiccasamuppannaṁ kho, āvuso, dukkhaṁ vuttaṁ bhagavatā.	“Friends, the Blessed One has said that suffering is dependently arisen.	“诸友，世尊言苦为缘生。
Kiṁ paṭicca?	Dependent on what?	缘于何？
Phassaṁ paṭicca.	Dependent on contact.	缘于触。
Iti vadaṁ vuttavādī ceva bhagavato assa, na ca bhagavantaṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyya.	Saying so, one would be stating the view of the Blessed One, and would not misrepresent him with what is false, but would explain in accordance with the Dhamma, and no reasonable consequence of his teaching would give grounds for criticism.	作是语，即为陈述世尊之见，而不以虚妄误传之，而能依法解释，且其教义无任何合理之后果可招致批评。
Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti tadapi phassapaccayā.	Therein, friends, as to those ascetics and brahmins who are proponents of kamma, who declare that suffering is self-wrought, that too is conditioned by contact.	其中，诸友，至于彼等沙门婆罗门为业论者，宣称苦为自作，彼亦缘于触。
Yepi te samaṇabrāhmaṇā kammavādā paraṅkataṁ dukkhaṁ paññapenti tadapi phassapaccayā.	As to those ascetics and brahmins who are proponents of kamma, who declare that suffering is wrought by another, that too is conditioned by contact.	至于彼等沙门婆罗门为业论者，宣称苦为他作，彼亦缘于触。
Yepi te samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca dukkhaṁ paññapenti tadapi phassapaccayā.	As to those ascetics and brahmins who are proponents of kamma, who declare that suffering is both self-wrought and wrought by another, that too is conditioned by contact.	至于彼等沙门婆罗门为业论者，宣称苦为自作亦他作，彼亦缘于触。
Yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti tadapi phassapaccayā.	As to those ascetics and brahmins who are proponents of kamma, who declare that suffering is neither self-wrought nor wrought by another, but arises by chance, that too is conditioned by contact.	至于彼等沙门婆罗门为业论者，宣称苦为非自作非他作，偶然生起，彼亦缘于触。
Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.	Therein, friends, that those ascetics and brahmins who are proponents of kamma, who declare that suffering is self-wrought, will experience it without contact: this is impossible.	其中，诸友，彼等沙门婆罗门为业论者，宣称苦为自作，将无触而经验之：此为不可能。
Yepi te samaṇabrāhmaṇā kammavādā paraṅkataṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.	That those ascetics and brahmins who are proponents of kamma, who declare that suffering is wrought by another, will experience it without contact: this is impossible.	彼等沙门婆罗门为业论者，宣称苦为他作，将无触而经验之：此为不可能。
Yepi te samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.	That those ascetics and brahmins who are proponents of kamma, who declare that suffering is both self-wrought and wrought by another, will experience it without contact: this is impossible.	彼等沙门婆罗门为业论者，宣称苦为自作亦他作，将无触而经验之：此为不可能。
Yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjatī”ti.	That those ascetics and brahmins who are proponents of kamma, who declare that suffering is neither self-wrought nor wrought by another, but arises by chance, will experience it without contact: this is impossible.”	彼等沙门婆罗门为业论者，宣称苦为非自作非他作，偶然生起，将无触而经验之：此为不可能。”
Assosi kho āyasmā ānando āyasmato sāriputtassa tehi aññatitthiyehi paribbājakehi saddhiṁ imaṁ kathāsallāpaṁ.	The Venerable Ānanda heard this conversation between the Venerable Sāriputta and the wanderers of other sects.	尊者阿难陀闻尊者舍利弗与他宗游方者此番对话。
Atha kho āyasmā ānando rājagahe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.	Then the Venerable Ānanda, having walked for alms in Rājagaha, after his meal, on returning from his alms round, went to the Blessed One, and having approached and paid homage to the Blessed One, he sat down to one side.	尔时，尊者阿难陀，于王舍城乞食已，食后，从乞食还，诣世尊所，诣已礼世尊足，退坐一面。
Ekamantaṁ nisinno kho āyasmā ānando yāvatako āyasmato sāriputtassa tehi aññatitthiyehi paribbājakehi saddhiṁ ahosi kathāsallāpo taṁ sabbaṁ bhagavato ārocesi.	Sitting to one side, the Venerable Ānanda reported to the Blessed One the entire conversation that the Venerable Sāriputta had with the wanderers of other sects.	坐一面已，尊者阿难陀向世尊报告尊者舍利弗与他宗游方者之全部对话。
“Sādhu sādhu, ānanda, yathā taṁ sāriputto sammā byākaramāno byākareyya.	“Good, good, Ānanda. As Sāriputta should rightly answer, so he has answered.	“善哉，善哉，阿难。如舍利弗应正答，彼已答之。
Paṭiccasamuppannaṁ kho, ānanda, dukkhaṁ vuttaṁ mayā.	Suffering, Ānanda, has been said by me to be dependently arisen.	苦，阿难，我言为缘生。
Kiṁ paṭicca?	Dependent on what?	缘于何？
Phassaṁ paṭicca.	Dependent on contact.	缘于触。
Iti vadaṁ vuttavādī ceva me assa, na ca maṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyya.	Saying so, one would be stating my view, and would not misrepresent me with what is false, but would explain in accordance with the Dhamma, and no reasonable consequence of my teaching would give grounds for criticism.	作是语，即为陈述我见，而不以虚妄误传我，而能依法解释，且我教义无任何合理之后果可招致批评。
Tatrānanda, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti tadapi phassapaccayā.	Therein, Ānanda, as to those ascetics and brahmins who are proponents of kamma, who declare that suffering is self-wrought, that too is conditioned by contact.	其中，阿难，至于彼等沙门婆罗门为业论者，宣称苦为自作，彼亦缘于触。
Yepi te …pe…	As to those … and so on …	至于彼等…等等…
yepi te …pe…	As to those … and so on …	至于彼等…等等…
yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti tadapi phassapaccayā.	As to those ascetics and brahmins who are proponents of kamma, who declare that suffering is neither self-wrought nor wrought by another, but arises by chance, that too is conditioned by contact.	至于彼等沙门婆罗门为业论者，宣称苦为非自作非他作，偶然生起，彼亦缘于触。
Tatrānanda, yepi te samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.	Therein, Ānanda, that those ascetics and brahmins who are proponents of kamma, who declare that suffering is self-wrought, will experience it without contact: this is impossible.	其中，阿难，彼等沙门婆罗门为业论者，宣称苦为自作，将无触而经验之：此为不可能。
Yepi te …pe…	As to those … and so on …	至于彼等…等等…
yepi te …pe…	As to those … and so on …	至于彼等…等等…
yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.	That those ascetics and brahmins who are proponents of kamma, who declare that suffering is neither self-wrought nor wrought by another, but arises by chance, will experience it without contact: this is impossible.	彼等沙门婆罗门为业论者，宣称苦为非自作非他作，偶然生起，将无触而经验之：此为不可能。
Ekamidāhaṁ, ānanda, samayaṁ idheva rājagahe viharāmi veḷuvane kalandakanivāpe.	On one occasion, Ānanda, I was dwelling right here in Rājagaha, at the Bamboo Grove, the Squirrels’ Sanctuary.	一时，阿难，我即住于此王舍城，竹林精舍，栗鼠庇护处。
Atha khvāhaṁ, ānanda, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisiṁ.	Then, Ānanda, having dressed in the morning, taking my bowl and robe, I entered Rājagaha for alms.	尔时，阿难，晨起著衣，持钵，入王舍城乞食。
Tassa mayhaṁ, ānanda, etadahosi:	Then it occurred to me, Ānanda:	尔时，我生此念，阿难：
‘atippago kho tāva rājagahe piṇḍāya carituṁ.	‘It is still too early to walk for alms in Rājagaha.	‘于王舍城乞食尚早。
Yannūnāhaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyan’ti.	Let me go to the park of the wanderers of other sects.’	我且往他宗游方者之园。’
Atha khvāhaṁ, ānanda, yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkamiṁ; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodiṁ.	Then, Ānanda, I went to the park of the wanderers of other sects; having approached, I exchanged greetings with those wanderers.	尔时，阿难，我往他宗游方者之园；诣已，与彼等游方者互致问候。
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinnaṁ kho maṁ, ānanda, te aññatitthiyā paribbājakā etadavocuṁ:	After concluding my courteous and memorable talk, I sat down to one side. As I was sitting there, Ānanda, those wanderers of other sects said to me:	问候与忆念之语毕，坐于一面。我坐于彼处时，阿难，彼等他宗游方者白我言：
‘Santāvuso gotama, eke samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti.	‘Friend Gotama, there are some ascetics and brahmins who are proponents of kamma, who declare that suffering is self-wrought.	‘友乔达摩，有沙门婆罗门为业论者，宣称苦为自作。
Santi panāvuso gotama, eke samaṇabrāhmaṇā kammavādā paraṅkataṁ dukkhaṁ paññapenti.	And there are some ascetics and brahmins who are proponents of kamma, who declare that suffering is wrought by another.	有沙门婆罗门为业论者，宣称苦为他作。
Santāvuso gotama, eke samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca dukkhaṁ paññapenti.	And there are some ascetics and brahmins who are proponents of kamma, who declare that suffering is both self-wrought and wrought by another.	有沙门婆罗门为业論者，宣稱苦為自作亦他作。
Santi panāvuso gotama, eke samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti.	And there are some ascetics and brahmins who are proponents of kamma, who declare that suffering is neither self-wrought nor wrought by another, but arises by chance.	有沙门婆罗门为业论者，宣称苦为非自作非他作，偶然生起。
Idha no āyasmā gotamo kiṁvādī kimakkhāyī?	Here, the worthy Gotama, what is his doctrine, what does he proclaim?	此，尊者乔达摩，其教义为何，彼宣称何事？
Kathaṁ byākaramānā ca mayaṁ vuttavādino ceva āyasmato gotamassa assāma, na ca āyasmantaṁ gotamaṁ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṁ byākareyyāma, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyyā’ti?	How should we answer so that we would be stating the view of the worthy Gotama, and not misrepresent the worthy Gotama with what is false, but explain in accordance with the Dhamma, so that no reasonable consequence of his teaching would give grounds for criticism?’	我等应如何回答，方为陈述尊者乔达摩之见，而不以虚妄误传尊者乔达摩，而能依法解释，使其教义无任何合理之后果可招致批评？’
Evaṁ vuttāhaṁ, ānanda, te aññatitthiye paribbājake etadavocaṁ:	When this was said, Ānanda, I said to those wanderers of other sects:	作是语已，阿难，我告彼等他宗游方者言：
‘paṭiccasamuppannaṁ kho, āvuso, dukkhaṁ vuttaṁ mayā.	‘Friends, suffering has been said by me to be dependently arisen.	‘诸友，我言苦为缘生。
Kiṁ paṭicca?	Dependent on what?	缘于何？
Phassaṁ paṭicca.	Dependent on contact.	缘于触。
Iti vadaṁ vuttavādī ceva me assa, na ca maṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyyāti.	Saying so, one would be stating my view, and would not misrepresent me with what is false, but would explain in accordance with the Dhamma, and no reasonable consequence of my teaching would give grounds for criticism.	作是语，即为陈述我见，而不以虚妄误传我，而能依法解释，且我教义无任何合理之后果可招致批评。
Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti tadapi phassapaccayā.	Therein, friends, as to those ascetics and brahmins who are proponents of kamma, who declare that suffering is self-wrought, that too is conditioned by contact.	其中，诸友，至于彼等沙门婆罗门为业论者，宣称苦为自作，彼亦缘于触。
Yepi te …pe…	As to those … and so on …	至于彼等…等等…
yepi te …pe…	As to those … and so on …	至于彼等…等等…
yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti tadapi phassapaccayā.	As to those ascetics and brahmins who are proponents of kamma, who declare that suffering is neither self-wrought nor wrought by another, but arises by chance, that too is conditioned by contact.	至于彼等沙门婆罗门为业论者，宣称苦为非自作非他作，偶然生起，彼亦缘于触。
Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.	Therein, friends, that those ascetics and brahmins who are proponents of kamma, who declare that suffering is self-wrought, will experience it without contact: this is impossible.	其中，诸友，彼等沙门婆罗门为业论者，宣称苦为自作，将无触而经验之：此为不可能。
Yepi te …pe…	As to those … and so on …	至于彼等…等等…
yepi te …pe…	As to those … and so on …	至于彼等…等等…
yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjatī’”ti.	That those ascetics and brahmins who are proponents of kamma, who declare that suffering is neither self-wrought nor wrought by another, but arises by chance, will experience it without contact: this is impossible.’”	彼等沙门婆罗门为业论者，宣称苦为非自作非他作，偶然生起，将无触而经验之：此为不可能。’”
“Acchariyaṁ bhante, abbhutaṁ bhante.	“It is wonderful, venerable sir, it is amazing, venerable sir!	“奇哉，尊者，未曾有哉，尊者！
Yatra hi nāma ekena padena sabbo attho vutto bhavissati.	How with one word the whole meaning will have been stated.	如何以一言，全义已陈。
Siyā nu kho, bhante, esevattho vitthārena vuccamāno gambhīro ceva assa gambhīrāvabhāso cā”ti?	Might it be, venerable sir, that this same meaning, spoken in detail, is both profound and profound in its appearance?”	岂非，尊者，此同义，详说，既深且其相亦深？”
“Tena hānanda, taññevettha paṭibhātū”ti.	“Well then, Ānanda, let it be clear to you.”	“善哉，阿难，愿此于汝明了。”
“Sace maṁ, bhante, evaṁ puccheyyuṁ:	“If, venerable sir, they were to ask me thus:	“若，尊者，彼等如是问我：
‘jarāmaraṇaṁ, āvuso ānanda, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavan’ti?	‘Aging-and-death, friend Ānanda, what is its source, what is its origin, what is its birth, what is its cause?’	‘老死，友阿难，其源为何，其集为何，其生为何，其因为何？’
Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ:	Being asked thus, venerable sir, I would answer thus:	如是问，尊者，我将如是答：
‘jarāmaraṇaṁ kho, āvuso, jātinidānaṁ jātisamudayaṁ jātijātikaṁ jātipabhavan’ti.	‘Aging-and-death, friends, has birth as its source, birth as its origin, birth as its birth, birth as its cause.’	‘老死，诸友，以生为源，生为集，生为生，生为因。’
Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ.	Being asked thus, venerable sir, I would answer thus.	如是问，尊者，我将如是答。
Sace maṁ, bhante, evaṁ puccheyyuṁ:	If, venerable sir, they were to ask me thus:	若，尊者，彼等如是问我：
‘jāti panāvuso ānanda, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā’ti?	‘And birth, friend Ānanda, what is its source, what is its origin, what is its birth, what is its cause?’	‘而生，友阿难，其源为何，其集为何，其生为何，其因为何？’
Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ:	Being asked thus, venerable sir, I would answer thus:	如是问，尊者，我将如是答：
‘jāti kho, āvuso, bhavanidānā bhavasamudayā bhavajātikā bhavappabhavā’ti.	‘Birth, friends, has existence as its source, existence as its origin, existence as its birth, existence as its cause.’	‘生，诸友，以有为源，有为集，有为生，有为因。’
Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ.	Being asked thus, venerable sir, I would answer thus.	如是问，尊者，我将如是答。
Sace maṁ, bhante, evaṁ puccheyyuṁ:	If, venerable sir, they were to ask me thus:	若，尊者，彼等如是问我：
‘bhavo panāvuso ānanda, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo’ti?	‘And existence, friend Ānanda, what is its source, what is its origin, what is its birth, what is its cause?’	‘而有，友阿难，其源为何，其集为何，其生为何，其因为何？’
Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ:	Being asked thus, venerable sir, I would answer thus:	如是问，尊者，我将如是答：
‘bhavo kho, āvuso, upādānanidāno upādānasamudayo upādānajātiko upādānappabhavo’ti.	‘Existence, friends, has clinging as its source, clinging as its origin, clinging as its birth, clinging as its cause.’	‘有，诸友，以取为源，取为集，取为生，取为因。’
Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ.	Being asked thus, venerable sir, I would answer thus.	如是问，尊者，我将如是答。
Sace maṁ, bhante, evaṁ puccheyyuṁ—	If, venerable sir, they were to ask me thus—	若，尊者，彼等如是问我—
upādānaṁ panāvuso …pe…	And clinging, friend … and so on …	而取，友…等等…
taṇhā panāvuso …pe…	And craving, friend … and so on …	而爱，友…等等…
vedanā panāvuso …pe…	And feeling, friend … and so on …	而受，友…等等…
sace maṁ, bhante, evaṁ puccheyyuṁ:	If, venerable sir, they were to ask me thus:	若，尊者，彼等如是问我：
‘phasso panāvuso ānanda, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo’ti?	‘And contact, friend Ānanda, what is its source, what is its origin, what is its birth, what is its cause?’	‘而触，友阿难，其源为何，其集为何，其生为何，其因为何？’
Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ:	Being asked thus, venerable sir, I would answer thus:	如是问，尊者，我将如是答：
‘phasso kho, āvuso, saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanappabhavo’ti.	‘Contact, friends, has the sixfold sense base as its source, the sixfold sense base as its origin, the sixfold sense base as its birth, the sixfold sense base as its cause.’	‘触，诸友，以六入处为源，六入处为集，六入处为生，六入处为因。’
‘Channaṁ tveva, āvuso, phassāyatanānaṁ asesavirāganirodhā phassanirodho;	‘With the remainderless fading away and cessation of the six sense bases, there is the cessation of contact;	‘以六入处之无余离欲灭，则触灭；
phassanirodhā vedanānirodho;	with the cessation of contact, there is the cessation of feeling;	以触灭，则受灭；
vedanānirodhā taṇhānirodho;	with the cessation of feeling, there is the cessation of craving;	以受灭，则爱灭；
taṇhānirodhā upādānanirodho;	with the cessation of craving, there is the cessation of clinging;	以爱灭，则取灭；
upādānanirodhā bhavanirodho;	with the cessation of clinging, there is the cessation of existence;	以取灭，则有灭；
bhavanirodhā jātinirodho;	with the cessation of existence, there is the cessation of birth;	以有灭，则生灭；
jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.	with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease.	以生灭，则老死、愁、悲、苦、忧、恼灭。
Evametassa kevalassa dukkhakkhandhassa nirodho hotī’ti.	Such is the cessation of this whole mass of suffering.’	如是此纯大苦蕴之灭。’
Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyan”ti.	Being asked thus, venerable sir, I would answer thus.”	如是问，尊者，我将如是答。”
Catutthaṁ.	Fourth.	第四。

12.25 - SN 12.25 Bhūmija: Bhūmijasutta

--- SN12.25 - Bhūmijasutta ---	--- SN12.25 - Bhūmijasutta ---	--- SN12.25 - 浮弥迦经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
Atha kho āyasmā bhūmijo sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi.	Then the Venerable Bhūmija, in the evening, having risen from seclusion, went to the Venerable Sāriputta; having approached, he exchanged greetings with the Venerable Sāriputta.	尔时，尊者浮弥迦，于晚间，从静室起，诣尊者舍利弗所；诣已，与尊者舍利弗互致问候。
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā bhūmijo āyasmantaṁ sāriputtaṁ etadavoca:	After concluding his courteous and memorable talk, he sat down to one side. Sitting to one side, the Venerable Bhūmija said this to the Venerable Sāriputta:	问候与忆念之语毕，坐于一面。坐一面已，尊者浮弥迦白尊者舍利弗言：
“Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṅkataṁ sukhadukkhaṁ paññapenti.	“Friend Sāriputta, there are some ascetics and brahmins who are proponents of kamma, who declare that pleasure and pain are self-wrought.	“友舍利弗，有沙门婆罗门为业论者，宣称乐与苦为自作。
Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā paraṅkataṁ sukhadukkhaṁ paññapenti.	And there are some ascetics and brahmins who are proponents of kamma, who declare that pleasure and pain are wrought by another.	有沙门婆罗门为业论者，宣称乐与苦为他作。
Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca sukhadukkhaṁ paññapenti.	And there are some ascetics and brahmins who are proponents of kamma, who declare that pleasure and pain are both self-wrought and wrought by another.	有沙门婆罗门为业论者，宣称乐与苦为自作亦他作。
Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti.	And there are some ascetics and brahmins who are proponents of kamma, who declare that pleasure and pain are neither self-wrought nor wrought by another, but arise by chance.	有沙门婆罗门为业论者，宣称乐与苦为非自作非他作，偶然生起。
Idha no, āvuso sāriputta, bhagavā kiṁvādī kimakkhāyī,	Here, friend Sāriputta, what is the Blessed One's doctrine, what does he proclaim?	此，友舍利弗，世尊之教义为何，彼宣称何事？
kathaṁ byākaramānā ca mayaṁ vuttavādino ceva bhagavato assāma, na ca bhagavantaṁ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṁ byākareyyāma, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyyā”ti?	How should we answer so that we would be stating the view of the Blessed One, and not misrepresent the Blessed One with what is false, but explain in accordance with the Dhamma, so that no reasonable consequence of his teaching would give grounds for criticism?”	我等应如何回答，方为陈述世尊之见，而不以虚妄误传世尊，而能依法解释，使其教义无任何合理之后果可招致批评？”
“Paṭiccasamuppannaṁ kho, āvuso, sukhadukkhaṁ vuttaṁ bhagavatā.	“Friend, the Blessed One has said that pleasure and pain are dependently arisen.	“友，世尊言乐与苦为缘生。
Kiṁ paṭicca?	Dependent on what?	缘于何？
Phassaṁ paṭicca.	Dependent on contact.	缘于触。
Iti vadaṁ vuttavādī ceva bhagavato assa, na ca bhagavantaṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyya.	Saying so, one would be stating the view of the Blessed One, and would not misrepresent him with what is false, but would explain in accordance with the Dhamma, and no reasonable consequence of his teaching would give grounds for criticism.	作是语，即为陈述世尊之见，而不以虚妄误传之，而能依法解释，且其教义无任何合理之后果可招致批评。
Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ sukhadukkhaṁ paññapenti, tadapi phassapaccayā.	Therein, friend, as to those ascetics and brahmins who are proponents of kamma, who declare that pleasure and pain are self-wrought, that too is conditioned by contact.	其中，友，至于彼等沙门婆罗门为业论者，宣称乐与苦为自作，彼亦缘于触。
Yepi te …pe…	As to those … and so on …	至于彼等…等等…
yepi te …pe…	As to those … and so on …	至于彼等…等等…
yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti, tadapi phassapaccayā.	As to those ascetics and brahmins who are proponents of kamma, who declare that pleasure and pain are neither self-wrought nor wrought by another, but arise by chance, that too is conditioned by contact.	至于彼等沙门婆罗门为业论者，宣称乐与苦为非自作非他作，偶然生起，彼亦缘于触。
Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ sukhadukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.	Therein, friend, that those ascetics and brahmins who are proponents of kamma, who declare that pleasure and pain are self-wrought, will experience it without contact: this is impossible.	其中，友，彼等沙门婆罗门为业论者，宣称乐与苦为自作，将无触而经验之：此为不可能。
Yepi te …pe…	As to those … and so on …	至于彼等…等等…
yepi te …pe…	As to those … and so on …	至于彼等…等等…
yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjatī”ti.	That those ascetics and brahmins who are proponents of kamma, who declare that pleasure and pain are neither self-wrought nor wrought by another, but arise by chance, will experience it without contact: this is impossible.”	彼等沙门婆罗门为业论者，宣称乐与苦为非自作非他作，偶然生起，将无触而经验之：此为不可能。”
Assosi kho āyasmā ānando āyasmato sāriputtassa āyasmatā bhūmijena saddhiṁ imaṁ kathāsallāpaṁ.	The Venerable Ānanda heard this conversation between the Venerable Sāriputta and the Venerable Bhūmija.	尊者阿难陀闻尊者舍利弗与尊者浮弥迦此番对话。
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.	Then the Venerable Ānanda went to the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side.	尔时，尊者阿难陀诣世尊所；诣已，礼世尊足，退坐一面。
Ekamantaṁ nisinno kho āyasmā ānando yāvatako āyasmato sāriputtassa āyasmatā bhūmijena saddhiṁ ahosi kathāsallāpo taṁ sabbaṁ bhagavato ārocesi.	Sitting to one side, the Venerable Ānanda reported to the Blessed One the entire conversation that the Venerable Sāriputta had with the Venerable Bhūmija.	坐一面已，尊者阿难陀向世尊报告尊者舍利弗与尊者浮弥迦之全部对话。
“Sādhu sādhu, ānanda, yathā taṁ sāriputto sammā byākaramāno byākareyya.	“Good, good, Ānanda. As Sāriputta should rightly answer, so he has answered.	“善哉，善哉，阿难。如舍利弗应正答，彼已答之。
Paṭiccasamuppannaṁ kho, ānanda, sukhadukkhaṁ vuttaṁ mayā.	Pleasure and pain, Ānanda, have been said by me to be dependently arisen.	乐与苦，阿难，我言为缘生。
Kiṁ paṭicca?	Dependent on what?	缘于何？
Phassaṁ paṭicca.	Dependent on contact.	缘于触。
Iti vadaṁ vuttavādī ceva me assa, na ca maṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyya.	Saying so, one would be stating my view, and would not misrepresent me with what is false, but would explain in accordance with the Dhamma, and no reasonable consequence of his teaching would give grounds for criticism.	作是语，即为陈述我见，而不以虚妄误传我，而能依法解释，且我教义无任何合理之后果可招致批评。
Tatrānanda, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ sukhadukkhaṁ paññapenti tadapi phassapaccayā.	Therein, Ānanda, as to those ascetics and brahmins who are proponents of kamma, who declare that pleasure and pain are self-wrought, that too is conditioned by contact.	其中，阿难，至于彼等沙门婆罗门为业论者，宣称乐与苦为自作，彼亦缘于触。
Yepi te …pe…	As to those … and so on …	至于彼等…等等…
yepi te …pe…	As to those … and so on …	至于彼等…等等…
yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti tadapi phassapaccayā.	As to those ascetics and brahmins who are proponents of kamma, who declare that pleasure and pain are neither self-wrought nor wrought by another, but arise by chance, that too is conditioned by contact.	至于彼等沙门婆罗门为业论者，宣称乐与苦为非自作非他作，偶然生起，彼亦缘于触。
Tatrānanda, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ sukhadukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.	Therein, Ānanda, that those ascetics and brahmins who are proponents of kamma, who declare that pleasure and pain are self-wrought, will experience it without contact: this is impossible.	其中，阿难，彼等沙门婆罗门为业论者，宣称乐与苦为自作，将无触而经验之：此为不可能。
Yepi te …pe…	As to those … and so on …	至于彼等…等等…
yepi te …pe…	As to those … and so on …	至于彼等…等等…
yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.	That those ascetics and brahmins who are proponents of kamma, who declare that pleasure and pain are neither self-wrought nor wrought by another, but arise by chance, will experience it without contact: this is impossible.	彼等沙门婆罗门为业论者，宣称乐与苦为非自作非他作，偶然生起，将无触而经验之：此为不可能。
Kāye vā hānanda, sati kāyasañcetanāhetu uppajjati ajjhattaṁ sukhadukkhaṁ.	When there is a body, Ānanda, due to bodily volition, internal pleasure and pain arise.	有身时，阿难，由身思，内乐与苦生。
Vācāya vā hānanda, sati vacīsañcetanāhetu uppajjati ajjhattaṁ sukhadukkhaṁ.	When there is speech, Ānanda, due to verbal volition, internal pleasure and pain arise.	有语时，阿难，由语思，内乐与苦生。
Mane vā hānanda, sati manosañcetanāhetu uppajjati ajjhattaṁ sukhadukkhaṁ avijjāpaccayā ca.	When there is a mind, Ānanda, due to mental volition, internal pleasure and pain arise, and with ignorance as condition.	有心时，阿难，由意思，内乐与苦生，并以无明为缘。
Sāmaṁ vā taṁ, ānanda, kāyasaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ.	Either one oneself, Ānanda, generates that bodily formation, conditioned by which that internal pleasure and pain arises.	或己身，阿难，造作彼身行，缘此内乐与苦生。
Pare vā taṁ, ānanda, kāyasaṅkhāraṁ abhisaṅkharonti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ.	Or others, Ānanda, generate that bodily formation for one, conditioned by which that internal pleasure and pain arises.	或他人，阿难，为己造作彼身行，缘此内乐与苦生。
Sampajāno vā taṁ, ānanda, kāyasaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ.	Either knowingly, Ānanda, one generates that bodily formation, conditioned by which that internal pleasure and pain arises.	或知，阿难，己造作彼身行，缘此内乐与苦生。
Asampajāno vā taṁ, ānanda, kāyasaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ.	Or unknowingly, Ānanda, one generates that bodily formation, conditioned by which that internal pleasure and pain arises.	或不知，阿难，己造作彼身行，缘此内乐与苦生。
Sāmaṁ vā taṁ, ānanda, vacīsaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ.	Either one oneself, Ānanda, generates that verbal formation, conditioned by which that internal pleasure and pain arises.	或己身，阿难，造作彼语行，缘此内乐与苦生。
Pare vā taṁ, ānanda, vacīsaṅkhāraṁ abhisaṅkharonti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ.	Or others, Ānanda, generate that verbal formation for one, conditioned by which that internal pleasure and pain arises.	或他人，阿难，为己造作彼语行，缘此内乐与苦生。
Sampajāno vā taṁ, ānanda …pe…	Either knowingly, Ānanda … and so on …	或知，阿难…等等…
asampajāno vā taṁ, ānanda, vacīsaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ.	Or unknowingly, Ānanda, one generates that verbal formation, conditioned by which that internal pleasure and pain arises.	或不知，阿难，己造作彼语行，缘此内乐与苦生。
Sāmaṁ vā taṁ, ānanda, manosaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ.	Either one oneself, Ānanda, generates that mental formation, conditioned by which that internal pleasure and pain arises.	或己身，阿难，造作彼意行，缘此内乐与苦生。
Pare vā taṁ, ānanda, manosaṅkhāraṁ abhisaṅkharonti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ.	Or others, Ānanda, generate that mental formation for one, conditioned by which that internal pleasure and pain arises.	或他人，阿难，为己造作彼意行，缘此内乐与苦生。
Sampajāno vā taṁ, ānanda …pe…	Either knowingly, Ānanda … and so on …	或知，阿难…等等…
asampajāno vā taṁ, ānanda, manosaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ.	Or unknowingly, Ānanda, one generates that mental formation, conditioned by which that internal pleasure and pain arises.	或不知，阿难，己造作彼意行，缘此内乐与苦生。
Imesu, ānanda, dhammesu avijjā anupatitā.	In these phenomena, Ānanda, ignorance is included.	于此诸法中，阿难，无明已含。
Avijjāya tveva, ānanda, asesavirāganirodhā so kāyo na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. Sā vācā na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. So mano na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ.	But with the remainderless fading away and cessation of that very ignorance, that body does not exist conditioned by which that internal pleasure and pain arises. That speech does not exist conditioned by which that internal pleasure and pain arises. That mind does not exist conditioned by which that internal pleasure and pain arises.	然以彼无明之无余离欲灭，彼身不存在，缘此内乐与苦生。彼语不存在，缘此内乐与苦生。彼心不存在，缘此内乐与苦生。
Khettaṁ taṁ na hoti …pe… vatthu taṁ na hoti …pe… āyatanaṁ taṁ na hoti …pe… adhikaraṇaṁ taṁ na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhan”ti.	That field does not exist … and so on … that ground does not exist … and so on … that base does not exist … and so on … that issue does not exist conditioned by which that internal pleasure and pain arises.”	彼田不存在…等等…彼地不存在…等等…彼基不存在…等等…彼事不存在，缘此内乐与苦生。”

12.26 - SN 12.26 Upavāṇa: Upavāṇasutta

--- SN12.26 - Upavāṇasutta ---	--- SN12.26 - Upavāṇasutta ---	--- SN12.26 - 优波摩那经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
Atha kho āyasmā upavāṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā upavāṇo bhagavantaṁ etadavoca:	Then the Venerable Upavāṇa went to the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Sitting to one side, the Venerable Upavāṇa said this to the Blessed One:	尔时，尊者优波摩那诣世尊所；诣已，礼世尊足，退坐一面。坐一面已，尊者优波摩那白世尊言：
“Santi pana, bhante, eke samaṇabrāhmaṇā sayaṅkataṁ dukkhaṁ paññapenti.	“Venerable sir, there are some ascetics and brahmins who declare that suffering is self-wrought.	“尊者，有沙门婆罗门宣称苦为自作。
Santi pana, bhante, eke samaṇabrāhmaṇā paraṅkataṁ dukkhaṁ paññapenti.	Venerable sir, there are some ascetics and brahmins who declare that suffering is wrought by another.	尊者，有沙门婆罗门宣称苦为他作。
Santi pana, bhante, eke samaṇabrāhmaṇā sayaṅkatañca paraṅkatañca dukkhaṁ paññapenti.	Venerable sir, there are some ascetics and brahmins who declare that suffering is both self-wrought and wrought by another.	尊者，有沙门婆罗门宣称苦为自作亦他作。
Santi pana, bhante, eke samaṇabrāhmaṇā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti.	Venerable sir, there are some ascetics and brahmins who declare that suffering is neither self-wrought nor wrought by another, but arises by chance.	尊者，有沙门婆罗门宣称苦为非自作非他作，偶然生起。
Idha no, bhante, bhagavā kiṁvādī kimakkhāyī kathaṁ byākaramānā ca mayaṁ vuttavādino ceva bhagavato assāma, na ca bhagavantaṁ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṁ byākareyyāma, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyyā”ti?	Here, venerable sir, what is the Blessed One's doctrine, what does he proclaim, and how should we answer so that we would be stating the view of the Blessed One, and not misrepresent the Blessed One with what is false, but explain in accordance with the Dhamma, so that no reasonable consequence of his teaching would give grounds for criticism?”	此，尊者，世尊之教义为何，彼宣称何事，我等应如何回答，方为陈述世尊之见，而不以虚妄误传世尊，而能依法解释，使其教义无任何合理之后果可招致批评？”
“Paṭiccasamuppannaṁ kho, upavāṇa, dukkhaṁ vuttaṁ mayā.	“Suffering, Upavāṇa, has been said by me to be dependently arisen.	“苦，优波摩那，我言为缘生。
Kiṁ paṭicca?	Dependent on what?	缘于何？
Phassaṁ paṭicca.	Dependent on contact.	缘于触。
Iti vadaṁ vuttavādī ceva me assa, na ca maṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyya.	Saying so, one would be stating my view, and would not misrepresent me with what is false, but would explain in accordance with the Dhamma, and no reasonable consequence of my teaching would give grounds for criticism.	作是语，即为陈述我见，而不以虚妄误传我，而能依法解释，且我教义无任何合理之后果可招致批评。
Tatra, upavāṇa, ye te samaṇabrāhmaṇā sayaṅkataṁ dukkhaṁ paññapenti, tadapi phassapaccayā.	Therein, Upavāṇa, those ascetics and brahmins who declare that suffering is self-wrought, that too is conditioned by contact.	其中，优波摩那，彼等沙门婆罗门宣称苦为自作，彼亦缘于触。
Yepi te …pe…	As to those … and so on …	至于彼等…等等…
yepi te …pe…	As to those … and so on …	至于彼等…等等…
yepi te samaṇabrāhmaṇā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti tadapi phassapaccayā.	As to those ascetics and brahmins who declare that suffering is neither self-wrought nor wrought by another, but arises by chance, that too is conditioned by contact.	彼等沙门婆罗门宣称苦为非自作非他作，偶然生起，彼亦缘于触。
Tatra, upavāṇa, ye te samaṇabrāhmaṇā sayaṅkataṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.	Therein, Upavāṇa, that those ascetics and brahmins who declare that suffering is self-wrought, will experience it without contact: this is impossible.	其中，优波摩那，彼等沙门婆罗门宣称苦为自作，将无触而经验之：此为不可能。
Yepi te …pe…	As to those … and so on …	至于彼等…等等…
yepi te …pe…	As to those … and so on …	至于彼等…等等…
yepi te samaṇabrāhmaṇā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjatī”ti.	That those ascetics and brahmins who declare that suffering is neither self-wrought nor wrought by another, but arises by chance, will experience it without contact: this is impossible.”	彼等沙门婆罗门宣称苦为非自作非他作，偶然生起，将无触而经验之：此为不可能。”
Chaṭṭhaṁ.	Sixth.	第六。

12.27 - SN 12.27 Paccaya: Paccayasutta

--- SN12.27 - Paccayasutta ---	--- SN12.27 - Paccayasutta ---	--- SN12.27 - 缘经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Avijjāpaccayā, bhikkhave, saṅkhārā;	“With ignorance as condition, bhikkhus, come volitional formations;	“以无明为缘，诸比丘，行生；
saṅkhārapaccayā viññāṇaṁ …pe…	with volitional formations as condition, consciousness … and so on …	以行为缘，识…等等…
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	Such is the origin of this whole mass of suffering.	如是此纯大苦蕴集。
Katamañca, bhikkhave, jarāmaraṇaṁ?	And what, bhikkhus, is aging-and-death?	何为，诸比丘，老死？
Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko—	The aging, decrepitude, brokenness, graying, wrinkling, loss of life-force, the decay of the faculties of the various beings in the various orders of beings—	老，衰，破，白，皱，寿减，诸根败坏，于种种众生界中之种种众生——
ayaṁ vuccati jarā.	this is called aging.	此名为老。
Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālakiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo;	The passing away, the falling, the breaking up, the disappearance, the death, the dying, the accomplishment of the time, the breaking up of the aggregates, the laying down of the carcass;	逝，落，破，没，死，亡，时至，蕴破，尸弃；
idaṁ vuccati maraṇaṁ.	this is called death.	此名为死。
Iti ayañca jarā idañca maraṇaṁ.	Thus this aging and this death.	如是此老与此死。
Idaṁ vuccati, bhikkhave, jarāmaraṇaṁ.	This, bhikkhus, is called aging-and-death.	此，诸比丘，名为老死。
Jātisamudayā jarāmaraṇasamudayo;	From the arising of birth, there is the arising of aging-and-death;	由生之集，有老死之集；
jātinirodhā jarāmaraṇanirodho.	from the cessation of birth, there is the cessation of aging-and-death.	由生之灭，有老死之灭。
Ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā.	This Noble Eightfold Path is the way leading to the cessation of aging-and-death.	此八正道即为趣老死灭之道。
Seyyathidaṁ—sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.	That is to say—right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.	即是——正见，正思惟，正语，正业，正命，正精进，正念，正定。
Katamā ca, bhikkhave, jāti …pe…	And what, bhikkhus, is birth … and so on …	何为，诸比丘，生…等等…
katamo ca, bhikkhave, bhavo …	And what, bhikkhus, is existence …	何为，诸比丘，有…
katamañca, bhikkhave, upādānaṁ …	And what, bhikkhus, is clinging …	何为，诸比丘，取…
katamā ca, bhikkhave, taṇhā …	And what, bhikkhus, is craving …	何为，诸比丘，爱…
katamā ca, bhikkhave, vedanā …	And what, bhikkhus, is feeling …	何为，诸比丘，受…
katamo ca, bhikkhave, phasso …	And what, bhikkhus, is contact …	何为，诸比丘，触…
katamañca, bhikkhave, saḷāyatanaṁ …	And what, bhikkhus, is the sixfold sense base …	何为，诸比丘，六入处…
katamañca, bhikkhave, nāmarūpaṁ …	And what, bhikkhus, is name-and-form …	何为，诸比丘，名色…
katamañca, bhikkhave, viññāṇaṁ …?	And what, bhikkhus, is consciousness …?	何为，诸比丘，识…？
Katame ca, bhikkhave, saṅkhārā?	And what, bhikkhus, are the volitional formations?	何为，诸比丘，行？
Tayome, bhikkhave, saṅkhārā—	There are these three volitional formations, bhikkhus—	有此三行，诸比丘——
kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro.	the bodily formation, the verbal formation, the mental formation.	身行，语行，意行。
Ime vuccanti, bhikkhave, saṅkhārā.	These, bhikkhus, are called the volitional formations.	此，诸比丘，名为行。
Avijjāsamudayā saṅkhārasamudayo;	From the arising of ignorance, there is the arising of volitional formations;	由无明之集，有行之集；
avijjānirodhā saṅkhāranirodho.	from the cessation of ignorance, there is the cessation of volitional formations.	由无明之灭，有行之灭。
Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā.	This Noble Eightfold Path is the way leading to the cessation of volitional formations.	此八正道即为趣行灭之道。
Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi.	That is to say—right view … and so on … right concentration.	即是——正见…等等…正定。
Yato kho, bhikkhave, ariyasāvako evaṁ paccayaṁ pajānāti, evaṁ paccayasamudayaṁ pajānāti, evaṁ paccayanirodhaṁ pajānāti, evaṁ paccayanirodhagāminiṁ paṭipadaṁ pajānāti.	When, bhikkhus, a noble-one's-disciple thus understands conditionality, thus understands the origin of conditionality, thus understands the cessation of conditionality, thus understands the path leading to the cessation of conditionality.	当，诸比丘，圣弟子如是解缘性，如是解缘性之集，如是解缘性之灭，如是解趣缘性灭之道。
Ayaṁ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṁ saddhammaṁ itipi, passati imaṁ saddhammaṁ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṁ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṁ āhacca tiṭṭhati itipī”ti.	This, bhikkhus, is called a noble-one's-disciple who is accomplished in view, accomplished in vision, who has come to this true Dhamma, who sees this true Dhamma, who is endowed with the knowledge of a trainee, who is endowed with the true knowledge of a trainee, who has entered the stream of the Dhamma, a noble one with penetrating wisdom, one who stands having knocked at the door of the deathless.”	此，诸比丘，名为圣弟子，成就于见，成就于观，已至此正法，见此正法，具学人之智，具学人之正智，已入法流，具穿透慧之圣者，立于敲不死之门者。”

12.28 - SN 12.28 Bhikkhu: Bhikkhusutta

--- SN12.28 - Bhikkhusutta ---	--- SN12.28 - Bhikkhusutta ---	--- SN12.28 - 比丘经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Tatra kho …pe…	“Here now… and so on…	“此今…等等…
idha, bhikkhave, bhikkhu jarāmaraṇaṁ pajānāti, jarāmaraṇasamudayaṁ pajānāti, jarāmaraṇanirodhaṁ pajānāti, jarāmaraṇanirodhagāminiṁ paṭipadaṁ pajānāti, jātiṁ pajānāti …pe…	Here, bhikkhus, a bhikkhu understands aging-and-death, he understands the origin of aging-and-death, he understands the cessation of aging-and-death, he understands the way leading to the cessation of aging-and-death, he understands birth… and so on…	此，诸比丘，一比丘解老死，彼解老死之集，彼解老死之灭，彼解趣老死灭之道，彼解生…等等…
bhavaṁ pajānāti …	he understands existence…	彼解有…
upādānaṁ pajānāti …	he understands clinging…	彼解取…
taṇhaṁ pajānāti …	he understands craving…	彼解爱…
vedanaṁ pajānāti …	he understands feeling…	彼解受…
phassaṁ pajānāti …	he understands contact…	彼解触…
saḷāyatanaṁ pajānāti …	he understands the sixfold sense base…	彼解六入处…
nāmarūpaṁ pajānāti …	he understands name-and-form…	彼解名色…
viññāṇaṁ pajānāti …	he understands consciousness…	彼解识…
saṅkhāre pajānāti, saṅkhārasamudayaṁ pajānāti, saṅkhāranirodhaṁ pajānāti, saṅkhāranirodhagāminiṁ paṭipadaṁ pajānāti.	he understands volitional formations, he understands the origin of volitional formations, he understands the cessation of volitional formations, he understands the way leading to the cessation of volitional formations.	彼解行，彼解行之集，彼解行之灭，彼解趣行灭之道。
Katamañca, bhikkhave, jarāmaraṇaṁ?	And what, bhikkhus, is aging-and-death?	何为，诸比丘，老死？
Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko—	The aging, decrepitude, brokenness, graying, wrinkling, loss of life-force, the decay of the faculties of the various beings in the various orders of beings—	老，衰，破，白，皱，寿减，诸根败坏，于种种众生界中之种种众生——
ayaṁ vuccati jarā.	this is called aging.	此名为老。
Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālakiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo;	The passing away, the falling, the breaking up, the disappearance, the death, the dying, the accomplishment of the time, the breaking up of the aggregates, the laying down of the carcass;	逝，落，破，没，死，亡，时至，蕴破，尸弃；
idaṁ vuccati maraṇaṁ.	this is called death.	此名为死。
Iti ayañca jarā idañca maraṇaṁ.	Thus this aging and this death.	如是此老与此死。
Idaṁ vuccati, bhikkhave, jarāmaraṇaṁ.	This, bhikkhus, is called aging-and-death.	此，诸比丘，名为老死。
Jātisamudayā jarāmaraṇasamudayo;	From the arising of birth, there is the arising of aging-and-death;	由生之集，有老死之集；
jātinirodhā jarāmaraṇanirodho.	from the cessation of birth, there is the cessation of aging-and-death.	由生之灭，有老死之灭。
Ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā.	This Noble Eightfold Path is the way leading to the cessation of aging-and-death.	此八正道即为趣老死灭之道。
Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi.	That is to say—right view … and so on … right concentration.	即是——正见…等等…正定。
Katamā ca, bhikkhave, jāti …pe…	And what, bhikkhus, is birth… and so on…	何为，诸比丘，生…等等…
katamo ca, bhikkhave, bhavo …	And what, bhikkhus, is existence…	何为，诸比丘，有…
katamañca, bhikkhave, upādānaṁ …	And what, bhikkhus, is clinging…	何为，诸比丘，取…
katamā ca, bhikkhave, taṇhā …	And what, bhikkhus, is craving…	何为，诸比丘，爱…
vedanā …	feeling …	受…
phasso …	contact …	触…
saḷāyatanaṁ …	the sixfold sense base …	六入处…
nāmarūpaṁ …	name-and-form …	名色…
viññāṇaṁ ….	consciousness ….	识…。
Katame ca, bhikkhave, saṅkhārā?	And what, bhikkhus, are the volitional formations?	何为，诸比丘，行？
Tayome, bhikkhave, saṅkhārā—	There are these three volitional formations, bhikkhus—	有此三行，诸比丘——
kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro.	the bodily formation, the verbal formation, the mental formation.	身行，语行，意行。
Ime vuccanti, bhikkhave, saṅkhārā.	These, bhikkhus, are called the volitional formations.	此，诸比丘，名为行。
Avijjāsamudayā saṅkhārasamudayo;	From the arising of ignorance, there is the arising of volitional formations;	由无明之集，有行之集；
avijjānirodhā saṅkhāranirodho.	from the cessation of ignorance, there is the cessation of volitional formations.	由无明之灭，有行之灭。
Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā.	This Noble Eightfold Path is the way leading to the cessation of volitional formations.	此八正道即为趣行灭之道。
Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi.	That is to say—right view … and so on … right concentration.	即是——正见…等等…正定。
Yato kho, bhikkhave, bhikkhu evaṁ jarāmaraṇaṁ pajānāti, evaṁ jarāmaraṇasamudayaṁ pajānāti, evaṁ jarāmaraṇanirodhaṁ pajānāti, evaṁ jarāmaraṇanirodhagāminiṁ paṭipadaṁ pajānāti, evaṁ jātiṁ pajānāti …pe…	When, bhikkhus, a bhikkhu thus understands aging-and-death, thus understands the origin of aging-and-death, thus understands the cessation of aging-and-death, thus understands the way leading to the cessation of aging-and-death, thus understands birth… and so on…	当，诸比丘，一比丘如是解老死，如是解老死之集，如是解老死之灭，如是解趣老死灭之道，如是解生…等等…
bhavaṁ …	existence…	有…
upādānaṁ …	clinging…	取…
taṇhaṁ …	craving…	爱…
vedanaṁ …	feeling…	受…
phassaṁ …	contact…	触…
saḷāyatanaṁ …	the sixfold sense base…	六入处…
nāmarūpaṁ …	name-and-form…	名色…
viññāṇaṁ …	consciousness…	识…
saṅkhāre …	volitional formations…	行…
saṅkhārasamudayaṁ …	the origin of volitional formations…	行之集…
saṅkhāranirodhaṁ …	the cessation of volitional formations…	行之灭…
evaṁ saṅkhāranirodhagāminiṁ paṭipadaṁ pajānāti.	thus understands the way leading to the cessation of volitional formations.	如是解趣行灭之道。
Ayaṁ vuccati, bhikkhave, bhikkhu diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṁ saddhammaṁ itipi, passati imaṁ saddhammaṁ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṁ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṁ āhacca tiṭṭhati itipī”ti.	This, bhikkhus, is called a bhikkhu who is accomplished in view, accomplished in vision, who has come to this true Dhamma, who sees this true Dhamma, who is endowed with the knowledge of a trainee, who is endowed with the true knowledge of a trainee, who has entered the stream of the Dhamma, a noble one with penetrating wisdom, one who stands having knocked at the door of the deathless.”	此，诸比丘，名为比丘，成就于见，成就于观，已至此正法，见此正法，具学人之智，具学人之正智，已入法流，具穿透慧之圣者，立于敲不死之门者。”

12.29 - SN 12.29 Samaṇabrāhmaṇa: Samaṇabrāhmaṇasutta

--- SN12.29 - Samaṇabrāhmaṇasutta ---	--- SN12.29 - Samaṇabrāhmaṇasutta ---	--- SN12.29 - 沙门婆罗门经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Tatra kho …pe…	“Here now… and so on…	“此今…等等…
ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṁ na parijānanti, jarāmaraṇasamudayaṁ na parijānanti, jarāmaraṇanirodhaṁ na parijānanti, jarāmaraṇanirodhagāminiṁ paṭipadaṁ na parijānanti, jātiṁ na parijānanti …pe…	Whatever ascetics or brahmins, bhikkhus, do not fully understand aging-and-death, do not fully understand the origin of aging-and-death, do not fully understand the cessation of aging-and-death, do not fully understand the way leading to the cessation of aging-and-death, do not fully understand birth… and so on…	凡沙门或婆罗门，诸比丘，不全解老死，不全解老死之集，不全解老死之灭，不全解趣老死灭之道，不全解生…等等…
bhavaṁ …	existence…	有…
upādānaṁ …	clinging…	取…
taṇhaṁ …	craving…	爱…
vedanaṁ …	feeling…	受…
phassaṁ …	contact…	触…
saḷāyatanaṁ …	the sixfold sense base…	六入处…
nāmarūpaṁ …	name-and-form…	名色…
viññāṇaṁ …	consciousness…	识…
saṅkhāre …	volitional formations…	行…
saṅkhārasamudayaṁ …	the origin of volitional formations…	行之集…
saṅkhāranirodhaṁ …	the cessation of volitional formations…	行之灭…
saṅkhāranirodhagāminiṁ paṭipadaṁ na parijānanti.	do not fully understand the way leading to the cessation of volitional formations.	不全解趣行灭之道。
Na mete, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā. Na ca panete āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti.	They are not, bhikkhus, considered ascetics among ascetics or brahmins among brahmins. And those venerable ones do not, by realizing it for themselves with direct knowledge, in this very life, enter and dwell in the goal of asceticism or the goal of brahminhood.	彼等，诸比丘，非沙门中之沙门，非婆罗门中之婆罗门。及彼等尊者不，以自证知，于此生，入而住于沙门之目标或婆罗门之目标。
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṁ parijānanti, jarāmaraṇasamudayaṁ parijānanti, jarāmaraṇanirodhaṁ parijānanti, jarāmaraṇanirodhagāminiṁ paṭipadaṁ parijānanti, jātiṁ parijānanti …pe…	But whatever ascetics or brahmins, bhikkhus, fully understand aging-and-death, fully understand the origin of aging-and-death, fully understand the cessation of aging-and-death, fully understand the way leading to the cessation of aging-and-death, fully understand birth… and so on…	然凡沙门或婆罗门，诸比丘，全解老死，全解老死之集，全解老死之灭，全解趣老死灭之道，全解生…等等…
bhavaṁ …	existence…	有…
upādānaṁ …	clinging…	取…
taṇhaṁ …	craving…	爱…
vedanaṁ …	feeling…	受…
phassaṁ …	contact…	触…
saḷāyatanaṁ …	the sixfold sense base…	六入处…
nāmarūpaṁ …	name-and-form…	名色…
viññāṇaṁ …	consciousness…	识…
saṅkhāre parijānanti, saṅkhārasamudayaṁ parijānanti, saṅkhāranirodhaṁ parijānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ parijānanti.	fully understand volitional formations, fully understand the origin of volitional formations, fully understand the cessation of volitional formations, fully understand the way leading to the cessation of volitional formations.	全解行，全解行之集，全解行之灭，全解趣行灭之道。
Te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā. Te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.	They, bhikkhus, are considered ascetics among ascetics and brahmins among brahmins. And those venerable ones, by realizing it for themselves with direct knowledge, in this very life, enter and dwell in the goal of asceticism and the goal of brahminhood.”	彼等，诸比丘，为沙门中之沙门，婆罗门中之婆罗门。及彼等尊者，以自证知，于此生，入而住于沙门之目标及婆罗门之目标。”

12.30 - SN 12.30 Dutiyasamaṇabrāhmaṇa: Dutiyasamaṇabrāhmaṇasutta

--- SN12.30 - Dutiyasamaṇabrāhmaṇasutta ---	--- SN12.30 - Dutiyasamaṇabrāhmaṇasutta ---	--- SN12.30 - 第二沙门婆罗门经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Tatra kho …pe…	“Here now… and so on…	“此今…等等…
ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṁ nappajānanti, jarāmaraṇasamudayaṁ nappajānanti, jarāmaraṇanirodhaṁ nappajānanti, jarāmaraṇanirodhagāminiṁ paṭipadaṁ nappajānanti te vata jarāmaraṇaṁ samatikkamma ṭhassantīti netaṁ ṭhānaṁ vijjati.	Whatever ascetics or brahmins, bhikkhus, do not understand aging-and-death, do not understand the origin of aging-and-death, do not understand the cessation of aging-and-death, do not understand the way leading to the cessation of aging-and-death, that they will transcend aging-and-death and stand fast—this is impossible.	凡沙门或婆罗门，诸比丘，不解老死，不解老死之集，不解老死之灭，不解趣老死灭之道，彼等将超越老死而坚住——此为不可能。
Jātiṁ nappajānanti …pe…	They do not understand birth … and so on …	彼等不解生…等等…
bhavaṁ …	existence…	有…
upādānaṁ …	clinging…	取…
taṇhaṁ …	craving…	爱…
vedanaṁ …	feeling…	受…
phassaṁ …	contact…	触…
saḷāyatanaṁ …	the sixfold sense base…	六入处…
nāmarūpaṁ …	name-and-form…	名色…
viññāṇaṁ …	consciousness…	识…
saṅkhāre nappajānanti, saṅkhārasamudayaṁ nappajānanti, saṅkhāranirodhaṁ nappajānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ nappajānanti te vata saṅkhāre samatikkamma ṭhassantīti netaṁ ṭhānaṁ vijjati.	they do not understand volitional formations, they do not understand the origin of volitional formations, they do not understand the cessation of volitional formations, they do not understand the way leading to the cessation of volitional formations, that they will transcend volitional formations and stand fast—this is impossible.	彼等不解行，不解行之集，不解行之灭，不解趣行灭之道，彼等将超越行而坚住——此为不可能。
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṁ pajānanti, jarāmaraṇasamudayaṁ pajānanti, jarāmaraṇanirodhaṁ pajānanti, jarāmaraṇanirodhagāminiṁ paṭipadaṁ pajānanti te vata jarāmaraṇaṁ samatikkamma ṭhassantīti ṭhānametaṁ vijjati.	But whatever ascetics or brahmins, bhikkhus, understand aging-and-death, understand the origin of aging-and-death, understand the cessation of aging-and-death, understand the way leading to the cessation of aging-and-death, that they will transcend aging-and-death and stand fast—this is possible.	然凡沙门或婆罗门，诸比丘，解老死，解老死之集，解老死之灭，解趣老死灭之道，彼等将超越老死而坚住——此为可能。
Jātiṁ pajānanti …pe…	They understand birth … and so on …	彼等解生…等等…
bhavaṁ …	existence…	有…
upādānaṁ …	clinging…	取…
taṇhaṁ …	craving…	爱…
vedanaṁ …	feeling…	受…
phassaṁ …	contact…	触…
saḷāyatanaṁ …	the sixfold sense base…	六入处…
nāmarūpaṁ …	name-and-form…	名色…
viññāṇaṁ …	consciousness…	识…
saṅkhāre pajānanti, saṅkhārasamudayaṁ pajānanti, saṅkhāranirodhaṁ pajānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ pajānanti.	they understand volitional formations, they understand the origin of volitional formations, they understand the cessation of volitional formations, they understand the way leading to the cessation of volitional formations.	彼等解行，解行之集，解行之灭，解趣行灭之道。
Te vata saṅkhāre samatikkamma ṭhassantīti ṭhānametaṁ vijjatī”ti.	That they will transcend volitional formations and stand fast—this is possible.”	彼等将超越行而坚住——此为可能。”
Dasabalavaggo tatiyo.	The Ten Powers Chapter, the Third.	十力品，第三。
Dve dasabalā upanisā ca,	Two on the Ten Powers and The Proximate Cause,	二说十力及近因，
Aññatitthiyabhūmijo;	With Sectarians and Bhūmija;	与宗派及浮弥迦；
Upavāṇo paccayo bhikkhu,	Upavāṇa, The Condition, The Bhikkhu,	优波摩那，缘，比丘，
Dve ca samaṇabrāhmaṇāti.	And two on Ascetics and Brahmins.	及二说沙门婆罗门。

12.31 - SN 12.31 Bhūta: Bhūtasutta

--- SN12.31 - Bhūtasutta ---	--- SN12.31 - Bhūtasutta ---	--- SN12.31 - 有经 ---
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati.	On one occasion the Blessed One was dwelling at Sāvatthī.	一时，世尊住于舍卫城。
Tatra kho bhagavā āyasmantaṁ sāriputtaṁ āmantesi:	There the Blessed One addressed the Venerable Sāriputta:	尔时，世尊告尊者舍利弗言：
“vuttamidaṁ, sāriputta, pārāyane ajitapañhe:	“This was stated, Sāriputta, in the Pārāyana, in Ajita’s questions:	“此言，舍利弗，于《波罗延》，于阿耆多之问中：
‘Ye ca saṅkhātadhammāse,	‘Those who have fathomed the Dhamma,	‘已通达法者，
ye ca sekkhā puthū idha;	And those who are learners here, many;	及此间学人，众多；
Tesaṁ me nipako iriyaṁ,	Being astute, their conduct	机警，其行
puṭṭho pabrūhi mārisā’ti.	Tell me, dear sir, when I ask.’	告我，尊者，当我问。’
Imassa nu kho, sāriputta, saṅkhittena bhāsitassa kathaṁ vitthārena attho daṭṭhabbo”ti?	Now, Sāriputta, how is the meaning of this, which was spoken in brief, to be seen in detail?”	今，舍利弗，此简说之义，如何详见？”
Evaṁ vutte, āyasmā sāriputto tuṇhī ahosi.	When this was said, the Venerable Sāriputta was silent.	作是语已，尊者舍利弗默然。
Dutiyampi kho bhagavā āyasmantaṁ sāriputtaṁ āmantesi …pe…	A second time the Blessed One addressed the Venerable Sāriputta …and so on…	第二次世尊告尊者舍利弗…等等…
dutiyampi kho āyasmā sāriputto tuṇhī ahosi.	a second time the Venerable Sāriputta was silent.	第二次尊者舍利弗默然。
Tatiyampi kho bhagavā āyasmantaṁ sāriputtaṁ āmantesi:	A third time the Blessed One addressed the Venerable Sāriputta:	第三次世尊告尊者舍利弗：
“vuttamidaṁ, sāriputta, pārāyane ajitapañhe:	“This was stated, Sāriputta, in the Pārāyana, in Ajita’s questions:	“此言，舍利弗，于《波罗延》，于阿耆多之问中：
‘Ye ca saṅkhātadhammāse,	‘Those who have fathomed the Dhamma,	‘已通达法者，
ye ca sekkhā puthū idha;	And those who are learners here, many;	及此间学人，众多；
Tesaṁ me nipako iriyaṁ,	Being astute, their conduct	机警，其行
puṭṭho pabrūhi mārisā’ti.	Tell me, dear sir, when I ask.’	告我，尊者，当我问。’
Imassa nu kho, sāriputta, saṅkhittena bhāsitassa kathaṁ vitthārena attho daṭṭhabbo”ti?	Now, Sāriputta, how is the meaning of this, which was spoken in brief, to be seen in detail?”	今，舍利弗，此简说之义，如何详见？”
Tatiyampi kho āyasmā sāriputto tuṇhī ahosi.	A third time, too, the Venerable Sāriputta was silent.	第三次，亦，尊者舍利弗默然。
“Bhūtamidanti, sāriputta, passasī”ti?	“Do you see, Sāriputta: ‘This has come to be’?”	“汝见，舍利弗：‘此已生’？”
“Bhūtamidanti, bhante, yathābhūtaṁ sammappaññāya passati.	“‘This has come to be,’ venerable sir, one sees with right wisdom as it really is.	“‘此已生’，尊者，以正慧如实见之。
Bhūtamidanti yathābhūtaṁ sammappaññāya disvā bhūtassa nibbidāya virāgāya nirodhāya paṭipanno hoti.	Having seen with right wisdom as it really is that ‘This has come to be,’ one is practicing for revulsion towards what has come to be, for its fading away and cessation.	以正慧如实见‘此已生’，即为厌离已生者，为其离欲与灭而修行。
Tadāhārasambhavanti yathābhūtaṁ sammappaññāya passati.	‘It has come to be from this nutriment,’ one sees with right wisdom as it really is.	‘彼从此食生’，以正慧如实见之。
Tadāhārasambhavanti yathābhūtaṁ sammappaññāya disvā āhārasambhavassa nibbidāya virāgāya nirodhāya paṭipanno hoti.	Having seen with right wisdom as it really is that ‘It has come to be from this nutriment,’ one is practicing for revulsion towards the nutriment of what has come to be, for its fading away and cessation.	以正慧如实见‘彼从此食生’，即为厌离已生者之食，为其离欲与灭而修行。
Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti yathābhūtaṁ sammappaññāya passati.	‘With the cessation of that nutriment, what has come to be is subject to cessation,’ one sees with right wisdom as it really is.	‘以彼食灭，已生者当灭’，以正慧如实见之。
Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti yathābhūtaṁ sammappaññāya disvā nirodhadhammassa nibbidāya virāgāya nirodhāya paṭipanno hoti.	Having seen with right wisdom as it really is that ‘With the cessation of that nutriment, what has come to be is subject to cessation,’ one is practicing for revulsion towards what is subject to cessation, for its fading away and cessation.	以正慧如实见‘以彼食灭，已生者当灭’，即为厌离当灭者，为其离欲与灭而修行。
Evaṁ kho, bhante, sekkho hoti.	Thus, venerable sir, one is a learner.	如是，尊者，为学人。
Kathañca, bhante, saṅkhātadhammo hoti?	And how, venerable sir, is one a person who has fathomed the Dhamma?	云何，尊者，为通达法者？
Bhūtamidanti, bhante, yathābhūtaṁ sammappaññāya passati.	‘This has come to be,’ venerable sir, one sees with right wisdom as it really is.	‘此已生’，尊者，以正慧如实见之。
Bhūtamidanti yathābhūtaṁ sammappaññāya disvā bhūtassa nibbidā virāgā nirodhā anupādā vimutto hoti.	Having seen with right wisdom as it really is that ‘This has come to be,’ through revulsion towards what has come to be, through its fading away and cessation, one is liberated without clinging.	以正慧如实见‘此已生’，由厌离已生者，由其离欲与灭，无取而解脱。
Tadāhārasambhavanti yathābhūtaṁ sammappaññāya passati.	‘It has come to be from this nutriment,’ one sees with right wisdom as it really is.	‘彼从此食生’，以正慧如实见之。
Tadāhārasambhavanti yathābhūtaṁ sammappaññāya disvā āhārasambhavassa nibbidā virāgā nirodhā anupādā vimutto hoti.	Having seen with right wisdom as it really is that ‘It has come to be from this nutriment,’ through revulsion towards the nutriment of what has come to be, through its fading away and cessation, one is liberated without clinging.	以正慧如实见‘彼从此食生’，由厌离已生者之食，由其离欲与灭，无取而解脱。
Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti yathābhūtaṁ sammappaññāya passati.	‘With the cessation of that nutriment, what has come to be is subject to cessation,’ one sees with right wisdom as it really is.	‘以彼食灭，已生者当灭’，以正慧如实见之。
Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti yathābhūtaṁ sammappaññāya disvā nirodhadhammassa nibbidā virāgā nirodhā anupādā vimutto hoti.	Having seen with right wisdom as it really is that ‘With the cessation of that nutriment, what has come to be is subject to cessation,’ through revulsion towards what is subject to cessation, through its fading away and cessation, one is liberated without clinging.	以正慧如实见‘以彼食灭，已生者当灭’，由厌离当灭者，由其离欲与灭，无取而解脱。
Evaṁ kho, bhante, saṅkhātadhammo hoti.	Thus, venerable sir, is one a person who has fathomed the Dhamma.	如是，尊者，为通达法者。
Iti kho, bhante, yaṁ taṁ vuttaṁ pārāyane ajitapañhe:	Thus, venerable sir, as to what was said in the Pārāyana, in Ajita’s questions:	如是，尊者，至于《波罗延》，阿耆多之问中所言：
‘Ye ca saṅkhātadhammāse,	‘Those who have fathomed the Dhamma,	‘已通达法者，
ye ca sekkhā puthū idha;	And those who are learners here, many;	及此间学人，众多；
Tesaṁ me nipako iriyaṁ,	Being astute, their conduct	机警，其行
puṭṭho pabrūhi mārisā’ti.	Tell me, dear sir, when I ask.’	告我，尊者，当我问。’
Imassa khvāhaṁ, bhante, saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmī”ti.	Of this, venerable sir, which was spoken in brief, I understand the meaning in detail thus.”	于此，尊者，简说之义，我如是详解。”
“Sādhu sādhu, sāriputta, bhūtamidanti, sāriputta, yathābhūtaṁ sammappaññāya passati.	“Good, good, Sāriputta! ‘This has come to be,’ Sāriputta, one sees with right wisdom as it really is.	“善哉，善哉，舍利弗！‘此已生’，舍利弗，以正慧如实见之。
Bhūtamidanti yathābhūtaṁ sammappaññāya disvā bhūtassa nibbidāya virāgāya nirodhāya paṭipanno hoti.	Having seen with right wisdom as it really is that ‘This has come to be,’ one is practicing for revulsion towards what has come to be, for its fading away and cessation.	以正慧如实见‘此已生’，即为厌离已生者，为其离欲与灭而修行。
Tadāhārasambhavanti yathābhūtaṁ sammappaññāya passati.	‘It has come to be from this nutriment,’ one sees with right wisdom as it really is.	‘彼从此食生’，以正慧如实见之。
Tadāhārasambhavanti yathābhūtaṁ sammappaññāya disvā āhārasambhavassa nibbidāya virāgāya nirodhāya paṭipanno hoti.	Having seen with right wisdom as it really is that ‘It has come to be from this nutriment,’ one is practicing for revulsion towards the nutriment of what has come to be, for its fading away and cessation.	以正慧如实见‘彼从此食生’，即为厌离已生者之食，为其离欲与灭而修行。
Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti yathābhūtaṁ sammappaññāya passati.	‘With the cessation of that nutriment, what has come to be is subject to cessation,’ one sees with right wisdom as it really is.	‘以彼食灭，已生者当灭’，以正慧如实见之。
Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti yathābhūtaṁ sammappaññāya disvā nirodhadhammassa nibbidāya virāgāya nirodhāya paṭipanno hoti.	Having seen with right wisdom as it really is that ‘With the cessation of that nutriment, what has come to be is subject to cessation,’ one is practicing for revulsion towards what is subject to cessation, for its fading away and cessation.	以正慧如实见‘以彼食灭，已生者当灭’，即为厌离当灭者，为其离欲与灭而修行。
Evaṁ kho, sāriputta, sekkho hoti.	Thus, Sāriputta, one is a learner.	如是，舍利弗，为学人。
Kathañca, sāriputta, saṅkhātadhammo hoti?	And how, Sāriputta, is one a person who has fathomed the Dhamma?	云何，舍利弗，为通达法者？
Bhūtamidanti, sāriputta, yathābhūtaṁ sammappaññāya passati.	‘This has come to be,’ Sāriputta, one sees with right wisdom as it really is.	‘此已生’，舍利弗，以正慧如实见之。
Bhūtamidanti yathābhūtaṁ sammappaññāya disvā bhūtassa nibbidā virāgā nirodhā anupādā vimutto hoti.	Having seen with right wisdom as it really is that ‘This has come to be,’ through revulsion towards what has come to be, through its fading away and cessation, one is liberated without clinging.	以正慧如实见‘此已生’，由厌离已生者，由其离欲与灭，无取而解脱。
Tadāhārasambhavanti yathābhūtaṁ sammappaññāya passati.	‘It has come to be from this nutriment,’ one sees with right wisdom as it really is.	‘彼从此食生’，以正慧如实见之。
Tadāhārasambhavanti yathābhūtaṁ sammappaññāya disvā āhārasambhavassa nibbidā virāgā nirodhā anupādā vimutto hoti.	Having seen with right wisdom as it really is that ‘It has come to be from this nutriment,’ through revulsion towards the nutriment of what has come to be, through its fading away and cessation, one is liberated without clinging.	以正慧如实见‘彼从此食生’，由厌离已生者之食，由其离欲与灭，无取而解脱。
Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti yathābhūtaṁ sammappaññāya passati.	‘With the cessation of that nutriment, what has come to be is subject to cessation,’ one sees with right wisdom as it really is.	‘以彼食灭，已生者当灭’，以正慧如实见之。
Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti yathābhūtaṁ sammappaññā disvā nirodhadhammassa nibbidā virāgā nirodhā anupādā vimutto hoti.	Having seen with right wisdom as it really is that ‘With the cessation of that nutriment, what has come to be is subject to cessation,’ through revulsion towards what is subject to cessation, through its fading away and cessation, one is liberated without clinging.	以正慧如实见‘以彼食灭，已生者当灭’，由厌离当灭者，由其离欲与灭，无取而解脱。
Evaṁ kho, sāriputta, saṅkhātadhammo hoti.	Thus, Sāriputta, is one a person who has fathomed the Dhamma.	如是，舍利弗，为通达法者。
Iti kho, sāriputta, yaṁ taṁ vuttaṁ pārāyane ajitapañhe:	Thus, Sāriputta, as to what was said in the Pārāyana, in Ajita’s questions:	如是，舍利弗，至于《波罗延》，阿耆多之问中所言：
‘Ye ca saṅkhātadhammāse,	‘Those who have fathomed the Dhamma,	‘已通达法者，
ye ca sekkhā puthū idha;	And those who are learners here, many;	及此间学人，众多；
Tesaṁ me nipako iriyaṁ,	Being astute, their conduct	机警，其行
puṭṭho pabrūhi mārisā’ti.	Tell me, dear sir, when I ask.’	告我，尊者，当我问。’
Imassa kho, sāriputta, saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti.	Of this, Sāriputta, which was spoken in brief, the meaning is to be seen in detail thus.”	于此，舍利弗，简说之义，应如是详见。”

12.32 - SN 12.32 Kaḷāra: Kaḷārasutta

--- SN12.32 - Kaḷārasutta ---	--- SN12.32 - Kaḷārasutta ---	--- SN12.32 - 迦罗罗经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
Atha kho kaḷārakhattiyo bhikkhu yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi.	Then the bhikkhu Kaḷārakhattiyo went to the Venerable Sāriputta; having approached, he exchanged greetings with the Venerable Sāriputta.	尔时，比丘迦罗罗刹帝利诣尊者舍利弗所；诣已，与尊者舍利弗互致问候。
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho kaḷārakhattiyo bhikkhu āyasmantaṁ sāriputtaṁ etadavoca:	After concluding his courteous and memorable talk, he sat down to one side. Sitting to one side, the bhikkhu Kaḷārakhattiyo said this to the Venerable Sāriputta:	问候与忆念之语毕，坐于一面。坐一面已，比丘迦罗罗刹帝利白尊者舍利弗言：
“moḷiyaphagguno, āvuso sāriputta, bhikkhu sikkhaṁ paccakkhāya hīnāyāvatto”ti.	“The bhikkhu Moḷiyaphagguno, friend Sāriputta, has disavowed the training and returned to the lower life.”	“比丘摩利耶普陀，友舍利弗，已舍戒还俗。”
“Na hi nūna so āyasmā imasmiṁ dhammavinaye assāsamalatthā”ti.	“No doubt that venerable one did not find satisfaction in this Dhamma and Discipline.”	“无疑彼尊者于此法与律中未得满足。”
“Tena hāyasmā sāriputto imasmiṁ dhammavinaye assāsaṁ patto”ti?	“Then has the Venerable Sāriputta found satisfaction in this Dhamma and Discipline?”	“然尊者舍利弗于此法与律中得满足否？”
“Na khvāhaṁ, āvuso, kaṅkhāmī”ti.	“I have no doubt about it, friend.”	“我于此无疑，友。”
“Āyatiṁ, panāvuso”ti?	“But as to the future, friend?”	“然于未来，友？”
“Na khvāhaṁ, āvuso, vicikicchāmī”ti.	“I have no uncertainty about it, friend.”	“我于此无不确定，友。”
Atha kho kaḷārakhattiyo bhikkhu uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho kaḷārakhattiyo bhikkhu bhagavantaṁ etadavoca:	Then the bhikkhu Kaḷārakhattiyo, rising from his seat, went to the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Sitting to one side, the bhikkhu Kaḷārakhattiyo said this to the Blessed One:	尔时，比丘迦罗罗刹帝利，从座起，诣世尊所；诣已，礼世尊足，退坐一面。坐一面已，比丘迦罗罗刹帝利白世尊言：
“āyasmatā, bhante, sāriputtena aññā byākatā:	“Venerable sir, the Venerable Sāriputta has declared final knowledge:	“尊者，尊者舍利弗已宣称究竟智：
‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmī”ti.	‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being,’ I know.”	‘生已尽，梵行已立，所作已办，不受后有’，我知。”
Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi:	Then the Blessed One addressed a certain bhikkhu:	尔时，世尊告某比丘言：
“ehi tvaṁ, bhikkhu, mama vacanena sāriputtaṁ āmantehi:	“Come, bhikkhu, in my name tell Sāriputta:	“来，比丘，以我名告舍利弗：
‘satthā taṁ, āvuso sāriputta, āmantetī’”ti.	‘The Teacher calls you, friend Sāriputta.’”	‘师唤汝，友舍利弗。’”
“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sāriputtaṁ etadavoca:	“Yes, venerable sir,” that bhikkhu replied to the Blessed One, went to the Venerable Sāriputta, and on approaching said to the Venerable Sāriputta:	“唯然，尊者，”彼比丘答世尊言，往诣尊者舍利弗所，诣已白尊者舍利弗言：
“satthā taṁ, āvuso sāriputta, āmantetī”ti.	“The Teacher calls you, friend Sāriputta.”	“师唤汝，友舍利弗。”
“Evaṁ, āvuso”ti kho āyasmā sāriputto tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ bhagavā etadavoca:	“Yes, friend,” the Venerable Sāriputta replied to that bhikkhu, and went to the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. To the Venerable Sāriputta sitting to one side, the Blessed One said this:	“唯然，友，”尊者舍利弗答彼比丘言，即诣世尊所；诣已，礼世尊足，退坐一面。于坐一面之尊者舍利弗，世尊如是说：
“saccaṁ kira tayā, sāriputta, aññā byākatā:	“Is it true, Sāriputta, that you have declared final knowledge:	“是真，舍利弗，汝已宣称究竟智：
‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmī”ti?	‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being,’ I know?”	‘生已尽，梵行已立，所作已办，不受后有’，我知？”
“Na kho, bhante, etehi padehi etehi byañjanehi attho vutto”ti.	“Venerable sir, the meaning has not been expressed by these terms and these phrases.”	“尊者，其义非以此语此句表达。”
“Yena kenacipi, sāriputta, pariyāyena kulaputto aññaṁ byākaroti, atha kho byākataṁ byākatato daṭṭhabban”ti.	“In whatever way, Sāriputta, a clansman declares final knowledge, it should be understood as declared.”	“以何方式，舍利弗，一族姓子宣称究竟智，应理解为已宣称。”
“Nanu ahampi, bhante, evaṁ vadāmi:	“But do I not also say, venerable sir:	“然我非亦言，尊者：
‘na kho, bhante, etehi padehi etehi byañjanehi attho vutto’”ti.	‘The meaning has not been expressed by these terms and these phrases’?”	‘其义非以此语此句表达’？”
“Sace taṁ, sāriputta, evaṁ puccheyyuṁ:	“If, Sāriputta, they were to ask you thus:	“若，舍利弗，彼等如是问汝：
‘kathaṁ jānatā pana tayā, āvuso sāriputta, kathaṁ passatā aññā byākatā—	‘By knowing what, by seeing what, friend Sāriputta, have you declared final knowledge—	‘以何知，以何见，友舍利弗，汝宣称究竟智——
khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti.	Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being,’ I know?	生已尽，梵行已立，所作已办，不受后有’，我知？
Evaṁ puṭṭho tvaṁ, sāriputta, kinti byākareyyāsī”ti?	Being asked thus, Sāriputta, how would you answer?”	如是问，舍利弗，汝当如何答？”
“Sace maṁ, bhante, evaṁ puccheyyuṁ:	“If, venerable sir, they were to ask me thus:	“若，尊者，彼等如是问我：
‘kathaṁ jānatā pana tayā, āvuso sāriputta, kathaṁ passatā aññā byākatā—	‘By knowing what, by seeing what, friend Sāriputta, have you declared final knowledge—	‘以何知，以何见，友舍利弗，汝宣称究竟智——
khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti;	Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being,’ I know?;	生已尽，梵行已立，所作已办，不受后有’，我知？；
evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ:	being asked thus, venerable sir, I would answer thus:	如是问，尊者，我将如是答：
‘yaṁnidānā, āvuso, jāti, tassa nidānassa khayā khīṇasmiṁ khīṇāmhīti viditaṁ.	‘Friend, because of the destruction of that which is the source of birth, it is known to me that in what is destroyed, I am destroyed.	‘友，因灭生之源，我知于所灭中，我灭。
Khīṇāmhīti viditvā—	Knowing that I am destroyed:	知我灭：
khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti.	‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being,’ I know.’	‘生已尽，梵行已立，所作已办，不受后有’，我知。’
Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyan”ti.	Being asked thus, venerable sir, I would answer thus.”	如是问，尊者，我将如是答。”
“Sace pana taṁ, sāriputta, evaṁ puccheyyuṁ:	“But if, Sāriputta, they were to ask you thus:	“然若，舍利弗，彼等如是问汝：
‘jāti panāvuso sāriputta, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā’ti?	‘And birth, friend Sāriputta, what is its source, what is its origin, what is its birth, what is its cause?’	‘而生，友舍利弗，其源为何，其集为何，其生为何，其因为何？’
Evaṁ puṭṭho taṁ, sāriputta, kinti byākareyyāsī”ti?	Being asked thus, Sāriputta, how would you answer?”	如是问，舍利弗，汝当如何答？”
“Sace maṁ, bhante, evaṁ puccheyyuṁ:	“If, venerable sir, they were to ask me thus:	“若，尊者，彼等如是问我：
‘jāti panāvuso sāriputta, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā’ti?	‘And birth, friend Sāriputta, what is its source, what is its origin, what is its birth, what is its cause?’	‘而生，友舍利弗，其源为何，其集为何，其生为何，其因为何？’
Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ:	Being asked thus, venerable sir, I would answer thus:	如是问，尊者，我将如是答：
‘jāti kho, āvuso, bhavanidānā bhavasamudayā bhavajātikā bhavappabhavā’ti.	‘Birth, friend, has existence as its source, existence as its origin, existence as its birth, existence as its cause.’	‘生，友，以有为源，有为集，有为生，有为因。’
Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyan”ti.	Being asked thus, venerable sir, I would answer thus.”	如是问，尊者，我将如是答。”
“Sace pana taṁ, sāriputta, evaṁ puccheyyuṁ:	“But if, Sāriputta, they were to ask you thus:	“然若，舍利弗，彼等如是问汝：
‘bhavo panāvuso sāriputta, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo’ti?	‘And existence, friend Sāriputta, what is its source, what is its origin, what is its birth, what is its cause?’	‘而有，友舍利弗，其源为何，其集为何，其生为何，其因为何？’
Evaṁ puṭṭho tvaṁ, sāriputta, kinti byākareyyāsī”ti?	Being asked thus, Sāriputta, how would you answer?”	如是问，舍利弗，汝当如何答？”
“Sace maṁ, bhante, evaṁ puccheyyuṁ:	“If, venerable sir, they were to ask me thus:	“若，尊者，彼等如是问我：
‘bhavo panāvuso sāriputta, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo’ti?	‘And existence, friend Sāriputta, what is its source, what is its origin, what is its birth, what is its cause?’	‘而有，友舍利弗，其源为何，其集为何，其生为何，其因为何？’
Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ:	Being asked thus, venerable sir, I would answer thus:	如是问，尊者，我将如是答：
‘bhavo kho, āvuso, upādānanidāno upādānasamudayo upādānajātiko upādānappabhavo’ti.	‘Existence, friend, has clinging as its source, clinging as its origin, clinging as its birth, clinging as its cause.’	‘有，友，以取为源，取为集，取为生，取为因。’
Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyan”ti.	Being asked thus, venerable sir, I would answer thus.”	如是问，尊者，我将如是答。”
“Sace pana taṁ, sāriputta, evaṁ puccheyyuṁ:	“But if, Sāriputta, they were to ask you thus:	“然若，舍利弗，彼等如是问汝：
‘upādānaṁ panāvuso …pe…	‘And clinging, friend … and so on …	‘而取，友…等等…
sace pana taṁ, sāriputta, evaṁ puccheyyuṁ—	But if, Sāriputta, they were to ask you thus—	然若，舍利弗，彼等如是问汝—
taṇhā panāvuso sāriputta, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā’ti?	‘And craving, friend Sāriputta, what is its source, what is its origin, what is its birth, what is its cause?’	‘而爱，友舍利弗，其源为何，其集为何，其生为何，其因为何？’
Evaṁ puṭṭho tvaṁ, sāriputta, kinti byākareyyāsī”ti?	Being asked thus, Sāriputta, how would you answer?”	如是问，舍利弗，汝当如何答？”
“Sace maṁ, bhante, evaṁ puccheyyuṁ:	“If, venerable sir, they were to ask me thus:	“若，尊者，彼等如是问我：
‘taṇhā panāvuso sāriputta, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā’ti?	‘And craving, friend Sāriputta, what is its source, what is its origin, what is its birth, what is its cause?’	‘而爱，友舍利弗，其源为何，其集为何，其生为何，其因为何？’
Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ:	Being asked thus, venerable sir, I would answer thus:	如是问，尊者，我将如是答：
‘taṇhā kho, āvuso, vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā’ti.	‘Craving, friend, has feeling as its source, feeling as its origin, feeling as its birth, feeling as its cause.’	‘爱，友，以受为源，受为集，受为生，受为因。’
Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyan”ti.	Being asked thus, venerable sir, I would answer thus.”	如是问，尊者，我将如是答。”
“Sace pana taṁ, sāriputta, evaṁ puccheyyuṁ:	“But if, Sāriputta, they were to ask you thus:	“然若，舍利弗，彼等如是问汝：
‘kathaṁ jānato pana te, āvuso sāriputta, kathaṁ passato yā vedanāsu nandī sā na upaṭṭhāsī’ti.	‘By knowing what, by seeing what, has the delight in feelings not arisen in you?’	‘以何知，以何见，汝于受中不生喜？’
Evaṁ puṭṭho tvaṁ, sāriputta, kinti byākareyyāsī”ti?	Being asked thus, Sāriputta, how would you answer?”	如是问，舍利弗，汝当如何答？”
“Sace maṁ, bhante, evaṁ puccheyyuṁ:	“If, venerable sir, they were to ask me thus:	“若，尊者，彼等如是问我：
‘kathaṁ jānato pana te, āvuso sāriputta, kathaṁ passato yā vedanāsu nandī sā na upaṭṭhāsī’ti evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ:	‘By knowing what, by seeing what, has the delight in feelings not arisen in you?’ being asked thus, venerable sir, I would answer thus:	‘以何知，以何见，汝于受中不生喜？’如是问，尊者，我将如是答：
‘tisso kho imā, āvuso, vedanā.	‘There are, friend, these three feelings.	‘有，友，此三受。
Katamā tisso?	What three?	何三？
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.	Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling.	乐受，苦受，不苦不乐受。
Imā kho, āvuso, tisso vedanā aniccā.	These three feelings, friend, are impermanent.	此三受，友，为无常。
Yadaniccaṁ taṁ dukkhanti	What is impermanent is suffering.’	无常者为苦。’
viditaṁ, yā vedanāsu nandī sā na upaṭṭhāsī’ti.	It being known thus, the delight in feelings has not arisen.’	如是知已，于受中不生喜。’
Evaṁ, puṭṭhohaṁ, bhante, evaṁ byākareyyan”ti.	Being asked thus, venerable sir, I would answer thus.”	如是问，尊者，我将如是答。”
“Sādhu sādhu, sāriputta.	“Good, good, Sāriputta.	“善哉，善哉，舍利弗。
Ayampi kho, sāriputta, pariyāyo, etasseva atthassa saṅkhittena veyyākaraṇāya:	This too is a way, Sāriputta, for the brief explanation of this same meaning:	此亦一法门，舍利弗，为此同义之简释：
‘yaṁ kiñci vedayitaṁ taṁ dukkhasmin’”ti.	‘Whatever is felt, that is included in suffering.’”	‘凡所受，皆摄于苦。’”
“Sace pana taṁ, sāriputta, evaṁ puccheyyuṁ:	“But if, Sāriputta, they were to ask you thus:	“然若，舍利弗，彼等如是问汝：
‘kathaṁ vimokkhā pana tayā, āvuso sāriputta, aññā byākatā—	‘Through what kind of liberation have you declared final knowledge—	‘由何种解脱汝宣称究竟智——
khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti?	Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being,’ I know?	生已尽，梵行已立，所作已办，不受后有’，我知？
Evaṁ puṭṭho tvaṁ, sāriputta, kinti byākareyyāsī”ti?	Being asked thus, Sāriputta, how would you answer?”	如是问，舍利弗，汝当如何答？”
“Sace maṁ, bhante, evaṁ puccheyyuṁ:	“If, venerable sir, they were to ask me thus:	“若，尊者，彼等如是问我：
‘kathaṁ vimokkhā pana tayā, āvuso sāriputta, aññā byākatā—	‘Through what kind of liberation have you declared final knowledge—	‘由何种解脱汝宣称究竟智——
khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti.	Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being,’ I know?	生已尽，梵行已立，所作已办，不受后有’，我知？
Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ:	Being asked thus, venerable sir, I would answer thus:	如是问，尊者，我将如是答：
‘ajjhattaṁ vimokkhā khvāhaṁ, āvuso, sabbupādānakkhayā tathā sato viharāmi yathā sataṁ viharantaṁ āsavā nānussavanti, attānañca nāvajānāmī’ti.	‘Through internal liberation, friend, through the destruction of all clinging, I dwell so mindful that, dwelling so mindful, the taints do not flow, and I do not despise myself.’	‘由内解脱，友，由一切取之灭，我住如是正念，住如是正念，漏不流，我不轻己。’
Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyan”ti.	Being asked thus, venerable sir, I would answer thus.”	如是问，尊者，我将如是答。”
“Sādhu sādhu, sāriputta.	“Good, good, Sāriputta.	“善哉，善哉，舍利弗。
Ayampi kho sāriputta, pariyāyo etasseva atthassa saṅkhittena veyyākaraṇāya—	This too is a way, Sāriputta, for the brief explanation of this same meaning—	此亦一法门，舍利弗，为此同义之简释——
ye āsavā samaṇena vuttā tesvāhaṁ na kaṅkhāmi, te me pahīnāti na vicikicchāmī”ti.	Of the taints spoken of by the Ascetic, I have no doubt, I am not uncertain that they are abandoned in me.”	沙门所说之漏，我无疑，我无不确定彼等已于我中舍离。”
Idamavoca bhagavā.	The Blessed One said this.	世尊说此。
Idaṁ vatvā sugato uṭṭhāyāsanā vihāraṁ pāvisi.	Having said this, the Fortunate One rose from his seat and entered the dwelling.	说此语已，幸运者从座起，入住处。
Tatra kho āyasmā sāriputto acirapakkantassa bhagavato bhikkhū āmantesi:	There the Venerable Sāriputta, not long after the Blessed One had departed, addressed the bhikkhus:	彼处尊者舍利弗，世尊离去后不久，告诸比丘言：
“pubbe appaṭisaṁviditaṁ maṁ, āvuso, bhagavā paṭhamaṁ pañhaṁ apucchi, tassa me ahosi dandhāyitattaṁ.	“Before, when it was unknown to me, friends, the Blessed One asked me the first question, and for me there was some hesitation.	“昔，我未知时，友，世尊问我第一问，于我有些犹豫。
Yato ca kho me, āvuso, bhagavā paṭhamaṁ pañhaṁ anumodi, tassa mayhaṁ, āvuso, etadahosi—	But when, friends, the Blessed One approved of my first question, it occurred to me, friends—	然当，友，世尊许我第一问，我生此念，友—
divasañcepi maṁ bhagavā etamatthaṁ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, divasampāhaṁ bhagavato etamatthaṁ byākareyyaṁ aññamaññehi padehi aññamaññehi pariyāyehi.	Even if for a day the Blessed One were to ask me about this matter with different terms and different methods, for a day I would answer the Blessed One about this matter with different terms and different methods.	纵一日世尊以异语异法问我此事，一日我将以异语异法答世尊此事。
Rattiñcepi maṁ bhagavā etamatthaṁ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, rattimpāhaṁ bhagavato etamatthaṁ byākareyyaṁ aññamaññehi padehi aññamaññehi pariyāyehi.	Even if for a night the Blessed One were to ask me about this matter with different terms and different methods, for a night I would answer the Blessed One about this matter with different terms and different methods.	纵一夜世尊以异语异法问我此事，一夜我将以异语异法答世尊此事。
Rattindivaṁ cepi maṁ bhagavā etamatthaṁ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, rattindivampāhaṁ bhagavato etamatthaṁ byākareyyaṁ aññamaññehi padehi aññamaññehi pariyāyehi.	Even if for a night and a day the Blessed One were to ask me about this matter with different terms and different methods, for a night and a day I would answer the Blessed One about this matter with different terms and different methods.	纵一夜一日世尊以异语异法问我此事，一夜一日我将以异语异法答世尊此事。
Dve rattindivāni cepi maṁ bhagavā etamatthaṁ puccheyya …pe…	Even if for two nights and days the Blessed One were to ask me about this matter … and so on …	纵二夜二日世尊问我此事…等等…
dve rattindivānipāhaṁ bhagavato etamatthaṁ byākareyyaṁ …pe…	for two nights and days I would answer the Blessed One about this matter … and so on …	二夜二日我将答世尊此事…等等…
tīṇi rattindivāni cepi maṁ bhagavā etamatthaṁ puccheyya …pe…	Even if for three nights and days the Blessed One were to ask me about this matter … and so on …	纵三夜三日世尊问我此事…等等…
tīṇi rattindivānipāhaṁ bhagavato etamatthaṁ byākareyyaṁ …pe…	for three nights and days I would answer the Blessed One about this matter … and so on …	三夜三日我将答世尊此事…等等…
cattāri rattindivāni cepi maṁ bhagavā etamatthaṁ puccheyya …pe…	Even if for four nights and days the Blessed One were to ask me about this matter … and so on …	纵四夜四日世尊问我此事…等等…
cattāri rattindivānipāhaṁ bhagavato etamatthaṁ byākareyyaṁ …pe…	for four nights and days I would answer the Blessed One about this matter … and so on …	四夜四日我将答世尊此事…等等…
pañca rattindivāni cepi maṁ bhagavā etamatthaṁ puccheyya …pe…	Even if for five nights and days the Blessed One were to ask me about this matter … and so on …	纵五夜五日世尊问我此事…等等…
pañca rattindivānipāhaṁ bhagavato etamatthaṁ byākareyyaṁ …pe…	for five nights and days I would answer the Blessed One about this matter … and so on …	五夜五日我将答世尊此事…等等…
cha rattindivāni cepi maṁ bhagavā etamatthaṁ puccheyya …pe…	Even if for six nights and days the Blessed One were to ask me about this matter … and so on …	纵六夜六日世尊问我此事…等等…
cha rattindivānipāhaṁ bhagavato etamatthaṁ byākareyyaṁ …pe…	for six nights and days I would answer the Blessed One about this matter … and so on …	六夜六日我将答世尊此事…等等…
satta rattindivāni cepi maṁ bhagavā etamatthaṁ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, satta rattindivānipāhaṁ bhagavato etamatthaṁ byākareyyaṁ aññamaññehi padehi aññamaññehi pariyāyehī”ti.	Even if for seven nights and days the Blessed One were to ask me about this matter with different terms and different methods, for seven nights and days I would answer the Blessed One about this matter with different terms and different methods.”	纵七夜七日世尊以异语异法问我此事，七夜七日我将以异语异法答世尊此事。”
Atha kho kaḷārakhattiyo bhikkhu uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho kaḷārakhattiyo bhikkhu bhagavantaṁ etadavoca:	Then the bhikkhu Kaḷārakhattiyo, rising from his seat, went to the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Sitting to one side, the bhikkhu Kaḷārakhattiyo said this to the Blessed One:	尔时，比丘迦罗罗刹帝利，从座起，诣世尊所；诣已，礼世尊足，退坐一面。坐一面已，比丘迦罗罗刹帝利白世尊言：
“āyasmatā, bhante, sāriputtena sīhanādo nadito—	“Venerable sir, the Venerable Sāriputta has uttered a lion’s roar—	“尊者，尊者舍利弗作狮子吼—
pubbe appaṭisaṁviditaṁ maṁ, āvuso, bhagavā paṭhamaṁ pañhaṁ apucchi, tassa me ahosi dandhāyitattaṁ.	‘Before, when it was unknown to me, friends, the Blessed One asked me the first question, and for me there was some hesitation.	‘昔，我未知时，友，世尊问我第一问，于我有些犹豫。
Yato ca kho me, āvuso, bhagavā paṭhamaṁ pañhaṁ anumodi, tassa mayhaṁ, āvuso, etadahosi—	But when, friends, the Blessed One approved of my first question, it occurred to me, friends—	然当，友，世尊许我第一问，我生此念，友—
divasañcepi maṁ bhagavā etamatthaṁ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, divasampāhaṁ bhagavato etamatthaṁ byākareyyaṁ aññamaññehi padehi aññamaññehi pariyāyehi;	Even if for a day the Blessed One were to ask me about this matter with different terms and different methods, for a day I would answer the Blessed One about this matter with different terms and different methods;	纵一日世尊以异语异法问我此事，一日我将以异语异法答世尊此事；
rattiñcepi …pe…	even if for a night … and so on …	纵一夜…等等…
rattindivañcepi maṁ bhagavā …pe…	even if for a night and day the Blessed One … and so on …	纵一夜一日世尊…等等…
dve rattindivāni cepi maṁ bhagavā …pe…	even if for two nights and days the Blessed One … and so on …	纵二夜二日世尊…等等…
tīṇi …	three …	三…
cattāri …	four …	四…
pañca …	five …	五…
cha …	six …	六…
satta rattindivāni cepi maṁ bhagavā etamatthaṁ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, satta rattindivānipāhaṁ bhagavato etamatthaṁ byākareyyaṁ aññamaññehi padehi aññamaññehi pariyāyehī”ti.	even if for seven nights and days the Blessed One were to ask me about this matter with different terms and different methods, for seven nights and days I would answer the Blessed One about this matter with different terms and different methods.’”	纵七夜七日世尊以异语异法问我此事，七夜七日我将以异语异法答世尊此事。’”
“Sā hi, bhikkhu, sāriputtassa dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā divasaṁ cepāhaṁ sāriputtaṁ etamatthaṁ puccheyyaṁ aññamaññehi padehi aññamaññehi pariyāyehi, divasampi me sāriputto etamatthaṁ byākareyya aññamaññehi padehi aññamaññehi pariyāyehi.	“That, bhikkhu, is because the element of the Dhamma is well penetrated by Sāriputta, because of the well-penetrated element of the Dhamma, even if I were to ask Sāriputta about this matter for a day with different terms and different methods, for a day Sāriputta would answer me about this matter with different terms and different methods.	“彼，比丘，乃因法之要素为舍利弗善通达，因善通达法之要素，纵我一日以异语异法问舍利弗此事，一日舍利弗将以异语异法答我此事。
Rattiṁ cepāhaṁ sāriputtaṁ etamatthaṁ puccheyyaṁ aññamaññehi padehi aññamaññehi pariyāyehi, rattimpi me sāriputto etamatthaṁ byākareyya …pe…	Even if I were to ask Sāriputta about this matter for a night with different terms and different methods, for a night Sāriputta would answer me about this matter … and so on …	纵我一夜以异语异法问舍利弗此事，一夜舍利弗将答我此事…等等…
rattindivaṁ cepāhaṁ sāriputtaṁ etamatthaṁ puccheyyaṁ, rattindivampi me sāriputto etamatthaṁ byākareyya …	Even if I were to ask Sāriputta about this matter for a night and day, for a night and day Sāriputta would answer me about this matter …	纵我一夜一日问舍利弗此事，一夜一日舍利弗将答我此事…
dve rattindivāni cepāhaṁ sāriputtaṁ etamatthaṁ puccheyyaṁ, dve rattindivānipi me sāriputto etamatthaṁ byākareyya …	Even if I were to ask Sāriputta about this matter for two nights and days, for two nights and days Sāriputta would answer me about this matter …	纵我二夜二日问舍利弗此事，二夜二日舍利弗将答我此事…
tīṇi rattindivāni cepāhaṁ sāriputtaṁ etamatthaṁ puccheyyaṁ, tīṇi rattindivānipi me sāriputto etamatthaṁ byākareyya …	Even if I were to ask Sāriputta about this matter for three nights and days, for three nights and days Sāriputta would answer me about this matter …	纵我三夜三日问舍利弗此事，三夜三日舍利弗将答我此事…
cattāri rattindivāni cepāhaṁ sāriputtaṁ etamatthaṁ puccheyyaṁ, cattāri rattindivānipi me sāriputto etamatthaṁ byākareyya …	Even if I were to ask Sāriputta about this matter for four nights and days, for four nights and days Sāriputta would answer me about this matter …	纵我四夜四日问舍利弗此事，四夜四日舍利弗将答我此事…
pañca rattindivāni cepāhaṁ sāriputtaṁ etamatthaṁ puccheyyaṁ, pañca rattindivānipi me sāriputto etamatthaṁ byākareyya …	Even if I were to ask Sāriputta about this matter for five nights and days, for five nights and days Sāriputta would answer me about this matter …	纵我五夜五日问舍利弗此事，五夜五日舍利弗将答我此事…
cha rattindivāni cepāhaṁ sāriputtaṁ etamatthaṁ puccheyyaṁ, cha rattindivānipi me sāriputto etamatthaṁ byākareyya …	Even if I were to ask Sāriputta about this matter for six nights and days, for six nights and days Sāriputta would answer me about this matter …	纵我六夜六日问舍利弗此事，六夜六日舍利弗将答我此事…
satta rattindivāni cepāhaṁ sāriputtaṁ etamatthaṁ puccheyyaṁ aññamaññehi padehi aññamaññehi pariyāyehi, satta rattindivānipi me sāriputto etamatthaṁ byākareyya aññamaññehi padehi aññamaññehi pariyāyehī”ti.	Even if I were to ask Sāriputta about this matter for seven nights and days with different terms and different methods, for seven nights and days Sāriputta would answer me about this matter with different terms and different methods.”	纵我七夜七日以异语异法问舍利弗此事，七夜七日舍利弗将以异语异法答我此事。”
Dutiyaṁ.	Second.	第二。

12.33 - SN 12.33 Ñāṇavatthu: Ñāṇavatthusutta

--- SN12.33 - Ñāṇavatthusutta ---	--- SN12.33 - Ñāṇavatthusutta ---	--- SN12.33 - 智地经 ---
Sāvatthiyaṁ …	At Sāvatthī …	于舍卫城…
“Catucattārīsaṁ vo, bhikkhave, ñāṇavatthūni desessāmi,	“Bhikkhus, I will teach you the forty-four grounds for knowledge.	“诸比丘，我为汝等说四十四智地。
taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.	Listen to that and attend closely, I will speak.”	谛听，善思念之，我当说。”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.	“Yes, venerable sir,” those bhikkhus replied to the Blessed One.	“唯然，尊者，”彼诸比丘答世尊言。
Bhagavā etadavoca:	The Blessed One said this:	世尊如是说：
“Katamāni, bhikkhave, catucattārīsaṁ ñāṇavatthūni?	“And what, bhikkhus, are the forty-four grounds for knowledge?	“何为，诸比丘，四十四智地？
Jarāmaraṇe ñāṇaṁ, jarāmaraṇasamudaye ñāṇaṁ, jarāmaraṇanirodhe ñāṇaṁ, jarāmaraṇanirodhagāminiyā paṭipadāya ñāṇaṁ;	Knowledge of aging-and-death, knowledge of the origin of aging-and-death, knowledge of the cessation of aging-and-death, knowledge of the path leading to the cessation of aging-and-death;	老死智，老死集智，老死灭智，趣老死灭道智；
jātiyā ñāṇaṁ, jātisamudaye ñāṇaṁ, jātinirodhe ñāṇaṁ, jātinirodhagāminiyā paṭipadāya ñāṇaṁ;	knowledge of birth, knowledge of the origin of birth, knowledge of the cessation of birth, knowledge of the path leading to the cessation of birth;	生智，生集智，生灭智，趣生灭道智；
bhave ñāṇaṁ, bhavasamudaye ñāṇaṁ, bhavanirodhe ñāṇaṁ, bhavanirodhagāminiyā paṭipadāya ñāṇaṁ;	knowledge of existence, knowledge of the origin of existence, knowledge of the cessation of existence, knowledge of the path leading to the cessation of existence;	有智，有集智，有灭智，趣有灭道智；
upādāne ñāṇaṁ, upādānasamudaye ñāṇaṁ, upādānanirodhe ñāṇaṁ, upādānanirodhagāminiyā paṭipadāya ñāṇaṁ;	knowledge of clinging, knowledge of the origin of clinging, knowledge of the cessation of clinging, knowledge of the path leading to the cessation of clinging;	取智，取集智，取灭智，趣取灭道智；
taṇhāya ñāṇaṁ, taṇhāsamudaye ñāṇaṁ, taṇhānirodhe ñāṇaṁ, taṇhānirodhagāminiyā paṭipadāya ñāṇaṁ;	knowledge of craving, knowledge of the origin of craving, knowledge of the cessation of craving, knowledge of the path leading to the cessation of craving;	爱智，爱集智，爱灭智，趣爱灭道智；
vedanāya ñāṇaṁ, vedanāsamudaye ñāṇaṁ, vedanānirodhe ñāṇaṁ, vedanānirodhagāminiyā paṭipadāya ñāṇaṁ;	knowledge of feeling, knowledge of the origin of feeling, knowledge of the cessation of feeling, knowledge of the path leading to the cessation of feeling;	受智，受集智，受灭智，趣受灭道智；
phasse ñāṇaṁ …pe…	knowledge of contact …and so on…	触智…等等…
saḷāyatane ñāṇaṁ …	knowledge of the sixfold sense base …	六入处智…
nāmarūpe ñāṇaṁ …	knowledge of name-and-form …	名色智…
viññāṇe ñāṇaṁ …	knowledge of consciousness …	识智…
saṅkhāresu ñāṇaṁ, saṅkhārasamudaye ñāṇaṁ, saṅkhāranirodhe ñāṇaṁ, saṅkhāranirodhagāminiyā paṭipadāya ñāṇaṁ.	knowledge of volitional formations, knowledge of the origin of volitional formations, knowledge of the cessation of volitional formations, knowledge of the path leading to the cessation of volitional formations.	行智，行集智，行灭智，趣行灭道智。
Imāni vuccanti, bhikkhave, catucattārīsaṁ ñāṇavatthūni.	These, bhikkhus, are called the forty-four grounds for knowledge.	此，诸比丘，名为四十四智地。
Katamañca, bhikkhave, jarāmaraṇaṁ?	And what, bhikkhus, is aging-and-death?	何为，诸比丘，老死？
Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko,	The aging, decrepitude, brokenness, graying, wrinkling, loss of life-force, the decay of the faculties of the various beings in the various orders of beings,	老，衰，破，白，皱，寿减，诸根败坏，于种种众生界中之种种众生，
ayaṁ vuccati jarā.	this is called aging.	此名为老。
Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālakiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo.	The passing away, the falling, the breaking up, the disappearance, the death, the dying, the accomplishment of the time, the breaking up of the aggregates, the laying down of the carcass.	逝，落，破，没，死，亡，时至，蕴破，尸弃。
Idaṁ vuccati maraṇaṁ.	This is called death.	此名为死。
Iti ayañca jarā, idañca maraṇaṁ;	Thus this aging, and this death;	如是此老，与此死；
idaṁ vuccati, bhikkhave, jarāmaraṇaṁ.	this, bhikkhus, is called aging-and-death.	此，诸比丘，名为老死。
Jātisamudayā jarāmaraṇasamudayo;	From the arising of birth, there is the arising of aging-and-death;	由生之集，有老死之集；
jātinirodhā jarāmaraṇanirodho;	from the cessation of birth, there is the cessation of aging-and-death;	由生之灭，有老死之灭；
ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā, seyyathidaṁ—	this very Noble Eightfold Path is the practice leading to the cessation of aging-and-death, that is—	此八正道即为趣老死灭之行，即是——
sammādiṭṭhi …pe… sammāsamādhi.	right view …and so on… right concentration.	正见…等等…正定。
Yato kho, bhikkhave, ariyasāvako evaṁ jarāmaraṇaṁ pajānāti, evaṁ jarāmaraṇasamudayaṁ pajānāti, evaṁ jarāmaraṇanirodhaṁ pajānāti, evaṁ jarāmaraṇanirodhagāminiṁ paṭipadaṁ pajānāti, idamassa dhamme ñāṇaṁ.	When, bhikkhus, a noble-one's-disciple thus understands aging-and-death, thus understands the origin of aging-and-death, thus understands the cessation of aging-and-death, thus understands the practice leading to the cessation of aging-and-death, this is his knowledge of the Dhamma.	当，诸比丘，圣弟子如是解老死，如是解老死之集，如是解老死之灭，如是解趣老死灭之行，此为其法智。
So iminā dhammena diṭṭhena viditena akālikena pattena pariyogāḷhena atītānāgatena yaṁ neti.	By means of this Dhamma that has been seen, understood, timelessly attained, and fully penetrated, he draws an inference to the past and the future.	以此已见、已解、已无时得、已全通达之法，彼推知过去与未来。
Ye kho keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā jarāmaraṇaṁ abbhaññaṁsu, jarāmaraṇasamudayaṁ abbhaññaṁsu, jarāmaraṇanirodhaṁ abbhaññaṁsu, jarāmaraṇanirodhagāminiṁ paṭipadaṁ abbhaññaṁsu, sabbete evameva abbhaññaṁsu, seyyathāpāhaṁ etarahi.	Whatever ascetics or brahmins in the past directly knew aging-and-death, directly knew the origin of aging-and-death, directly knew the cessation of aging-and-death, directly knew the practice leading to the cessation of aging-and-death, all of them directly knew it even as I do now.	凡过去沙门或婆罗门直知老死，直知老死之集，直知老死之灭，直知趣老死灭之行，彼等皆如我现在直知之。
Yepi hi keci anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā jarāmaraṇaṁ abhijānissanti, jarāmaraṇasamudayaṁ abhijānissanti, jarāmaraṇanirodhaṁ abhijānissanti, jarāmaraṇanirodhagāminiṁ paṭipadaṁ abhijānissanti, sabbete evameva abhijānissanti, seyyathāpāhaṁ etarahīti.	And whatever ascetics or brahmins in the future will directly know aging-and-death, will directly know the origin of aging-and-death, will directly know the cessation of aging-and-death, will directly know the practice leading to the cessation of aging-and-death, all of them will directly know it even as I do now.	凡未来沙门或婆罗门将直知老死，将直知老死之集，将直知老死之灭，将直知趣老死灭之行，彼等皆将如我现在直知之。
Idamassa anvaye ñāṇaṁ.	This is his knowledge of inference.	此为其类比智。
Yato kho, bhikkhave, ariyasāvakassa imāni dve ñāṇāni parisuddhāni honti pariyodātāni—	When, bhikkhus, these two kinds of knowledge of a noble-one's-disciple are purified and cleansed—	当，诸比丘，圣弟子此二智清净洁白——
dhamme ñāṇañca anvaye ñāṇañca.	the knowledge of the Dhamma and the knowledge of inference.	法智与类比智。
Ayaṁ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṁ saddhammaṁ itipi, passati imaṁ saddhammaṁ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṁ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṁ āhacca tiṭṭhati itipīti.	This, bhikkhus, is called a noble-one's-disciple who is accomplished in view, accomplished in vision, who has come to this true Dhamma, who sees this true Dhamma, who is endowed with the knowledge of a trainee, who is endowed with the true knowledge of a trainee, who has entered the stream of the Dhamma, a noble one with penetrating wisdom, one who stands having knocked at the door of the deathless.	此，诸比丘，名为圣弟子，成就于见，成就于观，已至此正法，见此正法，具学人之智，具学人之正智，已入法流，具穿透慧之圣者，立于敲不死之门者。
Katamā ca, bhikkhave, jāti …	And what, bhikkhus, is birth …	何为，诸比丘，生…
katamo ca, bhikkhave, bhavo …	and what, bhikkhus, is existence …	何为，诸比丘，有…
katamañca, bhikkhave, upādānaṁ …	and what, bhikkhus, is clinging …	何为，诸比丘，取…
katamā ca, bhikkhave, taṇhā …	and what, bhikkhus, is craving …	何为，诸比丘，爱…
katamā ca, bhikkhave, vedanā …	and what, bhikkhus, is feeling …	何为，诸比丘，受…
katamo ca, bhikkhave, phasso …	and what, bhikkhus, is contact …	何为，诸比丘，触…
katamañca, bhikkhave, saḷāyatanaṁ …	and what, bhikkhus, is the sixfold sense base …	何为，诸比丘，六入处…
katamañca, bhikkhave, nāmarūpaṁ …	and what, bhikkhus, is name-and-form …	何为，诸比丘，名色…
katamañca, bhikkhave, viññāṇaṁ …	and what, bhikkhus, is consciousness …	何为，诸比丘，识…
katame ca, bhikkhave, saṅkhārā?	And what, bhikkhus, are volitional formations?	何为，诸比丘，行？
Tayome, bhikkhave, saṅkhārā—	There are these three, bhikkhus, volitional formations—	有此三，诸比丘，行——
kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāroti.	bodily formation, verbal formation, mental formation.	身行，语行，意行。
Ime vuccanti, bhikkhave, saṅkhārā.	These, bhikkhus, are called volitional formations.	此，诸比丘，名为行。
Avijjāsamudayā saṅkhārasamudayo;	From the arising of ignorance is the arising of volitional formations;	由无明之集为行之集；
avijjānirodhā saṅkhāranirodho;	from the cessation of ignorance is the cessation of volitional formations;	由无明之灭为行之灭；
ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṁ—	this very Noble Eightfold Path is the practice leading to the cessation of volitional formations, that is—	此八正道即为趣行灭之行，即是——
sammādiṭṭhi …pe… sammāsamādhi.	right view …and so on… right concentration.	正见…等等…正定。
Yato kho, bhikkhave, ariyasāvako evaṁ saṅkhāre pajānāti, evaṁ saṅkhārasamudayaṁ pajānāti, evaṁ saṅkhāranirodhaṁ pajānāti, evaṁ saṅkhāranirodhagāminiṁ paṭipadaṁ pajānāti, idamassa dhamme ñāṇaṁ.	When, bhikkhus, a noble-one's-disciple thus understands volitional formations, thus understands the origin of volitional formations, thus understands the cessation of volitional formations, thus understands the practice leading to the cessation of volitional formations, this is his knowledge of the Dhamma.	当，诸比丘，圣弟子如是解行，如是解行之集，如是解行之灭，如是解趣行灭之行，此为其法智。
So iminā dhammena diṭṭhena viditena akālikena pattena pariyogāḷhena atītānāgatena yaṁ neti.	By means of this Dhamma that has been seen, understood, timelessly attained, and fully penetrated, he draws an inference to the past and the future.	以此已见、已解、已无时得、已全通达之法，彼推知过去与未来。
Ye kho keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā saṅkhāre abbhaññaṁsu, saṅkhārasamudayaṁ abbhaññaṁsu, saṅkhāranirodhaṁ abbhaññaṁsu, saṅkhāranirodhagāminiṁ paṭipadaṁ abbhaññaṁsu, sabbete evameva abbhaññaṁsu, seyyathāpāhaṁ etarahi.	Whatever ascetics or brahmins in the past directly knew volitional formations, directly knew the origin of volitional formations, directly knew the cessation of volitional formations, directly knew the practice leading to the cessation of volitional formations, all of them directly knew it even as I do now.	凡过去沙门或婆罗门直知行，直知行之集，直知行之灭，直知趣行灭之行，彼等皆如我现在直知之。
Ye hipi keci anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā saṅkhāre abhijānissanti, saṅkhārasamudayaṁ abhijānissanti, saṅkhāranirodhaṁ abhijānissanti, saṅkhāranirodhagāminiṁ paṭipadaṁ abhijānissanti, sabbete evameva abhijānissanti, seyyathāpāhaṁ etarahi.	And whatever ascetics or brahmins in the future will directly know volitional formations, will directly know the origin of volitional formations, will directly know the cessation of volitional formations, will directly know the practice leading to the cessation of volitional formations, all of them will directly know it even as I do now.	凡未来沙门或婆罗门将直知行，将直知行之集，将直知行之灭，将直知趣行灭之行，彼等皆将如我现在直知之。
Idamassa anvaye ñāṇaṁ.	This is his knowledge of inference.	此为其类比智。
Yato kho, bhikkhave, ariyasāvakassa imāni dve ñāṇāni parisuddhāni honti pariyodātāni—	When, bhikkhus, these two kinds of knowledge of a noble-one's-disciple are purified and cleansed—	当，诸比丘，圣弟子此二智清净洁白——
dhamme ñāṇañca anvaye ñāṇañca.	the knowledge of the Dhamma and the knowledge of inference.	法智与类比智。
Ayaṁ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṁ saddhammaṁ itipi, passati imaṁ saddhammaṁ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṁ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṁ āhacca tiṭṭhati itipī”ti.	This, bhikkhus, is called a noble-one's-disciple who is accomplished in view, accomplished in vision, who has come to this true Dhamma, who sees this true Dhamma, who is endowed with the knowledge of a trainee, who is endowed with the true knowledge of a trainee, who has entered the stream of the Dhamma, a noble one with penetrating wisdom, one who stands having knocked at the door of the deathless.”	此，诸比丘，名为圣弟子，成就于见，成就于观，已至此正法，见此正法，具学人之智，具学人之正智，已入法流，具穿透慧之圣者，立于敲不死之门者。”
Tatiyaṁ.	Third.	第三。

12.34 - SN 12.34 Dutiyañāṇavatthu: Dutiyañāṇavatthusutta

--- SN12.34 - Dutiyañāṇavatthusutta ---	--- SN12.34 - Dutiyañāṇavatthusutta ---	--- SN12.34 - 第二智地经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Sattasattari vo, bhikkhave, ñāṇavatthūni desessāmi.	“Bhikkhus, I will teach you the seventy-seven grounds for knowledge.	“诸比丘，我为汝等说七十七智地。
Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.	Listen to that and attend closely, I will speak.”	谛听，善思念之，我当说。”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.	“Yes, venerable sir,” those bhikkhus replied to the Blessed One.	“唯然，尊者，”彼诸比丘答世尊言。
Bhagavā etadavoca:	The Blessed One said this:	世尊如是说：
“Katamāni, bhikkhave, sattasattari ñāṇavatthūni?	“And what, bhikkhus, are the seventy-seven grounds for knowledge?	“何为，诸比丘，七十七智地？
Jātipaccayā jarāmaraṇanti ñāṇaṁ;	The knowledge that ‘With birth as condition there is aging-and-death’;	‘以生为缘有老死’之智；
asati jātiyā natthi jarāmaraṇanti ñāṇaṁ;	the knowledge that ‘When there is no birth, there is no aging-and-death’;	‘无生则无老死’之智；
atītampi addhānaṁ jātipaccayā jarāmaraṇanti ñāṇaṁ, asati jātiyā natthi jarāmaraṇanti ñāṇaṁ;	the knowledge that ‘In the past, too, with birth as condition there was aging-and-death,’ the knowledge that ‘When there was no birth, there was no aging-and-death’;	‘过去亦，以生为缘有老死’之智，‘无生则无老死’之智；
anāgatampi addhānaṁ jātipaccayā jarāmaraṇanti ñāṇaṁ, asati jātiyā natthi jarāmaraṇanti ñāṇaṁ;	the knowledge that ‘In the future, too, with birth as condition there will be aging-and-death,’ the knowledge that ‘When there is no birth, there will be no aging-and-death’;	‘未来亦，以生为缘有老死’之智，‘无生则无老死’之智；
yampissa taṁ dhammaṭṭhitiñāṇaṁ tampi khayadhammaṁ vayadhammaṁ virāgadhammaṁ nirodhadhammanti ñāṇaṁ.	the knowledge that ‘This knowledge of the stability of the Dhamma is also subject to destruction, vanishing, fading away, and cessation.’	‘此法住智亦当坏、灭、离欲、止’之智。
Bhavapaccayā jātīti ñāṇaṁ …pe…	The knowledge that ‘With existence as condition there is birth’ …and so on…	‘以有为缘有生’之智…等等…
upādānapaccayā bhavoti ñāṇaṁ …	the knowledge that ‘With clinging as condition there is existence’ …	‘以取为缘有有’之智…
taṇhāpaccayā upādānanti ñāṇaṁ …	the knowledge that ‘With craving as condition there is clinging’ …	‘以爱为缘有取’之智…
vedanāpaccayā taṇhāti ñāṇaṁ …	the knowledge that ‘With feeling as condition there is craving’ …	‘以受为缘有爱’之智…
phassapaccayā vedanāti ñāṇaṁ …	the knowledge that ‘With contact as condition there is feeling’ …	‘以触为缘有受’之智…
saḷāyatanapaccayā phassoti ñāṇaṁ …	the knowledge that ‘With the sixfold sense base as condition there is contact’ …	‘以六入处为缘有触’之智…
nāmarūpapaccayā saḷāyatananti ñāṇaṁ …	the knowledge that ‘With name-and-form as condition there is the sixfold sense base’ …	‘以名色为缘有六入处’之智…
viññāṇapaccayā nāmarūpanti ñāṇaṁ …	the knowledge that ‘With consciousness as condition there is name-and-form’ …	‘以识为缘有名色’之智…
saṅkhārapaccayā viññāṇanti ñāṇaṁ;	the knowledge that ‘With volitional formations as condition there is consciousness’;	‘以行为缘有识’之智；
avijjāpaccayā saṅkhārāti ñāṇaṁ, asati avijjāya natthi saṅkhārāti ñāṇaṁ;	the knowledge that ‘With ignorance as condition there are volitional formations,’ the knowledge that ‘When there is no ignorance, there are no volitional formations’;	‘以无明为缘有行’之智，‘无无明则无行’之智；
atītampi addhānaṁ avijjāpaccayā saṅkhārāti ñāṇaṁ, asati avijjāya natthi saṅkhārāti ñāṇaṁ;	the knowledge that ‘In the past, too, with ignorance as condition there were volitional formations,’ the knowledge that ‘When there was no ignorance, there were no volitional formations’;	‘过去亦，以无明为缘有行’之智，‘无无明则无行’之智；
anāgatampi addhānaṁ avijjāpaccayā saṅkhārāti ñāṇaṁ, asati avijjāya natthi saṅkhārāti ñāṇaṁ;	the knowledge that ‘In the future, too, with ignorance as condition there will be volitional formations,’ the knowledge that ‘When there is no ignorance, there will be no volitional formations’;	‘未来亦，以无明为缘有行’之智，‘无无明则无行’之智；
yampissa taṁ dhammaṭṭhitiñāṇaṁ tampi khayadhammaṁ vayadhammaṁ virāgadhammaṁ nirodhadhammanti ñāṇaṁ.	the knowledge that ‘This knowledge of the stability of the Dhamma is also subject to destruction, vanishing, fading away, and cessation.’	‘此法住智亦当坏、灭、离欲、止’之智。
Imāni vuccanti, bhikkhave, sattasattari ñāṇavatthūnī”ti.	These, bhikkhus, are called the seventy-seven grounds for knowledge.”	此，诸比丘，名为七十七智地。”
Catutthaṁ.	Fourth.	第四。

12.35 - SN 12.35 Avijjāpaccaya: Avijjāpaccayasutta

--- SN12.35 - Avijjāpaccayasutta ---	--- SN12.35 - Avijjāpaccayasutta ---	--- SN12.35 - 无明缘经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Avijjāpaccayā, bhikkhave, saṅkhārā;	“With ignorance as condition, bhikkhus, come volitional formations;	“以无明为缘，诸比丘，行生；
saṅkhārapaccayā viññāṇaṁ …pe…	with volitional formations as condition, consciousness …and so on…	以行为缘，识…等等…
evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.	such is the origin of this whole mass of suffering.”	如是此纯大苦蕴集。”
Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca:	When this was said, a certain bhikkhu said to the Blessed One:	作是语已，一比丘白世尊言：
“‘katamaṁ nu kho, bhante, jarāmaraṇaṁ, kassa ca panidaṁ jarāmaraṇan’ti?	“‘Venerable sir, what is aging-and-death, and whose is this aging-and-death?’	“‘尊者，何为老死，此老死属谁？’
‘No kallo pañho’ti bhagavā avoca, ‘katamaṁ jarāmaraṇaṁ, kassa ca panidaṁ jarāmaraṇan’ti iti vā, bhikkhu, yo vadeyya, ‘aññaṁ jarāmaraṇaṁ aññassa ca panidaṁ jarāmaraṇan’ti, iti vā, bhikkhu, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ.	‘Not a valid question,’ the Blessed One said. ‘Bhikkhu, if one were to say, “What is aging-and-death, and whose is this aging-and-death?” or if one were to say, “Aging-and-death is one thing, and this aging-and-death is of another,” both of these have the same meaning, though their phrasing is different.	‘非正问’，世尊言。‘比丘，若人言，“何为老死，此老死属谁？”或若人言，“老死为一事，此老死属另一人”，此二者义同，然措辞异。
Taṁ jīvaṁ taṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti.	When there is the view, bhikkhu, that “the vital principle is the same as the body,” there is no living of the holy life.	有见，比丘，“命即是身”，则无梵行之生活。
Aññaṁ jīvaṁ aññaṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti.	When there is the view, bhikkhu, that “the vital principle is one thing, the body another,” there is no living of the holy life.	有见，比丘，“命为一事，身为另一事”，则无梵行之生活。
Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti:	Without veering towards either of these extremes, the Tathāgata teaches the Dhamma by the middle way:	不偏于此二极端，如来以中道说法：
‘jātipaccayā jarāmaraṇan’”ti.	‘With birth as condition, there is aging-and-death.’”	‘以生为缘，有老死。’”
“Katamā nu kho, bhante, jāti, kassa ca panāyaṁ jātī”ti?	“‘Venerable sir, what is birth, and whose is this birth?’”	“‘尊者，何为生，此生属谁？’”
“No kallo pañho”ti bhagavā avoca, “‘katamā jāti, kassa ca panāyaṁ jātī’ti iti vā, bhikkhu, yo vadeyya, ‘aññā jāti aññassa ca panāyaṁ jātī’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ.	“‘Not a valid question,’ the Blessed One said. ‘If one were to say, bhikkhu, “What is birth, and whose is this birth?” or if one were to say, “Birth is one thing, and this birth is of another,” both of these have the same meaning, though their phrasing is different.	“‘非正问’，世尊言。‘若人言，比丘，“何为生，此生属谁？”或若人言，“生为一事，此生属另一人”，此二者义同，然措辞异。
Taṁ jīvaṁ taṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti.	When there is the view, bhikkhu, that “the vital principle is the same as the body,” there is no living of the holy life.	有见，比丘，“命即是身”，则无梵行之生活。
Aññaṁ jīvaṁ aññaṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti.	When there is the view, bhikkhu, that “the vital principle is one thing, the body another,” there is no living of the holy life.	有见，比丘，“命为一事，身为另一事”，则无梵行之生活。
Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti:	Without veering towards either of these extremes, the Tathāgata teaches the Dhamma by the middle way:	不偏于此二极端，如来以中道说法：
‘bhavapaccayā jātī’”ti.	‘With existence as condition, there is birth.’”	‘以有为缘，有生。’”
“Katamo nu kho, bhante, bhavo, kassa ca panāyaṁ bhavo”ti?	“‘Venerable sir, what is existence, and whose is this existence?’”	“‘尊者，何为有，此有属谁？’”
“No kallo pañho”ti bhagavā avoca, “‘katamo bhavo, kassa ca panāyaṁ bhavo’ti iti vā, bhikkhu, yo vadeyya, ‘añño bhavo aññassa ca panāyaṁ bhavo’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ.	“‘Not a valid question,’ the Blessed One said. ‘If one were to say, bhikkhu, “What is existence, and whose is this existence?” or if one were to say, “Existence is one thing, and this existence is of another,” both of these have the same meaning, though their phrasing is different.	“‘非正问’，世尊言。‘若人言，比丘，“何为有，此有属谁？”或若人言，“有为一事，此有属另一人”，此二者义同，然措辞异。
Taṁ jīvaṁ taṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti;	When there is the view, bhikkhu, that “the vital principle is the same as the body,” there is no living of the holy life;	有见，比丘，“命即是身”，则无梵行之生活；
aññaṁ jīvaṁ aññaṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti.	when there is the view, bhikkhu, that “the vital principle is one thing, the body another,” there is no living of the holy life.	有见，比丘，“命为一事，身为另一事”，则无梵行之生活。
Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti:	Without veering towards either of these extremes, the Tathāgata teaches the Dhamma by the middle way:	不偏于此二极端，如来以中道说法：
‘upādānapaccayā bhavo’ti …pe…	‘With clinging as condition, there is existence’ …and so on…	‘以取为缘，有有’…等等…
‘taṇhāpaccayā upādānanti …	‘With craving as condition, clinging…	‘以爱为缘，取…
vedanāpaccayā taṇhāti …	With feeling as condition, craving…	以受为缘，爱…
phassapaccayā vedanāti …	With contact as condition, feeling…	以触为缘，受…
saḷāyatanapaccayā phassoti …	With the sixfold sense base as condition, contact…	以六入处为缘，触…
nāmarūpapaccayā saḷāyatananti …	With name-and-form as condition, the sixfold sense base…	以名色为缘，六入处…
viññāṇapaccayā nāmarūpanti …	With consciousness as condition, name-and-form…	以识为缘，名色…
saṅkhārapaccayā viññāṇan’”ti.	With volitional formations as condition, consciousness.’”	以行为缘，识。’”
“Katame nu kho, bhante, saṅkhārā, kassa ca panime saṅkhārā”ti?	“‘Venerable sir, what are volitional formations, and whose are these volitional formations?’”	“‘尊者，何为行，此行属谁？’”
“No kallo pañho”ti bhagavā avoca, “‘katame saṅkhārā kassa ca panime saṅkhārā’ti iti vā, bhikkhu, yo vadeyya, ‘aññe saṅkhārā aññassa ca panime saṅkhārā’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ.	“‘Not a valid question,’ the Blessed One said. ‘If one were to say, bhikkhu, “What are volitional formations, and whose are these volitional formations?” or if one were to say, “Volitional formations are one thing, and these volitional formations are of another,” both of these have the same meaning, though their phrasing is different.	“‘非正问’，世尊言。‘若人言，比丘，“何为行，此行属谁？”或若人言，“行为一事，此行属另一人”，此二者义同，然措辞异。
Taṁ jīvaṁ taṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti;	When there is the view, bhikkhu, that “the vital principle is the same as the body,” there is no living of the holy life;	有见，比丘，“命即是身”，则无梵行之生活；
aññaṁ jīvaṁ aññaṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti.	when there is the view, bhikkhu, that “the vital principle is one thing, the body another,” there is no living of the holy life.	有见，比丘，“命为一事，身为另一事”，则无梵行之生活。
Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti:	Without veering towards either of these extremes, the Tathāgata teaches the Dhamma by the middle way:	不偏于此二极端，如来以中道说法：
‘avijjāpaccayā saṅkhārā’”ti.	‘With ignorance as condition, there are volitional formations.’”	‘以无明为缘，有行。’”
“Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici.	“With the remainderless fading away and cessation of that very ignorance, bhikkhu, all those various writhings, contortions, and vacillations, whatever they may be.	“以彼无明之无余离欲灭，比丘，一切种种 writhings, contortions, and vacillations, whatever they may be.
‘Katamaṁ jarāmaraṇaṁ, kassa ca panidaṁ jarāmaraṇaṁ’ iti vā, ‘aññaṁ jarāmaraṇaṁ, aññassa ca panidaṁ jarāmaraṇaṁ’ iti vā, ‘taṁ jīvaṁ taṁ sarīraṁ’ iti vā, ‘aññaṁ jīvaṁ aññaṁ sarīraṁ’ iti vā.	‘What is aging-and-death, and whose is this aging-and-death?’ or ‘Aging-and-death is one thing, and this aging-and-death is of another,’ or ‘The vital principle is the same as the body,’ or ‘The vital principle is one thing, the body another.’	‘何为老死，此老死属谁？’或‘老死为一事，此老死属另一人’，或‘命即是身’，或‘命为一事，身为另一事’。
Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṁ anuppādadhammāni.	All these are abandoned, cut off at the root, made like a palm stump, done away with, so that they are no longer subject to future arising.	此等皆已舍，根断，如断头棕榈，已灭，不复未来生。
Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici.	With the remainderless fading away and cessation of that very ignorance, bhikkhu, all those various writhings, contortions, and vacillations, whatever they may be.	以彼无明之无余离欲灭，比丘，一切种种 writhings, contortions, and vacillations, whatever they may be.
‘Katamā jāti, kassa ca panāyaṁ jāti’ iti vā, ‘aññā jāti, aññassa ca panāyaṁ jāti’ iti vā, ‘taṁ jīvaṁ taṁ sarīraṁ’ iti vā, ‘aññaṁ jīvaṁ aññaṁ sarīraṁ’ iti vā.	‘What is birth, and whose is this birth?’ or ‘Birth is one thing, and this birth is of another,’ or ‘The vital principle is the same as the body,’ or ‘The vital principle is one thing, the body another.’	‘何为生，此生属谁？’或‘生为一事，此生属另一人’，或‘命即是身’，或‘命为一事，身为另一事’。
Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṁ anuppādadhammāni.	All these are abandoned, cut off at the root, made like a palm stump, done away with, so that they are no longer subject to future arising.	此等皆已舍，根断，如断头棕榈，已灭，不复未来生。
Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici.	With the remainderless fading away and cessation of that very ignorance, bhikkhu, all those various writhings, contortions, and vacillations, whatever they may be.	以彼无明之无余离欲灭，比丘，一切种种 writhings, contortions, and vacillations, whatever they may be.
Katamo bhavo …pe…	What is existence …and so on…	何为有…等等…
katamaṁ upādānaṁ …	what is clinging …	何为取…
katamā taṇhā …	what is craving …	何为爱…
katamā vedanā …	what is feeling …	何为受…
katamo phasso …	what is contact …	何为触…
katamaṁ saḷāyatanaṁ …	what is the sixfold sense base …	何为六入处…
katamaṁ nāmarūpaṁ …	what is name-and-form …	何为名色…
katamaṁ viññāṇaṁ …pe….	what is consciousness …and so on….	何为识…等等…。
Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici.	With the remainderless fading away and cessation of that very ignorance, bhikkhu, all those various writhings, contortions, and vacillations, whatever they may be.	以彼无明之无余离欲灭，比丘，一切种种 writhings, contortions, and vacillations, whatever they may be.
‘Katame saṅkhārā, kassa ca panime saṅkhārā’ iti vā, ‘aññe saṅkhārā, aññassa ca panime saṅkhārā’ iti vā, ‘taṁ jīvaṁ taṁ sarīraṁ’ iti vā, ‘aññaṁ jīvaṁ, aññaṁ sarīraṁ’ iti vā.	‘What are volitional formations, and whose are these volitional formations?’ or ‘Volitional formations are one thing, and these volitional formations are of another,’ or ‘The vital principle is the same as the body,’ or ‘The vital principle is one thing, the body another.’	‘何为行，此行属谁？’或‘行为一事，此行属另一人’，或‘命即是身’，或‘命为一事，身为另一事’。
Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṁ anuppādadhammānī”ti.	All these are abandoned, cut off at the root, made like a palm stump, done away with, so that they are no longer subject to future arising.”	此等皆已舍，根断，如断头棕榈，已灭，不复未来生。”

12.36 - SN 12.36 Dutiyaavijjāpaccaya: Dutiyaavijjāpaccayasutta

--- SN12.36 - Dutiyaavijjāpaccayasutta ---	--- SN12.36 - Dutiyaavijjāpaccayasutta ---	--- SN12.36 - 第二无明缘经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Avijjāpaccayā, bhikkhave, saṅkhārā;	“With ignorance as condition, bhikkhus, come volitional formations;	“以无明为缘，诸比丘，行生；
saṅkhārapaccayā viññāṇaṁ …pe…	with volitional formations as condition, consciousness …and so on…	以行为缘，识…等等…
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	such is the origin of this whole mass of suffering.	如是此纯大苦蕴集。
‘Katamaṁ jarāmaraṇaṁ, kassa ca panidaṁ jarāmaraṇan’ti iti vā, bhikkhave, yo vadeyya, ‘aññaṁ jarāmaraṇaṁ, aññassa ca panidaṁ jarāmaraṇan’ti iti vā, bhikkhave, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ.	If one were to say, bhikkhus, ‘What is aging-and-death, and whose is this aging-and-death?’, or if one were to say, bhikkhus, ‘Aging-and-death is one thing, and this aging-and-death is of another,’ both of these have the same meaning, though their phrasing is different.	若人言，诸比丘，‘何为老死，此老死属谁？’，或若人言，诸比丘，‘老死为一事，此老死属另一人’，此二者义同，然措辞异。
‘Taṁ jīvaṁ taṁ sarīraṁ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti.	When there is the view, bhikkhus, that ‘the vital principle is the same as the body,’ there is no living of the holy life.	有见，诸比丘，“命即是身”，则无梵行之生活。
‘Aññaṁ jīvaṁ aññaṁ sarīraṁ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti.	When there is the view, bhikkhus, that ‘the vital principle is one thing, the body another,’ there is no living of the holy life.	有见，诸比丘，“命为一事，身为另一事”，则无梵行之生活。
Ete te, bhikkhave, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti:	Without veering towards either of these extremes, the Tathāgata teaches the Dhamma by the middle way:	不偏于此二极端，如来以中道说法：
‘jātipaccayā jarāmaraṇan’ti.	‘With birth as condition, there is aging-and-death.’	‘以生为缘，有老死。’
Katamā jāti …pe…	What is birth …and so on…	何为生…等等…
katamo bhavo …	what is existence …	何为有…
katamaṁ upādānaṁ …	what is clinging …	何为取…
katamā taṇhā …	what is craving …	何为爱…
katamā vedanā …	what is feeling …	何为受…
katamo phasso …	what is contact …	何为触…
katamaṁ saḷāyatanaṁ …	what is the sixfold sense base …	何为六入处…
katamaṁ nāmarūpaṁ …	what is name-and-form …	何为名色…
katamaṁ viññāṇaṁ …	what is consciousness …	何为识…
katame saṅkhārā, kassa ca panime saṅkhārāti iti vā, bhikkhave, yo vadeyya, ‘aññe saṅkhārā aññassa ca panime saṅkhārā’ti iti vā, bhikkhave, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ.	what are volitional formations, and whose are these volitional formations, if one were to say, bhikkhus, or, ‘Volitional formations are one thing, and these volitional formations are of another,’ if one were to say, bhikkhus, both of these have the same meaning, though their phrasing is different.	何为行，此行属谁，若人言，诸比丘，或，‘行为一事，此行属另一人’，若人言，诸比丘，此二者义同，然措辞异。
‘Taṁ jīvaṁ taṁ sarīraṁ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti.	When there is the view, bhikkhus, that ‘the vital principle is the same as the body,’ there is no living of the holy life.	有见，诸比丘，“命即是身”，则无梵行之生活。
‘Aññaṁ jīvaṁ aññaṁ sarīraṁ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti.	When there is the view, bhikkhus, that ‘the vital principle is one thing, the body another,’ there is no living of the holy life.	有见，诸比丘，“命为一事，身为另一事”，则无梵行之生活。
Ete te, bhikkhave, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti:	Without veering towards either of these extremes, the Tathāgata teaches the Dhamma by the middle way:	不偏于此二极端，如来以中道说法：
‘avijjāpaccayā saṅkhārā’ti.	‘With ignorance as condition, there are volitional formations.’	‘以无明为缘，有行。’
Avijjāya tveva, bhikkhave, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici.	With the remainderless fading away and cessation of that very ignorance, bhikkhus, all those various writhings, contortions, and vacillations, whatever they may be.	以彼无明之无余离欲灭，诸比丘，一切种种 writhings, contortions, and vacillations, whatever they may be.
‘Katamaṁ jarāmaraṇaṁ, kassa ca panidaṁ jarāmaraṇaṁ’ iti vā, ‘aññaṁ jarāmaraṇaṁ, aññassa ca panidaṁ jarāmaraṇaṁ’ iti vā, ‘taṁ jīvaṁ taṁ sarīraṁ’ iti vā, ‘aññaṁ jīvaṁ, aññaṁ sarīraṁ’ iti vā.	‘What is aging-and-death, and whose is this aging-and-death?’ or ‘Aging-and-death is one thing, and this aging-and-death is of another,’ or ‘The vital principle is the same as the body,’ or ‘The vital principle is one thing, the body another.’	‘何为老死，此老死属谁？’或‘老死为一事，此老死属另一人’，或‘命即是身’，或‘命为一事，身为另一事’。
Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṁ anuppādadhammāni.	All these are abandoned, cut off at the root, made like a palm stump, done away with, so that they are no longer subject to future arising.	此等皆已舍，根断，如断头棕榈，已灭，不复未来生。
Avijjāya tveva, bhikkhave, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici.	With the remainderless fading away and cessation of that very ignorance, bhikkhus, all those various writhings, contortions, and vacillations, whatever they may be.	以彼无明之无余离欲灭，诸比丘，一切种种 writhings, contortions, and vacillations, whatever they may be.
Katamā jāti …pe…	What is birth …and so on…	何为生…等等…
katamo bhavo …	what is existence …	何为有…
katamaṁ upādānaṁ …	what is clinging …	何为取…
katamā taṇhā …	what is craving …	何为爱…
katamā vedanā …	what is feeling …	何为受…
katamo phasso …	what is contact …	何为触…
katamaṁ saḷāyatanaṁ …	what is the sixfold sense base …	何为六入处…
katamaṁ nāmarūpaṁ …	what is name-and-form …	何为名色…
katamaṁ viññāṇaṁ …	what is consciousness …	何为识…
‘katame saṅkhārā, kassa ca panime saṅkhārā’ iti vā, ‘aññe saṅkhārā, aññassa ca panime saṅkhārā’ iti vā; ‘taṁ jīvaṁ taṁ sarīraṁ’ iti vā, ‘aññaṁ jīvaṁ aññaṁ sarīraṁ’ iti vā.	‘What are volitional formations, and whose are these volitional formations?’ or ‘Volitional formations are one thing, and these volitional formations are of another,’ or ‘The vital principle is the same as the body,’ or ‘The vital principle is one thing, the body another.’	‘何为行，此行属谁？’或‘行为一事，此行属另一人’，或‘命即是身’，或‘命为一事，身为另一事’。
Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṁ anuppādadhammānī”ti.	All these are abandoned, cut off at the root, made like a palm stump, done away with, so that they are no longer subject to future arising.”	此等皆已舍，根断，如断头棕榈，已灭，不复未来生。”
Chaṭṭhaṁ.	Sixth.	第六。

12.37 - SN 12.37 Natumha: Natumhasutta

--- SN12.37 - Natumhasutta ---	--- SN12.37 - Natumhasutta ---	--- SN12.37 - 非汝经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Nāyaṁ, bhikkhave, kāyo tumhākaṁ napi aññesaṁ.	“This body, bhikkhus, is not yours, nor is it of others.	“此身，诸比丘，非汝，亦非他人。
Purāṇamidaṁ, bhikkhave, kammaṁ abhisaṅkhataṁ abhisañcetayitaṁ vedaniyaṁ daṭṭhabbaṁ.	It should be seen, bhikkhus, as old kamma, fabricated, thought out, to be felt.	应见，诸比丘，为旧业，造作，思量，当受。
Tatra kho, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaññeva sādhukaṁ yoniso manasi karoti:	Therein, bhikkhus, the instructed noble-one's-disciple attends carefully and wisely to dependent origination itself:	其中，诸比丘，已受教之圣弟子，仔细、明智地思惟缘起本身：
‘iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati;	‘Thus, when this exists, this is; with the arising of this, this arises.	‘如是，此有时，此生；此起时，此起。
imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati, yadidaṁ—	When this does not exist, this is not; with the cessation of this, this ceases. That is—	此无时，此不生；此灭时，此灭。即是—
avijjāpaccayā saṅkhārā;	with ignorance as condition, volitional formations;	以无明为缘，行；
saṅkhārapaccayā viññāṇaṁ …pe…	with volitional formations as condition, consciousness …and so on…	以行为缘，识…等等…
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	Such is the origin of this whole mass of suffering.	如是此纯大苦蕴集。
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;	But with the remainderless fading away and cessation of that very ignorance, there is the cessation of volitional formations;	然以彼无明之无余离欲灭，则行灭；
saṅkhāranirodhā viññāṇanirodho …pe…	with the cessation of volitional formations, there is the cessation of consciousness …and so on…	以行灭，则识灭…等等…
evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.	Such is the cessation of this whole mass of suffering.’”	如是此纯大苦蕴灭。’”

12.38 - SN 12.38 Cetanā: Cetanāsutta

--- SN12.38 - Cetanāsutta ---	--- SN12.38 - Cetanāsutta ---	--- SN12.38 - 思经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Yañca, bhikkhave, ceteti yañca pakappeti yañca anuseti, ārammaṇametaṁ hoti viññāṇassa ṭhitiyā.	“Bhikkhus, what one intends, and what one plans, and what one has a tendency towards: this becomes a basis for the maintenance of consciousness.	“诸比丘，人所意，所计，所倾向：此成为识维持之基。
Ārammaṇe sati patiṭṭhā viññāṇassa hoti.	When there is a basis, there is a support for the establishment of consciousness.	有基时，有识安住之支。
Tasmiṁ patiṭṭhite viññāṇe virūḷhe āyatiṁ punabbhavābhinibbatti hoti.	When that consciousness is established and has come to growth, there is the production of future renewed existence.	彼识既安住而生长，则有未来再生之生。
Āyatiṁ punabbhavābhinibbattiyā sati āyatiṁ jāti jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.	When there is the production of future renewed existence, future birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be.	有未来再生之生，则未来生、老、死、愁、悲、苦、忧、恼生。
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.	Such is the origin of this whole mass of suffering.	如是此纯大苦蕴集。
No ce, bhikkhave, ceteti no ce pakappeti, atha ce anuseti, ārammaṇametaṁ hoti viññāṇassa ṭhitiyā.	If, bhikkhus, one does not intend, and one does not plan, but one still has a tendency towards something, this becomes a basis for the maintenance of consciousness.	若，诸比丘，人不意，不计，然仍倾向于某事，此成为识维持之基。
Ārammaṇe sati patiṭṭhā viññāṇassa hoti.	When there is a basis, there is a support for the establishment of consciousness.	有基时，有识安住之支。
Tasmiṁ patiṭṭhite viññāṇe virūḷhe āyatiṁ punabbhavābhinibbatti hoti.	When that consciousness is established and has come to growth, there is the production of future renewed existence.	彼识既安住而生长，则有未来再生之生。
Āyatiṁ punabbhavābhinibbattiyā sati āyatiṁ jāti jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.	When there is the production of future renewed existence, future birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be.	有未来再生之生，则未来生、老、死、愁、悲、苦、忧、恼生。
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.	Such is the origin of this whole mass of suffering.	如是此纯大苦蕴集。
Yato ca kho, bhikkhave, no ceva ceteti no ca pakappeti no ca anuseti, ārammaṇametaṁ na hoti viññāṇassa ṭhitiyā.	But when, bhikkhus, one neither intends nor plans nor has a tendency towards anything, this does not become a basis for the maintenance of consciousness.	然当，诸比丘，人不意，不计，不倾向于任何事，此不成为识维持之基。
Ārammaṇe asati patiṭṭhā viññāṇassa na hoti.	When there is no basis, there is no support for the establishment of consciousness.	无基时，无识安住之支。
Tadappatiṭṭhite viññāṇe avirūḷhe āyatiṁ punabbhavābhinibbatti na hoti.	When that consciousness is not established and has not come to growth, there is no production of future renewed existence.	彼识不安住不生长，则无未来再生之生。
Āyatiṁ punabbhavābhinibbattiyā asati āyatiṁ jāti jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.	When there is no production of future renewed existence, future birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease.	无未来再生之生，则未来生、老、死、愁、悲、苦、忧、恼灭。
Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.	Such is the cessation of this whole mass of suffering.”	如是此纯大苦蕴灭。”

12.39 - SN 12.39 Dutiyacetanā: Dutiyacetanāsutta

--- SN12.39 - Dutiyacetanāsutta ---	--- SN12.39 - Dutiyacetanāsutta ---	--- SN12.39 - 第二思经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Yañca, bhikkhave, ceteti yañca pakappeti yañca anuseti, ārammaṇametaṁ hoti viññāṇassa ṭhitiyā.	“Bhikkhus, what one intends, and what one plans, and what one has a tendency towards: this becomes a basis for the maintenance of consciousness.	“诸比丘，人所意，所计，所倾向：此成为识维持之基。
Ārammaṇe sati patiṭṭhā viññāṇassa hoti.	When there is a basis, there is a support for the establishment of consciousness.	有基时，有识安住之支。
Tasmiṁ patiṭṭhite viññāṇe virūḷhe nāmarūpassa avakkanti hoti.	When that consciousness is established and has come to growth, there is a descent of name-and-form.	彼识既安住而生长，则有名色之降。
Nāmarūpapaccayā saḷāyatanaṁ;	With name-and-form as condition, the sixfold sense base;	以名色为缘，六入处；
saḷāyatanapaccayā phasso;	with the sixfold sense base as condition, contact;	以六入处为缘，触；
phassapaccayā vedanā …pe…	with contact as condition, feeling …and so on…	以触为缘，受…等等…
taṇhā …	craving …	爱…
upādānaṁ …	clinging …	取…
bhavo …	existence …	有…
jāti …	birth …	生…
jarāmaraṇaṁ …	aging-and-death …	老死…
sokaparidevadukkhadomanassupāyāsā sambhavanti.	sorrow, lamentation, pain, displeasure, and despair come to be.	愁、悲、苦、忧、恼生。
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.	Such is the origin of this whole mass of suffering.	如是此纯大苦蕴集。
No ce, bhikkhave, ceteti no ce pakappeti, atha ce anuseti, ārammaṇametaṁ hoti viññāṇassa ṭhitiyā.	If, bhikkhus, one does not intend, and one does not plan, but one still has a tendency towards something, this becomes a basis for the maintenance of consciousness.	若，诸比丘，人不意，不计，然仍倾向于某事，此成为识维持之基。
Ārammaṇe sati patiṭṭhā viññāṇassa hoti.	When there is a basis, there is a support for the establishment of consciousness.	有基时，有识安住之支。
Tasmiṁ patiṭṭhite viññāṇe virūḷhe nāmarūpassa avakkanti hoti.	When that consciousness is established and has come to growth, there is a descent of name-and-form.	彼识既安住而生长，则有名色之降。
Nāmarūpapaccayā saḷāyatanaṁ …pe…	With name-and-form as condition, the sixfold sense base …and so on…	以名色为缘，六入处…等等…
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	such is the origin of this whole mass of suffering.	如是此纯大苦蕴集。
Yato ca kho, bhikkhave, no ceva ceteti no ca pakappeti no ca anuseti, ārammaṇametaṁ na hoti viññāṇassa ṭhitiyā.	But when, bhikkhus, one neither intends nor plans nor has a tendency towards anything, this does not become a basis for the maintenance of consciousness.	然当，诸比丘，人不意，不计，不倾向于任何事，此不成为识维持之基。
Ārammaṇe asati patiṭṭhā viññāṇassa na hoti.	When there is no basis, there is no support for the establishment of consciousness.	无基时，无识安住之支。
Tadappatiṭṭhite viññāṇe avirūḷhe nāmarūpassa avakkanti na hoti.	When that consciousness is not established and has not come to growth, there is no descent of name-and-form.	彼识不安住不生长，则无名色之降。
Nāmarūpanirodhā saḷāyatananirodho …pe…	With the cessation of name-and-form, there is the cessation of the sixfold sense base …and so on…	以名色灭，则六入处灭…等等…
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.	Such is the cessation of this whole mass of suffering.”	如是此纯大苦蕴灭。”

12.40 - SN 12.40 Tatiyacetanā: Tatiyacetanāsutta

--- SN12.40 - Tatiyacetanāsutta ---	--- SN12.40 - Tatiyacetanāsutta ---	--- SN12.40 - 第三思经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Yañca, bhikkhave, ceteti yañca pakappeti yañca anuseti ārammaṇametaṁ hoti viññāṇassa ṭhitiyā.	“Bhikkhus, what one intends, and what one plans, and what one has a tendency towards: this becomes a basis for the maintenance of consciousness.	“诸比丘，人所意，所计，所倾向：此成为识维持之基。
Ārammaṇe sati patiṭṭhā viññāṇassa hoti.	When there is a basis, there is a support for the establishment of consciousness.	有基时，有识安住之支。
Tasmiṁ patiṭṭhite viññāṇe virūḷhe nati hoti.	When that consciousness is established and has come to growth, there is an inclination.	彼识既安住而生长，则有倾向。
Natiyā sati āgatigati hoti.	When there is an inclination, there is coming and going.	有倾向时，有来去。
Āgatigatiyā sati cutūpapāto hoti.	When there is coming and going, there is passing away and rebirth.	有来去时，有逝与再生。
Cutūpapāte sati āyatiṁ jāti jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.	When there is passing away and rebirth, future birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be.	有逝与再生时，未来生、老、死、愁、悲、苦、忧、恼生。
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.	Such is the origin of this whole mass of suffering.	如是此纯大-苦蕴集。
No ce, bhikkhave, ceteti no ce pakappeti atha ce anuseti, ārammaṇametaṁ hoti viññāṇassa ṭhitiyā.	If, bhikkhus, one does not intend, and one does not plan, but one still has a tendency towards something, this becomes a basis for the maintenance of consciousness.	若，诸比丘，人不意，不计，然仍倾向于某事，此成为识维持之基。
Ārammaṇe sati patiṭṭhā viññāṇassa hoti.	When there is a basis, there is a support for the establishment of consciousness.	有基时，有识安住之支。
Tasmiṁ patiṭṭhite viññāṇe virūḷhe nati hoti.	When that consciousness is established and has come to growth, there is an inclination.	彼识既安住而生长，则有倾向。
Natiyā sati āgatigati hoti.	When there is an inclination, there is coming and going.	有倾向时，有来去。
Āgatigatiyā sati cutūpapāto hoti.	When there is coming and going, there is passing away and rebirth.	有来去时，有逝与再生。
Cutūpapāte sati āyatiṁ jāti jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.	When there is passing away and rebirth, future birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be.	有逝与再生时，未来生、老、死、愁、悲、苦、忧、恼生。
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.	Such is the origin of this whole mass of suffering.	如是此纯大苦蕴集。
Yato ca kho, bhikkhave, no ceva ceteti no ca pakappeti no ca anuseti, ārammaṇametaṁ na hoti viññāṇassa ṭhitiyā.	But when, bhikkhus, one neither intends nor plans nor has a tendency towards anything, this does not become a basis for the maintenance of consciousness.	然当，诸比丘，人不意，不计，不倾向于任何事，此不成为识维持之基。
Ārammaṇe asati patiṭṭhā viññāṇassa na hoti.	When there is no basis, there is no support for the establishment of consciousness.	无基时，无识安住之支。
Tadappatiṭṭhite viññāṇe avirūḷhe nati na hoti.	When that consciousness is not established and has not come to growth, there is no inclination.	彼识不安住不生长，则无倾向。
Natiyā asati āgatigati na hoti.	When there is no inclination, there is no coming and going.	无倾向时，无来去。
Āgatigatiyā asati cutūpapāto na hoti.	When there is no coming and going, there is no passing away and rebirth.	无来去时，无逝与再生。
Cutūpapāte asati āyatiṁ jāti jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.	When there is no passing away and rebirth, future birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease.	无逝与再生时，未来生、老、死、愁、悲、苦、忧、恼灭。
Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.	Such is the cessation of this whole mass of suffering.”	如是此纯大苦蕴灭。”
Kaḷārakhattiyavaggo catuttho.	The Kaḷāra Khattiya Chapter, the Fourth.	迦罗罗刹帝利品，第四。
Bhūtamidaṁ kaḷārañca,	This has come to be, and Kaḷāra,	此已生，与迦罗罗，
duve ca ñāṇavatthūni;	And two on the grounds for knowledge;	及二说智地；
Avijjāpaccayā ca dve,	Two on with ignorance as condition,	二说以无明为缘，
natumhā cetanā tayoti.	Not yours, and three on intention.	非汝，及三说意。

12.41 - SN 12.41 Pañcaverabhaya: Pañcaverabhayasutta

--- SN12.41 - Pañcaverabhayasutta ---	--- SN12.41 - Pañcaverabhayasutta ---	--- SN12.41 - 五畏经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho anāthapiṇḍikaṁ gahapatiṁ bhagavā etadavoca:	Then the householder Anāthapiṇḍika went to the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. The Blessed One said this to the householder Anāthapiṇḍika as he was sitting there:	尔时，居士给孤独诣世尊所；诣已，礼世尊足，退坐一面。世尊告坐于彼处之居士给孤独言：
“Yato kho, gahapati, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, ariyo cassa ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṁ byākareyya:	“When, householder, five fears and animosities have subsided for a noble-one's-disciple, and he is endowed with the four factors of stream-entry, and the noble method is well seen and well penetrated by him with wisdom, if he wishes, he could declare of himself:	“当，居士，五畏与怨已息于圣弟子，且彼具四入流支，且圣法为彼以慧善见善通达，若彼愿，彼可自宣：
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyano’ti.	‘I am one with hell destroyed, with the animal realm destroyed, with the sphere of afflicted spirits destroyed, with the planes of deprivation, the bad destinations, the nether world destroyed; I am a stream-enterer, no longer subject to downfall, certain, destined for enlightenment.’	‘我为地狱已毁，畜生界已毁，饿鬼界已毁，恶趣、恶道、冥界已毁；我为入流者，不再堕落，定，趣于觉。’
Katamāni pañca bhayāni verāni vūpasantāni honti?	What are the five fears and animosities that have subsided?	何五畏与怨已息？
Yaṁ, gahapati, pāṇātipātī pāṇātipātapaccayā diṭṭhadhammikampi bhayaṁ veraṁ pasavati, samparāyikampi bhayaṁ veraṁ pasavati, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedayati, pāṇātipātā paṭiviratassa evaṁ taṁ bhayaṁ veraṁ vūpasantaṁ hoti.	That which, householder, the destroyer of life, on account of destroying life, generates of fear and animosity in this present life, and generates of fear and animosity in a future life, and experiences mental pain and displeasure, for one who abstains from destroying life, that fear and animosity is thus subsided.	彼，居士，杀生者，因杀生，于此生生畏与怨，于来生生畏与怨，及经验心苦与忧，于离杀生者，彼畏与怨如是息。
Yaṁ, gahapati, adinnādāyī adinnādānapaccayā diṭṭhadhammikampi bhayaṁ veraṁ pasavati, samparāyikampi bhayaṁ veraṁ pasavati, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedayati, adinnādānā paṭiviratassa evaṁ taṁ bhayaṁ veraṁ vūpasantaṁ hoti.	That which, householder, the taker of what is not given, on account of taking what is not given, generates of fear and animosity in this present life, and generates of fear and animosity in a future life, and experiences mental pain and displeasure, for one who abstains from taking what is not given, that fear and animosity is thus subsided.	彼，居士，不与取者，因不与取，于此生生畏与怨，于来生生畏与怨，及经验心苦与忧，于离不与取者，彼畏与怨如是息。
Yaṁ, gahapati, kāmesumicchācārī kāmesumicchācārapaccayā diṭṭhadhammikampi bhayaṁ veraṁ pasavati, samparāyikampi bhayaṁ veraṁ pasavati, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedayati, kāmesumicchācārā paṭiviratassa evaṁ taṁ bhayaṁ veraṁ vūpasantaṁ hoti.	That which, householder, one who engages in sexual misconduct, on account of engaging in sexual misconduct, generates of fear and animosity in this present life, and generates of fear and animosity in a future life, and experiences mental pain and displeasure, for one who abstains from sexual misconduct, that fear and animosity is thus subsided.	彼，居士，行邪淫者，因行邪淫，于此生生畏与怨，于来生生畏与怨，及经验心苦与忧，于离邪淫者，彼畏与怨如是息。
Yaṁ, gahapati, musāvādī musāvādapaccayā diṭṭhadhammikampi bhayaṁ veraṁ pasavati, samparāyikampi bhayaṁ veraṁ pasavati, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedayati, musāvādā paṭiviratassa evaṁ taṁ bhayaṁ veraṁ vūpasantaṁ hoti.	That which, householder, one who speaks falsehood, on account of speaking falsehood, generates of fear and animosity in this present life, and generates of fear and animosity in a future life, and experiences mental pain and displeasure, for one who abstains from speaking falsehood, that fear and animosity is thus subsided.	彼，居士，说妄语者，因说妄语，于此生生畏与怨，于来生生畏与怨，及经验心苦与忧，于离妄语者，彼畏与怨如是息。
Yaṁ, gahapati, surāmerayamajjapamādaṭṭhāyī surāmerayamajjapamādaṭṭhānapaccayā diṭṭhadhammikampi bhayaṁ veraṁ pasavati, samparāyikampi bhayaṁ veraṁ pasavati, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedayati, surāmerayamajjapamādaṭṭhānā paṭiviratassa evaṁ taṁ bhayaṁ veraṁ vūpasantaṁ hoti.	That which, householder, one who is given to fermented and distilled intoxicants which are the basis for heedlessness, on account of being given to fermented and distilled intoxicants which are the basis for heedlessness, generates of fear and animosity in this present life, and generates of fear and animosity in a future life, and experiences mental pain and displeasure, for one who abstains from fermented and distilled intoxicants which are the basis for heedlessness, that fear and animosity is thus subsided.	彼，居士，耽于发酵与蒸馏之酒，为放逸之基者，因耽于发酵与蒸馏之酒，为放逸之基，于此生生畏与怨，于来生生畏与怨，及经验心苦与忧，于离发酵与蒸馏之酒，为放逸之基者，彼畏与怨如是息。
Imāni pañca bhayāni verāni vūpasantāni honti.	These are the five fears and animosities that have subsided.	此是五畏与怨已息。
Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti?	With what four factors of stream-entry is he endowed?	以何四入流支具足？
Idha, gahapati, ariyasāvako buddhe aveccappasādena samannāgato hoti:	Here, householder, a noble-one's-disciple is endowed with unwavering faith in the Buddha:	此，居士，圣弟子于佛具不动摇之信：
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.	‘Thus is the Blessed One: an arahant, a perfectly enlightened one, accomplished in knowledge and conduct, a fortunate one, a knower of the world, an unsurpassed leader of persons to be tamed, a teacher of gods and humans, the Enlightened One, the Blessed One.’	‘如是世尊：阿罗汉，正等觉，明行足，善逝，世间解，无上士调御丈夫，天人师，佛，世尊。’
Dhamme aveccappasādena samannāgato hoti:	He is endowed with unwavering faith in the Dhamma:	彼于法具不动摇之信：
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti.	‘The Dhamma is well-expounded by the Blessed One, directly visible, timeless, inviting one to come and see, leading onward, to be personally realized by the wise.’	‘法为世尊善说，直接可见，无时，邀来见，导引，为智者亲证。’
Saṅghe aveccappasādena samannāgato hoti:	He is endowed with unwavering faith in the Saṅgha:	彼于僧具不动摇之信：
‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti.	‘The Saṅgha of the Blessed One’s disciples is practicing the good way, practicing the straight way, practicing the true way, practicing the proper way, that is, the four pairs of persons, the eight types of individuals; this Saṅgha of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.’	‘世尊弟子僧团善行道，直行道，真行道，正行道，即四双人，八辈士；此世尊弟子僧团应供，应待，应施，应合掌，世间无上福田。’
Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi.	He is endowed with the virtues dear to the noble ones, unbroken, untorn, unblotched, unmottled, liberating, praised by the wise, ungrasped, leading to concentration.	彼具圣者所爱之戒，不破，不裂，不污，不杂，解脱，为智者所赞，不取，导向定。
Imehi catūhi sotāpattiyaṅgehi samannāgato hoti.	He is endowed with these four factors of stream-entry.	彼具此四入流支。
Katamo cassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho?	And what is the noble method that is well seen and well penetrated by him with wisdom?	何为彼以慧善见善通达之圣法？
Idha, gahapati, ariyasāvako paṭiccasamuppādaññeva sādhukaṁ yoniso manasi karoti:	Here, householder, a noble-one's-disciple attends carefully and wisely to dependent origination itself:	此，居士，圣弟子仔细、明智地思惟缘起本身：
‘iti imasmiṁ sati idaṁ hoti, imasmiṁ asati idaṁ na hoti;	‘When this is, this comes to be; when this is not, this does not come to be;	‘此有时，此生；此无时，此不生；
imassuppādā idaṁ uppajjati, imassa nirodhā idaṁ nirujjhati.	with the arising of this, this arises; with the cessation of this, this ceases.	此起时，此起；此灭时，此灭。
Yadidaṁ avijjāpaccayā saṅkhārā;	That is, with ignorance as condition, volitional formations;	即是，以无明为缘，行；
saṅkhārapaccayā viññāṇaṁ …pe…	with volitional formations as condition, consciousness … and so on …	以行为缘，识…等等…
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	Such is the origin of this whole mass of suffering.	如是此纯大苦蕴集。
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;	But with the remainderless fading away and cessation of ignorance, there is the cessation of volitional formations;	然以无明之无余离欲灭，则行灭；
saṅkhāranirodhā viññāṇanirodho …pe…	with the cessation of volitional formations, there is the cessation of consciousness … and so on …	以行灭，则识灭…等等…
evametassa kevalassa dukkhakkhandhassa nirodho hoti.	Such is the cessation of this whole mass of suffering.	如是此纯大苦蕴灭。
Ayamassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho.	This is the noble method that is well seen and well penetrated by him with wisdom.	此是彼以慧善见善通达之圣法。
Yato kho, gahapati, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi catūhi sotāpattiyaṅgehi samannāgato hoti, ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṁ byākareyya:	When, householder, these five fears and animosities have subsided for a noble-one's-disciple, and he is endowed with these four factors of stream-entry, and this noble method is well seen and well penetrated by him with wisdom, if he wishes, he could declare of himself:	当，居士，此五畏与怨已息于圣弟子，且彼具此四入流支，且此圣法为彼以慧善见善通达，若彼愿，彼可自宣：
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyano’”ti.	‘I am one with hell destroyed, with the animal realm destroyed, with the sphere of afflicted spirits destroyed, with the planes of deprivation, the bad destinations, the nether world destroyed; I am a stream-enterer, no longer subject to downfall, certain, destined for enlightenment.’”	‘我为地狱已毁，畜生界已毁，饿鬼界已毁，恶趣、恶道、冥界已毁；我为入流者，不再堕落，定，趣于觉。’”

12.42 - SN 12.42 Dutiyapañcaverabhaya: Dutiyapañcaverabhayasutta

--- SN12.42 - Dutiyapañcaverabhayasutta ---	--- SN12.42 - Dutiyapañcaverabhayasutta ---	--- SN12.42 - 第二五畏经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Yato kho, bhikkhave, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, ariyo cassa ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṁ byākareyya:	“When, bhikkhus, five fears and animosities have subsided for a noble-one's-disciple, and he is endowed with the four factors of stream-entry, and the noble method is well seen and well penetrated by him with wisdom, if he wishes, he could declare of himself:	“当，诸比丘，五畏与怨已息于圣弟子，且彼具四入流支，且圣法为彼以慧善见善通达，若彼愿，彼可自宣：
‘khīṇanirayomhi …pe… avinipātadhammo niyato sambodhiparāyano’ti.	‘I am one with hell destroyed … and so on … no longer subject to downfall, certain, destined for enlightenment.’	‘我为地狱已毁…等等…不再堕落，定，趣于觉。’
Katamāni pañca bhayāni verāni vūpasantāni honti?	What are the five fears and animosities that have subsided?	何五畏与怨已息？
Yaṁ, bhikkhave, pāṇātipātī …pe…	That which, bhikkhus, the destroyer of life … and so on …	彼，诸比丘，杀生者…等等…
yaṁ, bhikkhave, adinnādāyī …	that which, bhikkhus, the taker of what is not given …	彼，诸比丘，不与取者…
yaṁ, bhikkhave, kāmesumicchācārī …	that which, bhikkhus, one who engages in sexual misconduct …	彼，诸比丘，行邪淫者…
yaṁ, bhikkhave, musāvādī …	that which, bhikkhus, one who speaks falsehood …	彼，诸比丘，说妄语者…
yaṁ, bhikkhave, surāmerayamajjapamādaṭṭhāyī …pe…	that which, bhikkhus, one who is given to fermented and distilled intoxicants which are the basis for heedlessness … and so on …	彼，诸比丘，耽于发酵与蒸馏之酒，为放逸之基者…等等…
imāni pañca bhayāni verāni vūpasantāni honti.	these are the five fears and animosities that have subsided.	此是五畏与怨已息。
Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti?	With what four factors of stream-entry is he endowed?	以何四入流支具足？
Idha, bhikkhave, ariyasāvako buddhe …pe…	Here, bhikkhus, a noble-one's-disciple in the Buddha … and so on …	此，诸比丘，圣弟子于佛…等等…
dhamme …	in the Dhamma …	于法…
saṅghe …	in the Saṅgha …	于僧…
ariyakantehi sīlehi samannāgato hoti.	is endowed with the virtues dear to the noble ones.	具圣者所爱之戒。
Imehi catūhi sotāpattiyaṅgehi samannāgato hoti.	He is endowed with these four factors of stream-entry.	彼具此四入流支。
Katamo cassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho?	And what is the noble method that is well seen and well penetrated by him with wisdom?	何为彼以慧善见善通达之圣法？
Idha, bhikkhave, ariyasāvako paṭiccasamuppādaññeva sādhukaṁ yoniso manasi karoti …pe…	Here, bhikkhus, a noble-one's-disciple attends carefully and wisely to dependent origination itself … and so on …	此，诸比-丘，圣弟子仔细、明智地思惟缘起本身…等等…
ayamassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho.	this is the noble method that is well seen and well penetrated by him with wisdom.	此是彼以慧善见善通达之圣法。
Yato kho, bhikkhave, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi catūhi sotāpattiyaṅgehi samannāgato hoti, ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṁ byākareyya:	When, bhikkhus, these five fears and animosities have subsided for a noble-one's-disciple, and he is endowed with these four factors of stream-entry, and this noble method is well seen and well penetrated by him with wisdom, if he wishes, he could declare of himself:	当，诸比丘，此五畏与怨已息于圣弟子，且彼具此四入流支，且此圣法为彼以慧善见善通达，若彼愿，彼可自宣：
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyano’”ti.	‘I am one with hell destroyed, with the animal realm destroyed, with the sphere of afflicted spirits destroyed, with the planes of deprivation, the bad destinations, the nether world destroyed; I am a stream-enterer, no longer subject to downfall, certain, destined for enlightenment.’”	‘我为地狱已毁，畜生界已毁，饿鬼界已毁，恶趣、恶道、冥界已毁；我为入流者，不再堕落，定，趣于觉。’”
Dutiyaṁ.	Second.	第二。

12.43 - SN 12.43 Dukkha: Dukkhasutta

--- SN12.43 - Dukkhasutta ---	--- SN12.43 - Dukkhasutta ---	--- SN12.43 - 苦经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Dukkhassa, bhikkhave, samudayañca atthaṅgamañca desessāmi.	“Bhikkhus, I will teach you the origin and the passing away of suffering.	“诸比丘，我为汝等说苦之集与灭。
Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.	Listen to that and attend closely, I will speak.”	谛听，善思念之，我当说。”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.	“Yes, venerable sir,” those bhikkhus replied to the Blessed One.	“唯然，尊者，”彼诸比丘答世尊言。
Bhagavā etadavoca:	The Blessed One said this:	世尊如是说：
“Katamo ca, bhikkhave, dukkhassa samudayo?	“And what, bhikkhus, is the origin of suffering?	“何为，诸比丘，苦之集？
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.	In dependence on the eye and forms, eye-consciousness arises. The meeting of the three is contact.	依眼与色，眼识生。三者之会为触。
Phassapaccayā vedanā;	With contact as condition, feeling;	以触为缘，受；
vedanāpaccayā taṇhā.	with feeling as condition, craving.	以受为缘，爱。
Ayaṁ kho, bhikkhave, dukkhassa samudayo.	This, bhikkhus, is the origin of suffering.	此，诸比丘，为苦之集。
Sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ …pe…	In dependence on the ear and sounds, ear-consciousness arises … and so on …	依耳与声，耳识生…等等…
ghānañca paṭicca gandhe ca …pe…	In dependence on the nose and odors … and so on …	依鼻与香…等等…
jivhañca paṭicca rase ca …pe…	In dependence on the tongue and tastes … and so on …	依舌与味…等等…
kāyañca paṭicca phoṭṭhabbe ca …pe…	In dependence on the body and tangibles … and so on …	依身与触…等等…
manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.	In dependence on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact.	依意与法，意识生。三者之会为触。
Phassapaccayā vedanā;	With contact as condition, feeling;	以触为缘，受；
vedanāpaccayā taṇhā.	with feeling as condition, craving.	以受为缘，爱。
Ayaṁ kho, bhikkhave, dukkhassa samudayo.	This, bhikkhus, is the origin of suffering.	此，诸比丘，为苦之集。
Katamo ca, bhikkhave, dukkhassa atthaṅgamo?	And what, bhikkhus, is the passing away of suffering?	何为，诸比丘，苦之灭？
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.	In dependence on the eye and forms, eye-consciousness arises. The meeting of the three is contact.	依眼与色，眼识生。三者之会为触。
Phassapaccayā vedanā;	With contact as condition, feeling;	以触为缘，受；
vedanāpaccayā taṇhā.	with feeling as condition, craving.	以受为缘，爱。
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;	Through the remainderless fading away and cessation of that very craving, there is the cessation of clinging;	由彼爱之无余离欲灭，则取灭；
upādānanirodhā bhavanirodho;	with the cessation of clinging, there is the cessation of existence;	以取灭，则有灭；
bhavanirodhā jātinirodho;	with the cessation of existence, there is the cessation of birth;	以有灭，则生灭；
jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.	with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease.	以生灭，老死、愁、悲、苦、忧、恼灭。
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.	Such is the cessation of this whole mass of suffering.	如是此纯大苦蕴灭。
Ayaṁ kho, bhikkhave, dukkhassa atthaṅgamo.	This, bhikkhus, is the passing away of suffering.	此，诸比丘，为苦之灭。
Sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ …pe…	In dependence on the ear and sounds, ear-consciousness arises … and so on …	依耳与声，耳识生…等等…
ghānañca paṭicca gandhe ca …pe…	In dependence on the nose and odors … and so on …	依鼻与香…等等…
jivhañca paṭicca rase ca …pe…	In dependence on the tongue and tastes … and so on …	依舌与味…等等…
kāyañca paṭicca phoṭṭhabbe ca …pe…	In dependence on the body and tangibles … and so on …	依身与触…等等…
manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.	In dependence on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact.	依意与法，意识生。三者之会为触。
Phassapaccayā vedanā;	With contact as condition, feeling;	以触为缘，受；
vedanāpaccayā taṇhā.	with feeling as condition, craving.	以受为缘，爱。
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;	Through the remainderless fading away and cessation of that very craving, there is the cessation of clinging;	由彼爱之无余离欲灭，则取灭；
upādānanirodhā bhavanirodho;	with the cessation of clinging, there is the cessation of existence;	以取灭，则有灭；
bhavanirodhā jātinirodho;	with the cessation of existence, there is the cessation of birth;	以有灭，则生灭；
jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.	with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease.	以生灭，老死、愁、悲、苦、忧、恼灭。
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.	Such is the cessation of this whole mass of suffering.	如是此纯大苦蕴灭。
Ayaṁ kho, bhikkhave, dukkhassa atthaṅgamo”ti.	This, bhikkhus, is the passing away of suffering.”	此，诸比丘，为苦之灭。”
Tatiyaṁ.	Third.	第三。

12.44 - SN 12.44 Loka: Lokasutta

--- SN12.44 - Lokasutta ---	--- SN12.44 - Lokasutta ---	--- SN12.44 - 世间经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Lokassa, bhikkhave, samudayañca atthaṅgamañca desessāmi.	“Bhikkhus, I will teach you the origin and the passing away of the world.	“诸比丘，我为汝等说世间之集与灭。
Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.	Listen to that and attend closely, I will speak.”	谛听，善思念之，我当说。”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.	“Yes, venerable sir,” those bhikkhus replied to the Blessed One.	“唯然，尊者，”彼诸比丘答世尊言。
Bhagavā etadavoca:	The Blessed One said this:	世尊如是说：
“Katamo ca, bhikkhave, lokassa samudayo?	“And what, bhikkhus, is the origin of the world?	“何为，诸比丘，世间之集？
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.	In dependence on the eye and forms, eye-consciousness arises. The meeting of the three is contact.	依眼与色，眼识生。三者之会为触。
Phassapaccayā vedanā;	With contact as condition, feeling;	以触为缘，受；
vedanāpaccayā taṇhā;	with feeling as condition, craving;	以受为缘，爱；
taṇhāpaccayā upādānaṁ;	with craving as condition, clinging;	以爱为缘，取；
upādānapaccayā bhavo;	with clinging as condition, existence;	以取为缘，有；
bhavapaccayā jāti;	with existence as condition, birth;	以有为缘，生；
jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.	with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be.	以生为缘，老死、愁、悲、苦、忧、恼生。
Ayaṁ kho, bhikkhave, lokassa samudayo.	This, bhikkhus, is the origin of the world.	此，诸比丘，为世间之集。
Sotañca paṭicca sadde ca …pe…	In dependence on the ear and sounds … and so on …	依耳与声…等等…
ghānañca paṭicca gandhe ca …	In dependence on the nose and odors …	依鼻与香…
jivhañca paṭicca rase ca …	In dependence on the tongue and tastes …	依舌与味…
kāyañca paṭicca phoṭṭhabbe ca …	In dependence on the body and tangibles …	依身与触…
manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.	In dependence on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact.	依意与法，意识生。三者之会为触。
Phassapaccayā vedanā …pe…	With contact as condition, feeling … and so on …	以触为缘，受…等等…
jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.	with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be.	以生为缘，老死、愁、悲、苦、忧、恼生。
Ayaṁ kho, bhikkhave, lokassa samudayo.	This, bhikkhus, is the origin of the world.	此，诸比丘，为世间之集。
Katamo ca, bhikkhave, lokassa atthaṅgamo?	And what, bhikkhus, is the passing away of the world?	何为，诸比丘，世间之灭？
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.	In dependence on the eye and forms, eye-consciousness arises. The meeting of the three is contact.	依眼与色，眼识生。三者之会为触。
Phassapaccayā vedanā;	With contact as condition, feeling;	以触为缘，受；
vedanāpaccayā taṇhā.	with feeling as condition, craving.	以受为缘，爱。
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;	Through the remainderless fading away and cessation of that very craving, there is the cessation of clinging;	由彼爱之无余离欲灭，则取灭；
upādānanirodhā bhavanirodho …pe…	with the cessation of clinging, there is the cessation of existence … and so on …	以取灭，则有灭…等等…
evametassa kevalassa dukkhakkhandhassa nirodho hoti.	Such is the cessation of this whole mass of suffering.	如是此纯大苦蕴灭。
Ayaṁ kho, bhikkhave, lokassa atthaṅgamo.	This, bhikkhus, is the passing away of the world.	此，诸比丘，为世间之灭。
Sotañca paṭicca sadde ca …pe…	In dependence on the ear and sounds … and so on …	依耳与声…等等…
ghānañca paṭicca gandhe ca …	In dependence on the nose and odors …	依鼻与香…
jivhañca paṭicca rase ca …	In dependence on the tongue and tastes …	依舌与味…
kāyañca paṭicca phoṭṭhabbe ca …	In dependence on the body and tangibles …	依身与触…
manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.	In dependence on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact.	依意与法，意识生。三者之会为触。
Phassapaccayā vedanā;	With contact as condition, feeling;	以触为缘，受；
vedanāpaccayā taṇhā.	with feeling as condition, craving.	以受为缘，爱。
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;	Through the remainderless fading away and cessation of that very craving, there is the cessation of clinging;	由彼爱之无余离欲灭，则取灭；
upādānanirodhā bhavanirodho …pe…	with the cessation of clinging, there is the cessation of existence … and so on …	以取灭，则有灭…等等…
evametassa kevalassa dukkhakkhandhassa nirodho hoti.	Such is the cessation of this whole mass of suffering.	如是此纯大苦蕴灭。
Ayaṁ kho, bhikkhave, lokassa atthaṅgamo”ti.	This, bhikkhus, is the passing away of the world.”	此，诸比丘，为世间之灭。”
Catutthaṁ.	Fourth.	第四。

12.45 - SN 12.45 Ñātika: Ñātikasutta

--- SN12.45 - Ñātikasutta ---	--- SN12.45 - Ñātikasutta ---	--- SN12.45 - 那提迦经 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā ñātike viharati giñjakāvasathe.	On one occasion the Blessed One was dwelling among the Ñātikas in the Brick Hall.	一时，世尊住于那提迦族中，砖堂。
Atha kho bhagavā rahogato paṭisallāno imaṁ dhammapariyāyaṁ abhāsi:	Then the Blessed One, while in seclusion, in solitary retreat, uttered this exposition of the Dhamma:	尔时，世尊，于静处，独居，说此法要：
“Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.	“In dependence on the eye and forms, eye-consciousness arises. The meeting of the three is contact.	“依眼与色，眼识生。三者之会为触。
Phassapaccayā vedanā,	With contact as condition, feeling,	以触为缘，受，
vedanāpaccayā taṇhā;	with feeling as condition, craving;	以受为缘，爱；
taṇhāpaccayā upādānaṁ …pe…	with craving as condition, clinging … and so on …	以爱为缘，取…等等…
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	Such is the origin of this whole mass of suffering.	如是此纯大苦蕴集。
Sotañca paṭicca sadde ca …pe…	In dependence on the ear and sounds … and so on …	依耳与声…等等…
ghānañca paṭicca gandhe ca …	In dependence on the nose and odors …	依鼻与香…
jivhañca paṭicca rase ca …	In dependence on the tongue and tastes …	依舌与味…
kāyañca paṭicca phoṭṭhabbe ca …	In dependence on the body and tangibles …	依身与触…
manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.	In dependence on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact.	依意与法，意识生。三者之会为触。
Phassapaccayā vedanā;	With contact as condition, feeling;	以触为缘，受；
vedanāpaccayā taṇhā;	with feeling as condition, craving;	以受为缘，爱；
taṇhāpaccayā upādānaṁ …pe…	with craving as condition, clinging … and so on …	以爱为缘，取…等等…
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	Such is the origin of this whole mass of suffering.	如是此纯大苦蕴集。
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.	In dependence on the eye and forms, eye-consciousness arises. The meeting of the three is contact.	依眼与色，眼识生。三者之会为触。
Phassapaccayā vedanā;	With contact as condition, feeling;	以触为缘，受；
vedanāpaccayā taṇhā.	with feeling as condition, craving.	以受为缘，爱。
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;	Through the remainderless fading away and cessation of that very craving, there is the cessation of clinging;	由彼爱之无余离欲灭，则取灭；
upādānanirodhā bhavanirodho …pe…	with the cessation of clinging, there is the cessation of existence … and so on …	以取灭，则有灭…等等…
evametassa kevalassa dukkhakkhandhassa nirodho hoti.	Such is the cessation of this whole mass of suffering.	如是此纯大苦蕴灭。
Sotañca paṭicca sadde ca …pe…	In dependence on the ear and sounds … and so on …	依耳与声…等等…
manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.	In dependence on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact.	依意与法，意识生。三者之会为触。
Phassapaccayā vedanā;	With contact as condition, feeling;	以触为缘，受；
vedanāpaccayā taṇhā.	with feeling as condition, craving.	以受为缘，爱。
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;	Through the remainderless fading away and cessation of that very craving, there is the cessation of clinging;	由彼爱之无余离欲灭，则取灭；
upādānanirodhā bhavanirodho …pe…	with the cessation of clinging, there is the cessation of existence … and so on …	以取灭，则有灭…等等…
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.	Such is the cessation of this whole mass of suffering.”	如是此纯大苦蕴灭。”
Tena kho pana samayena aññataro bhikkhu bhagavato upassuti ṭhito hoti.	Now at that time a certain bhikkhu was standing listening in on the Blessed One.	时有一比丘，立而窃听世尊。
Addasā kho bhagavā taṁ bhikkhuṁ upassuti ṭhitaṁ.	The Blessed One saw that bhikkhu standing listening in.	世尊见彼比丘立而窃听。
Disvāna taṁ bhikkhuṁ etadavoca:	Having seen him, he said to that bhikkhu:	见已，告彼比丘言：
“assosi no tvaṁ, bhikkhu, imaṁ dhammapariyāyan”ti?	“Did you hear, bhikkhu, this exposition of the Dhamma?”	“汝闻，比丘，此法要否？”
“Evaṁ, bhante”ti.	“Yes, venerable sir.”	“唯然，尊者。”
“Uggaṇhāhi tvaṁ, bhikkhu, imaṁ dhammapariyāyaṁ;	“Learn this exposition of the Dhamma, bhikkhu;	“学此法要，比丘；
pariyāpuṇāhi tvaṁ, bhikkhu, imaṁ dhammapariyāyaṁ;	master this exposition of the Dhamma, bhikkhu;	掌握此法要，比丘；
dhārehi tvaṁ, bhikkhu, imaṁ dhammapariyāyaṁ.	remember this exposition of the Dhamma, bhikkhu.	忆念此法要，比丘。
Atthasaṁhito ayaṁ, bhikkhu, dhammapariyāyo ādibrahmacariyako”ti.	This exposition of the Dhamma is beneficial, bhikkhu, it is fundamental to the holy life.”	此法要有利，比丘，为梵行之根本。”

12.46 - SN 12.46 Aññatarabrāhmaṇa: Aññatarabrāhmaṇasutta

--- SN12.46 - Aññatarabrāhmaṇasutta ---	--- SN12.46 - Aññatarabrāhmaṇasutta ---	--- SN12.46 - 异婆罗门经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.	Then a certain brahmin went to the Blessed One; having approached, he exchanged greetings with the Blessed One.	尔时，一婆罗门诣世尊所；诣已，与世尊互致问候。
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so brāhmaṇo bhagavantaṁ etadavoca:	After concluding his courteous and memorable talk, he sat down to one side. Sitting to one side, that brahmin said to the Blessed One:	问候与忆念之语毕，坐于一面。坐一面已，彼婆罗门白世尊言：
“Kiṁ nu kho, bho gotama, so karoti so paṭisaṁvedayatī”ti?	“Master Gotama, is it that one who acts is the same one who experiences the result?”	“乔达摩大师，作者即是受果者否？”
“‘So karoti so paṭisaṁvedayatī’ti kho, brāhmaṇa, ayameko anto”.	“‘One who acts is the same one who experiences the result,’ brahmin, this is one extreme.”	“‘作者即是受果者’，婆罗门，此为一极端。”
“Kiṁ pana, bho gotama, añño karoti, añño paṭisaṁvedayatī”ti?	“Then, Master Gotama, is it that one who acts is one, and one who experiences the result is another?”	“然则，乔达摩大师，作者为一，受果者为另一人否？”
“‘Añño karoti, añño paṭisaṁvedayatī’ti kho, brāhmaṇa, ayaṁ dutiyo anto.	“‘One who acts is one, and one who experiences the result is another,’ brahmin, this is the second extreme.	“‘作者为一，受果者为另一人’，婆罗门，此为第二极端。
Ete te, brāhmaṇa, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti:	Without veering towards either of these extremes, brahmin, the Tathāgata teaches the Dhamma by the middle way:	不偏于此二极端，婆罗门，如来以中道说法：
‘avijjāpaccayā saṅkhārā;	‘With ignorance as condition, volitional formations;	‘以无明为缘，行；
saṅkhārapaccayā viññāṇaṁ …pe…	with volitional formations as condition, consciousness … and so on …	以行为缘，识…等等…
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	Such is the origin of this whole mass of suffering.	如是此纯大苦蕴集。
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;	But with the remainderless fading away and cessation of that very ignorance, there is the cessation of volitional formations;	然以彼无明之无余离欲灭，则行灭；
saṅkhāranirodhā …pe…	with the cessation of volitional formations … and so on …	以行灭…等等…
evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.	Such is the cessation of this whole mass of suffering.’”	如是此纯大苦蕴灭。’”
Evaṁ vutte, so brāhmaṇo bhagavantaṁ etadavoca:	When this was said, that brahmin said to the Blessed One:	作是语已，彼婆罗门白世尊言：
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe…	“Magnificent, Master Gotama! Magnificent, Master Gotama! … and so on …	“壮哉，乔达摩大师！壮哉，乔达摩大师！…等等…
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.	Let Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life.”	愿乔达摩大师记我为优婆塞，自今日起，终身归依。”
Chaṭṭhaṁ.	Sixth.	第六。

12.47 - SN 12.47 Jāṇussoṇi: Jāṇussoṇisutta

--- SN12.47 - Jāṇussoṇisutta ---	--- SN12.47 - Jāṇussoṇisutta ---	--- SN12.47 - 阇那卢苏尼经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ …pe… ekamantaṁ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṁ etadavoca:	Then the brahmin Jāṇussoṇi went to the Blessed One; having approached, he exchanged greetings with the Blessed One … and so on … sitting to one side, the brahmin Jāṇussoṇi said to the Blessed One:	尔时，婆罗门阇那卢苏尼诣世尊所；诣已，与世尊互致问候…等等…坐于一面，婆罗门阇那卢苏尼白世尊言：
“Kiṁ nu kho, bho gotama, sabbamatthī”ti?	“Master Gotama, does all exist?”	“乔达摩大师，一切皆有否？”
“‘Sabbamatthī’ti kho, brāhmaṇa, ayameko anto”.	“‘All exists,’ brahmin, this is one extreme.”	“‘一切皆有’，婆罗门，此为一极端。”
“Kiṁ pana, bho gotama, sabbaṁ natthī”ti?	“Then, Master Gotama, does all not exist?”	“然则，乔达摩大师，一切皆无否？”
“‘Sabbaṁ natthī’ti kho, brāhmaṇa, ayaṁ dutiyo anto.	“‘All does not exist,’ brahmin, this is the second extreme.	“‘一切皆无’，婆罗门，此为第二极端。
Ete te, brāhmaṇa, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti:	Without veering towards either of these extremes, brahmin, the Tathāgata teaches the Dhamma by the middle way:	不偏于此二极端，婆罗门，如来以中道说法：
‘avijjāpaccayā saṅkhārā;	‘With ignorance as condition, volitional formations;	‘以无明为缘，行；
saṅkhārapaccayā viññāṇaṁ …pe…	with volitional formations as condition, consciousness … and so on …	以行为缘，识…等等…
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	Such is the origin of this whole mass of suffering.	如是此纯大苦蕴集。
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;	But with the remainderless fading away and cessation of that very ignorance, there is the cessation of volitional formations;	然以彼无明之无余离欲灭，则行灭；
saṅkhāranirodhā viññāṇanirodho …pe…	with the cessation of volitional formations, there is the cessation of consciousness … and so on …	以行灭，则识灭…等等…
evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.	Such is the cessation of this whole mass of suffering.’”	如是此纯大苦蕴灭。’”
Evaṁ vutte, jāṇussoṇi brāhmaṇo bhagavantaṁ etadavoca:	When this was said, the brahmin Jāṇussoṇi said to the Blessed One:	作是语已，婆罗门阇那卢苏尼白世尊言：
“abhikkantaṁ, bho gotama …pe…	“Magnificent, Master Gotama! … and so on …	“壮哉，乔达摩大师！…等等…
pāṇupetaṁ saraṇaṁ gatan”ti.	gone for refuge for life.”	终身归依。”

12.48 - SN 12.48 Lokāyatika: Lokāyatikasutta

--- SN12.48 - Lokāyatikasutta ---	--- SN12.48 - Lokāyatikasutta ---	--- SN12.48 - 顺世派经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
Atha kho lokāyatiko brāhmaṇo yena bhagavā …pe…	Then a Lokāyatika brahmin went to the Blessed One … and so on …	尔时，一顺世派婆罗门诣世尊所…等等…
ekamantaṁ nisinno kho lokāyatiko brāhmaṇo bhagavantaṁ etadavoca:	sitting to one side, the Lokāyatika brahmin said to the Blessed One:	坐于一面，顺世派婆罗门白世尊言：
“Kiṁ nu kho, bho gotama, sabbamatthī”ti?	“Master Gotama, does all exist?”	“乔达摩大师，一切皆有否？”
“‘Sabbamatthī’ti kho, brāhmaṇa, jeṭṭhametaṁ lokāyataṁ”.	“‘All exists,’ brahmin, this is the most ancient worldly view.”	“‘一切皆有’，婆罗门，此为最古之世俗见。”
“Kiṁ pana, bho gotama, sabbaṁ natthī”ti?	“Then, Master Gotama, does all not exist?”	“然则，乔达摩大师，一切皆无否？”
“‘Sabbaṁ natthī’ti kho, brāhmaṇa, dutiyametaṁ lokāyataṁ”.	“‘All does not exist,’ brahmin, this is the second worldly view.”	“‘一切皆无’，婆罗门，此为第二世俗见。”
“Kiṁ nu kho, bho gotama, sabbamekattan”ti?	“Master Gotama, is all a unity?”	“乔达摩大师，一切为一否？”
“‘Sabbamekattan’ti kho, brāhmaṇa, tatiyametaṁ lokāyataṁ”.	“‘All is a unity,’ brahmin, this is the third worldly view.”	“‘一切为一’，婆罗门，此为第三世俗见。”
“Kiṁ pana, bho gotama, sabbaṁ puthuttan”ti?	“Then, Master Gotama, is all a plurality?”	“然则，乔达摩大师，一切为多否？”
“‘Sabbaṁ puthuttan’ti kho, brāhmaṇa, catutthametaṁ lokāyataṁ.	“‘All is a plurality,’ brahmin, this is the fourth worldly view.	“‘一切为多’，婆罗门，此为第四世俗见。
Ete te, brāhmaṇa, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti:	Without veering towards either of these extremes, brahmin, the Tathāgata teaches the Dhamma by the middle way:	不偏于此二极端，婆罗门，如来以中道说法：
‘avijjāpaccayā saṅkhārā;	‘With ignorance as condition, volitional formations;	‘以无明为缘，行；
saṅkhārapaccayā viññāṇaṁ …pe…	with volitional formations as condition, consciousness … and so on …	以行为缘，识…等等…
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	Such is the origin of this whole mass of suffering.	如是此纯大苦蕴集。
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;	But with the remainderless fading away and cessation of that very ignorance, there is the cessation of volitional formations;	然以彼无明之无余离欲灭，则行灭；
saṅkhāranirodhā viññāṇanirodho …pe…	with the cessation of volitional formations, there is the cessation of consciousness … and so on …	以行灭，则识灭…等等…
evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.	Such is the cessation of this whole mass of suffering.’”	如是此纯大苦蕴灭。’”
Evaṁ vutte, lokāyatiko brāhmaṇo bhagavantaṁ etadavoca:	When this was said, the Lokāyatika brahmin said to the Blessed One:	作是语已，顺世派婆罗门白世尊言：
“abhikkantaṁ, bho gotama …pe…	“Magnificent, Master Gotama! … and so on …	“壮哉，乔达摩大师！…等等…
ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.	from this day forth, gone for refuge for life.”	自今日起，终身归依。”

12.49 - SN 12.49 Ariyasāvaka: Ariyasāvakasutta

--- SN12.49 - Ariyasāvakasutta ---	--- SN12.49 - Ariyasāvakasutta ---	--- SN12.49 - 圣弟子经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Na, bhikkhave, sutavato ariyasāvakassa evaṁ hoti:	“It does not occur to an instructed noble-one's-disciple, bhikkhus:	“已受教之圣弟子不生此念，诸比丘：
‘kiṁ nu kho—	‘What now—	‘今何——
kismiṁ sati kiṁ hoti, kissuppādā kiṁ uppajjati?	when what exists, what comes to be? With the arising of what, what arises?	何法有时，何法生？何法起时，何法起？
Kismiṁ sati saṅkhārā honti, kismiṁ sati viññāṇaṁ hoti, kismiṁ sati nāmarūpaṁ hoti, kismiṁ sati saḷāyatanaṁ hoti, kismiṁ sati phasso hoti, kismiṁ sati vedanā hoti, kismiṁ sati taṇhā hoti, kismiṁ sati upādānaṁ hoti, kismiṁ sati bhavo hoti, kismiṁ sati jāti hoti, kismiṁ sati jarāmaraṇaṁ hotī’ti?	When what exists, do volitional formations come to be? When what exists, does consciousness come to be? When what exists, does name-and-form come to be? When what exists, does the sixfold sense base come to be? When what exists, does contact come to be? When what exists, does feeling come to be? When what exists, does craving come to be? When what exists, does clinging come to be? When what exists, does existence come to be? When what exists, does birth come to be? When what exists, does aging-and-death come to be?’	何法有时，行生？何法有时，识生？何法有时，名色生？何法有时，六入处生？何法有时，触生？何法有时，受生？何法有时，爱生？何法有时，取生？何法有时，有生？何法有时，生生？何法有时，老死生？’
Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti:	Rather, bhikkhus, for the instructed noble-one's-disciple, there is knowledge itself in this matter, independent of others:	然，诸比丘，于已受教之圣弟子，于此事有自知，不依他人：
‘imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati.	‘When this exists, this comes to be; with the arising of this, this arises.	‘此有时，此生；此起时，此起。
Avijjāya sati saṅkhārā honti;	When there is ignorance, volitional formations come to be;	有无明时，行生；
saṅkhāresu sati viññāṇaṁ hoti;	when there are volitional formations, consciousness comes to be;	有行时，识生；
viññāṇe sati nāmarūpaṁ hoti;	when there is consciousness, name-and-form comes to be;	有识时，名色生；
nāmarūpe sati saḷāyatanaṁ hoti;	when there is name-and-form, the sixfold sense base comes to be;	有名色时，六入处生；
saḷāyatane sati phasso hoti;	when there is the sixfold sense base, contact comes to be;	有六入处时，触生；
phasse sati vedanā hoti;	when there is contact, feeling comes to be;	有触时，受生；
vedanāya sati taṇhā hoti;	when there is feeling, craving comes to be;	有受时，爱生；
taṇhāya sati upādānaṁ hoti;	when there is craving, clinging comes to be;	有爱时，取生；
upādāne sati bhavo hoti;	when there is clinging, existence comes to be;	有取时，有生；
bhave sati jāti hoti;	when there is existence, birth comes to be;	有时，生生；
jātiyā sati jarāmaraṇaṁ hotī’ti.	when there is birth, aging-and-death comes to be.’	有生时，老死生。’
So evaṁ pajānāti:	He understands thus:	彼如是解：
‘evamayaṁ loko samudayatī’ti.	‘Thus this world originates.’	‘如是此世间集。’
Na, bhikkhave, sutavato ariyasāvakassa evaṁ hoti:	It does not occur to an instructed noble-one's-disciple, bhikkhus:	已受教之圣弟子不生此念，诸比丘：
‘kiṁ nu kho—	‘What now—	‘今何——
kismiṁ asati kiṁ na hoti, kissa nirodhā kiṁ nirujjhati?	when what does not exist, what does not come to be? With the cessation of what, what ceases?	何法无时，何法不生？何法灭时，何法灭？
Kismiṁ asati saṅkhārā na honti, kismiṁ asati viññāṇaṁ na hoti, kismiṁ asati nāmarūpaṁ na hoti, kismiṁ asati saḷāyatanaṁ na hoti, kismiṁ asati phasso na hoti, kismiṁ asati vedanā na hoti, kismiṁ asati taṇhā na hoti, kismiṁ asati upādānaṁ na hoti, kismiṁ asati bhavo na hoti, kismiṁ asati jāti na hoti, kismiṁ asati jarāmaraṇaṁ na hotī’ti?	When what does not exist, do volitional formations not come to be? When what does not exist, does consciousness not come to be? When what does not exist, does name-and-form not come to be? When what does not exist, does the sixfold sense base not come to be? When what does not exist, does contact not come to be? When what does not exist, does feeling not come to be? When what does not exist, does craving not come to be? When what does not exist, does clinging not come to be? When what does not exist, does existence not come to be? When what does not exist, does birth not come to be? When what does not exist, does aging-and-death not come to be?’	何法无时，行不生？何法无时，识不生？何法无时，名色不生？何法无时，六入处不生？何法无时，触不生？何法无时，受不生？何法无时，爱不生？何法无时，取不生？何法无时，有不生？何法无时，生不生？何法无时，老死不生？’
Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti:	Rather, bhikkhus, for the instructed noble-one's-disciple, there is knowledge itself in this matter, independent of others:	然，诸比丘，于已受教之圣弟子，于此事有自知，不依他人：
‘imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati.	‘When this does not exist, this does not come to be; with the cessation of this, this ceases.	‘此无时，此不生；此灭时，此灭。
Avijjāya asati saṅkhārā na honti;	When there is no ignorance, volitional formations do not come to be;	无无明时，行不生；
saṅkhāresu asati viññāṇaṁ na hoti;	when there are no volitional formations, consciousness does not come to be;	无行时，识不生；
viññāṇe asati nāmarūpaṁ na hoti;	when there is no consciousness, name-and-form does not come to be;	无识时，名色不生；
nāmarūpe asati saḷāyatanaṁ na hoti …pe…	when there is no name-and-form, the sixfold sense base does not come to be … and so on …	无名色时，六入处不生…等等…
bhavo na hoti …	existence does not come to be …	有不生…
jāti na hoti …	birth does not come to be …	生不生…
jātiyā asati jarāmaraṇaṁ na hotī’ti.	when there is no birth, aging-and-death does not come to be.’	无生时，老死不生。’
So evaṁ pajānāti:	He understands thus:	彼如是解：
‘evamayaṁ loko nirujjhatī’ti.	‘Thus this world ceases.’	‘如是此世间灭。’
Yato kho, bhikkhave, ariyasāvako evaṁ lokassa samudayañca atthaṅgamañca yathābhūtaṁ pajānāti, ayaṁ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi …pe…	When, bhikkhus, a noble-one's-disciple thus understands the origin and passing away of the world as it really is, this, bhikkhus, is called a noble-one's-disciple who is accomplished in view … and so on …	当，诸比丘，圣弟子如是如实解世间之集与灭，此，诸比丘，名为圣弟子，成就于见…等等…
amatadvāraṁ āhacca tiṭṭhati itipī”ti.	one who stands having knocked at the door of the deathless.”	立于敲不死之门者。”

12.50 - SN 12.50 Dutiyaariyasāvaka: Dutiyaariyasāvakasutta

--- SN12.50 - Dutiyaariyasāvakasutta ---	--- SN12.50 - Dutiyaariyasāvakasutta ---	--- SN12.50 - 第二圣弟子经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Na, bhikkhave, sutavato ariyasāvakassa evaṁ hoti:	“It does not occur to an instructed noble-one's-disciple, bhikkhus:	“已受教之圣弟子不生此念，诸比丘：
‘kiṁ nu kho kismiṁ sati kiṁ hoti, kissuppādā kiṁ uppajjati?	‘What now—when what exists, what comes to be? With the arising of what, what arises?	‘今何——何法有时，何法生？何法起时，何法起？
Kismiṁ sati saṅkhārā honti, kismiṁ sati viññāṇaṁ hoti, kismiṁ sati nāmarūpaṁ hoti, kismiṁ sati saḷāyatanaṁ hoti, kismiṁ sati phasso hoti, kismiṁ sati vedanā hoti, kismiṁ sati taṇhā hoti, kismiṁ sati upādānaṁ hoti, kismiṁ sati bhavo hoti, kismiṁ sati jāti hoti, kismiṁ sati jarāmaraṇaṁ hotī’ti?	When what exists, do volitional formations come to be? When what exists, does consciousness come to be? When what exists, does name-and-form come to be? When what exists, does the sixfold sense base come to be? When what exists, does contact come to be? When what exists, does feeling come to be? When what exists, does craving come to be? When what exists, does clinging come to be? When what exists, does existence come to be? When what exists, does birth come to be? When what exists, does aging-and-death come to be?’	何法有时，行生？何法有时，识生？何法有时，名色生？何法有时，六入处生？何法有时，触生？何法有时，受生？何法有时，爱生？何法有时，取生？何法有时，有生？何法有时，生生？何法有时，老死生？’
Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti:	Rather, bhikkhus, for the instructed noble-one's-disciple, there is knowledge itself in this matter, independent of others:	然，诸比丘，于已受教之圣弟子，于此事有自知，不依他人：
‘imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati.	‘When this exists, this comes to be; with the arising of this, this arises.	‘此有时，此生；此起时，此起。
Avijjāya sati saṅkhārā honti;	When there is ignorance, volitional formations come to be;	有无明时，行生；
saṅkhāresu sati viññāṇaṁ hoti;	when there are volitional formations, consciousness comes to be;	有行时，识生；
viññāṇe sati nāmarūpaṁ hoti;	when there is consciousness, name-and-form comes to be;	有识时，名色生；
nāmarūpe sati saḷāyatanaṁ hoti;	when there is name-and-form, the sixfold sense base comes to be;	有名色时，六入处生；
saḷāyatane sati phasso hoti;	when there is the sixfold sense base, contact comes to be;	有六入处时，触生；
phasse sati vedanā hoti;	when there is contact, feeling comes to be;	有触时，受生；
vedanāya sati taṇhā hoti;	when there is feeling, craving comes to be;	有受时，爱生；
taṇhāya sati upādānaṁ hoti;	when there is craving, clinging comes to be;	有爱时，取生；
upādāne sati bhavo hoti;	when there is clinging, existence comes to be;	有取时，有生；
bhave sati jāti hoti;	when there is existence, birth comes to be;	有时，生生；
jātiyā sati jarāmaraṇaṁ hotī’ti.	when there is birth, aging-and-death comes to be.’	有生时，老死生。’
So evaṁ pajānāti:	He understands thus:	彼如是解：
‘evamayaṁ loko samudayatī’ti.	‘Thus this world originates.’	‘如是此世间集。’
Na, bhikkhave, sutavato ariyasāvakassa evaṁ hoti:	It does not occur to an instructed noble-one's-disciple, bhikkhus:	已受教之圣弟子不生此念，诸比丘：
‘kiṁ nu kho kismiṁ asati kiṁ na hoti, kissa nirodhā kiṁ nirujjhati?	‘What now—when what does not exist, what does not come to be? With the cessation of what, what ceases?	‘今何——何法无时，何法不生？何法灭时，何法灭？
Kismiṁ asati saṅkhārā na honti, kismiṁ asati viññāṇaṁ na hoti, kismiṁ asati nāmarūpaṁ na hoti, kismiṁ asati saḷāyatanaṁ na hoti, kismiṁ asati phasso na hoti, kismiṁ asati vedanā na hoti, kismiṁ asati taṇhā na hoti …pe…	When what does not exist, do volitional formations not come to be? When what does not exist, does consciousness not come to be? When what does not exist, does name-and-form not come to be? When what does not exist, does the sixfold sense base not come to be? When what does not exist, does contact not come to be? When what does not exist, does feeling not come to be? When what does not exist, does craving not come to be? …and so on…	何法无时，行不生？何法无时，识不生？何法无时，名色不生？何法无时，六入处不生？何法无时，触不生？何法无时，受不生？何法无时，爱不生？…等等…
upādānaṁ …	clinging …	取…
bhavo …	existence …	有…
jāti …	birth …	生…
kismiṁ asati jarāmaraṇaṁ na hotī’ti?	When what does not exist, does aging-and-death not come to be?’	何法无时，老死不生？’
Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti:	Rather, bhikkhus, for the instructed noble-one's-disciple, there is knowledge itself in this matter, independent of others:	然，诸比丘，于已受教之圣弟子，于此事有自知，不依他人：
‘imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati.	‘When this does not exist, this does not come to be; with the cessation of this, this ceases.	‘此无时，此不生；此灭时，此灭。
Avijjāya asati saṅkhārā na honti;	When there is no ignorance, volitional formations do not come to be;	无无明时，行不生；
saṅkhāresu asati viññāṇaṁ na hoti;	when there are no volitional formations, consciousness does not come to be;	无行时，识不生；
viññāṇe asati nāmarūpaṁ na hoti;	when there is no consciousness, name-and-form does not come to be;	无识时，名色不生；
nāmarūpe asati saḷāyatanaṁ na hoti …pe…	when there is no name-and-form, the sixfold sense base does not come to be …and so on…	无名色时，六入处不生…等等…
jātiyā asati jarāmaraṇaṁ na hotī’ti.	when there is no birth, aging-and-death does not come to be.’	无生时，老死不生。’
So evaṁ pajānāti:	He understands thus:	彼如是解：
‘evamayaṁ loko nirujjhatī’ti.	‘Thus this world ceases.’	‘如是此世间灭。’
Yato kho, bhikkhave, ariyasāvako evaṁ lokassa samudayañca atthaṅgamañca yathābhūtaṁ pajānāti, ayaṁ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṁ saddhammaṁ itipi, passati imaṁ saddhammaṁ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṁ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṁ āhacca tiṭṭhati itipī”ti.	When, bhikkhus, a noble-one's-disciple thus understands the origin and passing away of the world as it really is, this, bhikkhus, is called a noble-one's-disciple who is accomplished in view, accomplished in vision, who has come to this true Dhamma, who sees this true Dhamma, who is endowed with the knowledge of a trainee, who is endowed with the true knowledge of a trainee, who has entered the stream of the Dhamma, a noble one with penetrating wisdom, one who stands having knocked at the door of the deathless.”	当，诸比丘，圣弟子如是如实解世间之集与灭，此，诸比丘，名为圣弟子，成就于见，成就于观，已至此正法，见此正法，具学人之智，具学人之正智，已入法流，具穿透慧之圣者，立于敲不死之门者。”
Gahapativaggo pañcamo.	The Householder Chapter, the Fifth.	居士品，第五。
Dve pañcaverabhayā vuttā,	Two on the Five Fears and Animosities are stated,	二说五畏与怨，
dukkhaṁ loko ca ñātikaṁ;	Suffering, the World, and the Ñātikas;	苦，世间，与那提迦；
Aññataraṁ jāṇussoṇi ca,	With Another, Jāṇussoṇi,	与异，阇那卢苏尼，
lokāyatikena aṭṭhamaṁ;	And with the Lokāyatika as the eighth;	及以顺世派为第八；
Dve ariyasāvakā vuttā,	Two on the noble-one's-disciples are stated,	二说圣弟子，
vaggo tena pavuccatīti.	The chapter is thus declared.	品如是宣。

12.51 - SN 12.51 Parivīmaṁsana: Parivīmaṁsanasutta

--- SN12.51 - Parivīmaṁsanasutta ---	--- SN12.51 - Parivīmaṁsanasutta ---	--- SN12.51 - 思察经 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.	一时，佛住舍卫城祇陀林给孤独园。
Tatra kho bhagavā bhikkhū āmantesi:	There the Blessed One addressed the bhikkhus:	尔时，世尊告诸比丘言：
“bhikkhavo”ti.	“Bhikkhus.”	“诸比丘。”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.	“Venerable sir,” those bhikkhus replied to the Blessed One.	“尊者，”彼诸比丘答世尊言。
Bhagavā etadavoca:	The Blessed One said this:	世尊如是说：
“Kittāvatā nu kho, bhikkhave, bhikkhu parivīmaṁsamāno parivīmaṁseyya sabbaso sammā dukkhakkhayāyā”ti?	“To what extent, bhikkhus, does a bhikkhu who is an investigator investigate for the complete destruction of suffering?”	“诸比丘，为彻底灭苦，思察之比丘思察至何程度？”
“Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.	“Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, have the Blessed One as their resort. It would be good, venerable sir, if the Blessed One himself would clarify the meaning of this statement. Having heard it from the Blessed One, the bhikkhus will remember it.”	“尊者，我等教法根于世尊，导于世尊，以世尊为归。善哉，尊者，若世尊自明此言之义。闻自世尊，诸比丘将忆之。”
“Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.	“Then, bhikkhus, listen and attend closely, I will speak.”	“然则，诸比丘，谛听，善思念之，我当说。”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.	“Yes, venerable sir,” those bhikkhus replied to the Blessed One.	“唯然，尊者，”彼诸比丘答世尊言。
Bhagavā etadavoca:	The Blessed One said this:	世尊如是说：
“Idha, bhikkhave, bhikkhu parivīmaṁsamāno parivīmaṁsati:	“Here, bhikkhus, a bhikkhu who is an investigator investigates:	“此，诸比丘，思察之比丘思察：
‘yaṁ kho idaṁ anekavidhaṁ nānappakārakaṁ dukkhaṁ loke uppajjati jarāmaraṇaṁ;	‘Whatever suffering of various kinds arises in the world, such as aging-and-death;	‘世间所生种种苦，如老死；
idaṁ nu kho dukkhaṁ kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ?	this suffering, now, what is its source, what is its origin, what is its birth, what is its cause?	此苦，今，其源为何，其集为何，其生为何，其因为何？
Kismiṁ sati jarāmaraṇaṁ hoti, kismiṁ asati jarāmaraṇaṁ na hotī’ti?	When what exists does aging-and-death come to be, when what does not exist does aging-and-death not come to be?’	何法有时，老死生，何法无时，老死不生？’
So parivīmaṁsamāno evaṁ pajānāti:	Investigating, he understands thus:	思察已，彼如是解：
‘yaṁ kho idaṁ anekavidhaṁ nānappakārakaṁ dukkhaṁ loke uppajjati jarāmaraṇaṁ, idaṁ kho dukkhaṁ jātinidānaṁ jātisamudayaṁ jātijātikaṁ jātippabhavaṁ.	‘Whatever suffering of various kinds arises in the world, such as aging-and-death, this suffering has birth as its source, birth as its origin, birth as its birth, birth as its cause.	‘世间所生种种苦，如老死，此苦以生为源，生为集，生为生，生为因。
Jātiyā sati jarāmaraṇaṁ hoti, jātiyā asati jarāmaraṇaṁ na hotī’ti.	When birth exists, aging-and-death comes to be; when birth does not exist, aging-and-death does not come to be.’	生有时，老死生；生无时，老死不生。’
So jarāmaraṇañca pajānāti, jarāmaraṇasamudayañca pajānāti, jarāmaraṇanirodhañca pajānāti, yā ca jarāmaraṇanirodhasāruppagāminī paṭipadā tañca pajānāti, tathā paṭipanno ca hoti anudhammacārī;	He understands aging-and-death, and he understands the origin of aging-and-death, and he understands the cessation of aging-and-death, and he understands the path that is suitable for leading to the cessation of aging-and-death, and having practiced thus, he is one who fares in accordance with the Dhamma;	彼解老死，及解老死之集，及解老死之灭，及解适于趣老死灭之道，如是修行已，彼为依法而行者；
ayaṁ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno jarāmaraṇanirodhāya.	this, bhikkhus, is called a bhikkhu who is practicing for the complete destruction of suffering, for the cessation of aging-and-death.	此，诸比丘，名为为彻底灭苦，为灭老死而修行之比丘。
Athāparaṁ parivīmaṁsamāno parivīmaṁsati:	Then, investigating further, he investigates:	然后，更思察，彼思察：
‘jāti panāyaṁ kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā, kismiṁ sati jāti hoti, kismiṁ asati jāti na hotī’ti?	‘And this birth, what is its source, what is its origin, what is its birth, what is its cause, when what exists does birth come to be, when what does not exist does birth not come to be?’	‘而此生，其源为何，其集为何，其生为何，其因为何，何法有时，生生，何法无时，生不生？’
So parivīmaṁsamāno evaṁ pajānāti:	Investigating, he understands thus:	思察已，彼如是解：
‘jāti bhavanidānā bhavasamudayā bhavajātikā bhavappabhavā;	‘Birth has existence as its source, existence as its origin, existence as its birth, existence as its cause;	‘生以有为源，有为集，有为生，有为因；
bhave sati jāti hoti, bhave asati jāti na hotī’ti.	when existence exists, birth comes to be; when existence does not exist, birth does not come to be.’	有时，生生；有无时，生不生。’
So jātiñca pajānāti, jātisamudayañca pajānāti, jātinirodhañca pajānāti, yā ca jātinirodhasāruppagāminī paṭipadā tañca pajānāti, tathā paṭipanno ca hoti anudhammacārī;	He understands birth, and he understands the origin of birth, and he understands the cessation of birth, and he understands the path that is suitable for leading to the cessation of birth, and having practiced thus, he is one who fares in accordance with the Dhamma;	彼解生，及解生之集，及解生之灭，及解适于趣生灭之道，如是修行已，彼为依法而行者；
ayaṁ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno jātinirodhāya.	this, bhikkhus, is called a bhikkhu who is practicing for the complete destruction of suffering, for the cessation of birth.	此，诸比丘，名为为彻底灭苦，为灭生而修行之比丘。
Athāparaṁ parivīmaṁsamāno parivīmaṁsati:	Then, investigating further, he investigates:	然后，更思察，彼思察：
‘bhavo panāyaṁ kiṁnidāno …pe…	‘And this existence, what is its source …and so on…	‘而此有，其源为何…等等…
upādānaṁ panidaṁ kiṁnidānaṁ …	And this clinging, what is its source …	而此取，其源为何…
taṇhā panāyaṁ kiṁnidānā …	And this craving, what is its source …	而此爱，其源为何…
vedanā …	feeling …	受…
phasso …	contact …	触…
saḷāyatanaṁ panidaṁ kiṁnidānaṁ …	And this sixfold sense base, what is its source …	而此六入处，其源为何…
nāmarūpaṁ panidaṁ …	And this name-and-form …	而此名色…
viññāṇaṁ panidaṁ …	And this consciousness …	而此识…
saṅkhārā panime kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā;	And these volitional formations, what is their source, what is their origin, what is their birth, what is their cause?	而此行，其源为何，其集为何，其生为何，其因为何？
kismiṁ sati saṅkhārā honti, kismiṁ asati saṅkhārā na hontī’ti?	When what exists do volitional formations come to be, when what does not exist do volitional formations not come to be?’	何法有时，行生，何法无时，行不生？’
So parivīmaṁsamāno evaṁ pajānāti:	Investigating, he understands thus:	思察已，彼如是解：
‘saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā;	‘Volitional formations have ignorance as their source, ignorance as their origin, ignorance as their birth, ignorance as their cause;	‘行以无明为源，无明为集，无明为生，无明为因；
avijjāya sati saṅkhārā honti, avijjāya asati saṅkhārā na hontī’ti.	when ignorance exists, volitional formations come to be; when ignorance does not exist, volitional formations do not come to be.’	无明有时，行生；无明无时，行不生。’
So saṅkhāre ca pajānāti, saṅkhārasamudayañca pajānāti, saṅkhāranirodhañca pajānāti, yā ca saṅkhāranirodhasāruppagāminī paṭipadā tañca pajānāti, tathā paṭipanno ca hoti anudhammacārī;	He understands volitional formations, and he understands the origin of volitional formations, and he understands the cessation of volitional formations, and he understands the path that is suitable for leading to the cessation of volitional formations, and having practiced thus, he is one who fares in accordance with the Dhamma;	彼解行，及解行之集，及解行之灭，及解适于趣行灭之道，如是修行已，彼为依法而行者；
ayaṁ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno saṅkhāranirodhāya.	this, bhikkhus, is called a bhikkhu who is practicing for the complete destruction of suffering, for the cessation of volitional formations.	此，诸比丘，名为为彻底灭苦，为灭行而修行之比丘。
Avijjāgato yaṁ, bhikkhave, purisapuggalo puññañce saṅkhāraṁ abhisaṅkharoti, puññūpagaṁ hoti viññāṇaṁ.	When, bhikkhus, a person, an individual, is overcome by ignorance and generates a meritorious formation, consciousness fares on to merit.	当，诸比丘，一人，为无明所制，生福行，识趣于福。
Apuññañce saṅkhāraṁ abhisaṅkharoti, apuññūpagaṁ hoti viññāṇaṁ.	If he generates a demeritorious formation, consciousness fares on to demerit.	若彼生非福行，识趣于非福。
Āneñjañce saṅkhāraṁ abhisaṅkharoti āneñjūpagaṁ hoti viññāṇaṁ.	If he generates an imperturbable formation, consciousness fares on to the imperturbable.	若彼生不动行，识趣于不动。
Yato kho, bhikkhave, bhikkhuno avijjā pahīnā hoti vijjā uppannā, so avijjāvirāgā vijjuppādā neva puññābhisaṅkhāraṁ abhisaṅkharoti na apuññābhisaṅkhāraṁ abhisaṅkharoti na āneñjābhisaṅkhāraṁ abhisaṅkharoti.	When, bhikkhus, a bhikkhu’s ignorance is abandoned and true knowledge has arisen, then through the fading away of ignorance and the arising of true knowledge he does not generate a meritorious formation, nor a demeritorious formation, nor an imperturbable formation.	当，诸比丘，比丘之无明已舍，真智已生，则由无明之离欲与真智之生，彼不生福行，亦不生非福行，亦不生不动行。
Anabhisaṅkharonto anabhisañcetayanto na kiñci loke upādiyati;	Not generating, not intending, he does not cling to anything in the world;	不生，不意，彼不取于世间任何事物；
anupādiyaṁ na paritassati, aparitassaṁ paccattaññeva parinibbāyati.	not clinging, he is not agitated; unagitated, he personally attains Nibbāna.	不取，彼不动摇；不动摇，彼亲证涅槃。
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.	He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’	彼解：‘生已尽，梵行已立，所作已办，不受后有。’
So sukhañce vedanaṁ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti.	If he feels a pleasant feeling, he understands it as impermanent, he understands it as not clung to, he understands it as not delighted in.	若彼感乐受，彼解其为无常，彼解其为不取，彼解其为不喜。
Dukkhañce vedanaṁ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti.	If he feels a painful feeling, he understands it as impermanent, he understands it as not clung to, he understands it as not delighted in.	若彼感苦受，彼解其为无常，彼解其为不取，彼解其为不喜。
Adukkhamasukhañce vedanaṁ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti.	If he feels a neither-painful-nor-pleasant feeling, he understands it as impermanent, he understands it as not clung to, he understands it as not delighted in.	若彼感不苦不乐受，彼解其为无常，彼解其为不取，彼解其为不喜。
So sukhañce vedanaṁ vedayati, visaṁyutto naṁ vedayati.	If he feels a pleasant feeling, he feels it detached.	若彼感乐受，彼离而感之。
Dukkhañce vedanaṁ vedayati, visaṁyutto naṁ vedayati.	If he feels a painful feeling, he feels it detached.	若彼感苦受，彼离而感之。
Adukkhamasukhañce vedanaṁ vedayati, visaṁyutto naṁ vedayati.	If he feels a neither-painful-nor-pleasant feeling, he feels it detached.	若彼感不苦不乐受，彼离而感之。
So kāyapariyantikaṁ vedanaṁ vedayamāno kāyapariyantikaṁ vedanaṁ vedayāmīti pajānāti, jīvitapariyantikaṁ vedanaṁ vedayamāno jīvitapariyantikaṁ vedanaṁ vedayāmīti pajānāti.	When he feels a feeling terminating with the body, he understands, ‘I feel a feeling terminating with the body.’ When he feels a feeling terminating with life, he understands, ‘I feel a feeling terminating with life.’	当彼感身尽之受，彼解，‘我感身尽之受。’当彼感命尽之受，彼解，‘我感命尽之受。’
Kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissanti, sarīrāni avasissantīti pajānāti.	He understands: ‘With the breakup of the body, after the termination of life, all that is felt, not being delighted in, will become cool right here, and the body will remain.’	彼解：‘身坏命终，一切所受，不喜，将即此冷却，而身将留。’
Seyyathāpi, bhikkhave, puriso kumbhakārapākā uṇhaṁ kumbhaṁ uddharitvā same bhūmibhāge paṭisisseyya.	Just as, bhikkhus, a man might lift a hot pot from a potter’s kiln and place it on level ground.	犹如，诸比丘，人从陶窑中举一热锅，置于平地。
Tatra yāyaṁ usmā sā tattheva vūpasameyya, kapallāni avasisseyyuṁ.	There, whatever heat there is would subside right there, and the pot-sherds would remain.	彼处，无论何热，将即此息，而陶片将留。
Evameva kho, bhikkhave, bhikkhu kāyapariyantikaṁ vedanaṁ vedayamāno kāyapariyantikaṁ vedanaṁ vedayāmīti pajānāti, jīvitapariyantikaṁ vedanaṁ vedayamāno jīvitapariyantikaṁ vedanaṁ vedayāmīti pajānāti.	Even so, bhikkhus, when a bhikkhu feels a feeling terminating with the body, he understands, ‘I feel a feeling terminating with the body.’ When he feels a feeling terminating with life, he understands, ‘I feel a feeling terminating with life.’	如是，诸比丘，当一比丘感身尽之受，彼解，‘我感身尽之受。’当彼感命尽之受，彼解，‘我感命尽之受。’
Kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissanti, sarīrāni avasissantīti pajānāti.	He understands: ‘With the breakup of the body, after the termination of life, all that is felt, not being delighted in, will become cool right here, and the body will remain.’	彼解：‘身坏命终，一切所受，不喜，将即此冷却，而身将留。’
Taṁ kiṁ maññatha, bhikkhave,	What do you think, bhikkhus?	汝意云何，诸比丘？
api nu kho khīṇāsavo bhikkhu puññābhisaṅkhāraṁ vā abhisaṅkhareyya apuññābhisaṅkhāraṁ vā abhisaṅkhareyya āneñjābhisaṅkhāraṁ vā abhisaṅkhareyyā”ti?	Would a bhikkhu whose taints are destroyed generate a meritorious formation, or a demeritorious formation, or an imperturbable formation?”	漏尽之比丘会生福行，或非福行，或不动行否？”
“No hetaṁ, bhante”.	“No, venerable sir.”	“不，尊者。”
“Sabbaso vā pana saṅkhāresu asati, saṅkhāranirodhā api nu kho viññāṇaṁ paññāyethā”ti?	“But when there are no volitional formations at all, with the cessation of volitional formations, would consciousness be discerned?”	“然当全无行时，以行灭，识可辨否？”
“No hetaṁ, bhante”.	“No, venerable sir.”	“不，尊者。”
“Sabbaso vā pana viññāṇe asati, viññāṇanirodhā api nu kho nāmarūpaṁ paññāyethā”ti?	“But when there is no consciousness at all, with the cessation of consciousness, would name-and-form be discerned?”	“然当全无识时，以识灭，名色可辨否？”
“No hetaṁ, bhante”.	“No, venerable sir.”	“不，尊者。”
“Sabbaso vā pana nāmarūpe asati, nāmarūpanirodhā api nu kho saḷāyatanaṁ paññāyethā”ti?	“But when there is no name-and-form at all, with the cessation of name-and-form, would the sixfold sense base be discerned?”	“然当全无名色时，以名色灭，六入处可辨否？”
“No hetaṁ, bhante”.	“No, venerable sir.”	“不，尊者。”
“Sabbaso vā pana saḷāyatane asati, saḷāyatananirodhā api nu kho phasso paññāyethā”ti?	“But when there is no sixfold sense base at all, with the cessation of the sixfold sense base, would contact be discerned?”	“然当全无六入处时，以六入处灭，触可辨否？”
“No hetaṁ, bhante”.	“No, venerable sir.”	“不，尊者。”
“Sabbaso vā pana phasse asati, phassanirodhā api nu kho vedanā paññāyethā”ti?	“But when there is no contact at all, with the cessation of contact, would feeling be discerned?”	“然当全无触时，以触灭，受可辨否？”
“No hetaṁ, bhante”.	“No, venerable sir.”	“不，尊者。”
“Sabbaso vā pana vedanāya asati, vedanānirodhā api nu kho taṇhā paññāyethā”ti?	“But when there is no feeling at all, with the cessation of feeling, would craving be discerned?”	“然当全无受时，以受灭，爱可辨否？”
“No hetaṁ, bhante”.	“No, venerable sir.”	“不，尊者。”
“Sabbaso vā pana taṇhāya asati, taṇhānirodhā api nu kho upādānaṁ paññāyethā”ti?	“But when there is no craving at all, with the cessation of craving, would clinging be discerned?”	“然当全无爱时，以爱灭，取可辨否？”
“No hetaṁ, bhante”.	“No, venerable sir.”	“不，尊者。”
“Sabbaso vā pana upādāne asati, upādānanirodhā api nu kho bhavo paññāyethā”ti.	“But when there is no clinging at all, with the cessation of clinging, would existence be discerned?”	“然当全无取时，以取灭，有可辨否？”
“No hetaṁ, bhante”.	“No, venerable sir.”	“不，尊者。”
“Sabbaso vā pana bhave asati, bhavanirodhā api nu kho jāti paññāyethā”ti?	“But when there is no existence at all, with the cessation of existence, would birth be discerned?”	“然当全无有时，以有灭，生可辨否？”
“No hetaṁ, bhante”.	“No, venerable sir.”	“不，尊者。”
“Sabbaso vā pana jātiyā asati, jātinirodhā api nu kho jarāmaraṇaṁ paññāyethā”ti?	“But when there is no birth at all, with the cessation of birth, would aging-and-death be discerned?”	“然当全无生时，以生灭，老死可辨否？”
“No hetaṁ, bhante”.	“No, venerable sir.”	“不，尊者。”
“Sādhu sādhu, bhikkhave, evametaṁ, bhikkhave, netaṁ aññathā.	“Good, good, bhikkhus! It is so, bhikkhus, not otherwise.	“善哉，善哉，诸比丘！如是，诸比丘，非异。
Saddahatha me taṁ, bhikkhave, adhimuccatha, nikkaṅkhā ettha hotha nibbicikicchā.	Have faith in this, bhikkhus, be resolved on it, be free from doubt here, be free from uncertainty.	信此，诸比丘，决意于此，于此无惑，无不确定。
Esevanto dukkhassā”ti.	This itself is the end of suffering.”	此即苦之尽。”

12.52 - SN 12.52 Upādāna: Upādānasutta

--- SN12.52 - Upādānasutta ---	--- SN12.52 - Upādānasutta ---	--- SN12.52 - 取经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Upādāniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati.	“For one who dwells contemplating gratification in things that can be clung to, craving increases.	“于住观可取法中喜者，爱增长。
Taṇhāpaccayā upādānaṁ;	With craving as condition, clinging;	以爱为缘，取；
upādānapaccayā bhavo;	with clinging as condition, existence;	以取为缘，有；
bhavapaccayā jāti;	with existence as condition, birth;	以有为缘，生；
jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.	with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be.	以生为缘，老死、愁、悲、苦、忧、恼生。
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.	Such is the origin of this whole mass of suffering.	如是此纯大苦蕴集。
Seyyathāpi, bhikkhave, dasannaṁ vā kaṭṭhavāhānaṁ vīsāya vā kaṭṭhavāhānaṁ tiṁsāya vā kaṭṭhavāhānaṁ cattārīsāya vā kaṭṭhavāhānaṁ mahāaggikkhandho jaleyya.	Just as, bhikkhus, a great mass of fire might be burning from ten, or twenty, or thirty, or forty cartloads of firewood.	犹如，诸比丘，一大火聚，或燃自十、或二十、或三十、或四十车薪。
Tatra puriso kālena kālaṁ sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni ca gomayāni pakkhipeyya, sukkhāni ca kaṭṭhāni pakkhipeyya.	And a man from time to time would throw on dry grass, and dry cow dung, and dry wood.	人时时投干草，及干牛粪，及干木。
Evañhi so, bhikkhave, mahāaggikkhandho tadāhāro tadupādāno ciraṁ dīghamaddhānaṁ jaleyya.	Thus indeed, bhikkhus, that great mass of fire, with that nutriment, with that fuel, would burn for a long, long time.	如是实，诸比丘，彼大火聚，以此食，以此燃料，将长久燃烧。
Evameva kho, bhikkhave, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.	Even so, bhikkhus, for one who dwells contemplating gratification in things that can be clung to, craving increases.	如是，诸比丘，于住观可取法中喜者，爱增长。
Taṇhāpaccayā upādānaṁ …pe…	With craving as condition, clinging …and so on…	以爱为缘，取…等等…
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	such is the origin of this whole mass of suffering.	如是此纯大苦蕴集。
Upādāniyesu, bhikkhave, dhammesu ādīnavānupassino viharato taṇhā nirujjhati.	For one who dwells contemplating danger in things that can be clung to, craving ceases.	于住观可取法中危者，爱灭。
Taṇhānirodhā upādānanirodho;	With the cessation of craving, there is the cessation of clinging;	以爱灭，则取灭；
upādānanirodhā bhavanirodho;	with the cessation of clinging, there is the cessation of existence;	以取灭，则有灭；
bhavanirodhā jātinirodho;	with the cessation of existence, there is the cessation of birth;	以有灭，则生灭；
jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.	with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease.	以生灭，老死、愁、悲、苦、忧、恼灭。
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.	Such is the cessation of this whole mass of suffering.	如是此纯大苦蕴灭。
Seyyathāpi, bhikkhave, dasannaṁ vā kaṭṭhavāhānaṁ vīsāya vā tiṁsāya vā cattārīsāya vā kaṭṭhavāhānaṁ mahāaggikkhandho jaleyya;	Just as, bhikkhus, a great mass of fire might be burning from ten, or twenty, or thirty, or forty cartloads of firewood;	犹如，诸比丘，一大火聚，或燃自十、或二十、或三十、或四十车薪；
tatra puriso na kālena kālaṁ sukkhāni ceva tiṇāni pakkhipeyya, na sukkhāni ca gomayāni pakkhipeyya, na sukkhāni ca kaṭṭhāni pakkhipeyya.	and a man would not from time to time throw on dry grass, nor dry cow dung, nor dry wood.	人非时时投干草，亦非干牛粪，亦非干木。
Evañhi so, bhikkhave, mahāaggikkhandho purimassa ca upādānassa pariyādānā aññassa ca anupahārā anāhāro nibbāyeyya.	Thus indeed, bhikkhus, that great mass of fire, with the exhaustion of the former fuel and the non-provision of any other, being without nutriment, would be extinguished.	如是实，诸比丘，彼大火聚，以前燃料尽，且无他供给，无食，将熄灭。
Evameva kho, bhikkhave, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati,	Even so, bhikkhus, for one who dwells contemplating danger in things that can be clung to, craving ceases,	如是，诸比丘，于住观可取法中危者，爱灭，
taṇhānirodhā upādānanirodho …pe…	with the cessation of craving, there is the cessation of clinging …and so on…	以爱灭，则取灭…等等…
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.	such is the cessation of this whole mass of suffering.”	如是此纯大苦蕴灭。”
Dutiyaṁ.	Second.	第二。

12.53 - SN 12.53 Saṁyojana: Saṁyojanasutta

--- SN12.53 - Saṁyojanasutta ---	--- SN12.53 - Saṁyojanasutta ---	--- SN12.53 - 结经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Saṁyojaniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati.	“For one who dwells contemplating gratification in things that are fetters, craving increases.	“于住观结法中喜者，爱增长。
Taṇhāpaccayā upādānaṁ;	With craving as condition, clinging;	以爱为缘，取；
upādānapaccayā bhavo;	with clinging as condition, existence;	以取为缘，有；
bhavapaccayā jāti;	with existence as condition, birth;	以有为缘，生；
jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.	with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be.	以生为缘，老死、愁、悲、苦、忧、恼生。
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.	Such is the origin of this whole mass of suffering.	如是此纯大苦蕴集。
Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya.	Just as, bhikkhus, an oil lamp would burn in dependence on oil and a wick.	犹如，诸比丘，油灯依油与芯而燃。
Tatra puriso kālena kālaṁ telaṁ āsiñceyya vaṭṭiṁ upasaṁhareyya.	And a man from time to time would pour in oil and adjust the wick.	人时时注油并调芯。
Evañhi so, bhikkhave, telappadīpo tadāhāro tadupādāno ciraṁ dīghamaddhānaṁ jaleyya.	Thus indeed, bhikkhus, that oil lamp, with that nutriment, with that fuel, would burn for a long, long time.	如是实，诸比丘，彼油灯，以此食，以此燃料，将长久燃烧。
Evameva kho, bhikkhave, saṁyojaniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.	Even so, bhikkhus, for one who dwells contemplating gratification in things that are fetters, craving increases.	如是，诸比丘，于住观结法中喜者，爱增长。
Taṇhāpaccayā upādānaṁ;	With craving as condition, clinging;	以爱为缘，取；
upādānapaccayā bhavo;	with clinging as condition, existence;	以取为缘，有；
bhavapaccayā jāti;	with existence as condition, birth;	以有为缘，生；
jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.	with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be.	以生为缘，老死、愁、悲、苦、忧、恼生。
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.	Such is the origin of this whole mass of suffering.	如是此纯大苦蕴集。
Saṁyojaniyesu, bhikkhave, dhammesu ādīnavānupassino viharato taṇhā nirujjhati.	For one who dwells contemplating danger in things that are fetters, craving ceases.	于住观结法中危者，爱灭。
Taṇhānirodhā upādānanirodho;	With the cessation of craving, there is the cessation of clinging;	以爱灭，则取灭；
upādānanirodhā bhavanirodho;	with the cessation of clinging, there is the cessation of existence;	以取灭，则有灭；
bhavanirodhā jātinirodho;	with the cessation of existence, there is the cessation of birth;	以有灭，则生灭；
jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.	with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease.	以生灭，老死、愁、悲、苦、忧、恼灭。
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.	Such is the cessation of this whole mass of suffering.	如是此纯大苦蕴灭。
Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya.	Just as, bhikkhus, an oil lamp would burn in dependence on oil and a wick.	犹如，诸比丘，油灯依油与芯而燃。
Tatra puriso na kālena kālaṁ telaṁ āsiñceyya na vaṭṭiṁ upasaṁhareyya.	And a man would not from time to time pour in oil nor adjust the wick.	人非时时注油亦非调芯。
Evañhi so, bhikkhave, telappadīpo purimassa ca upādānassa pariyādānā aññassa ca anupahārā anāhāro nibbāyeyya.	Thus indeed, bhikkhus, that oil lamp, with the exhaustion of the former fuel and the non-provision of any other, being without nutriment, would be extinguished.	如是实，诸比丘，彼油灯，以前燃料尽，且无他供给，无食，将熄灭。
Evameva kho, bhikkhave, saṁyojaniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati.	Even so, bhikkhus, for one who dwells contemplating danger in things that are fetters, craving ceases.	如是，诸比丘，于住观结法中危者，爱灭。
Taṇhānirodhā upādānanirodho …pe…	With the cessation of craving, there is the cessation of clinging …and so on…	以爱灭，则取灭…等等…
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.	such is the cessation of this whole mass of suffering.”	如是此纯大苦蕴灭。”
Tatiyaṁ.	Third.	第三。

12.54 - SN 12.54 Dutiyasaṁyojana: Dutiyasaṁyojanasutta

--- SN12.54 - Dutiyasaṁyojanasutta ---	--- SN12.54 - Dutiyasaṁyojanasutta ---	--- SN12.54 - 第二结经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya.	“Just as, bhikkhus, an oil lamp would burn in dependence on oil and a wick.	“犹如，诸比丘，油灯依油与芯而燃。
Tatra puriso kālena kālaṁ telaṁ āsiñceyya vaṭṭiṁ upasaṁhareyya.	And a man from time to time would pour in oil and adjust the wick.	人时时注油并调芯。
Evañhi so, bhikkhave, telappadīpo tadāhāro tadupādāno ciraṁ dīghamaddhānaṁ jaleyya.	Thus indeed, bhikkhus, that oil lamp, with that nutriment, with that fuel, would burn for a long, long time.	如是实，诸比丘，彼油灯，以此食，以此燃料，将长久燃烧。
Evameva kho, bhikkhave, saṁyojaniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.	Even so, bhikkhus, for one who dwells contemplating gratification in things that are fetters, craving increases.	如是，诸比丘，于住观结法中喜者，爱增长。
Taṇhāpaccayā upādānaṁ …pe…	With craving as condition, clinging …and so on…	以爱为缘，取…等等…
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	such is the origin of this whole mass of suffering.	如是此纯大苦蕴集。
Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya.	Just as, bhikkhus, an oil lamp would burn in dependence on oil and a wick.	犹如，诸比丘，油灯依油与芯而燃。
Tatra puriso na kālena kālaṁ telaṁ āsiñceyya na vaṭṭiṁ upasaṁhareyya.	And a man would not from time to time pour in oil nor adjust the wick.	人非时时注油亦非调芯。
Evañhi so, bhikkhave, telappadīpo purimassa ca upādānassa pariyādānā aññassa ca anupahārā anāhāro nibbāyeyya.	Thus indeed, bhikkhus, that oil lamp, with the exhaustion of the former fuel and the non-provision of any other, being without nutriment, would be extinguished.	如是实，诸比丘，彼油灯，以前燃料尽，且无他供给，无食，将熄灭。
Evameva kho, bhikkhave, saṁyojaniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati.	Even so, bhikkhus, for one who dwells contemplating danger in things that are fetters, craving ceases.	如是，诸比丘，于住观结法中危者，爱灭。
Taṇhānirodhā upādānanirodho …pe…	With the cessation of craving, there is the cessation of clinging …and so on…	以爱灭，则取灭…等等…
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.	such is the cessation of this whole mass of suffering.”	如是此纯大苦蕴灭。”
Catutthaṁ.	Fourth.	第四。

12.55 - SN 12.55 Mahārukkha: Mahārukkhasutta

--- SN12.55 - Mahārukkhasutta ---	--- SN12.55 - Mahārukkhasutta ---	--- SN12.55 - 大树经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Upādāniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati.	“For one who dwells contemplating gratification in things that can be clung to, craving increases.	“于住观可取法中喜者，爱增长。
Taṇhāpaccayā upādānaṁ;	With craving as condition, clinging;	以爱为缘，取；
upādānapaccayā bhavo …pe…	with clinging as condition, existence …and so on…	以取为缘，有…等等…
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	such is the origin of this whole mass of suffering.	如是此纯大苦蕴集。
Seyyathāpi, bhikkhave, mahārukkho.	Just as, bhikkhus, there might be a great tree.	犹如，诸比丘，或有一大树。
Tassa yāni ceva mūlāni adhogamāni, yāni ca tiriyaṅgamāni, sabbāni tāni uddhaṁ ojaṁ abhiharanti.	And its roots, those that go downwards and those that go across, all draw up the sap.	其根，下行者与横行者，皆吸取汁液。
Evañhi so, bhikkhave, mahārukkho tadāhāro tadupādāno ciraṁ dīghamaddhānaṁ tiṭṭheyya.	Thus indeed, bhikkhus, that great tree, with that nutriment, with that fuel, would stand for a long, long time.	如是实，诸比丘，彼大树，以此食，以此燃料，将长久存立。
Evameva kho, bhikkhave, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.	Even so, bhikkhus, for one who dwells contemplating gratification in things that can be clung to, craving increases.	如是，诸比丘，于住观可取法中喜者，爱增长。
Taṇhāpaccayā upādānaṁ …pe…	With craving as condition, clinging …and so on…	以爱为缘，取…等等…
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	such is the origin of this whole mass of suffering.	如是此纯大苦蕴集。
Upādāniyesu, bhikkhave, dhammesu ādīnavānupassino viharato taṇhā nirujjhati.	For one who dwells contemplating danger in things that can be clung to, craving ceases.	于住观可取法中危者，爱灭。
Taṇhānirodhā upādānanirodho;	With the cessation of craving, there is the cessation of clinging;	以爱灭，则取灭；
upādānanirodhā bhavanirodho …pe…	with the cessation of clinging, there is the cessation of existence …and so on…	以取灭，则有灭…等等…
evametassa kevalassa dukkhakkhandhassa nirodho hoti.	such is the cessation of this whole mass of suffering.	如是此纯大苦蕴灭。
Seyyathāpi, bhikkhave, mahārukkho.	Just as, bhikkhus, there might be a great tree.	犹如，诸比丘，或有一大树。
Atha puriso āgaccheyya kuddālapiṭakaṁ ādāya.	Then a man would come with a spade and a basket.	人来，持铲与篮。
So taṁ rukkhaṁ mūle chindeyya, mūlaṁ chinditvā palikhaṇeyya, palikhaṇitvā mūlāni uddhareyya antamaso usīranāḷimattānipi.	He would cut that tree at the root, and having cut the root, he would dig it up, and having dug it up, he would pull out the roots, even the finest root fibers.	彼于根处伐树，既伐根，彼掘之，既掘之，彼拔根，乃至最细之根纤维。
So taṁ rukkhaṁ khaṇḍākhaṇḍikaṁ chindeyya, khaṇḍākhaṇḍikaṁ chinditvā phāleyya, phāletvā sakalikaṁ sakalikaṁ kareyya, sakalikaṁ sakalikaṁ karitvā vātātape visoseyya;	He would cut that tree into logs, and having cut it into logs, he would split it, and having split it, he would make it into splinters, and having made it into splinters, he would dry it in the wind and sun;	彼将树伐为木，既伐为木，彼劈之，既劈之，彼制为碎木，既制为碎木，彼于风日中干之；
vātātape visosetvā agginā ḍaheyya, agginā ḍahetvā masiṁ kareyya, masiṁ karitvā mahāvāte vā ophuṇeyya nadiyā vā sīghasotāya pavāheyya.	having dried it in the wind and sun, he would burn it with fire, and having burned it with fire, he would make it into ash, and having made it into ash, he would winnow it in a strong wind or let it be carried away by a swift-flowing river.	既于风日中干之，彼以火焚之，既以火焚之，彼制为灰，既制为灰，彼于强风中扬之或任其为急流所携。
Evañhi so, bhikkhave, mahārukkho ucchinnamūlo assa tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo.	Thus indeed, bhikkhus, that great tree would be cut off at the root, made like a palm stump, unable to grow again, of a nature not to arise in the future.	如是实，诸比-丘，彼大树将根断，如断头棕榈，不能再生，未来不生之性。
Evameva kho, bhikkhave, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati.	Even so, bhikkhus, for one who dwells contemplating danger in things that can be clung to, craving ceases.	如是，诸比丘，于住观可取法中危者，爱灭。
Taṇhānirodhā upādānanirodho;	With the cessation of craving, there is the cessation of clinging;	以爱灭，则取灭；
upādānanirodhā bhavanirodho …pe…	with the cessation of clinging, there is the cessation of existence …and so on…	以取灭，则有灭…等等…
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.	such is the cessation of this whole mass of suffering.”	如是此纯大苦蕴灭。”

12.56 - SN 12.56 Dutiyamahārukkha: Dutiyamahārukkhasutta

--- SN12.56 - Dutiyamahārukkhasutta ---	--- SN12.56 - Dutiyamahārukkhasutta ---	--- SN12.56 - 第二大树经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Seyyathāpi, bhikkhave, mahārukkho.	“Just as, bhikkhus, there might be a great tree.	“犹如，诸比丘，或有一大树。
Tassa yāni ceva mūlāni adhogamāni, yāni ca tiriyaṅgamāni, sabbāni tāni uddhaṁ ojaṁ abhiharanti.	And its roots, those that go downwards and those that go across, all draw up the sap.	其根，下行者与横行者，皆吸取汁液。
Evañhi so, bhikkhave, mahārukkho tadāhāro tadupādāno ciraṁ dīghamaddhānaṁ tiṭṭheyya.	Thus indeed, bhikkhus, that great tree, with that nutriment, with that fuel, would stand for a long, long time.	如是实，诸比丘，彼大树，以此食，以此燃料，将长久存立。
Evameva kho, bhikkhave, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.	Even so, bhikkhus, for one who dwells contemplating gratification in things that can be clung to, craving increases.	如是，诸比丘，于住观可取法中喜者，爱增长。
Taṇhāpaccayā upādānaṁ …pe…	With craving as condition, clinging …and so on…	以爱为缘，取…等等…
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	such is the origin of this whole mass of suffering.	如是此纯大苦蕴集。
Seyyathāpi, bhikkhave, mahārukkho.	Just as, bhikkhus, there might be a great tree.	犹如，诸比丘，或有一大树。
Atha puriso āgaccheyya kuddālapiṭakaṁ ādāya.	Then a man would come with a spade and a basket.	人来，持铲与篮。
So taṁ rukkhaṁ mūle chindeyya, mūle chetvā palikhaṇeyya, palikhaṇitvā mūlāni uddhareyya …pe…	He would cut that tree at the root, and having cut the root, he would dig it up, and having dug it up, he would pull out the roots …and so on…	彼于根处伐树，既伐根，彼掘之，既掘之，彼拔根…等等…
nadiyā vā sīghasotāya pavāheyya.	or let it be carried away by a swift-flowing river.	或任其为急流所携。
Evañhi so, bhikkhave, mahārukkho ucchinnamūlo assa tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo.	Thus indeed, bhikkhus, that great tree would be cut off at the root, made like a palm stump, unable to grow again, of a nature not to arise in the future.	如是实，诸比丘，彼大树将根断，如断头棕榈，不能再生，未来不生之性。
Evameva kho, bhikkhave, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati.	Even so, bhikkhus, for one who dwells contemplating danger in things that can be clung to, craving ceases.	如是，诸比丘，于住观可取法中危者，爱灭。
Taṇhānirodhā upādānanirodho …pe…	With the cessation of craving, there is the cessation of clinging …and so on…	以爱灭，则取灭…等等…
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.	such is the cessation of this whole mass of suffering.”	如是此纯大苦蕴灭。”
Chaṭṭhaṁ.	Sixth.	第六。

12.57 - SN 12.57 Taruṇarukkha: Taruṇarukkhasutta

--- SN12.57 - Taruṇarukkhasutta ---	--- SN12.57 - Taruṇarukkhasutta ---	--- SN12.57 - 幼树经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Saṁyojaniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati.	“For one who dwells contemplating gratification in things that are fetters, craving increases.	“于住观结法中喜者，爱增长。
Taṇhāpaccayā upādānaṁ …pe…	With craving as condition, clinging …and so on…	以爱为缘，取…等等…
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	such is the origin of this whole mass of suffering.	如是此纯大苦蕴集。
Seyyathāpi, bhikkhave, taruṇo rukkho.	Just as, bhikkhus, there might be a young tree.	犹如，诸比丘，或有一幼树。
Tassa puriso kālena kālaṁ mūlāni palimajjeyya kālena kālaṁ paṁsuṁ dadeyya, kālena kālaṁ udakaṁ dadeyya.	And a man from time to time would clean its roots, from time to time would give it soil, from time to time would give it water.	人时时清其根，时时予土，时时予水。
Evañhi so, bhikkhave, taruṇo rukkho tadāhāro tadupādāno vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya.	Thus indeed, bhikkhus, that young tree, with that nutriment, with that fuel, would come to growth, increase, and fullness.	如是实，诸比丘，彼幼树，以此食，以此燃料，将至生长，增长，及丰满。
Evameva kho, bhikkhave, saṁyojaniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.	Even so, bhikkhus, for one who dwells contemplating gratification in things that are fetters, craving increases.	如是，诸比丘，于住观结法中喜者，爱增长。
Taṇhāpaccayā upādānaṁ …pe…	With craving as condition, clinging …and so on…	以爱为缘，取…等等…
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	such is the origin of this whole mass of suffering.	如是此纯大苦蕴集。
Saṁyojaniyesu, bhikkhave, dhammesu ādīnavānupassino viharato taṇhā nirujjhati.	For one who dwells contemplating danger in things that are fetters, craving ceases.	于住观结法中危者，爱灭。
Taṇhānirodhā upādānanirodho …pe…	With the cessation of craving, there is the cessation of clinging …and so on…	以爱灭，则取灭…等等…
evametassa kevalassa dukkhakkhandhassa nirodho hoti.	such is the cessation of this whole mass of suffering.	如是此纯大苦蕴灭。
Seyyathāpi, bhikkhave, taruṇo rukkho.	Just as, bhikkhus, there might be a young tree.	犹如，诸比丘，或有一幼树。
Atha puriso āgaccheyya kuddālapiṭakaṁ ādāya …pe…	Then a man would come with a spade and a basket …and so on…	人来，持铲与篮…等等…
nadiyā vā sīghasotāya pavāheyya.	or let it be carried away by a swift-flowing river.	或任其为急流所携。
Evañhi so, bhikkhave, taruṇo rukkho ucchinnamūlo assa tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo.	Thus indeed, bhikkhus, that young tree would be cut off at the root, made like a palm stump, unable to grow again, of a nature not to arise in the future.	如是实，诸比丘，彼幼树将根断，如断头棕榈，不能再生，未来不生之性。
Evameva kho, bhikkhave, saṁyojaniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati.	Even so, bhikkhus, for one who dwells contemplating danger in things that are fetters, craving ceases.	如是，诸比丘，于住观结法中危者，爱灭。
Taṇhānirodhā upādānanirodho …pe…	With the cessation of craving, there is the cessation of clinging …and so on…	以爱灭，则取灭…等等…
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.	such is the cessation of this whole mass of suffering.”	如是此纯大苦蕴灭。”

12.58 - SN 12.58 Nāmarūpa: Nāmarūpasutta

--- SN12.58 - Nāmarūpasutta ---	--- SN12.58 - Nāmarūpasutta ---	--- SN12.58 - 名色经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Saṁyojaniyesu, bhikkhave, dhammesu assādānupassino viharato nāmarūpassa avakkanti hoti.	“For one who dwells contemplating gratification in things that are fetters, a descent of name-and-form occurs.	“于住观结法中喜者，名色之降生。
Nāmarūpapaccayā saḷāyatanaṁ …pe…	With name-and-form as condition, the sixfold sense base …and so on…	以名色为缘，六入处…等等…
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	such is the origin of this whole mass of suffering.	如是此纯大苦蕴集。
Seyyathāpi, bhikkhave, mahārukkho.	Just as, bhikkhus, there might be a great tree.	犹如，诸比丘，或有一大树。
Tassa yāni ceva mūlāni adhogamāni, yāni ca tiriyaṅgamāni, sabbāni tāni uddhaṁ ojaṁ abhiharanti.	And its roots, those that go downwards and those that go across, all draw up the sap.	其根，下行者与横行者，皆吸取汁液。
Evañhi so, bhikkhave, mahārukkho tadāhāro tadupādāno ciraṁ dīghamaddhānaṁ tiṭṭheyya.	Thus indeed, bhikkhus, that great tree, with that nutriment, with that fuel, would stand for a long, long time.	如是实，诸比丘，彼大树，以此食，以此燃料，将长久存立。
Evameva kho, bhikkhave, saṁyojaniyesu dhammesu assādānupassino viharato nāmarūpassa avakkanti hoti …pe….	Even so, bhikkhus, for one who dwells contemplating gratification in things that are fetters, a descent of name-and-form occurs …and so on….	如是，诸比丘，于住观结法中喜者，名色之降生…等等…。
Saṁyojaniyesu, bhikkhave, dhammesu ādīnavānupassino viharato nāmarūpassa avakkanti na hoti.	For one who dwells contemplating danger in things that are fetters, there is no descent of name-and-form.	于住观结法中危者，无名色之降。
Nāmarūpanirodhā saḷāyatananirodho …pe…	With the cessation of name-and-form, there is the cessation of the sixfold sense base …and so on…	以名色灭，则六入处灭…等等…
evametassa kevalassa dukkhakkhandhassa nirodho hoti.	such is the cessation of this whole mass of suffering.	如是此纯大苦蕴灭。
Seyyathāpi, bhikkhave, mahārukkho.	Just as, bhikkhus, there might be a great tree.	犹如，诸比丘，或有一大树。
Atha puriso āgaccheyya kuddālapiṭakaṁ ādāya …pe…	Then a man would come with a spade and a basket …and so on…	人来，持铲与篮…等等…
āyatiṁ anuppādadhammo.	of a nature not to arise in the future.	未来不生之性。
Evameva kho, bhikkhave, saṁyojaniyesu dhammesu ādīnavānupassino viharato nāmarūpassa avakkanti na hoti.	Even so, bhikkhus, for one who dwells contemplating danger in things that are fetters, there is no descent of name-and-form.	如是，诸比丘，于住观结法中危者，无名色之降。
Nāmarūpanirodhā saḷāyatananirodho …pe…	With the cessation of name-and-form, there is the cessation of the sixfold sense base …and so on…	以名色灭，则六入处灭…等等…
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.	such is the cessation of this whole mass of suffering.”	如是此纯大苦蕴灭。”

12.59 - SN 12.59 Viññāṇa: Viññāṇasutta

--- SN12.59 - Viññāṇasutta ---	--- SN12.59 - Viññāṇasutta ---	--- SN12.59 - 识经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Saṁyojaniyesu, bhikkhave, dhammesu assādānupassino viharato viññāṇassa avakkanti hoti.	“For one who dwells contemplating gratification in things that are fetters, a descent of consciousness occurs.	“于住观结法中喜者，识之降生。
Viññāṇapaccayā nāmarūpaṁ …pe…	With consciousness as condition, name-and-form …and so on…	以识为缘，名色…等等…
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	such is the origin of this whole mass of suffering.	如是此纯大苦蕴集。
Seyyathāpi, bhikkhave, mahārukkho.	Just as, bhikkhus, there might be a great tree.	犹如，诸比丘，或有一大树。
Tassa yāni ceva mūlāni …pe…	And its roots, those that go downwards …and so on…	其根，下行者…等等…
evameva kho, bhikkhave, saṁyojaniyesu dhammesu assādānupassino viharato viññāṇassa avakkanti hoti …pe….	even so, bhikkhus, for one who dwells contemplating gratification in things that are fetters, a descent of consciousness occurs …and so on….	如是，诸比丘，于住观结法中喜者，识之降生…等等…。
Saṁyojaniyesu, bhikkhave, dhammesu ādīnavānupassino viharato viññāṇassa avakkanti na hoti.	For one who dwells contemplating danger in things that are fetters, there is no descent of consciousness.	于住观结法中危者，无识之降。
Viññāṇanirodhā nāmarūpanirodho …pe…	With the cessation of consciousness, there is the cessation of name-and-form …and so on…	以识灭，则名色灭…等等…
evametassa kevalassa dukkhakkhandhassa nirodho hoti.	such is the cessation of this whole mass of suffering.	如是此纯大苦蕴灭。
Seyyathāpi, bhikkhave, mahārukkho.	Just as, bhikkhus, there might be a great tree.	犹如，诸比丘，或有一大树。
Atha puriso āgaccheyya kuddālapiṭakaṁ ādāya …pe…	Then a man would come with a spade and a basket …and so on…	人来，持铲与篮…等等…
āyatiṁ anuppādadhammo.	of a nature not to arise in the future.	未来不生之性。
Evameva kho, bhikkhave, saṁyojaniyesu dhammesu ādīnavānupassino viharato viññāṇassa avakkanti na hoti.	Even so, bhikkhus, for one who dwells contemplating danger in things that are fetters, there is no descent of consciousness.	如是，诸比丘，于住观结法中危者，无识之降。
Viññāṇassa nirodhā nāmarūpanirodho …pe…	With the cessation of consciousness, there is the cessation of name-and-form …and so on…	以识灭，则名色灭…等等…
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.	such is the cessation of this whole mass of suffering.”	如是此纯大-苦蕴灭。”

12.60 - SN 12.60 Nidāna: Nidānasutta

--- SN12.60 - Nidānasutta ---	--- SN12.60 - Nidānasutta ---	--- SN12.60 - 缘起经 ---
Ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo.	On one occasion the Blessed One was dwelling among the Kurus at a town of the Kurus named Kammāsadhamma.	一时，世尊住于拘楼族中，拘楼族一镇名剑磨瑟昙。
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:	Then the Venerable Ānanda went to the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Sitting to one side, the Venerable Ānanda said this to the Blessed One:	尔时，尊者阿难陀诣世尊所；诣已，礼世尊足，退坐一面。坐一面已，尊者阿难陀白世尊言：
“acchariyaṁ, bhante, abbhutaṁ, bhante.	“It is wonderful, venerable sir, it is amazing, venerable sir!	“奇哉，尊者，未曾有哉，尊者！
Yāva gambhīro cāyaṁ, bhante, paṭiccasamuppādo gambhīrāvabhāso ca, atha ca pana me uttānakuttānako viya khāyatī”ti.	How profound this dependent origination is, and how profound it appears! And yet to me it seems as clear as clear can be.”	此缘起何其深，其相何其深！然于我，似明如可明。”
“Mā hevaṁ, ānanda, mā hevaṁ, ānanda.	“Do not say so, Ānanda, do not say so, Ānanda!	“勿作是言，阿难，勿作是言，阿难！
Gambhīro cāyaṁ, ānanda, paṭiccasamuppādo gambhīrāvabhāso ca.	This dependent origination is profound, Ānanda, and it appears profound.	此缘起深，阿难，其相亦深。
Etassa, ānanda, dhammassa ananubodhā appaṭivedhā evamayaṁ pajā tantākulakajātā kulagaṇṭhikajātā muñjapabbajabhūtā apāyaṁ duggatiṁ vinipātaṁ saṁsāraṁ nātivattati.	It is through not understanding, through not penetrating this Dhamma, that this generation has become like a tangled skein, a knotted ball of thread, like muñja grass and rushes, unable to pass beyond the plane of misery, the bad destination, the nether world, saṁsāra.	因不解，不通达此法，此世代如一团乱丝，一结线球，如文叉草与芦苇，不能越过苦难之境，恶趣，冥界，轮回。
Upādāniyesu, ānanda, dhammesu assādānupassino viharato taṇhā pavaḍḍhati.	For one who dwells contemplating gratification in things that can be clung to, Ānanda, craving increases.	于住观可取法中喜者，阿难，爱增长。
Taṇhāpaccayā upādānaṁ;	With craving as condition, clinging;	以爱为缘，取；
upādānapaccayā bhavo;	with clinging as condition, existence;	以取为缘，有；
bhavapaccayā jāti;	with existence as condition, birth;	以有为缘，生；
jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.	with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be.	以生为缘，老死、愁、悲、苦、忧、恼生。
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.	Such is the origin of this whole mass of suffering.	如是此纯大苦蕴集。
Seyyathāpi, ānanda, mahārukkho.	Just as, Ānanda, there might be a great tree.	犹如，阿难，或有一大树。
Tassa yāni ceva mūlāni adhogamāni, yāni ca tiriyaṅgamāni, sabbāni tāni uddhaṁ ojaṁ abhiharanti.	And its roots, those that go downwards and those that go across, all draw up the sap.	其根，下行者与横行者，皆吸取汁液。
Evañhi so, ānanda, mahārukkho tadāhāro tadupādāno ciraṁ dīghamaddhānaṁ tiṭṭheyya.	Thus indeed, Ānanda, that great tree, with that nutriment, with that fuel, would stand for a long, long time.	如是实，阿难，彼大树，以此食，以此燃料，将长久存立。
Evameva kho, ānanda, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.	Even so, Ānanda, for one who dwells contemplating gratification in things that can be clung to, craving increases.	如是，阿难，于住观可取法中喜者，爱增长。
Taṇhāpaccayā upādānaṁ;	With craving as condition, clinging;	以爱为缘，取；
upādānapaccayā bhavo …pe…	with clinging as condition, existence …and so on…	以取为缘，有…等等…
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	such is the origin of this whole mass of suffering.	如是此纯大苦蕴集。
Upādāniyesu, ānanda, dhammesu ādīnavānupassino viharato taṇhā nirujjhati.	For one who dwells contemplating danger in things that can be clung to, Ānanda, craving ceases.	于住观可取法中危者，阿难，爱灭。
Taṇhānirodhā upādānanirodho;	With the cessation of craving, there is the cessation of clinging;	以爱灭，则取灭；
upādānanirodhā bhavanirodho …pe…	with the cessation of clinging, there is the cessation of existence …and so on…	以取灭，则有灭…等等…
evametassa kevalassa dukkhakkhandhassa nirodho hoti.	such is the cessation of this whole mass of suffering.	如是此纯大苦蕴灭。
Seyyathāpi, ānanda, mahārukkho.	Just as, Ānanda, there might be a great tree.	犹如，阿难，或有一大树。
Atha puriso āgaccheyya kuddālapiṭakaṁ ādāya.	Then a man would come with a spade and a basket.	人来，持铲与篮。
So taṁ rukkhaṁ mūle chindeyya, mūle chetvā palikhaṇeyya, palikhaṇitvā mūlāni uddhareyya antamaso usīranāḷimattānipi.	He would cut that tree at the root, and having cut the root, he would dig it up, and having dug it up, he would pull out the roots, even the finest root fibers.	彼于根处伐树，既伐根，彼掘之，既掘之，彼拔根，乃至最细之根纤维。
So taṁ rukkhaṁ khaṇḍākhaṇḍikaṁ chindeyya.	He would cut that tree into logs.	彼将树伐为木。
Khaṇḍākhaṇḍikaṁ chinditvā phāleyya;	Having cut it into logs, he would split it;	既伐为木，彼劈之；
phāletvā sakalikaṁ sakalikaṁ kareyya, sakalikaṁ sakalikaṁ karitvā vātātape visoseyya, vātātape visosetvā agginā ḍaheyya, agginā ḍahetvā masiṁ kareyya, masiṁ karitvā mahāvāte vā ophuṇeyya, nadiyā vā sīghasotāya pavāheyya.	having split it, he would make it into splinters, and having made it into splinters, he would dry it in the wind and sun, and having dried it in the wind and sun, he would burn it with fire, and having burned it with fire, he would make it into ash, and having made it into ash, he would winnow it in a strong wind or let it be carried away by a swift-flowing river.	既劈之，彼制为碎木，既制为碎木，彼于风日中干之，既于风日中干之，彼以火焚之，既以火焚之，彼制为灰，既制为灰，彼于强风中扬之或任其为急流所携。
Evañhi so, ānanda, mahārukkho ucchinnamūlo assa tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo.	Thus indeed, Ānanda, that great tree would be cut off at the root, made like a palm stump, unable to grow again, of a nature not to arise in the future.	如是实，阿难，彼大树将根断，如断头棕榈，不能再生，未来不生之性。
Evameva kho, ānanda, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati.	Even so, Ānanda, for one who dwells contemplating danger in things that can be clung to, craving ceases.	如是，阿难，于住观可取法中危者，爱灭。
Taṇhānirodhā upādānanirodho;	With the cessation of craving, there is the cessation of clinging;	以爱灭，则取灭；
upādānanirodhā bhavanirodho;	with the cessation of clinging, there is the cessation of existence;	以取灭，则有灭；
bhavanirodhā jātinirodho;	with the cessation of existence, there is the cessation of birth;	以有灭，则生灭；
jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.	with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease.	以生灭，老死、愁、悲、苦、忧、恼灭。
Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.	Such is the cessation of this whole mass of suffering.”	如是此纯大苦蕴灭。”
Dukkhavaggo chaṭṭho.	The Suffering Chapter, the Sixth.	苦品，第六。
Parivīmaṁsanupādānaṁ,	Investigation, Clinging,	思察，取，
dve ca saṁyojanāni ca;	And two on Fettering Things;	及二说结缚事；
Mahārukkhena dve vuttā,	Two stated with the Great Tree,	二说以大树，
taruṇena ca sattamaṁ;	And the seventh with the Young Tree;	及第七以幼树；
Nāmarūpañca viññāṇaṁ,	Name-and-form and Consciousness,	名色与识，
nidānena ca te dasāti.	And with the Source, these ten.	及以源，此十。

12.61 - SN 12.61 Assutavā: Assutavāsutta

--- SN12.61 - Assutavāsutta ---	--- SN12.61 - Assutavāsutta ---	--- SN12.61 - 未闻经 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme …	On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. …	一时，佛住舍卫城祇陀林给孤独园。…
“assutavā, bhikkhave, puthujjano imasmiṁ cātumahābhūtikasmiṁ kāyasmiṁ nibbindeyyapi virajjeyyapi vimucceyyapi.	“The uninstructed worldling, bhikkhus, might well be revulsed by this body composed of the four great elements, might well become dispassionate towards it and be liberated from it.	“未受教之凡夫，诸比丘，或可厌离此四大种所成之身，或可于之离欲而解脱。
Taṁ kissa hetu?	For what reason?	何以故？
Dissati, bhikkhave, imassa cātumahābhūtikassa kāyassa ācayopi apacayopi ādānampi nikkhepanampi.	Visible, bhikkhus, is the growth and decay of this body composed of the four great elements, its uptake and its laying down.	可见，诸比丘，此四大种所成之身之生长与衰败，其摄取与舍弃。
Tasmā tatrāssutavā puthujjano nibbindeyyapi virajjeyyapi vimucceyyapi.	Therefore, the uninstructed worldling might well be revulsed by it, might well become dispassionate towards it and be liberated from it.	是故，未受教之凡夫或可厌离之，或可于之离欲而解脱。
Yañca kho etaṁ, bhikkhave, vuccati cittaṁ itipi, mano itipi, viññāṇaṁ itipi, tatrāssutavā puthujjano nālaṁ nibbindituṁ nālaṁ virajjituṁ nālaṁ vimuccituṁ.	But as to that, bhikkhus, which is called ‘mind’ or ‘mentality’ or ‘consciousness,’ the uninstructed worldling is unable to be revulsed by it, unable to become dispassionate towards it, unable to be liberated from it.	然至于彼，诸比丘，所谓‘心’或‘意’或‘识’，未受教之凡夫不能厌离之，不能于之离欲，不能于之解脱。
Taṁ kissa hetu?	For what reason?	何以故？
Dīgharattañhetaṁ, bhikkhave, assutavato puthujjanassa ajjhositaṁ mamāyitaṁ parāmaṭṭhaṁ:	For a long time, bhikkhus, this has been held to, appropriated, and grasped by the uninstructed worldling thus:	长时，诸比丘，此为未受教之凡夫所执，所取，所握如是：
‘etaṁ mama, esohamasmi, eso me attā’ti.	‘This is mine, this I am, this is my self.’	‘此是我所，此是我，此是我之我。’
Tasmā tatrāssutavā puthujjano nālaṁ nibbindituṁ nālaṁ virajjituṁ nālaṁ vimuccituṁ.	Therefore, the uninstructed worldling is unable to be revulsed by it, unable to become dispassionate towards it, unable to be liberated from it.	是故，未受教之凡夫不能厌离之，不能于之离欲，不能于之解脱。
Varaṁ, bhikkhave, assutavā puthujjano imaṁ cātumahābhūtikaṁ kāyaṁ attato upagaccheyya, na tveva cittaṁ.	It would be better, bhikkhus, for the uninstructed worldling to approach this body composed of the four great elements as self, rather than the mind.	宁可，诸比丘，未受教之凡夫以此四大种所成之身为我，而非以心为我。
Taṁ kissa hetu?	For what reason?	何以故？
Dissatāyaṁ, bhikkhave, cātumahābhūtiko kāyo ekampi vassaṁ tiṭṭhamāno dvepi vassāni tiṭṭhamāno tīṇipi vassāni tiṭṭhamāno cattāripi vassāni tiṭṭhamāno pañcapi vassāni tiṭṭhamāno dasapi vassāni tiṭṭhamāno vīsatipi vassāni tiṭṭhamāno tiṁsampi vassāni tiṭṭhamāno cattārīsampi vassāni tiṭṭhamāno paññāsampi vassāni tiṭṭhamāno vassasatampi tiṭṭhamāno, bhiyyopi tiṭṭhamāno.	This body composed of the four great elements, bhikkhus, is seen to persist for one year, for two years, for three years, for four years, for five years, for ten years, for twenty years, for thirty years, for forty years, for fifty years, for a hundred years, and even longer.	此四大种所成之身，诸比丘，可见存续一年，二年，三年，四年，五年，十年，二十年，三十年，四十年，五十年，百年，乃至更长。
Yañca kho etaṁ, bhikkhave, vuccati cittaṁ itipi, mano itipi, viññāṇaṁ itipi, taṁ rattiyā ca divasassa ca aññadeva uppajjati aññaṁ nirujjhati.	But that, bhikkhus, which is called ‘mind’ or ‘mentality’ or ‘consciousness,’ arises as one thing and ceases as another by day and by night.	然彼，诸比丘，所谓‘心’或‘意’或‘识’，日夜一生一灭。
Seyyathāpi, bhikkhave, makkaṭo araññe pavane caramāno sākhaṁ gaṇhati, taṁ muñcitvā aññaṁ gaṇhati, taṁ muñcitvā aññaṁ gaṇhati;	Just as, bhikkhus, a monkey roaming in a forest, in a wood, grasps a branch, letting go of it, grasps another, letting go of it, grasps another;	犹如，诸比丘，一猴游于林，于森，握一枝，放之，握另一枝，放之，握另一枝；
evameva kho, bhikkhave, yamidaṁ vuccati cittaṁ itipi, mano itipi, viññāṇaṁ itipi, taṁ rattiyā ca divasassa ca aññadeva uppajjati aññaṁ nirujjhati.	even so, bhikkhus, that which is called ‘mind’ or ‘mentality’ or ‘consciousness,’ arises as one thing and ceases as another by day and by night.	如是，诸比丘，彼所谓‘心’或‘意’或‘识’，日夜一生一灭。
Tatra, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaṁyeva sādhukaṁ yoniso manasi karoti:	Therein, bhikkhus, the instructed noble-one's-disciple attends carefully and wisely to dependent origination itself:	其中，诸比丘，已受教之圣弟子，仔细、明智地思惟缘起本身：
‘iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati;	‘Thus: when this exists, that comes to be; with the arising of this, that arises.	‘如是：此有时，彼生；此起时，彼起。
imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati—	When this does not exist, that does not come to be; with the cessation of this, that ceases—	此无时，彼不生；此灭时，彼灭—
yadidaṁ avijjāpaccayā saṅkhārā;	that is, with ignorance as condition, volitional formations;	即是，以无明为缘，行；
saṅkhārapaccayā viññāṇaṁ …pe…	with volitional formations as condition, consciousness …and so on…	以行为缘，识…等等…
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	Such is the origin of this whole mass of suffering.	如是此纯大苦蕴集。
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;	But with the remainderless fading away and cessation of ignorance, comes the cessation of volitional formations;	然以无明之无余离欲灭，则行灭；
saṅkhāranirodhā viññāṇanirodho …pe…	with the cessation of volitional formations, comes the cessation of consciousness …and so on…	以行灭，则识灭…等等…
evametassa kevalassa dukkhakkhandhassa nirodho hotī’ti.	Such is the cessation of this whole mass of suffering.’	如是此纯大苦蕴灭。’
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati;	Seeing thus, bhikkhus, the instructed noble-one's-disciple is revulsed by form, is revulsed by feeling, is revulsed by perception, is revulsed by volitional formations, is revulsed by consciousness;	见如是，诸比丘，已受教之圣弟子厌离于色，厌离于受，厌离于想，厌离于行，厌离于识；
nibbindaṁ virajjati, virāgā vimuccati, vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.	Being revulsed, he becomes dispassionate. Through dispassion, he is liberated. When liberated, there is the knowledge: ‘Liberated.’	既厌离，彼离欲。由离欲，彼解脱。解脱时，有智：‘已解脱。’
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.	He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’”	彼解：‘生已尽，梵行已立，所作已办，不受后有。’”

12.62 - SN 12.62 Dutiyaassutavā: Dutiyaassutavāsutta

--- SN12.62 - Dutiyaassutavāsutta ---	--- SN12.62 - Dutiyaassutavāsutta ---	--- SN12.62 - 第二未闻经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Assutavā, bhikkhave, puthujjano imasmiṁ cātumahābhūtikasmiṁ kāyasmiṁ nibbindeyyapi virajjeyyapi vimucceyyapi.	“The uninstructed worldling, bhikkhus, might well be revulsed by this body composed of the four great elements, might well become dispassionate towards it and be liberated from it.	“未受教之凡夫，诸比丘，或可厌离此四大种所成之身，或可于之离欲而解脱。
Taṁ kissa hetu?	For what reason?	何以故？
Dissati, bhikkhave, imassa cātumahābhūtikassa kāyassa ācayopi apacayopi ādānampi nikkhepanampi.	Visible, bhikkhus, is the growth and decay of this body composed of the four great elements, its uptake and its laying down.	可见，诸比丘，此四大种所成之身之生长与衰败，其摄取与舍弃。
Tasmā tatrāssutavā puthujjano nibbindeyyapi virajjeyyapi vimucceyyapi.	Therefore, the uninstructed worldling might well be revulsed by it, might well become dispassionate towards it and be liberated from it.	是故，未受教之凡夫或可厌离之，或可于之离欲而解脱。
Yañca kho etaṁ, bhikkhave, vuccati cittaṁ itipi, mano itipi, viññāṇaṁ itipi, tatrāssutavā puthujjano nālaṁ nibbindituṁ nālaṁ virajjituṁ nālaṁ vimuccituṁ.	But as to that, bhikkhus, which is called ‘mind’ or ‘mentality’ or ‘consciousness,’ the uninstructed worldling is unable to be revulsed by it, unable to become dispassionate towards it, unable to be liberated from it.	然至于彼，诸比丘，所谓‘心’或‘意’或‘识’，未受教之凡夫不能厌离之，不能于之离欲，不能于之解脱。
Taṁ kissa hetu?	For what reason?	何以故？
Dīgharattañhetaṁ, bhikkhave, assutavato puthujjanassa ajjhositaṁ mamāyitaṁ parāmaṭṭhaṁ:	For a long time, bhikkhus, this has been held to, appropriated, and grasped by the uninstructed worldling thus:	长时，诸比丘，此为未受教之凡夫所执，所取，所握如是：
‘etaṁ mama, esohamasmi, eso me attā’ti.	‘This is mine, this I am, this is my self.’	‘此是我所，此是我，此是我之我。’
Tasmā tatrāssutavā puthujjano nālaṁ nibbindituṁ nālaṁ virajjituṁ nālaṁ vimuccituṁ.	Therefore, the uninstructed worldling is unable to be revulsed by it, unable to become dispassionate towards it, unable to be liberated from it.	是故，未受教之凡夫不能厌离之，不能于之离欲，不能于之解脱。
Varaṁ, bhikkhave, assutavā puthujjano imaṁ cātumahābhūtikaṁ kāyaṁ attato upagaccheyya, na tveva cittaṁ.	It would be better, bhikkhus, for the uninstructed worldling to approach this body composed of the four great elements as self, rather than the mind.	宁可，诸比丘，未受教之凡夫以此四大种所成之身为我，而非以心为我。
Taṁ kissa hetu?	For what reason?	何以故？
Dissatāyaṁ, bhikkhave, cātumahābhūtiko kāyo ekampi vassaṁ tiṭṭhamāno dvepi vassāni tiṭṭhamāno tīṇipi vassāni tiṭṭhamāno cattāripi vassāni tiṭṭhamāno pañcapi vassāni tiṭṭhamāno dasapi vassāni tiṭṭhamāno vīsatipi vassāni tiṭṭhamāno tiṁsampi vassāni tiṭṭhamāno cattārīsampi vassāni tiṭṭhamāno paññāsampi vassāni tiṭṭhamāno vassasatampi tiṭṭhamāno, bhiyyopi tiṭṭhamāno.	This body composed of the four great elements, bhikkhus, is seen to persist for one year, for two years, for three years, for four years, for five years, for ten years, for twenty years, for thirty years, for forty years, for fifty years, for a hundred years, and even longer.	此四大种所成之身，诸比丘，可见存续一年，二年，三年，四年，五年，十年，二十年，三十年，四十年，五十年，百年，乃至更长。
Yañca kho etaṁ, bhikkhave, vuccati cittaṁ itipi, mano itipi, viññāṇaṁ itipi, taṁ rattiyā ca divasassa ca aññadeva uppajjati aññaṁ nirujjhati.	But that, bhikkhus, which is called ‘mind’ or ‘mentality’ or ‘consciousness,’ arises as one thing and ceases as another by day and by night.	然彼，诸比丘，所谓‘心’或‘意’或‘识’，日夜一生一灭。
Tatra, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaṁyeva sādhukaṁ yoniso manasi karoti:	Therein, bhikkhus, the instructed noble-one's-disciple attends carefully and wisely to dependent origination itself:	其中，诸比丘，已受教之圣弟子，仔细、明智地思惟缘起本身：
‘iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati;	‘Thus: when this exists, that comes to be; with the arising of this, that arises.	‘如是：此有时，彼生；此起时，彼起。
imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhatī’ti.	When this does not exist, that does not come to be; with the cessation of this, that ceases.’	此无时，彼不生；此灭时，彼灭。’
Sukhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati sukhavedanā.	Dependent on a contact to be experienced as pleasant, bhikkhus, pleasant feeling arises.	依当感乐之触，诸比丘，乐受生。
Tasseva sukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppannā sukhavedanā sā nirujjhati sā vūpasammati.	With the cessation of that very contact to be experienced as pleasant, the corresponding feeling—the pleasant feeling that arose in dependence on that contact to be experienced as pleasant—ceases and subsides.	以彼当感乐之触灭，相应之受—依彼当感乐之触所生之乐受—灭而息。
Dukkhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati dukkhavedanā.	Dependent on a contact to be experienced as painful, bhikkhus, painful feeling arises.	依当感苦之触，诸比丘，苦受生。
Tasseva dukkhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ dukkhavedaniyaṁ phassaṁ paṭicca uppannā dukkhavedanā sā nirujjhati sā vūpasammati.	With the cessation of that very contact to be experienced as painful, the corresponding feeling—the painful feeling that arose in dependence on that contact to be experienced as painful—ceases and subsides.	以彼当感苦之触灭，相应之受—依彼当感苦之触所生之苦受—灭而息。
Adukkhamasukhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati adukkhamasukhavedanā.	Dependent on a contact to be experienced as neither-painful-nor-pleasant, bhikkhus, neither-painful-nor-pleasant feeling arises.	依当感不苦不乐之触，诸比丘，不苦不乐受生。
Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ adukkhamasukhavedaniyaṁ phassaṁ paṭicca uppannā adukkhamasukhavedanā sā nirujjhati sā vūpasammati.	With the cessation of that very contact to be experienced as neither-painful-nor-pleasant, the corresponding feeling—the neither-painful-nor-pleasant feeling that arose in dependence on that contact to be experienced as neither-painful-nor-pleasant—ceases and subsides.	以彼当感不苦不乐之触灭，相应之受—依彼当感不苦不乐之触所生之不苦不乐受—灭而息。
Seyyathāpi, bhikkhave, dvinnaṁ kaṭṭhānaṁ saṅghaṭṭanasamodhānā usmā jāyati tejo abhinibbattati. Tesaṁyeva dvinnaṁ kaṭṭhānaṁ nānākatavinibbhogā yā tajjā usmā sā nirujjhati sā vūpasammati;	Just as, bhikkhus, from the conjunction and friction of two fire-sticks, heat is generated, fire is produced. From the separation and disjunction of those same two fire-sticks, the heat produced from them ceases and subsides;	犹如，诸比丘，由二钻木之合与摩，热生，火出。由彼二钻木之离与分，其所生之热灭而息；
evameva kho, bhikkhave, sukhavedaniyaṁ phassaṁ paṭicca uppajjati sukhavedanā.	even so, bhikkhus, dependent on a contact to be experienced as pleasant, pleasant feeling arises.	如是，诸比丘，依当感乐之触，乐受生。
Tasseva sukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppannā sukhavedanā sā nirujjhati sā vūpasammati …pe…	With the cessation of that very contact to be experienced as pleasant, the corresponding feeling—the pleasant feeling that arose in dependence on that contact to be experienced as pleasant—ceases and subsides …and so on…	以彼当感乐之触灭，相应之受—依彼当感乐之触所生之乐受—灭而息…等等…
dukkhavedaniyaṁ phassaṁ paṭicca …	dependent on a contact to be experienced as painful …	依当感苦之触…
adukkhamasukhavedaniyaṁ phassaṁ paṭicca uppajjati adukkhamasukhavedanā.	dependent on a contact to be experienced as neither-painful-nor-pleasant, neither-painful-nor-pleasant feeling arises.	依当感不苦不乐之触，不苦不乐受生。
Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ adukkhamasukhavedaniyaṁ phassaṁ paṭicca uppannā adukkhamasukhavedanā sā nirujjhati sā vūpasammati.	With the cessation of that very contact to be experienced as neither-painful-nor-pleasant, the corresponding feeling—the neither-painful-nor-pleasant feeling that arose in dependence on that contact to be experienced as neither-painful-nor-pleasant—ceases and subsides.	以彼当感不苦不乐之触灭，相应之受—依彼当感不苦不乐之触所生之不苦不乐受—灭而息。
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako phassepi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati;	Seeing thus, bhikkhus, the instructed noble-one's-disciple is revulsed by contact, is revulsed by feeling, is revulsed by perception, is revulsed by volitional formations, is revulsed by consciousness;	见如是，诸比丘，已受教之圣弟子厌离于触，厌离于受，厌离于想，厌离于行，厌离于识；
nibbindaṁ virajjati, virāgā vimuccati, vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.	Being revulsed, he becomes dispassionate. Through dispassion, he is liberated. When liberated, there is the knowledge: ‘Liberated.’	既厌离，彼离欲。由离欲，彼解脱。解脱时，有智：‘已解脱。’
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.	He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’”	彼解：‘生已尽，梵行已立，所作已办，不受后有。’”
Dutiyaṁ.	Second.	第二。

12.63 - SN 12.63 Puttamaṁsa: Assusutta

--- SN12.63 - Puttamaṁsasutta ---	--- SN15.3 - Assusutta ---	--- SN15.3 - 泪经 ---
Sāvatthiyaṁ …	At Sāvatthī …	于舍卫城…
“cattārome, bhikkhave, āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāya.	“These four, bhikkhus, are nutriments for the maintenance of beings who have come to be or for the support of those seeking a new existence.	“此四，诸比丘，为已生众生维持或求新生者支持之食。
Katame cattāro?	What four?	何四？
Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ.	Physical food, gross or subtle; contact as the second; mental volition as the third; and consciousness as the fourth.	段食，粗或细；触为第二；意思为第三；识为第四。
Ime kho, bhikkhave, cattāro āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāya.	These, bhikkhus, are the four nutriments for the maintenance of beings who have come to be or for the support of those seeking a new existence.	此，诸比丘，为已生众生维持或求新生者支持之四食。
Kathañca, bhikkhave, kabaḷīkāro āhāro daṭṭhabbo?	And how, bhikkhus, is physical food to be seen?	云何，诸比丘，当见段食？
Seyyathāpi, bhikkhave, dve jāyampatikā parittaṁ sambalaṁ ādāya kantāramaggaṁ paṭipajjeyyuṁ.	Suppose, bhikkhus, a couple, a husband and wife, having taken limited provisions, were to set out on a desert road.	譬如，诸比丘，夫妇二人，携有限食，行于沙漠路。
Tesamassa ekaputtako piyo manāpo.	They have an only son, dear and beloved.	彼等有一独子，亲爱。
Atha kho tesaṁ, bhikkhave, dvinnaṁ jāyampatikānaṁ kantāragatānaṁ yā parittā sambalamattā, sā parikkhayaṁ pariyādānaṁ gaccheyya.	Then, bhikkhus, while those two, the husband and wife, are in the desert, their limited store of provisions would be used up and exhausted.	尔时，诸比丘，彼二人，夫妇，于沙漠中，其有限食将用尽。
Siyā ca nesaṁ kantārāvaseso anatiṇṇo.	And there would still be a remnant of the desert, not yet crossed.	尚余沙漠未越。
Atha kho tesaṁ, bhikkhave, dvinnaṁ jāyampatikānaṁ evamassa:	Then, bhikkhus, it would occur to the husband and wife:	尔时，诸比丘，夫妇二人思：
‘amhākaṁ kho yā parittā sambalamattā sā parikkhīṇā pariyādiṇṇā.	‘Our limited store of provisions has been used up and exhausted.	‘我等有限食已用尽。
Atthi cāyaṁ kantārāvaseso anittiṇṇo.	And this remnant of the desert is still uncrossed.	此余沙漠尚待越。
Yannūna mayaṁ imaṁ ekaputtakaṁ piyaṁ manāpaṁ vadhitvā vallūrañca soṇḍikañca karitvā puttamaṁsāni khādantā evaṁ taṁ kantārāvasesaṁ nitthareyyāma, mā sabbeva tayo vinassimhā’ti.	Why don’t we kill this only son, dear and beloved, prepare dried meat and cured meat, and by eating our son’s flesh, thus cross this remnant of the desert, lest all three of us perish?’	何不我等杀此独子，亲爱，备干肉与腌肉，食子肉，以越此余沙漠，免三人皆亡？’
Atha kho te, bhikkhave, dve jāyampatikā taṁ ekaputtakaṁ piyaṁ manāpaṁ vadhitvā vallūrañca soṇḍikañca karitvā puttamaṁsāni khādantā evaṁ taṁ kantārāvasesaṁ nitthareyyuṁ.	Then, bhikkhus, that husband and wife would kill their only son, dear and beloved, prepare dried meat and cured meat, and by eating their son’s flesh, thus cross that remnant of the desert.	尔时，诸比丘，彼夫妇二人杀其独子，亲爱，备干肉与腌肉，食子肉，以越彼余沙漠。
Te puttamaṁsāni ceva khādeyyuṁ, ure ca paṭipiseyyuṁ:	They would eat their son’s flesh and beat their breasts, crying:	彼等食子肉而捶胸哭泣：
‘kahaṁ, ekaputtaka, kahaṁ, ekaputtakā’ti.	‘Where are you, only son? Where are you, only son?’	‘独子何在？独子何在？’
Taṁ kiṁ maññatha, bhikkhave,	What do you think, bhikkhus?	汝意云何，诸比丘？
api nu te davāya vā āhāraṁ āhāreyyuṁ, madāya vā āhāraṁ āhāreyyuṁ, maṇḍanāya vā āhāraṁ āhāreyyuṁ, vibhūsanāya vā āhāraṁ āhāreyyun”ti?	Would they eat that food for amusement, or for intoxication, or for physical appeal, or for beautification?”	彼等为乐、为醉、为美、为饰而食彼食否？”
“No hetaṁ, bhante”.	“No, venerable sir.”	“不，尊者。”
“Nanu te, bhikkhave, yāvadeva kantārassa nittharaṇatthāya āhāraṁ āhāreyyun”ti?	“Would they not, bhikkhus, eat that food merely for the sake of crossing the desert?”	“彼等岂非，诸比丘，仅为越沙漠而食彼食？”
“Evaṁ, bhante”.	“Yes, venerable sir.”	“唯然，尊者。”
“‘Evameva khvāhaṁ, bhikkhave, kabaḷīkāro āhāro daṭṭhabbo’ti vadāmi.	“‘Thus, I say, bhikkhus, is physical food to be seen.’	“‘如是，我说，诸比丘，当见段食。’
Kabaḷīkāre, bhikkhave, āhāre pariññāte pañca kāmaguṇiko rāgo pariññāto hoti.	When physical food is fully understood, bhikkhus, passion for the five cords of sensual pleasure is fully understood.	段食既全解，诸比丘，五欲之爱亦全解。
Pañca kāmaguṇike rāge pariññāte natthi taṁ saṁyojanaṁ yena saṁyojanena saṁyutto ariyasāvako puna imaṁ lokaṁ āgaccheyya.	When passion for the five cords of sensual pleasure is fully understood, there is no fetter bound by which a noble-one's-disciple might come back to this world.	五欲之爱既全解，无结缚圣弟子得还此世。
Kathañca, bhikkhave, phassāhāro daṭṭhabbo?	And how, bhikkhus, is the nutriment of contact to be seen?	云何，诸比丘，当见触食？
Seyyathāpi, bhikkhave, gāvī niccammā kuṭṭañce nissāya tiṭṭheyya. Ye kuṭṭanissitā pāṇā te naṁ khādeyyuṁ.	Suppose, bhikkhus, a flayed cow were to stand leaning against a wall. The creatures living in the wall would eat it.	譬如，诸比丘，一剥皮之牛，倚墙而立。墙中生物将食之。
Rukkhañce nissāya tiṭṭheyya, ye rukkhanissitā pāṇā te naṁ khādeyyuṁ.	If it were to stand leaning against a tree, the creatures living in the tree would eat it.	若倚树而立，树中生物将食之。
Udakañce nissāya tiṭṭheyya, ye udakanissitā pāṇā te naṁ khādeyyuṁ.	If it were to stand leaning against water, the creatures living in the water would eat it.	若倚水而立，水中生物将食之。
Ākāsañce nissāya tiṭṭheyya, ye ākāsanissitā pāṇā te naṁ khādeyyuṁ.	If it were to stand leaning against open space, the creatures living in the open space would eat it.	若倚空而立，空中生物将食之。
Yaṁ yadeva hi sā, bhikkhave, gāvī niccammā nissāya tiṭṭheyya, ye tannissitā pāṇā te naṁ khādeyyuṁ.	Whatever that flayed cow, bhikkhus, might stand leaning against, the creatures living there would eat it.	无论彼剥皮之牛，诸比丘，倚何而立，彼处生物将食之。
Evameva khvāhaṁ, bhikkhave, ‘phassāhāro daṭṭhabbo’ti vadāmi.	Thus, I say, bhikkhus, ‘is the nutriment of contact to be seen.’	如是，我说，诸比丘，‘当见触食。’
Phasse, bhikkhave, āhāre pariññāte tisso vedanā pariññātā honti.	When the nutriment of contact is fully understood, bhikkhus, the three feelings are fully understood.	触食既全解，诸比丘，三受亦全解。
Tīsu vedanāsu pariññātāsu ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmi.	When the three feelings are fully understood, I say that there is nothing further for a noble-one's-disciple to do.	三受既全解，我说圣弟子无事更办。
Kathañca, bhikkhave, manosañcetanāhāro daṭṭhabbo?	And how, bhikkhus, is the nutriment of mental volition to be seen?	云何，诸比丘，当见意思食？
Seyyathāpi, bhikkhave, aṅgārakāsu sādhikaporisā puṇṇā aṅgārānaṁ vītaccikānaṁ vītadhūmānaṁ.	Suppose, bhikkhus, there were a charcoal pit, deeper than a man’s height, full of glowing coals, without flame, without smoke.	譬如，诸比丘，有一炭坑，深过人高，满是炽炭，无焰，无烟。
Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo.	Then a man would come along, wanting to live, not wanting to die, wanting happiness, averse to pain.	人来，欲生，不欲死，欲乐，厌苦。
Tamenaṁ dve balavanto purisā nānābāhāsu gahetvā taṁ aṅgārakāsuṁ upakaḍḍheyyuṁ.	Two strong men would grab him by both arms and drag him towards that charcoal pit.	二壮士各执其臂，拖向彼炭坑。
Atha kho, bhikkhave, tassa purisassa ārakāvassa cetanā ārakā patthanā ārakā paṇidhi.	Then, bhikkhus, that man’s volition, aspiration, and determination would be far away from it.	尔时，诸比丘，彼人之意、愿、决将远离之。
Taṁ kissa hetu?	For what reason?	何以故？
Evañhi, bhikkhave, tassa purisassa hoti:	Thus, bhikkhus, it occurs to that man:	如是，诸比丘，彼人思：
‘imañcāhaṁ aṅgārakāsuṁ papatissāmi, tatonidānaṁ maraṇaṁ vā nigacchāmi maraṇamattaṁ vā dukkhan’ti.	‘If I fall into this charcoal pit, I will thereby meet death or death-like suffering.’	‘我若堕此炭坑，将以此遇死或类死之苦。’
Evameva khvāhaṁ, bhikkhave, ‘manosañcetanāhāro daṭṭhabbo’ti vadāmi.	Thus, I say, bhikkhus, ‘is the nutriment of mental volition to be seen.’	如是，我说，诸比丘，‘当见意思食。’
Manosañcetanāya, bhikkhave, āhāre pariññāte tisso taṇhā pariññātā honti.	When the nutriment of mental volition is fully understood, bhikkhus, the three kinds of craving are fully understood.	意思食既全解，诸比丘，三爱亦全解。
Tīsu taṇhāsu pariññātāsu ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmi.	When the three kinds of craving are fully understood, I say that there is nothing further for a noble-one's-disciple to do.	三爱既全解，我说圣弟子无事更办。
Kathañca, bhikkhave, viññāṇāhāro daṭṭhabbo?	And how, bhikkhus, is the nutriment of consciousness to be seen?	云何，诸比丘，当见识食？
Seyyathāpi, bhikkhave, coraṁ āgucāriṁ gahetvā rañño dasseyyuṁ:	Suppose, bhikkhus, they were to arrest a thief, a criminal, and show him to the king:	譬如，诸比丘，彼等捕一贼，罪犯，示于王：
‘ayaṁ te, deva, coro āgucārī, imassa yaṁ icchasi taṁ daṇḍaṁ paṇehī’ti.	‘This, sire, is a thief, a criminal. Inflict on him such punishment as you wish.’	‘此，陛下，是贼，罪犯。随陛下意罚之。’
Tamenaṁ rājā evaṁ vadeyya:	The king would say to them:	王将告彼等：
‘gacchatha, bho, imaṁ purisaṁ pubbaṇhasamayaṁ sattisatena hanathā’ti.	‘Go, sirs, and in the morning strike this man with a hundred spears.’	‘去，诸君，晨击此人百矛。’
Tamenaṁ pubbaṇhasamayaṁ sattisatena haneyyuṁ.	They would strike him in the morning with a hundred spears.	彼等晨击之百矛。
Atha rājā majjhanhikasamayaṁ evaṁ vadeyya:	Then at midday the king would say:	尔时午间王将言：
‘ambho, kathaṁ so puriso’ti?	‘Sirs, how is that man?’	‘诸君，彼人如何？’
‘Tatheva, deva, jīvatī’ti.	‘He is still alive, sire.’	‘尚存，陛下。’
Tamenaṁ rājā evaṁ vadeyya:	The king would say to them:	王将告彼等：
‘gacchatha, bho, taṁ purisaṁ majjhanhikasamayaṁ sattisatena hanathā’ti.	‘Go, sirs, and at midday strike that man with a hundred spears.’	‘去，诸君，午间击彼人百矛。’
Tamenaṁ majjhanhikasamayaṁ sattisatena haneyyuṁ.	They would strike him at midday with a hundred spears.	彼等午间击之百矛。
Atha rājā sāyanhasamayaṁ evaṁ vadeyya:	Then in the evening the king would say:	尔时晚间王将言：
‘ambho, kathaṁ so puriso’ti?	‘Sirs, how is that man?’	‘诸君，彼人如何？’
‘Tatheva, deva, jīvatī’ti.	‘He is still alive, sire.’	‘尚存，陛下。’
Tamenaṁ rājā evaṁ vadeyya:	The king would say to them:	王将告彼等：
‘gacchatha, bho, taṁ purisaṁ sāyanhasamayaṁ sattisatena hanathā’ti.	‘Go, sirs, and in the evening strike that man with a hundred spears.’	‘去，诸君，晚间击彼人百矛。’
Tamenaṁ sāyanhasamayaṁ sattisatena haneyyuṁ.	They would strike him in the evening with a hundred spears.	彼等晚间击之百矛。
Taṁ kiṁ maññatha, bhikkhave,	What do you think, bhikkhus?	汝意云何，诸比丘？
api nu so puriso divasaṁ tīhi sattisatehi haññamāno tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyethā”ti?	Would that man, being struck with three hundred spears in a day, experience pain and displeasure on that account?”	彼人一日受三百矛击，将因此经验苦与忧否？”
“Ekissāpi, bhante, sattiyā haññamāno tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyetha;	“Venerable sir, being struck with even one spear he would experience pain and displeasure on that account;	“尊者，纵受一矛击，彼将因此经验苦与忧；
ko pana vādo tīhi sattisatehi haññamāno”ti.	what to say of being struck with three hundred spears?”	况受三百矛击？”
“Evameva khvāhaṁ, bhikkhave, viññāṇāhāro daṭṭhabboti vadāmi.	“Thus, I say, bhikkhus, is the nutriment of consciousness to be seen.	“如是，我说，诸比丘，当见识食。
Viññāṇe, bhikkhave, āhāre pariññāte nāmarūpaṁ pariññātaṁ hoti, nāmarūpe pariññāte ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmī”ti.	When the nutriment of consciousness is fully understood, bhikkhus, name-and-form is fully understood. When name-and-form is fully understood, I say that there is nothing further for a noble-one's-disciple to do.”	识食既全解，诸比丘，名色亦全解。名色既全解，我说圣弟子无事更办。”
Tatiyaṁ.	Third.	第三。

12.64 - SN 12.64 Atthirāga: Atthirāgasutta

--- SN12.64 - Atthirāgasutta ---	--- SN12.64 - Atthirāgasutta ---	--- SN12.64 - 有爱经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Cattārome, bhikkhave, āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāya.	“Bhikkhus, there are these four kinds of nutriments for the maintenance of beings that have come to be or for the support of those seeking a new birth.	“诸比丘，有此四种食，为已生众生之维持或求新生者之支持。
Katame cattāro?	What are the four?	何四？
Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ.	Physical food, gross or subtle; contact as the second; mental volition as the third; and consciousness as the fourth.	段食，粗或细；触为第二；意思为第三；识为第四。
Ime kho, bhikkhave, cattāro āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāya.	These, bhikkhus, are the four nutriments for the maintenance of beings that have come to be or for the support of those seeking a new birth.	此，诸比丘，为已生众生之维持或求新生者之支持之四食。
Kabaḷīkāre ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṁ tattha viññāṇaṁ virūḷhaṁ.	If, bhikkhus, there is lust for physical food, if there is delight, if there is craving, consciousness is established there and grows.	若，诸比丘，于段食有爱，有喜，有渴，识于彼处立而长。
Yattha patiṭṭhitaṁ viññāṇaṁ virūḷhaṁ, atthi tattha nāmarūpassa avakkanti.	Where consciousness is established and grows, there is a descent of name-and-form.	识所立而长处，有名色之降。
Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṁ vuddhi.	Where there is a descent of name-and-form, there is the growth of volitional formations.	有名色之降处，有行之长。
Yattha atthi saṅkhārānaṁ vuddhi, atthi tattha āyatiṁ punabbhavābhinibbatti.	Where there is the growth of volitional formations, there is the production of future renewed existence.	有行之长处，有未来再生之生。
Yattha atthi āyatiṁ punabbhavābhinibbatti, atthi tattha āyatiṁ jātijarāmaraṇaṁ.	Where there is the production of future renewed existence, there is future birth, aging-and-death.	有未来再生之生处，有未来生、老死。
Yattha atthi āyatiṁ jātijarāmaraṇaṁ, sasokaṁ taṁ, bhikkhave, sadaraṁ saupāyāsanti vadāmi.	Where there is future birth, aging-and-death, that, I say, bhikkhus, is accompanied by sorrow, by vexation, by despair.	有未来生、老死处，彼，我说，诸比丘，伴有愁、恼、绝望。
Phasse ce, bhikkhave, āhāre …pe…	If, bhikkhus, for the nutriment of contact …and so on…	若，诸比丘，于触食…等等…
manosañcetanāya ce, bhikkhave, āhāre …	if, bhikkhus, for the nutriment of mental volition …	若，诸比丘，于意思食…
viññāṇe ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṁ tattha viññāṇaṁ virūḷhaṁ.	if, bhikkhus, for the nutriment of consciousness, there is lust, there is delight, there is craving, consciousness is established there and grows.	若，诸比丘，于识食，有爱，有喜，有渴，识于彼处立而长。
Yattha patiṭṭhitaṁ viññāṇaṁ virūḷhaṁ, atthi tattha nāmarūpassa avakkanti.	Where consciousness is established and grows, there is a descent of name-and-form.	识所立而长处，有名色之降。
Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṁ vuddhi.	Where there is a descent of name-and-form, there is the growth of volitional formations.	有名色之降处，有行之长。
Yattha atthi saṅkhārānaṁ vuddhi, atthi tattha āyatiṁ punabbhavābhinibbatti.	Where there is the growth of volitional formations, there is the production of future renewed existence.	有行之长处，有未来再生之生。
Yattha atthi āyatiṁ punabbhavābhinibbatti, atthi tattha āyatiṁ jātijarāmaraṇaṁ.	Where there is the production of future renewed existence, there is future birth, aging-and-death.	有未来再生之生处，有未来生、老死。
Yattha atthi āyatiṁ jātijarāmaraṇaṁ, sasokaṁ taṁ, bhikkhave, sadaraṁ saupāyāsanti vadāmi.	Where there is future birth, aging-and-death, that, I say, bhikkhus, is accompanied by sorrow, by vexation, by despair.	有未来生、老死处，彼，我说，诸比丘，伴有愁、恼、绝望。
Seyyathāpi, bhikkhave, rajako vā cittakārako vā sati rajanāya vā lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā suparimaṭṭhe vā phalake bhittiyā vā dussapaṭṭe vā itthirūpaṁ vā purisarūpaṁ vā abhinimmineyya sabbaṅgapaccaṅgaṁ;	Just as, bhikkhus, a dyer or a painter, if there is dye or lac or turmeric or indigo or madder, on a well-polished panel or a wall or a piece of cloth, could create the form of a woman or a man, complete in all its features;	犹如，诸比丘，一染师或画师，若有染料或漆或姜黄或靛蓝或茜草，于善磨之板或墙或布上，能造女人或男人之形，具足其一切特征；
evameva kho, bhikkhave, kabaḷīkāre ce āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṁ tattha viññāṇaṁ virūḷhaṁ.	even so, bhikkhus, if for physical food there is lust, there is delight, there is craving, consciousness is established there and grows.	如是，诸比丘，若于段食有爱，有喜，有渴，识于彼处立而长。
Yattha patiṭṭhitaṁ viññāṇaṁ virūḷhaṁ, atthi tattha nāmarūpassa avakkanti.	Where consciousness is established and grows, there is a descent of name-and-form.	识所立而长处，有名色之降。
Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṁ vuddhi.	Where there is a descent of name-and-form, there is the growth of volitional formations.	有名色之降处，有行之长。
Yattha atthi saṅkhārānaṁ vuddhi, atthi tattha āyatiṁ punabbhavābhinibbatti.	Where there is the growth of volitional formations, there is the production of future renewed existence.	有行之长处，有未来再生之生。
Yattha atthi āyatiṁ punabbhavābhinibbatti, atthi tattha āyatiṁ jātijarāmaraṇaṁ.	Where there is the production of future renewed existence, there is future birth, aging-and-death.	有未来再生之生处，有未来生、老死。
Yattha atthi āyatiṁ jātijarāmaraṇaṁ, sasokaṁ taṁ, bhikkhave, sadaraṁ saupāyāsanti vadāmi.	Where there is future birth, aging-and-death, that, I say, bhikkhus, is accompanied by sorrow, by vexation, by despair.	有未来生、老死处，彼，我说，诸比丘，伴有愁、恼、绝望。
Phasse ce, bhikkhave, āhāre …pe…	If, bhikkhus, for the nutriment of contact …and so on…	若，诸比丘，于触食…等等…
manosañcetanāya ce, bhikkhave, āhāre …	if, bhikkhus, for the nutriment of mental volition …	若，诸比丘，于意思食…
viññāṇe ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṁ tattha viññāṇaṁ virūḷhaṁ.	if, bhikkhus, for the nutriment of consciousness, there is lust, there is delight, there is craving, consciousness is established there and grows.	若，诸比丘，于识食，有爱，有喜，有渴，识于彼处立而长。
Yattha patiṭṭhitaṁ viññāṇaṁ virūḷhaṁ, atthi tattha nāmarūpassa avakkanti.	Where consciousness is established and grows, there is a descent of name-and-form.	识所立而长处，有名色之降。
Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṁ vuddhi.	Where there is a descent of name-and-form, there is the growth of volitional formations.	有名色之降处，有行之长。
Yattha atthi saṅkhārānaṁ vuddhi, atthi tattha āyatiṁ punabbhavābhinibbatti.	Where there is the growth of volitional formations, there is the production of future renewed existence.	有行之长处，有未来再生之生。
Yattha atthi āyatiṁ punabbhavābhinibbatti, atthi tattha āyatiṁ jātijarāmaraṇaṁ.	Where there is the production of future renewed existence, there is future birth, aging-and-death.	有未来再生之生处，有未来生、老死。
Yattha atthi āyatiṁ jātijarāmaraṇaṁ, sasokaṁ taṁ, bhikkhave, sadaraṁ saupāyāsanti vadāmi.	Where there is future birth, aging-and-death, that, I say, bhikkhus, is accompanied by sorrow, by vexation, by despair.	有未来生、老死处，彼，我说，诸比丘，伴有愁、恼、绝望。
Kabaḷīkāre ce, bhikkhave, āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṁ tattha viññāṇaṁ avirūḷhaṁ.	If, bhikkhus, for physical food, there is no lust, no delight, no craving, consciousness is not established there and does not grow.	若，诸比丘，于段食，无爱，无喜，无渴，识不于彼处立而不长。
Yattha appatiṭṭhitaṁ viññāṇaṁ avirūḷhaṁ, natthi tattha nāmarūpassa avakkanti.	Where consciousness is not established and does not grow, there is no descent of name-and-form.	识不立而不长处，无名色之降。
Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṁ vuddhi.	Where there is no descent of name-and-form, there is no growth of volitional formations.	无名色之降处，无行之长。
Yattha natthi saṅkhārānaṁ vuddhi, natthi tattha āyatiṁ punabbhavābhinibbatti.	Where there is no growth of volitional formations, there is no production of future renewed existence.	无行之长处，无未来再生之生。
Yattha natthi āyatiṁ punabbhavābhinibbatti, natthi tattha āyatiṁ jātijarāmaraṇaṁ.	Where there is no production of future renewed existence, there is no future birth, aging-and-death.	无未来再生之生处，无未来生、老死。
Yattha natthi āyatiṁ jātijarāmaraṇaṁ, asokaṁ taṁ, bhikkhave, adaraṁ anupāyāsanti vadāmi.	Where there is no future birth, aging-and-death, that, I say, bhikkhus, is without sorrow, without vexation, without despair.	无未来生、老死处，彼，我说，诸比丘，无愁，无恼，无绝望。
Phasse ce, bhikkhave, āhāre …pe…	If, bhikkhus, for the nutriment of contact …and so on…	若，诸比丘，于触食…等等…
manosañcetanāya ce, bhikkhave, āhāre …	if, bhikkhus, for the nutriment of mental volition …	若，诸比丘，于意思食…
viññāṇe ce, bhikkhave, āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṁ tattha viññāṇaṁ avirūḷhaṁ.	if, bhikkhus, for the nutriment of consciousness, there is no lust, no delight, no craving, consciousness is not established there and does not grow.	若，诸比丘，于识食，无爱，无喜，无渴，识不于彼处立而不长。
Yattha appatiṭṭhitaṁ viññāṇaṁ avirūḷhaṁ, natthi tattha nāmarūpassa avakkanti.	Where consciousness is not established and does not grow, there is no descent of name-and-form.	识不立而不长处，无名色之降。
Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṁ vuddhi.	Where there is no descent of name-and-form, there is no growth of volitional formations.	无名色之降处，无行之长。
Yattha natthi saṅkhārānaṁ vuddhi, natthi tattha āyatiṁ punabbhavābhinibbatti.	Where there is no growth of volitional formations, there is no production of future renewed existence.	无行之长处，无未来再生之生。
Yattha natthi āyatiṁ punabbhavābhinibbatti, natthi tattha āyatiṁ jātijarāmaraṇaṁ.	Where there is no production of future renewed existence, there is no future birth, aging-and-death.	无未来再生之生处，无未来生、老死。
Yattha natthi āyatiṁ jātijarāmaraṇaṁ, asokaṁ taṁ, bhikkhave, adaraṁ anupāyāsanti vadāmi.	Where there is no future birth, aging-and-death, that, I say, bhikkhus, is without sorrow, without vexation, without despair.	无未来生、老死处，彼，我说，诸比丘，无愁，无恼，无绝望。
Seyyathāpi, bhikkhave, kūṭāgāraṁ vā kūṭāgārasālaṁ vā uttarāya vā dakkhiṇāya vā pācīnāya vā vātapānā sūriye uggacchante vātapānena rasmi pavisitvā kvāssa patiṭṭhitā”ti?	Just as, bhikkhus, if there were a gabled house or a gabled hall with a window on the north, south, or east, when the sun rises and a ray enters through the window, where would it be established?”	犹如，诸比丘，若有重阁或重阁堂，北、南、或东有窗，日出时，光线由窗入，将立于何处？”
“Pacchimāyaṁ, bhante, bhittiyan”ti.	“On the western wall, venerable sir.”	“于西墙，尊者。”
“Pacchimā ce, bhikkhave, bhitti nāssa kvāssa patiṭṭhitā”ti?	“If, bhikkhus, there were no western wall, where would it be established?”	“若，诸比丘，无西墙，将立于何处？”
“Pathaviyaṁ, bhante”ti.	“On the earth, venerable sir.”	“于地，尊者。”
“Pathavī ce, bhikkhave, nāssa kvāssa patiṭṭhitā”ti?	“If, bhikkhus, there were no earth, where would it be established?”	“若，诸比丘，无地，将立于何处？”
“Āpasmiṁ, bhante”ti.	“In the water, venerable sir.”	“于水，尊者。”
“Āpo ce, bhikkhave, nāssa kvāssa patiṭṭhitā”ti?	“If, bhikkhus, there were no water, where would it be established?”	“若，诸比丘，无水，将立于何处？”
“Appatiṭṭhitā, bhante”ti.	“It would not be established, venerable sir.”	“将不立，尊者。”
“Evameva kho, bhikkhave, kabaḷīkāre ce āhāre natthi rāgo natthi nandī natthi taṇhā …pe….	“Even so, bhikkhus, if for physical food there is no lust, no delight, no craving …and so on….	“如是，诸比丘，若于段食无爱，无喜，无渴…等等…。
Phasse ce, bhikkhave, āhāre …	If for contact …	若于触…
manosañcetanāya ce, bhikkhave, āhāre …	if for mental volition …	若于意思…
viññāṇe ce, bhikkhave, āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṁ tattha viññāṇaṁ avirūḷhaṁ.	if, bhikkhus, for the nutriment of consciousness, there is no lust, no delight, no craving, consciousness is not established there and does not grow.	若，诸比丘，于识食，无爱，无喜，无渴，识不于彼处立而不长。
Yattha appatiṭṭhitaṁ viññāṇaṁ avirūḷhaṁ, natthi tattha nāmarūpassa avakkanti.	Where consciousness is not established and does not grow, there is no descent of name-and-form.	识不立而不长处，无名色之降。
Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṁ vuddhi.	Where there is no descent of name-and-form, there is no growth of volitional formations.	无名色之降处，无行之长。
Yattha natthi saṅkhārānaṁ vuddhi, natthi tattha āyatiṁ punabbhavābhinibbatti.	Where there is no growth of volitional formations, there is no production of future renewed existence.	无行之长处，无未来再生之生。
Yattha natthi āyatiṁ punabbhavābhinibbatti, natthi tattha āyatiṁ jātijarāmaraṇaṁ.	Where there is no production of future renewed existence, there is no future birth, aging-and-death.	无未来再生之生处，无未来生、老死。
Yattha natthi āyatiṁ jātijarāmaraṇaṁ asokaṁ taṁ, bhikkhave, adaraṁ anupāyāsanti vadāmī”ti.	Where there is no future birth, aging-and-death, that, I say, bhikkhus, is without sorrow, without vexation, without despair.”	无未来生、老死处，彼，我说，诸比丘，无愁，无恼，无绝望。”
Catutthaṁ.	Fourth.	第四。

12.65 - SN 12.65 Nagara: Nagarasutta

--- SN12.65 - Nagarasutta ---	--- SN12.65 - Nagarasutta ---	--- SN12.65 - 城市经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Pubbe me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:	“Formerly, bhikkhus, before my enlightenment, while I was still an unenlightened Bodhisatta, it occurred to me:	“昔，诸比丘，我未成佛前，尚为未觉菩萨时，生此念：
‘kicchā vatāyaṁ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca.	‘Alas, this world has fallen into trouble; it is born, it ages, it dies, it passes away and is reborn.	‘哀哉，此世间陷入困境；生、老、死、逝、再生。
Atha ca panimassa dukkhassa nissaraṇaṁ nappajānāti jarāmaraṇassa.	And yet it does not understand the escape from this suffering, from aging-and-death.	然不解脱此苦，此老死。
Kudāssu nāma imassa dukkhassa nissaraṇaṁ paññāyissati jarāmaraṇassā’ti?	When now will an escape from this suffering, from aging-and-death, be discerned?’	今何时能识此苦，此老死之解脱？’
Tassa mayhaṁ, bhikkhave, etadahosi:	Then, bhikkhus, it occurred to me:	尔时，诸比丘，我生此念：
‘kimhi nu kho sati jarāmaraṇaṁ hoti, kiṁpaccayā jarāmaraṇan’ti?	‘When what exists does aging-and-death come to be? By what is aging-and-death conditioned?’	‘何法有时，老死生？老死以何为缘？’
Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:	Then, bhikkhus, through careful attention, there was a breakthrough by wisdom:	尔时，诸比丘，由仔细思惟，以慧突破：
‘jātiyā kho sati jarāmaraṇaṁ hoti, jātipaccayā jarāmaraṇan’ti.	‘When birth exists, aging-and-death comes to be; aging-and-death has birth as its condition.’	‘生有时，老死生；老死以生为缘。’
Tassa mayhaṁ, bhikkhave, etadahosi:	Then, bhikkhus, it occurred to me:	尔时，诸比丘，我生此念：
‘kimhi nu kho sati jāti hoti …pe…	‘When what exists does birth come to be …and so on…	‘何法有时，生生…等等…
bhavo hoti …	does existence come to be …	有生…
upādānaṁ hoti …	does clinging come to be …	取生…
taṇhā hoti …	does craving come to be …	爱生…
vedanā hoti …	does feeling come to be …	受生…
phasso hoti …	does contact come to be …	触生…
saḷāyatanaṁ hoti …	does the sixfold sense base come to be …	六入处生…
nāmarūpaṁ hoti …	does name-and-form come to be …	名色生…
kiṁpaccayā nāmarūpan’ti?	By what is name-and-form conditioned?’	名色以何为缘？’
Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:	Then, bhikkhus, through careful attention, there was a breakthrough by wisdom:	尔时，诸比丘，由仔细思惟，以慧突破：
‘viññāṇe kho sati nāmarūpaṁ hoti, viññāṇapaccayā nāmarūpan’ti.	‘When consciousness exists, name-and-form comes to be; name-and-form has consciousness as its condition.’	‘识有时，名色生；名色以识为缘。’
Tassa mayhaṁ, bhikkhave, etadahosi:	Then, bhikkhus, it occurred to me:	尔时，诸比丘，我生此念：
‘kimhi nu kho sati viññāṇaṁ hoti, kiṁpaccayā viññāṇan’ti?	‘When what exists does consciousness come to be? By what is consciousness conditioned?’	‘何法有时，识生？识以何为缘？’
Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:	Then, bhikkhus, through careful attention, there was a breakthrough by wisdom:	尔时，诸比丘，由仔细思惟，以慧突破：
‘nāmarūpe kho sati viññāṇaṁ hoti, nāmarūpapaccayā viññāṇan’ti.	‘When name-and-form exists, consciousness comes to be; consciousness has name-and-form as its condition.’	‘名色有时，识生；识以名色为缘。’
Tassa mayhaṁ, bhikkhave, etadahosi—	Then, bhikkhus, it occurred to me—	尔时，诸比丘，我生此念—
paccudāvattati kho idaṁ viññāṇaṁ nāmarūpamhā na paraṁ gacchati.	This consciousness turns back from name-and-form; it does not go further.	此识自名色回转；不更进。
Ettāvatā jāyetha vā jīyetha vā mīyetha vā cavetha vā upapajjetha vā, yadidaṁ nāmarūpapaccayā viññāṇaṁ;	To this extent one may be born, age, die, pass away, or be reborn, that is, with name-and-form as condition for consciousness;	至此可生、老、死、逝、或再生，即是，以名色为识之缘；
viññāṇapaccayā nāmarūpaṁ;	with consciousness as condition for name-and-form;	以识为名色之缘；
nāmarūpapaccayā saḷāyatanaṁ;	with name-and-form as condition for the sixfold sense base;	以名色为六入处之缘；
saḷāyatanapaccayā phasso …pe…	with the sixfold sense base as condition for contact …and so on…	以六入处为触之缘…等等…
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	Such is the origin of this whole mass of suffering.	如是此纯大苦蕴集。
‘Samudayo, samudayo’ti kho me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi.	‘Origin, origin’—thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, light.	‘集，集’—如是，诸比丘，于未闻法，我生眼、生智、生慧、生明、生光。
Tassa mayhaṁ, bhikkhave, etadahosi:	Then, bhikkhus, it occurred to me:	尔时，诸比丘，我生此念：
‘kimhi nu kho asati, jarāmaraṇaṁ na hoti;	‘When what does not exist, does aging-and-death not come to be;	‘何法无时，老死不生；
kissa nirodhā jarāmaraṇanirodho’ti?	with the cessation of what is there cessation of aging-and-death?’	以何灭，老死灭？’
Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:	Then, bhikkhus, through careful attention, there was a breakthrough by wisdom:	尔时，诸比丘，由仔细思惟，以慧突破：
‘jātiyā kho asati, jarāmaraṇaṁ na hoti;	‘When birth does not exist, aging-and-death does not come to be;	‘生无时，老死不生；
jātinirodhā jarāmaraṇanirodho’ti.	with the cessation of birth there is cessation of aging-and-death.’	以生灭，老死灭。’
Tassa mayhaṁ, bhikkhave, etadahosi:	Then, bhikkhus, it occurred to me:	尔时，诸比丘，我生此念：
‘kimhi nu kho asati jāti na hoti …pe…	‘When what does not exist does birth not come to be …and so on…	‘何法无时，生不生…等等…
bhavo na hoti …	does existence not come to be …	有不生…
upādānaṁ na hoti …	does clinging not come to be …	取不生…
taṇhā na hoti …	does craving not come to be …	爱不生…
vedanā na hoti …	does feeling not come to be …	受不生…
phasso na hoti …	does contact not come to be …	触不生…
saḷāyatanaṁ na hoti …	does the sixfold sense base not come to be …	六入处不生…
nāmarūpaṁ na hoti.	does name-and-form not come to be.	名色不生。
Kissa nirodhā nāmarūpanirodho’ti?	With the cessation of what is there cessation of name-and-form?’	以何灭，名色灭？’
Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:	Then, bhikkhus, through careful attention, there was a breakthrough by wisdom:	尔时，诸比丘，由仔细思惟，以慧突破：
‘viññāṇe kho asati, nāmarūpaṁ na hoti;	‘When consciousness does not exist, name-and-form does not come to be;	‘识无时，名色不生；
viññāṇanirodhā nāmarūpanirodho’ti.	with the cessation of consciousness there is cessation of name-and-form.’	以识灭，名色灭。’
Tassa mayhaṁ, bhikkhave, etadahosi:	Then, bhikkhus, it occurred to me:	尔时，诸比丘，我生此念：
‘kimhi nu kho asati viññāṇaṁ na hoti;	‘When what does not exist does consciousness not come to be;	‘何法无时，识不生；
kissa nirodhā viññāṇanirodho’ti?	with the cessation of what is there cessation of consciousness?’	以何灭，识灭？’
Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:	Then, bhikkhus, through careful attention, there was a breakthrough by wisdom:	尔时，诸比丘，由仔细思惟，以慧突破：
‘nāmarūpe kho asati, viññāṇaṁ na hoti;	‘When name-and-form does not exist, consciousness does not come to be;	‘名色无时，识不生；
nāmarūpanirodhā viññāṇanirodho’ti.	with the cessation of name-and-form there is cessation of consciousness.’	以名色灭，识灭。’
Tassa mayhaṁ, bhikkhave, etadahosi—	Then, bhikkhus, it occurred to me—	尔时，诸比丘，我生此念—
adhigato kho myāyaṁ maggo bodhāya yadidaṁ—	This is the path to enlightenment that has been reached by me, that is—	此为我所达之觉道，即是—
nāmarūpanirodhā viññāṇanirodho;	with the cessation of name-and-form, cessation of consciousness;	以名色灭，识灭；
viññāṇanirodhā nāmarūpanirodho;	with the cessation of consciousness, cessation of name-and-form;	以识灭，名色灭；
nāmarūpanirodhā saḷāyatananirodho;	with the cessation of name-and-form, cessation of the sixfold sense base;	以名色灭，六入处灭；
saḷāyatananirodhā phassanirodho …pe…	with the cessation of the sixfold sense base, cessation of contact …and so on…	以六入处灭，触灭…等等…
evametassa kevalassa dukkhakkhandhassa nirodho hoti.	Such is the cessation of this whole mass of suffering.	如是此纯大苦蕴灭。
‘Nirodho, nirodho’ti kho me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi.	‘Cessation, cessation’—thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, light.	‘灭，灭’—如是，诸比丘，于未闻法，我生眼、生智、生慧、生明、生光。
Seyyathāpi, bhikkhave, puriso araññe pavane caramāno passeyya purāṇaṁ maggaṁ purāṇañjasaṁ pubbakehi manussehi anuyātaṁ.	Just as, bhikkhus, a man roaming in a forest, in a jungle, might see an ancient path, an ancient road, traveled by people of former times.	犹如，诸比丘，一人游于林，于丛林，或见古道，古路，昔人所行。
So tamanugaccheyya.	And he would follow it.	彼将随之。
Tamanugacchanto passeyya purāṇaṁ nagaraṁ purāṇaṁ rājadhāniṁ pubbakehi manussehi ajjhāvuṭṭhaṁ ārāmasampannaṁ vanasampannaṁ pokkharaṇīsampannaṁ uddhāpavantaṁ ramaṇīyaṁ.	Following it, he would see an ancient city, an ancient royal capital, inhabited by people of former times, complete with parks, groves, ponds, and ramparts, a delightful place.	随之，彼或见古城，古都，昔人所居，有园林、树林、池塘、城墙，一悦意处。
Atha kho so, bhikkhave, puriso rañño vā rājamahāmattassa vā āroceyya:	Then that man would inform the king or a royal minister:	尔时彼人将告王或王臣：
‘yagghe, bhante, jāneyyāsi—ahaṁ addasaṁ araññe pavane caramāno purāṇaṁ maggaṁ purāṇañjasaṁ pubbakehi manussehi anuyātaṁ tamanugacchiṁ.	‘May it please your majesty to know—while roaming in a forest, in a jungle, I saw an ancient path, an ancient road, traveled by people of former times. I followed it.	‘愿陛下知之—当游于林，于丛林，我见古道，古路，昔人所行。我随之。
Tamanugacchanto addasaṁ purāṇaṁ nagaraṁ purāṇaṁ rājadhāniṁ pubbakehi manussehi ajjhāvuṭṭhaṁ ārāmasampannaṁ vanasampannaṁ pokkharaṇīsampannaṁ uddhāpavantaṁ ramaṇīyaṁ.	Following it, I saw an ancient city, an ancient royal capital, inhabited by people of former times, complete with parks, groves, ponds, and ramparts, a delightful place.	随之，我见古城，古都，昔人所居，有园林、树林、池塘、城墙，一悦意处。
Taṁ, bhante, nagaraṁ māpehī’ti.	Sire, restore that city!’	陛下，修复彼城！’
Atha kho so, bhikkhave, rājā vā rājamahāmatto vā taṁ nagaraṁ māpeyya.	Then that king or royal minister would have that city restored.	尔时彼王或王臣将修复彼城。
Tadassa nagaraṁ aparena samayena iddhañceva phītañca bāhujaññaṁ ākiṇṇamanussaṁ vuddhivepullappattaṁ.	And that city would later become successful and prosperous, well-populated, teeming with people, having attained growth and expansion.	彼城后将成功繁荣，人口稠密，人满为患，得生长扩张。
Evameva khvāhaṁ, bhikkhave, addasaṁ purāṇaṁ maggaṁ purāṇañjasaṁ pubbakehi sammāsambuddhehi anuyātaṁ.	Even so, bhikkhus, I saw an ancient path, an ancient road, traveled by the Fully Enlightened Ones of former times.	如是，诸比丘，我见古道，古路，昔正等觉者所行。
Katamo ca so, bhikkhave, purāṇamaggo purāṇañjaso pubbakehi sammāsambuddhehi anuyāto?	And what, bhikkhus, is that ancient path, that ancient road, traveled by the Fully Enlightened Ones of former times?	何为，诸比丘，彼古道，古路，昔正等觉者所行？
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—	It is this Noble Eightfold Path, that is—	即是此八正道，即是—
sammādiṭṭhi …pe… sammāsamādhi.	right view …and so on… right concentration.	正见…等等…正定。
Ayaṁ kho so, bhikkhave, purāṇamaggo purāṇañjaso pubbakehi sammāsambuddhehi anuyāto, tamanugacchiṁ;	This, bhikkhus, is that ancient path, that ancient road, traveled by the Fully Enlightened Ones of former times. I followed it;	此，诸比丘，是彼古道，古路，昔正等觉者所行。我随之；
tamanugacchanto jarāmaraṇaṁ abbhaññāsiṁ;	following it, I directly knew aging-and-death;	随之，我直知老死；
jarāmaraṇasamudayaṁ abbhaññāsiṁ;	I directly knew the origin of aging-and-death;	我直知老死之集；
jarāmaraṇanirodhaṁ abbhaññāsiṁ;	I directly knew the cessation of aging-and-death;	我直知老死之灭；
jarāmaraṇanirodhagāminiṁ paṭipadaṁ abbhaññāsiṁ.	I directly knew the path leading to the cessation of aging-and-death.	我直知趣老死灭之道。
Tamanugacchiṁ;	I followed it;	我随之；
tamanugacchanto jātiṁ abbhaññāsiṁ …pe…	following it, I directly knew birth …and so on…	随之，我直知生…等等…
bhavaṁ abbhaññāsiṁ …	I directly knew existence …	我直知有…
upādānaṁ abbhaññāsiṁ …	I directly knew clinging …	我直知取…
taṇhaṁ abbhaññāsiṁ …	I directly knew craving …	我直知爱…
vedanaṁ abbhaññāsiṁ …	I directly knew feeling …	我直知受…
phassaṁ abbhaññāsiṁ …	I directly knew contact …	我直知触…
saḷāyatanaṁ abbhaññāsiṁ …	I directly knew the sixfold sense base …	我直知六入处…
nāmarūpaṁ abbhaññāsiṁ …	I directly knew name-and-form …	我直知名色…
viññāṇaṁ abbhaññāsiṁ.	I directly knew consciousness.	我直知识。
Tamanugacchiṁ;	I followed it;	我随之；
tamanugacchanto saṅkhāre abbhaññāsiṁ;	following it, I directly knew volitional formations;	随之，我直知行；
saṅkhārasamudayaṁ abbhaññāsiṁ;	I directly knew the origin of volitional formations;	我直知行之集；
saṅkhāranirodhaṁ abbhaññāsiṁ;	I directly knew the cessation of volitional formations;	我直知行之灭；
saṅkhāranirodhagāminiṁ paṭipadaṁ abbhaññāsiṁ.	I directly knew the path leading to the cessation of volitional formations.	我直知趣行灭之道。
Tadabhiññāya ācikkhiṁ bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ.	Having directly known it, I have declared it to the bhikkhus, the bhikkhunīs, the male lay followers, the female lay followers.	直知已，我已向比丘、比丘尼、优婆塞、优婆夷宣说。
Tayidaṁ, bhikkhave, brahmacariyaṁ iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitan”ti.	This holy life, bhikkhus, is successful and prosperous, extensive, widespread, well-proclaimed among gods and humans.”	此梵行，诸比丘，成功繁荣，广布，于天人间善说。”

12.66 - SN 12.66 Sammasa: Sammasasutta

--- SN12.66 - Sammasasutta ---	--- SN12.66 - Sammasasutta ---	--- SN12.66 - 审察经 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo.	On one occasion the Blessed One was dwelling among the Kurus at a town of the Kurus named Kammāsadhamma.	一时，世尊住于拘楼族中，拘楼族一镇名剑磨瑟昙。
Tatra kho bhagavā bhikkhū āmantesi:	There the Blessed One addressed the bhikkhus:	尔时，世尊告诸比丘言：
“bhikkhavo”ti.	“Bhikkhus.”	“诸比丘。”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.	“Venerable sir,” those bhikkhus replied to the Blessed One.	“尊者，”彼诸比丘答世尊言。
Bhagavā etadavoca:	The Blessed One said this:	世尊如是说：
“sammasatha no tumhe, bhikkhave, antaraṁ sammasan”ti.	“Do you, bhikkhus, undertake an internal thorough investigation?”	“汝等，诸比丘，作内审察否？”
Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca:	When this was said, a certain bhikkhu said to the Blessed One:	作是语已，一比丘白世尊言：
“ahaṁ kho, bhante, sammasāmi antaraṁ sammasan”ti.	“I, venerable sir, undertake an internal thorough investigation.”	“我，尊者，作内审察。”
“Yathā kathaṁ pana tvaṁ, bhikkhu, sammasasi antaraṁ sammasan”ti?	“And how, bhikkhu, do you undertake an internal thorough investigation?”	“云何，比丘，汝作内审察？”
Atha kho so bhikkhu byākāsi.	Then that bhikkhu explained.	尔时彼比丘解释。
Yathā so bhikkhu byākāsi na so bhikkhu bhagavato cittaṁ ārādhesi.	As that bhikkhu explained, he did not satisfy the Blessed One’s mind.	彼比丘解释时，未满足世尊之心。
Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca:	When this was said, the Venerable Ānanda said to the Blessed One:	作是语已，尊者阿难陀白世尊言：
“etassa, bhagavā, kālo; etassa, sugata, kālo;	“This is the time, Blessed One; this is the time, Fortunate One,	“此时是时，世尊；此时是时，善逝，
yaṁ bhagavā antaraṁ sammasaṁ bhāseyya. Bhagavato sutvā bhikkhū dhāressantī”ti.	for the Blessed One to speak on the internal thorough investigation. Having heard it from the Blessed One, the bhikkhus will remember it.”	为世尊说内审察。闻自世尊，诸比丘将忆之。”
“Tenahānanda, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.	“Then, Ānanda, listen and attend closely, I will speak.”	“然则，阿难，谛听，善思念之，我当说。”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.	“Yes, venerable sir,” those bhikkhus replied to the Blessed One.	“唯然，尊者，”彼诸比丘答世尊言。
Bhagavā etadavoca:	The Blessed One said this:	世尊如是说：
“Idha, bhikkhave, bhikkhu sammasamāno sammasati antaraṁ sammasaṁ:	“Here, bhikkhus, a bhikkhu undertaking a thorough investigation, undertakes an internal thorough investigation:	“此，诸比丘，一比丘作审察，作内审察：
‘yaṁ kho idaṁ anekavidhaṁ nānappakārakaṁ dukkhaṁ loke uppajjati jarāmaraṇaṁ.	‘Whatever suffering of various kinds arises in the world, such as aging-and-death.	‘世间所生种种苦，如老死。
Idaṁ kho dukkhaṁ kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ, kismiṁ sati jarāmaraṇaṁ hoti, kismiṁ asati jarāmaraṇaṁ na hotī’ti?	This suffering, now, what is its source, what is its origin, what is its birth, what is its cause, when what exists does aging-and-death come to be, when what does not exist does aging-and-death not come to be?’	此苦，今，其源为何，其集为何，其生为何，其因为何，何法有时，老死生，何法无时，老死不生？’
So sammasamāno evaṁ jānāti:	Investigating, he knows thus:	审察已，彼如是知：
‘yaṁ kho idaṁ anekavidhaṁ nānappakārakaṁ dukkhaṁ loke uppajjati jarāmaraṇaṁ.	‘Whatever suffering of various kinds arises in the world, such as aging-and-death.	‘世间所生种种苦，如老死。
Idaṁ kho dukkhaṁ upadhinidānaṁ upadhisamudayaṁ upadhijātikaṁ upadhipabhavaṁ, upadhismiṁ sati jarāmaraṇaṁ hoti, upadhismiṁ asati jarāmaraṇaṁ na hotī’ti.	This suffering has acquisitions as its source, acquisitions as its origin, acquisitions as its birth, acquisitions as its cause; when acquisitions exist, aging-and-death comes to be; when acquisitions do not exist, aging-and-death does not come to be.’	此苦以取为源，取为集，取为生，取为因；取有时，老死生；取无时，老死不生。’
So jarāmaraṇañca pajānāti jarāmaraṇasamudayañca pajānāti jarāmaraṇanirodhañca pajānāti yā ca jarāmaraṇanirodhasāruppagāminī paṭipadā tañca pajānāti.	He understands aging-and-death, and he understands the origin of aging-and-death, and he understands the cessation of aging-and-death, and he understands the path that is suitable for leading to the cessation of aging-and-death.	彼解老死，及解老死之集，及解老死之灭，及解适于趣老死灭之道。
Tathāpaṭipanno ca hoti anudhammacārī.	And having practiced thus, he is one who fares in accordance with the Dhamma.	如是修行已，彼为依法而行者。
Ayaṁ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno jarāmaraṇanirodhāya.	This, bhikkhus, is called a bhikkhu who is practicing entirely for the complete destruction of suffering, for the cessation of aging-and-death.	此，诸比丘，名为为彻底灭苦，为灭老死而全然修行之比丘。
Athāparaṁ sammasamāno sammasati antaraṁ sammasaṁ:	Then, investigating further, he undertakes an internal thorough investigation:	然后，更审察，彼作内审察：
‘upadhi panāyaṁ kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo, kismiṁ sati upadhi hoti, kismiṁ asati upadhi na hotī’ti?	‘And these acquisitions, what is their source, what is their origin, what is their birth, what is their cause, when what exists do acquisitions come to be, when what does not exist do acquisitions not come to be?’	‘而此取，其源为何，其集为何，其生为何，其因为何，何法有时，取生，何法无时，取不生？’
So sammasamāno evaṁ jānāti:	Investigating, he knows thus:	审察已，彼如是知：
‘upadhi taṇhānidāno taṇhāsamudayo taṇhājātiko taṇhāpabhavo, taṇhāya sati upadhi hoti, taṇhāya asati upadhi na hotī’ti.	‘Acquisitions have craving as their source, craving as their origin, craving as their birth, craving as their cause; when craving exists, acquisitions come to be; when craving does not exist, acquisitions do not come to be.’	‘取以爱为源，爱为集，爱为生，爱为因；爱有时，取生；爱无时，取不生。’
So upadhiñca pajānāti upadhisamudayañca pajānāti upadhinirodhañca pajānāti yā ca upadhinirodhasāruppagāminī paṭipadā tañca pajānāti.	He understands acquisitions, and he understands the origin of acquisitions, and he understands the cessation of acquisitions, and he understands the path that is suitable for leading to the cessation of acquisitions.	彼解取，及解取之集，及解取之灭，及解适于趣取灭之道。
Tathāpaṭipanno ca hoti anudhammacārī.	And having practiced thus, he is one who fares in accordance with the Dhamma.	如是修行已，彼为依法而行者。
Ayaṁ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno upadhinirodhāya.	This, bhikkhus, is called a bhikkhu who is practicing entirely for the complete destruction of suffering, for the cessation of acquisitions.	此，诸比丘，名为为彻底灭苦，为灭取而全然修行之比丘。
Athāparaṁ sammasamāno sammasati antaraṁ sammasaṁ:	Then, investigating further, he undertakes an internal thorough investigation:	然后，更审察，彼作内审察：
‘taṇhā panāyaṁ kattha uppajjamānā uppajjati, kattha nivisamānā nivisatī’ti?	‘And this craving, where does it arise when it arises, where does it settle when it settles?’	‘而此爱，何处生时生，何处住时住？’
So sammasamāno evaṁ jānāti—	Investigating, he knows thus—	审察已，彼如是知—
yaṁ kho loke piyarūpaṁ sātarūpaṁ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.	Whatever in the world is pleasant and agreeable, it is there that this craving arises when it arises, it is there that it settles when it settles.	世间何为悦意可意，此爱于彼处生时生，于彼处住时住。
Kiñca loke piyarūpaṁ sātarūpaṁ?	And what in the world is pleasant and agreeable?	世间何为悦意可意？
Cakkhuṁ loke piyarūpaṁ, sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.	The eye in the world is pleasant, agreeable; it is there that this craving arises when it arises, it is there that it settles when it settles.	世间之眼为悦意，可意；此爱于彼处生时生，于彼处住时住。
Sotaṁ loke piyarūpaṁ sātarūpaṁ …pe…	The ear in the world is pleasant, agreeable …and so on…	世间之耳为悦意，可意…等等…
ghānaṁ loke piyarūpaṁ sātarūpaṁ …	The nose in the world is pleasant, agreeable …	世间之鼻为悦意，可意…
jivhā loke piyarūpaṁ sātarūpaṁ …	The tongue in the world is pleasant, agreeable …	世间之舌为悦意，可意…
kāyo loke piyarūpaṁ sātarūpaṁ …	The body in the world is pleasant, agreeable …	世间之身为悦意，可意…
mano loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati ettha nivisamānā nivisati.	The mind in the world is pleasant, agreeable; it is there that this craving arises when it arises, it is there that it settles when it settles.	世间之意为悦意，可意；此爱于彼处生时生，于彼处住时住。
Ye hi keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ niccato addakkhuṁ sukhato addakkhuṁ attato addakkhuṁ ārogyato addakkhuṁ khemato addakkhuṁ.	Whatever ascetics or brahmins in the past, bhikkhus, regarded what in the world is pleasant and agreeable as permanent, as happiness, as self, as health, as security,	凡过去沙门或婆罗门，诸比丘，视世间悦意可意者为常，为乐，为我，为健，为安，
Te taṇhaṁ vaḍḍhesuṁ.	they fostered craving.	彼等长养爱。
Ye taṇhaṁ vaḍḍhesuṁ te upadhiṁ vaḍḍhesuṁ.	Those who fostered craving fostered acquisitions.	长养爱者长养取。
Ye upadhiṁ vaḍḍhesuṁ te dukkhaṁ vaḍḍhesuṁ.	Those who fostered acquisitions fostered suffering.	长养取者长养苦。
Ye dukkhaṁ vaḍḍhesuṁ te na parimucciṁsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimucciṁsu dukkhasmāti vadāmi.	Those who fostered suffering were not freed from birth, from aging, from death, from sorrows, lamentations, pains, displeasures, and despairs; they were not freed from suffering, I say.	长养苦者不离生、老、死、愁、悲、苦、忧、恼；彼等不离苦，我说。
Yepi hi keci, bhikkhave, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ niccato dakkhissanti sukhato dakkhissanti attato dakkhissanti ārogyato dakkhissanti khemato dakkhissanti.	Whatever ascetics or brahmins in the future, bhikkhus, will regard what in the world is pleasant and agreeable as permanent, as happiness, as self, as health, as security,	凡未来沙门或婆罗门，诸比丘，将视世间悦意可意者为常，为乐，为我，为健，为安，
Te taṇhaṁ vaḍḍhissanti.	they will foster craving.	彼等将长养爱。
Ye taṇhaṁ vaḍḍhissanti te upadhiṁ vaḍḍhissanti.	Those who will foster craving will foster acquisitions.	将长养爱者将长养取。
Ye upadhiṁ vaḍḍhissanti te dukkhaṁ vaḍḍhissanti.	Those who will foster acquisitions will foster suffering.	将长养取者将长养苦。
Ye dukkhaṁ vaḍḍhissanti te na parimuccissanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccissanti dukkhasmāti vadāmi.	Those who will foster suffering will not be freed from birth, from aging, from death, from sorrows, lamentations, pains, displeasures, and despairs; they will not be freed from suffering, I say.	将长养苦者将不离生、老、死、愁、悲、苦、忧、恼；彼等将不离苦，我说。
Yepi hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ niccato passanti sukhato passanti attato passanti ārogyato passanti khemato passanti.	Whatever ascetics or brahmins at present, bhikkhus, regard what in the world is pleasant and agreeable as permanent, as happiness, as self, as health, as security,	凡现在沙门或婆罗门，诸比丘，视世间悦意可意者为常，为乐，为我，为健，为安，
Te taṇhaṁ vaḍḍhenti.	they foster craving.	彼等长养爱。
Ye taṇhaṁ vaḍḍhenti te upadhiṁ vaḍḍhenti.	Those who foster craving foster acquisitions.	长养爱者长养取。
Ye upadhiṁ vaḍḍhenti te dukkhaṁ vaḍḍhenti.	Those who foster acquisitions foster suffering.	长养取者长养苦。
Ye dukkhaṁ vaḍḍhenti te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccanti dukkhasmāti vadāmi.	Those who foster suffering are not freed from birth, from aging, from death, from sorrows, lamentations, pains, displeasures, and despairs; they are not freed from suffering, I say.	长养苦者不离生、老、死、愁、悲、苦、忧、恼；彼等不离苦，我说。
Seyyathāpi, bhikkhave, āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno.	Just as, bhikkhus, a bowl of drink, possessing color, possessing scent, possessing taste.	犹如，诸比丘，一碗饮品，有色，有香，有味。
So ca kho visena saṁsaṭṭho.	And it is mixed with poison.	且混有毒。
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito.	Then a man would come, affected by heat, overcome by heat, weary, thirsty, parched.	人来，受热，为热所克，疲，渴，干。
Tamenaṁ evaṁ vadeyyuṁ:	They would say to him:	彼等将告之：
‘ayaṁ te, ambho purisa, āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno;	‘This, good man, is a bowl of drink, possessing color, possessing scent, possessing taste;	‘此，善人，是一碗饮品，有色，有香，有味；
so ca kho visena saṁsaṭṭho.	and it is mixed with poison.	且混有毒。
Sace ākaṅkhasi piva.	If you wish, drink.	若汝愿，饮之。
Pivato hi kho taṁ chādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana tatonidānaṁ maraṇaṁ vā nigacchasi maraṇamattaṁ vā dukkhan’ti.	Drinking it, indeed, it will please you with its color, with its scent, with its taste; but having drunk it, you will then meet with death or death-like suffering.’	饮之，实，其色、其香、其味将悦汝；然饮已，汝将遇死或类死之苦。’
So taṁ āpānīyakaṁsaṁ sahasā appaṭisaṅkhā piveyya, nappaṭinissajjeyya.	He would drink that bowl of drink hastily, without reflection, and would not relinquish it.	彼将仓促饮彼碗饮品，不思，且不舍之。
So tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ.	He would then meet with death or death-like suffering.	彼将遇死或类死之苦。
Evameva kho, bhikkhave, ye hi keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ …pe…	Even so, bhikkhus, whatever ascetics or brahmins in the past regarded what in the world is pleasant …and so on…	如是，诸比丘，凡过去沙门或婆罗门视世间悦意者…等等…
anāgatamaddhānaṁ …pe…	in the future …and so on…	于未来…等等…
etarahi samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ niccato passanti sukhato passanti attato passanti ārogyato passanti khemato passanti, te taṇhaṁ vaḍḍhenti.	at present, ascetics or brahmins who regard what in the world is pleasant and agreeable as permanent, as happiness, as self, as health, as security, they foster craving.	于现在，沙门或婆罗门视世间悦意可意者为常，为乐，为我，为健，为安，彼等长养爱。
Ye taṇhaṁ vaḍḍhenti te upadhiṁ vaḍḍhenti.	Those who foster craving foster acquisitions.	长养爱者长养取。
Ye upadhiṁ vaḍḍhenti te dukkhaṁ vaḍḍhenti.	Those who foster acquisitions foster suffering.	长养取者长养苦。
Ye dukkhaṁ vaḍḍhenti te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccanti dukkhasmāti vadāmi.	Those who foster suffering are not freed from birth, from aging, from death, from sorrows, lamentations, pains, displeasures, and despairs; they are not freed from suffering, I say.	长养苦者不离生、老、死、愁、悲、苦、忧、恼；彼等不离苦，我说。
Ye ca kho keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato addakkhuṁ dukkhato addakkhuṁ anattato addakkhuṁ rogato addakkhuṁ bhayato addakkhuṁ,	And whatever ascetics or brahmins in the past, bhikkhus, regarded what in the world is pleasant and agreeable as impermanent, as suffering, as non-self, as disease, as fear,	凡过去沙门或婆罗门，诸比丘，视世间悦意可意者为无常，为苦，为非我，为病，为怖，
te taṇhaṁ pajahiṁsu.	they abandoned craving.	彼等舍爱。
Ye taṇhaṁ pajahiṁsu te upadhiṁ pajahiṁsu.	Those who abandoned craving abandoned acquisitions.	舍爱者舍取。
Ye upadhiṁ pajahiṁsu te dukkhaṁ pajahiṁsu.	Those who abandoned acquisitions abandoned suffering.	舍取者舍苦。
Ye dukkhaṁ pajahiṁsu te parimucciṁsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimucciṁsu dukkhasmāti vadāmi.	Those who abandoned suffering were freed from birth, from aging, from death, from sorrows, lamentations, pains, displeasures, and despairs; they were freed from suffering, I say.	舍苦者离生、老、死、愁、悲、苦、忧、恼；彼等离苦，我说。
Yepi hi keci, bhikkhave, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato dakkhissanti dukkhato dakkhissanti anattato dakkhissanti rogato dakkhissanti bhayato dakkhissanti,	Whatever ascetics or brahmins in the future, bhikkhus, will regard what in the world is pleasant and agreeable as impermanent, as suffering, as non-self, as disease, as fear,	凡未来沙门或婆罗门，诸比丘，将视世间悦意可意者为无常，为苦，为非我，为病，为怖，
te taṇhaṁ pajahissanti.	they will abandon craving.	彼等将舍爱。
Ye taṇhaṁ pajahissanti …pe…	Those who will abandon craving …and so on…	将舍爱者…等等…
parimuccissanti dukkhasmāti vadāmi.	they will be freed from suffering, I say.	彼等将离苦，我说。
Yepi hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato passanti dukkhato passanti anattato passanti rogato passanti bhayato passanti,	Whatever ascetics or brahmins at present, bhikkhus, regard what in the world is pleasant and agreeable as impermanent, as suffering, as non-self, as disease, as fear,	凡现在沙门或婆罗门，诸比丘，视世间悦意可意者为无常，为苦，为非我，为病，为怖，
te taṇhaṁ pajahanti.	they abandon craving.	彼等舍爱。
Ye taṇhaṁ pajahanti te upadhiṁ pajahanti.	Those who abandon craving abandon acquisitions.	舍爱者舍取。
Ye upadhiṁ pajahanti te dukkhaṁ pajahanti.	Those who abandon acquisitions abandon suffering.	舍取者舍苦。
Ye dukkhaṁ pajahanti te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccanti dukkhasmāti vadāmi.	Those who abandon suffering are freed from birth, from aging, from death, from sorrows, lamentations, pains, displeasures, and despairs; they are freed from suffering, I say.	舍苦者离生、老、死、愁、悲、苦、忧、恼；彼等离苦，我说。
Seyyathāpi, bhikkhave, āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno.	Just as, bhikkhus, a bowl of drink, possessing color, possessing scent, possessing taste.	犹如，诸比丘，一碗饮品，有色，有香，有味。
So ca kho visena saṁsaṭṭho.	And it is mixed with poison.	且混有毒。
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito.	Then a man would come, affected by heat, overcome by heat, weary, thirsty, parched.	人来，受热，为热所克，疲，渴，干。
Tamenaṁ evaṁ vadeyyuṁ:	They would say to him:	彼等将告之：
‘ayaṁ te, ambho purisa, āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno	‘This, good man, is a bowl of drink, possessing color, possessing scent, possessing taste	‘此，善人，是一碗饮品，有色，有香，有味
so ca kho visena saṁsaṭṭho.	and it is mixed with poison.	且混有毒。
Sace ākaṅkhasi piva.	If you wish, drink.	若汝愿，饮之。
Pivato hi kho taṁ chādessati vaṇṇenapi gandhenapi rasenapi; pivitvā ca pana tatonidānaṁ maraṇaṁ vā nigacchasi maraṇamattaṁ vā dukkhan’ti.	Drinking it, indeed, it will please you with its color, with its scent, with its taste; but having drunk it, you will then meet with death or death-like suffering.’	饮之，实，其色、其香、其味将悦汝；然饮已，汝将遇死或类死之苦。’
Atha kho, bhikkhave, tassa purisassa evamassa:	Then it would occur to that man, bhikkhus:	尔时彼人将思，诸比丘：
‘sakkā kho me ayaṁ surāpipāsitā pānīyena vā vinetuṁ dadhimaṇḍakena vā vinetuṁ bhaṭṭhaloṇikāya vā vinetuṁ loṇasovīrakena vā vinetuṁ, na tvevāhaṁ taṁ piveyyaṁ, yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti.	‘Indeed, this thirst of mine can be allayed with water, or with buttermilk, or with roasted grain water, or with sour gruel; but I should not drink that which would be for my long-term harm and suffering.’	‘实，此渴我可用水，或用酪浆，或用炒谷水，或用酸粥解；然我不应饮彼于我长远有害与苦者。’
So taṁ āpānīyakaṁsaṁ paṭisaṅkhā na piveyya, paṭinissajjeyya.	He would reflectively not drink that bowl of drink, he would relinquish it.	彼将思而弗饮彼碗饮品，彼将舍之。
So tatonidānaṁ na maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ.	He would then not meet with death or death-like suffering.	彼将不遇死或类死之苦。
Evameva kho, bhikkhave, ye hi keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato addakkhuṁ dukkhato addakkhuṁ anattato addakkhuṁ rogato addakkhuṁ bhayato addakkhuṁ,	Even so, bhikkhus, whatever ascetics or brahmins in the past regarded what in the world is pleasant and agreeable as impermanent, as suffering, as non-self, as disease, as fear,	如是，诸比丘，凡过去沙门或婆罗门视世间悦意可意者为无常，为苦，为非我，为病，为怖，
te taṇhaṁ pajahiṁsu.	they abandoned craving.	彼等舍爱。
Ye taṇhaṁ pajahiṁsu te upadhiṁ pajahiṁsu.	Those who abandoned craving abandoned acquisitions.	舍爱者舍取。
Ye upadhiṁ pajahiṁsu te dukkhaṁ pajahiṁsu.	Those who abandoned acquisitions abandoned suffering.	舍取者舍苦。
Ye dukkhaṁ pajahiṁsu te parimucciṁsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimucciṁsu dukkhasmāti vadāmi.	Those who abandoned suffering were freed from birth, from aging, from death, from sorrows, lamentations, pains, displeasures, and despairs; they were freed from suffering, I say.	舍苦者离生、老、死、愁、悲、苦、忧、恼；彼等离苦，我说。
Yepi hi keci, bhikkhave, anāgatamaddhānaṁ …pe…	Whatever ascetics or brahmins in the future …and so on…	凡未来沙门或婆罗门…等等…
etarahi samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato passanti dukkhato passanti anattato passanti rogato passanti bhayato passanti,	at present, ascetics or brahmins who regard what in the world is pleasant and agreeable as impermanent, as suffering, as non-self, as disease, as fear,	于现在，沙门或婆罗门视世间悦意可意者为无常，为苦，为非我，为病，为怖，
te taṇhaṁ pajahanti.	they abandon craving.	彼等舍爱。
Ye taṇhaṁ pajahanti te upadhiṁ pajahanti.	Those who abandon craving abandon acquisitions.	舍爱者舍取。
Ye upadhiṁ pajahanti te dukkhaṁ pajahanti.	Those who abandon acquisitions abandon suffering.	舍取者舍苦。
Ye dukkhaṁ pajahanti te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccanti dukkhasmāti vadāmī”ti.	Those who abandon suffering are freed from birth, from aging, from death, from sorrows, lamentations, pains, displeasures, and despairs; they are freed from suffering, I say.”	舍苦者离生、老、死、愁、悲、苦、忧、恼；彼等离苦，我说。”
Chaṭṭhaṁ.	Sixth.	第六。

12.67 - SN 12.67 Naḷakalāpī: Naḷakalāpīsutta

--- SN12.67 - Naḷakalāpīsutta ---	--- SN12.67 - Naḷakalāpīsutta ---	--- SN12.67 - 芦束经 ---
Ekaṁ samayaṁ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṁ viharanti isipatane migadāye.	On one occasion the Venerable Sāriputta and the Venerable Mahākoṭṭhita were dwelling at Benares in the Deer Park at Isipatana.	一时，尊者舍利弗与尊者摩诃拘絺罗住于波罗奈鹿野苑仙人堕处。
Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi.	Then the Venerable Mahākoṭṭhita, in the evening, having risen from seclusion, went to the Venerable Sāriputta; having approached, he exchanged greetings with the Venerable Sāriputta.	尔时，尊者摩诃拘絺罗，于晚间，从静室起，诣尊者舍利弗所；诣已，与尊者舍利弗互致问候。
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca:	After concluding his courteous and memorable talk, he sat down to one side. Sitting to one side, the Venerable Mahākoṭṭhita said this to the Venerable Sāriputta:	问候与忆念之语毕，坐于一面。坐一面已，尊者摩诃拘絺罗白尊者舍利弗言：
“kiṁ nu kho, āvuso sāriputta, sayaṅkataṁ jarāmaraṇaṁ, paraṅkataṁ jarāmaraṇaṁ, sayaṅkatañca paraṅkatañca jarāmaraṇaṁ, udāhu asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ jarāmaraṇan”ti?	“Friend Sāriputta, is aging-and-death self-wrought, or other-wrought, or both self-wrought and other-wrought, or is aging-and-death neither self-wrought nor other-wrought but arisen by chance?”	“友舍利弗，老死为自作，或他作，或自作亦他作，或非自作非他作而偶然生起？”
“Na kho, āvuso koṭṭhika, sayaṅkataṁ jarāmaraṇaṁ, na paraṅkataṁ jarāmaraṇaṁ, na sayaṅkatañca paraṅkatañca jarāmaraṇaṁ, nāpi asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ jarāmaraṇaṁ.	“Not, friend Koṭṭhita, is aging-and-death self-wrought, nor other-wrought, nor both self-wrought and other-wrought, nor is aging-and-death neither self-wrought nor other-wrought but arisen by chance.	“非，友拘絺罗，老死为自作，亦非他作，亦非自作亦他作，亦非非自作非他作而偶然生起。
Api ca jātipaccayā jarāmaraṇan”ti.	Rather, with birth as condition, there is aging-and-death.”	然，以生为缘，有老死。”
“Kiṁ nu kho, āvuso sāriputta, sayaṅkatā jāti, paraṅkatā jāti, sayaṅkatā ca paraṅkatā ca jāti, udāhu asayaṅkārā aparaṅkārā adhiccasamuppannā jātī”ti?	“Friend Sāriputta, is birth self-wrought, or other-wrought, or both self-wrought and other-wrought, or is birth neither self-wrought nor other-wrought but arisen by chance?”	“友舍利弗，生为自作，或他作，或自作亦他作，或非自作非他作而偶然生起？”
“Na kho, āvuso koṭṭhika, sayaṅkatā jāti, na paraṅkatā jāti, na sayaṅkatā ca paraṅkatā ca jāti, nāpi asayaṅkārā aparaṅkārā adhiccasamuppannā jāti.	“Not, friend Koṭṭhita, is birth self-wrought, nor other-wrought, nor both self-wrought and other-wrought, nor is birth neither self-wrought nor other-wrought but arisen by chance.	“非，友拘絺罗，生为自作，亦非他作，亦非自作亦他作，亦非非自作非他作而偶然生起。
Api ca bhavapaccayā jātī”ti.	Rather, with existence as condition, there is birth.”	然，以有为缘，有生。”
“Kiṁ nu kho, āvuso sāriputta, sayaṅkato bhavo …pe…	“Friend Sāriputta, is existence self-wrought …and so on…	“友舍利弗，有为自作…等等…
sayaṅkataṁ upādānaṁ …	is clinging self-wrought …	取为自作…
sayaṅkatā taṇhā …	is craving self-wrought …	爱为自作…
sayaṅkatā vedanā …	is feeling self-wrought …	受为自作…
sayaṅkato phasso …	is contact self-wrought …	触为自作…
sayaṅkataṁ saḷāyatanaṁ …	is the sixfold sense base self-wrought …	六入处为自作…
sayaṅkataṁ nāmarūpaṁ, paraṅkataṁ nāmarūpaṁ, sayaṅkatañca paraṅkatañca nāmarūpaṁ, udāhu asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ nāmarūpan”ti?	is name-and-form self-wrought, or other-wrought, or both self-wrought and other-wrought, or is name-and-form neither self-wrought nor other-wrought but arisen by chance?”	名色为自作，或他作，或自作亦他作，或非自作非他作而偶然生起？”
“Na kho, āvuso koṭṭhika, sayaṅkataṁ nāmarūpaṁ, na paraṅkataṁ nāmarūpaṁ, na sayaṅkatañca paraṅkatañca nāmarūpaṁ, nāpi asayaṅkāraṁ aparaṅkāraṁ, adhiccasamuppannaṁ nāmarūpaṁ.	“Not, friend Koṭṭhita, is name-and-form self-wrought, nor other-wrought, nor both self-wrought and other-wrought, nor is name-and-form neither self-wrought nor other-wrought, but arisen by chance.	“非，友拘絺罗，名色为自作，亦非他作，亦非自作亦他作，亦非非自作非他作而偶然生起。
Api ca viññāṇapaccayā nāmarūpan”ti.	Rather, with consciousness as condition, there is name-and-form.”	然，以识为缘，有名色。”
“Kiṁ nu kho, āvuso sāriputta, sayaṅkataṁ viññāṇaṁ, paraṅkataṁ viññāṇaṁ, sayaṅkatañca paraṅkatañca viññāṇaṁ, udāhu asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ viññāṇan”ti?	“Friend Sāriputta, is consciousness self-wrought, or other-wrought, or both self-wrought and other-wrought, or is consciousness neither self-wrought nor other-wrought but arisen by chance?”	“友舍利弗，识为自作，或他作，或自作亦他作，或非自作非他作而偶然生起？”
“Na kho, āvuso koṭṭhika, sayaṅkataṁ viññāṇaṁ, na paraṅkataṁ viññāṇaṁ, na sayaṅkatañca paraṅkatañca viññāṇaṁ, nāpi asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ viññāṇaṁ.	“Not, friend Koṭṭhita, is consciousness self-wrought, nor other-wrought, nor both self-wrought and other-wrought, nor is consciousness neither self-wrought nor other-wrought but arisen by chance.	“非，友拘絺罗，识为自作，亦非他作，亦非自作亦他作，亦非非自作非他作而偶然生起。
Api ca nāmarūpapaccayā viññāṇan”ti.	Rather, with name-and-form as condition, there is consciousness.”	然，以名色为缘，有识。”
“Idāneva kho mayaṁ āyasmato sāriputtassa bhāsitaṁ evaṁ ājānāma:	“Just now we understand the Venerable Sāriputta’s statement thus:	“方才我等解尊者舍利弗之言如是：
‘na khvāvuso koṭṭhika, sayaṅkataṁ nāmarūpaṁ, na paraṅkataṁ nāmarūpaṁ, na sayaṅkatañca paraṅkatañca nāmarūpaṁ, nāpi asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ nāmarūpaṁ.	‘Not, friend Koṭṭhita, is name-and-form self-wrought, nor other-wrought, nor both self-wrought and other-wrought, nor is name-and-form neither self-wrought nor other-wrought but arisen by chance.	‘非，友拘絺罗，名色为自作，亦非他作，亦非自作亦他作，亦非非自作非他作而偶然生起。
Api ca viññāṇapaccayā nāmarūpan’ti.	Rather, with consciousness as condition, there is name-and-form.’	然，以识为缘，有名色。’
Idāneva ca pana mayaṁ āyasmato sāriputtassa bhāsitaṁ evaṁ ājānāma:	And just now we understand the Venerable Sāriputta’s statement thus:	方才我等解尊者舍利弗之言如是：
‘na khvāvuso koṭṭhika, sayaṅkataṁ viññāṇaṁ, na paraṅkataṁ viññāṇaṁ, na sayaṅkatañca paraṅkatañca viññāṇaṁ, nāpi asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ viññāṇaṁ.	‘Not, friend Koṭṭhita, is consciousness self-wrought, nor other-wrought, nor both self-wrought and other-wrought, nor is consciousness neither self-wrought nor other-wrought but arisen by chance.	‘非，友拘絺罗，识为自作，亦非他作，亦非自作亦他作，亦非非自作非他作而偶然生起。
Api ca nāmarūpapaccayā viññāṇan’ti.	Rather, with name-and-form as condition, there is consciousness.’	然，以名色为缘，有识。’
Yathā kathaṁ panāvuso sāriputta, imassa bhāsitassa attho daṭṭhabbo”ti?	How then, friend Sāriputta, is the meaning of this statement to be understood?”	云何，友舍利弗，此言之义当如何理解？”
“Tenahāvuso, upamaṁ te karissāmi.	“Well then, friend, I will give you a simile.	“善哉，友，我为汝设一譬喻。
Upamāyapidhekacce viññū purisā bhāsitassa atthaṁ jānanti.	By a simile, some wise people here understand the meaning of what is said.	以譬喻，此间有智者解所言之义。
Seyyathāpi, āvuso, dve naḷakalāpiyo aññamaññaṁ nissāya tiṭṭheyyuṁ.	Just as, friend, two sheaves of reeds might stand leaning against each other.	犹如，友，二芦束相倚而立。
Evameva kho, āvuso, nāmarūpapaccayā viññāṇaṁ;	Even so, friend, with name-and-form as condition, consciousness;	如是，友，以名色为缘，识；
viññāṇapaccayā nāmarūpaṁ;	with consciousness as condition, name-and-form;	以识为缘，名色；
nāmarūpapaccayā saḷāyatanaṁ;	with name-and-form as condition, the sixfold sense base;	以名色为缘，六入处；
saḷāyatanapaccayā phasso …pe…	with the sixfold sense base as condition, contact …and so on…	以六入处为缘，触…等等…
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	Such is the origin of this whole mass of suffering.	如是此纯大苦蕴集。
Tāsañce, āvuso, naḷakalāpīnaṁ ekaṁ ākaḍḍheyya, ekā papateyya;	If, friend, of those two sheaves of reeds, one were to be pulled away, the other would fall;	若，友，于彼二芦束，一被抽去，另一将倒；
aparañce ākaḍḍheyya, aparā papateyya.	if the other were pulled away, the first would fall.	若另一被抽去，第一将倒。
Evameva kho, āvuso, nāmarūpanirodhā viññāṇanirodho;	Even so, friend, with the cessation of name-and-form, there is the cessation of consciousness;	如是，友，以名色灭，识灭；
viññāṇanirodhā nāmarūpanirodho;	with the cessation of consciousness, there is the cessation of name-and-form;	以识灭，名色灭；
nāmarūpanirodhā saḷāyatananirodho;	with the cessation of name-and-form, there is the cessation of the sixfold sense base;	以名色灭，六入处灭；
saḷāyatananirodhā phassanirodho …pe…	with the cessation of the sixfold sense base, there is the cessation of contact …and so on…	以六入处灭，触灭…等等…
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.	Such is the cessation of this whole mass of suffering.”	如是此纯大苦蕴灭。”
“Acchariyaṁ, āvuso sāriputta;	“It is wonderful, friend Sāriputta;	“奇哉，友舍利弗；
abbhutaṁ, āvuso sāriputta.	it is amazing, friend Sāriputta!	未曾有哉，友舍利弗！
Yāvasubhāsitañcidaṁ āyasmatā sāriputtena.	How well this has been spoken by the Venerable Sāriputta!	此为尊者舍利弗所说何其善！
Idañca pana mayaṁ āyasmato sāriputtassa bhāsitaṁ imehi chattiṁsāya vatthūhi anumodāma:	And we approve of this statement of the Venerable Sāriputta with these thirty-six items:	我等赞同尊者舍利弗此言，以兹三十六项：
‘Jarāmaraṇassa ce, āvuso, bhikkhu nibbidāya virāgāya nirodhāya dhammaṁ deseti, dhammakathiko bhikkhūti alaṁvacanāya.	‘If, friend, a bhikkhu teaches the Dhamma for revulsion towards aging-and-death, for its fading away and cessation, it is enough to call him a bhikkhu who is a speaker on the Dhamma.	‘若，友，一比丘为厌离老死，为其离欲与灭而说法，足可称之为说法比丘。
Jarāmaraṇassa ce, āvuso, bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti, dhammānudhammappaṭipanno bhikkhūti alaṁvacanāya.	If, friend, a bhikkhu is practicing for revulsion towards aging-and-death, for its fading away and cessation, it is enough to call him a bhikkhu who is practicing in accordance with the Dhamma.	若，友，一比丘为厌离老死，为其离欲与灭而修行，足可称之为依法修行比丘。
Jarāmaraṇassa ce, āvuso, bhikkhu nibbidā virāgā nirodhā anupādā vimutto hoti, diṭṭhadhammanibbānappatto bhikkhūti alaṁvacanāya.	If, friend, a bhikkhu, through revulsion towards aging-and-death, through its fading away and cessation, is liberated without clinging, it is enough to call him a bhikkhu who has attained Nibbāna in this very life.	若，友，一比丘，由厌离老死，由其离欲与灭，无取而解脱，足可称之为于此生得涅槃之比丘。
Jātiyā ce …	If for birth …	若为生…
bhavassa ce …	if for existence …	若为有…
upādānassa ce …	if for clinging …	若为取…
taṇhāya ce …	if for craving …	若为爱…
vedanāya ce …	if for feeling …	若为受…
phassassa ce …	if for contact …	若为触…
saḷāyatanassa ce …	if for the sixfold sense base …	若为六入处…
nāmarūpassa ce …	if for name-and-form …	若为名色…
viññāṇassa ce …	if for consciousness …	若为识…
saṅkhārānañce …	if for volitional formations …	若为行…
avijjāya ce, āvuso, bhikkhu nibbidāya virāgāya nirodhāya dhammaṁ deseti, dhammakathiko bhikkhūti alaṁvacanāya.	If, friend, a bhikkhu teaches the Dhamma for revulsion towards ignorance, for its fading away and cessation, it is enough to call him a bhikkhu who is a speaker on the Dhamma.	若，友，一比丘为厌离无明，为其离欲与灭而说法，足可称之为说法比丘。
Avijjāya ce, āvuso, bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti, dhammānudhammappaṭipanno bhikkhūti alaṁvacanāya.	If, friend, a bhikkhu is practicing for revulsion towards ignorance, for its fading away and cessation, it is enough to call him a bhikkhu who is practicing in accordance with the Dhamma.	若，友，一比丘为厌离无明，为其离欲与灭而修行，足可称之为依法修行比丘。
Avijjāya ce, āvuso, bhikkhu nibbidā virāgā nirodhā anupādā vimutto hoti, diṭṭhadhammanibbānappatto bhikkhūti alaṁvacanāyā’”ti.	If, friend, a bhikkhu, through revulsion towards ignorance, through its fading away and cessation, is liberated without clinging, it is enough to call him a bhikkhu who has attained Nibbāna in this very life.’”	若，友，一比丘，由厌离无明，由其离欲与灭，无取而解脱，足可称之为于此生得涅槃之比丘。’”

12.68 - SN 12.68 Kosambi: Kosambisutta

--- SN12.68 - Kosambisutta ---	--- SN12.68 - Kosambisutta ---	--- SN12.68 - 拘舍弥经 ---
Ekaṁ samayaṁ āyasmā ca musilo āyasmā ca paviṭṭho āyasmā ca nārado āyasmā ca ānando kosambiyaṁ viharanti ghositārāme.	On one occasion the Venerable Musila, the Venerable Paviṭṭha, the Venerable Nārada, and the Venerable Ānanda were dwelling at Kosambī in Ghosita’s Park.	一时，尊者牟尸罗，尊者婆毗吒，尊者那罗陀，及尊者阿难陀住于拘舍弥瞿师罗园。
Atha kho āyasmā paviṭṭho āyasmantaṁ musilaṁ etadavoca:	Then the Venerable Paviṭṭha said to the Venerable Musila:	尔时，尊者婆毗吒告尊者牟尸罗言：
“aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṁ:	“Apart from faith, friend Musila, apart from preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, does the Venerable Musila have personal knowledge that:	“离信，友牟尸罗，离好，离口传，离思择，离经思惟接受一见解，尊者牟尸罗有亲知否：
‘jātipaccayā jarāmaraṇan’”ti?	‘With birth as condition, there is aging-and-death’?”	‘以生为缘，有老死’？”
“Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṁ jānāmi ahametaṁ passāmi:	“Apart from faith, friend Paviṭṭha, apart from preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, I know this, I see this:	“离信，友婆毗吒，离好，离口传，离思择，离经思惟接受一见解，我知此，我见此：
‘jātipaccayā jarāmaraṇan’”ti.	‘With birth as condition, there is aging-and-death.’”	‘以生为缘，有老死。’”
“Aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṁ:	“Apart from faith, friend Musila, apart from preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, does the Venerable Musila have personal knowledge that:	“离信，友牟尸罗，离好，离口传，离思择，离经思惟接受一见解，尊者牟尸罗有亲知否：
‘bhavapaccayā jātīti …pe…	‘With existence as condition, birth… and so on…	‘以有为缘，生…等等…
upādānapaccayā bhavoti …	With clinging as condition, existence…	以取为缘，有…
taṇhāpaccayā upādānanti …	With craving as condition, clinging…	以爱为缘，取…
vedanāpaccayā taṇhāti …	With feeling as condition, craving…	以受为缘，爱…
phassapaccayā vedanāti …	With contact as condition, feeling…	以触为缘，受…
saḷāyatanapaccayā phassoti …	With the sixfold sense base as condition, contact…	以六入处为缘，触…
nāmarūpapaccayā saḷāyatananti …	With name-and-form as condition, the sixfold sense base…	以名色为缘，六入处…
viññāṇapaccayā nāmarūpanti …	With consciousness as condition, name-and-form…	以识为缘，名色…
saṅkhārapaccayā viññāṇanti …	With volitional formations as condition, consciousness…	以行为缘，识…
avijjāpaccayā saṅkhārā’”ti?	With ignorance as condition, volitional formations’?”	以无明为缘，行’？”
“Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṁ jānāmi ahametaṁ passāmi:	“Apart from faith, friend Paviṭṭha, apart from preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, I know this, I see this:	“离信，友婆毗吒，离好，离口传，离思择，离经思惟接受一见解，我知此，我见此：
‘avijjāpaccayā saṅkhārā’”ti.	‘With ignorance as condition, volitional formations.’”	‘以无明为缘，行。’”
“Aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṁ:	“Apart from faith, friend Musila, apart from preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, does the Venerable Musila have personal knowledge that:	“离信，友牟尸罗，离好，离口传，离思择，离经思惟接受一见解，尊者牟尸罗有亲知否：
‘jātinirodhā jarāmaraṇanirodho’”ti?	‘With the cessation of birth, there is the cessation of aging-and-death’?”	‘以生灭，老死灭’？”
“Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṁ jānāmi ahametaṁ passāmi:	“Apart from faith, friend Paviṭṭha, apart from preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, I know this, I see this:	“离信，友婆毗吒，离好，离口传，离思择，离经思惟接受一见解，我知此，我见此：
‘jātinirodhā jarāmaraṇanirodho’”ti.	‘With the cessation of birth, there is the cessation of aging-and-death.’”	‘以生灭，老死灭。’”
“Aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṁ:	“Apart from faith, friend Musila, apart from preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, does the Venerable Musila have personal knowledge that:	“离信，友牟尸罗，离好，离口传，离思择，离经思惟接受一见解，尊者牟尸罗有亲知否：
‘bhavanirodhā jātinirodhoti …pe…	‘With the cessation of existence, cessation of birth… and so on…	‘以有灭，生灭…等等…
upādānanirodhā bhavanirodhoti …	With the cessation of clinging, cessation of existence…	以取灭，有灭…
taṇhānirodhā upādānanirodhoti …	With the cessation of craving, cessation of clinging…	以爱灭，取灭…
vedanānirodhā taṇhānirodhoti …	With the cessation of feeling, cessation of craving…	以受灭，爱灭…
phassanirodhā vedanānirodhoti …	With the cessation of contact, cessation of feeling…	以触灭，受灭…
saḷāyatananirodhā phassanirodhoti …	With the cessation of the sixfold sense base, cessation of contact…	以六入处灭，触灭…
nāmarūpanirodhā saḷāyatananirodhoti …	With the cessation of name-and-form, cessation of the sixfold sense base…	以名色灭，六入处灭…
viññāṇanirodhā nāmarūpanirodhoti …	With the cessation of consciousness, cessation of name-and-form…	以识灭，名色灭…
saṅkhāranirodhā viññāṇanirodhoti …	With the cessation of volitional formations, cessation of consciousness…	以行灭，识灭…
avijjānirodhā saṅkhāranirodho’”ti?	With the cessation of ignorance, cessation of volitional formations’?”	以无明灭，行灭’？”
“Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṁ jānāmi ahametaṁ passāmi:	“Apart from faith, friend Paviṭṭha, apart from preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, I know this, I see this:	“离信，友婆毗吒，离好，离口传，离思择，离经思惟接受一见解，我知此，我见此：
‘avijjānirodhā saṅkhāranirodho’”ti.	‘With the cessation of ignorance, cessation of volitional formations.’”	‘以无明灭，行灭。’”
“Aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṁ:	“Apart from faith, friend Musila, apart from preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, does the Venerable Musila have personal knowledge that:	“离信，友牟尸罗，离好，离口传，离思择，离经思惟接受一见解，尊者牟尸罗有亲知否：
‘bhavanirodho nibbānan’”ti?	‘The cessation of existence is Nibbāna’?”	‘有灭即涅槃’？”
“Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṁ jānāmi ahametaṁ passāmi:	“Apart from faith, friend Paviṭṭha, apart from preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, I know this, I see this:	“离信，友婆毗吒，离好，离口传，离思择，离经思惟接受一见解，我知此，我见此：
‘bhavanirodho nibbānan’”ti.	‘The cessation of existence is Nibbāna.’”	‘有灭即涅槃。’”
“Tenahāyasmā musilo arahaṁ khīṇāsavo”ti?	“Then the Venerable Musila is an Arahant, one whose taints are destroyed?”	“然则尊者牟尸罗为阿罗汉，漏尽者？”
Evaṁ vutte, āyasmā musilo tuṇhī ahosi.	When this was said, the Venerable Musila was silent.	作是语已，尊者牟尸罗默然。
Atha kho āyasmā nārado āyasmantaṁ paviṭṭhaṁ etadavoca:	Then the Venerable Nārada said to the Venerable Paviṭṭha:	尔时，尊者那罗陀告尊者婆毗吒言：
“sādhāvuso paviṭṭha, ahaṁ etaṁ pañhaṁ labheyyaṁ.	“Good, friend Paviṭṭha, if I might get this question.	“善哉，友婆毗吒，若我得此问。
Maṁ etaṁ pañhaṁ puccha.	Ask me this question.	问我此问。
Ahaṁ te etaṁ pañhaṁ byākarissāmī”ti.	I will answer this question for you.”	我将为汝答此问。”
“Labhatāyasmā nārado etaṁ pañhaṁ.	“Let the Venerable Nārada get this question.	“让尊者那罗陀得此问。
Pucchāmahaṁ āyasmantaṁ nāradaṁ etaṁ pañhaṁ.	I ask the Venerable Nārada this question.	我问尊者那罗陀此问。
Byākarotu ca me āyasmā nārado etaṁ pañhaṁ.	And let the Venerable Nārada answer this question for me.	且让尊者那罗陀为我答此问。
Aññatreva, āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṁ:	Apart from faith, friend Nārada, apart from preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, does the Venerable Nārada have personal knowledge that:	离信，友那罗陀，离好，离口传，离思择，离经思惟接受一见解，尊者那罗陀有亲知否：
‘jātipaccayā jarāmaraṇan’”ti?	‘With birth as condition, there is aging-and-death’?”	‘以生为缘，有老死’？”
“Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṁ jānāmi ahametaṁ passāmi:	“Apart from faith, friend Paviṭṭha, apart from preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, I know this, I see this:	“离信，友婆毗吒，离好，离口传，离思择，离经思惟接受一见解，我知此，我见此：
‘jātipaccayā jarāmaraṇan’”ti.	‘With birth as condition, there is aging-and-death.’”	‘以生为缘，有老死。’”
“Aññatreva, āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṁ—	“Apart from faith, friend Nārada, apart from preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, does the Venerable Nārada have personal knowledge that—	“离信，友那罗陀，离好，离口传，离思择，离经思惟接受一见解，尊者那罗陀有亲知否—
bhavapaccayā jāti …pe…	With existence as condition, birth … and so on …	以有为缘，生…等等…
avijjāpaccayā saṅkhārā”ti?	With ignorance as condition, volitional formations?”	以无明为缘，行？”
“Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṁ jānāmi ahametaṁ passāmi:	“Apart from faith, friend Paviṭṭha, apart from preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, I know this, I see this:	“离信，友婆毗吒，离好，离口传，离思择，离经思惟接受一见解，我知此，我见此：
‘avijjāpaccayā saṅkhārā’”ti.	‘With ignorance as condition, volitional formations.’”	‘以无明为缘，行。’”
“Aññatreva, āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṁ:	“Apart from faith, friend Nārada, apart from preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, does the Venerable Nārada have personal knowledge that:	“离信，友那罗陀，离好，离口传，离思择，离经思惟接受一见解，尊者那罗陀有亲知否：
‘jātinirodhā jarāmaraṇanirodho’”ti?	‘With the cessation of birth, there is the cessation of aging-and-death’?”	‘以生灭，老死灭’？”
“Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṁ jānāmi ahametaṁ passāmi:	“Apart from faith, friend Paviṭṭha, apart from preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, I know this, I see this:	“离信，友婆毗吒，离好，离口传，离思择，离经思惟接受一见解，我知此，我见此：
‘jātinirodhā jarāmaraṇanirodho’”ti.	‘With the cessation of birth, there is the cessation of aging-and-death.’”	‘以生灭，老死灭。’”
“Aññatreva, āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṁ:	“Apart from faith, friend Nārada, apart from preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, does the Venerable Nārada have personal knowledge that:	“离信，友那罗陀，离好，离口传，离思择，离经思惟接受一见解，尊者那罗陀有亲知否：
‘bhavanirodhā jātinirodhoti …pe…	‘With the cessation of existence, cessation of birth… and so on…	‘以有灭，生灭…等等…
avijjānirodhā saṅkhāranirodho’”ti?	With the cessation of ignorance, cessation of volitional formations’?”	以无明灭，行灭’？”
“Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṁ jānāmi ahametaṁ passāmi:	“Apart from faith, friend Paviṭṭha, apart from preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, I know this, I see this:	“离信，友婆毗吒，离好，离口传，离思择，离经思惟接受一见解，我知此，我见此：
‘avijjānirodhā saṅkhāranirodho’”ti.	‘With the cessation of ignorance, cessation of volitional formations.’”	‘以无明灭，行灭。’”
“Aññatreva, āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṁ:	“Apart from faith, friend Nārada, apart from preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, does the Venerable Nārada have personal knowledge that:	“离信，友那罗陀，离好，离口传，离思择，离经思惟接受一见解，尊者那罗陀有亲知否：
‘bhavanirodho nibbānan’”ti?	‘The cessation of existence is Nibbāna’?”	‘有灭即涅槃’？”
“Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṁ jānāmi ahametaṁ passāmi:	“Apart from faith, friend Paviṭṭha, apart from preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, I know this, I see this:	“离信，友婆毗吒，离好，离口传，离思择，离经思惟接受一见解，我知此，我见此：
‘bhavanirodho nibbānan’”ti.	‘The cessation of existence is Nibbāna.’”	‘有灭即涅槃。’”
“Tenahāyasmā nārado arahaṁ khīṇāsavo”ti?	“Then the Venerable Nārada is an Arahant, one whose taints are destroyed?”	“然则尊者那罗陀为阿罗汉，漏尽者？”
“‘Bhavanirodho nibbānan’ti kho me, āvuso, yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, na camhi arahaṁ khīṇāsavo.	“‘The cessation of existence is Nibbāna’—this, friend, is well seen by me with right wisdom as it really is, but I am not an Arahant, one whose taints are destroyed.	“‘有灭即涅槃’—此，友，我以正慧如实善见，然我非阿罗汉，漏尽者。
Seyyathāpi, āvuso, kantāramagge udapāno, tatra nevassa rajju na udakavārako.	Just as, friend, there might be a well on a desert road, but it has neither rope nor water-drawer.	犹如，友，沙漠路中或有井，然无绳亦无汲水器。
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito, so taṁ udapānaṁ olokeyya.	Then a man would come, affected by heat, overcome by heat, weary, thirsty, parched, and he would look into that well.	人来，受热，为热所克，疲，渴，干，彼将探视彼井。
Tassa ‘udakan’ti hi kho ñāṇaṁ assa, na ca kāyena phusitvā vihareyya.	He would indeed have the knowledge ‘water,’ but he would not be dwelling in contact with it with his body.	彼实有‘水’之知，然彼身非与水相触而住。
Evameva kho, āvuso, ‘bhavanirodho nibbānan’ti yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, na camhi arahaṁ khīṇāsavo”ti.	Even so, friend, ‘the cessation of existence is Nibbāna’—this is well seen by me with right wisdom as it really is, but I am not an Arahant, one whose taints are destroyed.”	如是，友，‘有灭即涅槃’—此为我以正慧如实善见，然我非阿罗汉，漏尽者。”
Evaṁ vutte, āyasmā ānando āyasmantaṁ paviṭṭhaṁ etadavoca:	When this was said, the Venerable Ānanda said to the Venerable Paviṭṭha:	作是语已，尊者阿难陀告尊者婆毗吒言：
“evaṁvādī tvaṁ, āvuso paviṭṭha, āyasmantaṁ nāradaṁ kiṁ vadesī”ti?	“Speaking thus, friend Paviṭṭha, what do you say to the Venerable Nārada?”	“作如是语，友婆毗吒，汝于尊者那罗陀何言？”
“Evaṁvādāhaṁ, āvuso ānanda, āyasmantaṁ nāradaṁ na kiñci vadāmi aññatra kalyāṇā aññatra kusalā”ti.	“Speaking thus, friend Ānanda, I say nothing to the Venerable Nārada except what is good, except what is skillful.”	“作如是语，友阿难，我于尊者那罗陀无非善言，无非巧言。”

12.69 - SN 12.69 Upayanti: Upayantisutta

--- SN12.69 - Upayantisutta ---	--- SN12.69 - Upayantisutta ---	--- SN12.69 - 涨进经 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.	一时，佛住舍卫城祇陀林给孤独园。
Tatra kho …pe…	There then … and so on …	彼时…等等…
“mahāsamuddo, bhikkhave, upayanto mahānadiyo upayāpeti, mahānadiyo upayantiyo kunnadiyo upayāpenti, kunnadiyo upayantiyo mahāsobbhe upayāpenti, mahāsobbhā upayantā kusobbhe upayāpenti.	“Bhikkhus, when the great ocean swells, it makes the great rivers swell; when the great rivers swell, they make the tributaries swell; when the tributaries swell, they make the great pools swell; when the great pools swell, they make the small pools swell.	“诸比丘，大海涨时，大河亦涨；大河涨时，支流亦涨；支流涨时，大池亦涨；大池涨时，小池亦涨。
Evameva kho, bhikkhave, avijjā upayantī saṅkhāre upayāpeti, saṅkhārā upayantā viññāṇaṁ upayāpenti, viññāṇaṁ upayantaṁ nāmarūpaṁ upayāpeti, nāmarūpaṁ upayantaṁ saḷāyatanaṁ upayāpeti, saḷāyatanaṁ upayantaṁ phassaṁ upayāpeti, phasso upayanto vedanaṁ upayāpeti, vedanā upayantī taṇhaṁ upayāpeti, taṇhā upayantī upādānaṁ upayāpeti, upādānaṁ upayantaṁ bhavaṁ upayāpeti, bhavo upayanto jātiṁ upayāpeti, jāti upayantī jarāmaraṇaṁ upayāpeti.	Even so, bhikkhus, when ignorance swells, it makes volitional formations swell; when volitional formations swell, they make consciousness swell; when consciousness swells, it makes name-and-form swell; when name-and-form swells, it makes the sixfold sense base swell; when the sixfold sense base swells, it makes contact swell; when contact swells, it makes feeling swell; when feeling swells, it makes craving swell; when craving swells, it makes clinging swell; when clinging swells, it makes existence swell; when existence swells, it makes birth swell; when birth swells, it makes aging-and-death swell.	如是，诸比丘，无明涨时，行亦涨；行涨时，识亦涨；识涨时，名色亦涨；名色涨时，六入处亦涨；六入处涨时，触亦涨；触涨时，受亦涨；受涨时，爱亦涨；爱涨时，取亦涨；取涨时，有亦涨；有涨时，生亦涨；生涨时，老死亦涨。
Mahāsamuddo, bhikkhave, apayanto mahānadiyo apayāpeti, mahānadiyo apayantiyo kunnadiyo apayāpenti, kunnadiyo apayantiyo mahāsobbhe apayāpenti, mahāsobbhā apayantā kusobbhe apayāpenti.	When the great ocean, bhikkhus, subsides, it makes the great rivers subside; when the great rivers subside, they make the tributaries subside; when the tributaries subside, they make the great pools subside; when the great pools subside, they make the small pools subside.	大海，诸比丘，退时，大河亦退；大河退时，支流亦退；支流退时，大池亦退；大池退时，小池亦退。
Evameva kho, bhikkhave, avijjā apayantī saṅkhāre apayāpeti, saṅkhārā apayantā viññāṇaṁ apayāpenti, viññāṇaṁ apayantaṁ nāmarūpaṁ apayāpeti, nāmarūpaṁ apayantaṁ saḷāyatanaṁ apayāpeti, saḷāyatanaṁ apayantaṁ phassaṁ apayāpeti, phasso apayanto vedanaṁ apayāpeti, vedanā apayantī taṇhaṁ apayāpeti, taṇhā apayantī upādānaṁ apayāpeti, upādānaṁ apayantaṁ bhavaṁ apayāpeti, bhavo apayanto jātiṁ apayāpeti, jāti apayantī jarāmaraṇaṁ apayāpetī”ti.	Even so, bhikkhus, when ignorance subsides, it makes volitional formations subside; when volitional formations subside, they make consciousness subside; when consciousness subsides, it makes name-and-form subside; when name-and-form subsides, it makes the sixfold sense base subside; when the sixfold sense base subsides, it makes contact subside; when contact subsides, it makes feeling subside; when feeling subsides, it makes craving subside; when craving subsides, it makes clinging subside; when clinging subsides, it makes existence subside; when existence subsides, it makes birth subside; when birth subsides, it makes aging-and-death subside.”	如是，诸比丘，无明退时，行亦退；行退时，识亦退；识退时，名色亦退；名色退时，六入处亦退；六入处退时，触亦退；触退时，受亦退；受退时，爱亦退；爱退时，取亦退；取退时，有亦退；有退时，生亦退；生退时，老死亦退。”

12.70 - SN 12.70 Susimaparibbājaka: Susimaparibbājakasutta

--- SN12.70 - Susimaparibbājakasutta ---	--- SN12.70 - Susimaparibbājakasutta ---	--- SN12.70 - 须尸摩游方者经 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary.	一时，佛住王舍城竹林精舍，栗鼠庇护处。
Tena kho pana samayena bhagavā sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ.	Now at that time the Blessed One was honored, revered, respected, venerated, and esteemed, a recipient of robes, almsfood, lodging, and medicinal requisites for the sick.	时世尊受敬，受重，受尊，受崇，受贵，得衣、食、住、病医药。
Bhikkhusaṅghopi sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ.	The Saṅgha of bhikkhus was also honored, revered, respected, venerated, and esteemed, a recipient of robes, almsfood, lodging, and medicinal requisites for the sick.	比丘僧亦受敬，受重，受尊，受崇，受贵，得衣、食、住、病医药。
Aññatitthiyā pana paribbājakā asakkatā honti agarukatā amānitā apūjitā anapacitā, na lābhino cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ.	But the wanderers of other sects were dishonored, unrevered, disrespected, unvenerated, and unesteemed, not recipients of robes, almsfood, lodging, and medicinal requisites for the sick.	然他宗游方者不受敬，不受重，不受尊，不受崇，不受贵，不得衣、食、住、病医药。
Tena kho pana samayena susimo paribbājako rājagahe paṭivasati mahatiyā paribbājakaparisāya saddhiṁ.	Now at that time the wanderer Susima was dwelling in Rājagaha with a large company of wanderers.	时游方者须尸摩与大队游方者住于王舍城。
Atha kho susimassa paribbājakassa parisā susimaṁ paribbājakaṁ etadavocuṁ:	Then the company of the wanderer Susima said to the wanderer Susima:	尔时游方者须尸摩之队告游方者须尸摩言：
“ehi tvaṁ, āvuso susima, samaṇe gotame brahmacariyaṁ cara.	“Come, friend Susima, live the holy life under the ascetic Gotama.	“来，友须尸摩，于沙门乔达摩处修梵行。
Tvaṁ dhammaṁ pariyāpuṇitvā amhe vāceyyāsi.	Having mastered the Dhamma, you can teach it to us.	既通达法，汝可教我等。
Taṁ mayaṁ dhammaṁ pariyāpuṇitvā gihīnaṁ bhāsissāma.	Having mastered that Dhamma, we will expound it to householders.	既通达彼法，我等将向居士解说。
Evaṁ mayampi sakkatā bhavissāma garukatā mānitā pūjitā apacitā lābhino cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan”ti.	Thus we too will be honored, revered, respected, venerated, and esteemed, recipients of robes, almsfood, lodging, and medicinal requisites for the sick.”	如是我等亦将受敬，受重，受尊，受崇，受贵，得衣、食、住、病医药。”
“Evamāvuso”ti kho susimo paribbājako sakāya parisāya paṭissuṇitvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi.	“Yes, friends,” the wanderer Susima replied to his company, and he went to the Venerable Ānanda; having approached, he exchanged greetings with the Venerable Ānanda.	“唯然，诸友，”游方者须尸摩答其队，即诣尊者阿难陀所；诣已，与尊者阿难陀互致问候。
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho susimo paribbājako āyasmantaṁ ānandaṁ etadavoca:	After concluding his courteous and memorable talk, he sat down to one side. Sitting to one side, the wanderer Susima said to the Venerable Ānanda:	问候与忆念之语毕，坐于一面。坐一面已，游方者须尸摩白尊者阿难陀言：
“icchāmahaṁ, āvuso ānanda, imasmiṁ dhammavinaye brahmacariyaṁ caritun”ti.	“I wish, friend Ānanda, to live the holy life in this Dhamma and Discipline.”	“我愿，友阿难，于此法与律中修梵行。”
Atha kho āyasmā ānando susimaṁ paribbājakaṁ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:	Then the Venerable Ānanda took the wanderer Susima to the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Sitting to one side, the Venerable Ānanda said to the Blessed One:	尔时尊者阿难陀携游方者须尸摩诣世尊所；诣已，礼世尊足，退坐一面。坐一面已，尊者阿难陀白世尊言：
“ayaṁ, bhante, susimo paribbājako evamāha:	“This wanderer Susima, venerable sir, says this:	“此游方者须尸摩，尊者，如是言：
‘icchāmahaṁ, āvuso ānanda, imasmiṁ dhammavinaye brahmacariyaṁ caritun’”ti.	‘I wish, friend Ānanda, to live the holy life in this Dhamma and Discipline.’”	‘我愿，友阿难，于此法与律中修梵行。’”
“Tenahānanda, susimaṁ pabbājethā”ti.	“Then, Ānanda, give Susima the going forth.”	“然则，阿难，予须尸摩出家。”
Alattha kho susimo paribbājako bhagavato santike pabbajjaṁ, alattha upasampadaṁ.	The wanderer Susima received the going forth in the Blessed One’s presence, he received the higher ordination.	游方者须尸摩于世尊座下得出家，得受具足戒。
Tena kho pana samayena sambahulehi bhikkhūhi bhagavato santike aññā byākatā hoti:	Now at that time, many bhikkhus had declared final knowledge in the Blessed One’s presence:	时，众比丘于世尊前宣称究竟智：
“khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmā”ti.	“Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being, we understand.”	“生已尽，梵行已立，所作已办，不受后有，我等解。”
Assosi kho āyasmā susimo:	The Venerable Susima heard:	尊者须尸摩闻：
“sambahulehi kira bhikkhūhi bhagavato santike aññā byākatā:	“Many bhikkhus, it seems, have declared final knowledge in the Blessed One’s presence:	“众比丘，似乎，于世尊前宣称究竟智：
‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmā”ti.	‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being, we understand.’”	‘生已尽，梵行已立，所作已办，不受后有，我等解。’”
Atha kho āyasmā susimo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā tehi bhikkhūhi saddhiṁ sammodi.	Then the Venerable Susima went to those bhikkhus; having approached, he exchanged greetings with those bhikkhus.	尔时尊者须尸摩诣彼诸比丘所；诣已，与彼诸比丘互致问候。
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā susimo te bhikkhū etadavoca:	After concluding his courteous and memorable talk, he sat down to one side. Sitting to one side, the Venerable Susima said to those bhikkhus:	问候与忆念之语毕，坐于一面。坐一面已，尊者须尸摩白彼诸比丘言：
“saccaṁ kirāyasmantehi bhagavato santike aññā byākatā:	“Is it true that the venerable ones have declared final knowledge in the Blessed One’s presence:	“是真，尊者等于世尊前宣称究竟智：
‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmā”ti?	‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being, we understand’?”	‘生已尽，梵行已立，所作已办，不受后有，我等解’？”
“Evamāvuso”ti.	“Yes, friend.”	“唯然，友。”
“Api pana tumhe āyasmanto evaṁ jānantā evaṁ passantā anekavihitaṁ iddhividhaṁ paccanubhotha—ekopi hutvā bahudhā hotha, bahudhāpi hutvā eko hotha; āvibhāvaṁ, tirobhāvaṁ, tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamānā gacchatha, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karotha, seyyathāpi udake; udakepi abhijjamāne gacchatha, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamatha, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasatha parimajjatha, yāva brahmalokāpi kāyena vasaṁ vattethā”ti?	“But do you venerable ones, knowing thus, seeing thus, wield manifold psychic powers—having been one, you become many; having been many, you become one; you appear and vanish; you go unhindered through walls, through ramparts, through mountains as if through space; you dive in and out of the earth as if it were water; you walk on water without sinking as if it were earth; seated cross-legged, you travel through the sky like a winged bird; with your hand you touch and stroke these sun and moon, so mighty and powerful; you exercise mastery with the body even as far as the Brahma world?”	“然尊者等，如是知，如是见，行种种神通——一身变多身；多身变一身；现身隐身；无碍穿墙、穿垒、穿山如穿空；出入地中如出入水；行水上不沉如行地上；结跏趺坐，行于空中如飞鸟；以手触抚此日月，如是威猛有力；身行主宰乃至梵天世界？”
“No hetaṁ, āvuso”.	“No, friend.”	“不，友。”
“Api pana tumhe āyasmanto evaṁ jānantā evaṁ passantā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇātha dibbe ca mānuse ca ye dūre santike cā”ti?	“But do you venerable ones, knowing thus, seeing thus, with the divine ear element, purified and surpassing the human, hear both kinds of sounds, divine and human, those that are far as well as near?”	“然尊者等，如是知，如是见，以天耳界，清净超人，闻二种声，天与人，远近皆闻？”
“No hetaṁ, āvuso”.	“No, friend.”	“不，友。”
“Api pana tumhe āyasmanto evaṁ jānantā evaṁ passantā parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānātha—	“But do you venerable ones, knowing thus, seeing thus, encompass with your own mind the minds of other beings, other individuals, and understand them—	“然尊者等，如是知，如是见，以自心遍知他众生、他个人之心，并解之—
sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajānātha;	Understand a mind with lust as a mind with lust;	解有欲心为有欲心；
vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajānātha;	Understand a mind without lust as a mind without lust;	解无欲心为无欲心；
sadosaṁ vā cittaṁ sadosaṁ cittanti pajānātha;	Understand a mind with hate as a mind with hate;	解有嗔心为有嗔心；
vītadosaṁ vā cittaṁ vītadosaṁ cittanti pajānātha;	Understand a mind without hate as a mind without hate;	解无嗔心为无嗔心；
samohaṁ vā cittaṁ samohaṁ cittanti pajānātha;	Understand a mind with delusion as a mind with delusion;	解有痴心为有痴心；
vītamohaṁ vā cittaṁ vītamohaṁ cittanti pajānātha;	Understand a mind without delusion as a mind without delusion;	解无痴心为无痴心；
saṅkhittaṁ vā cittaṁ saṅkhittaṁ cittanti pajānātha;	Understand a contracted mind as a contracted mind;	解收缩心为收缩心；
vikkhittaṁ vā cittaṁ vikkhittaṁ cittanti pajānātha;	Understand a distracted mind as a distracted mind;	解散乱心为散乱心；
mahaggataṁ vā cittaṁ mahaggataṁ cittanti pajānātha;	Understand an exalted mind as an exalted mind;	解广大心为广大心；
amahaggataṁ vā cittaṁ amahaggataṁ cittanti pajānātha;	Understand an unexalted mind as an unexalted mind;	解非广大心为非广大心；
sauttaraṁ vā cittaṁ sauttaraṁ cittanti pajānātha;	Understand a surpassed mind as a surpassed mind;	解有上心为有上心；
anuttaraṁ vā cittaṁ anuttaraṁ cittanti pajānātha;	Understand an unsurpassed mind as an unsurpassed mind;	解无上心为无上心；
samāhitaṁ vā cittaṁ samāhitaṁ cittanti pajānātha;	Understand a concentrated mind as a concentrated mind;	解定心为定心；
asamāhitaṁ vā cittaṁ asamāhitaṁ cittanti pajānātha;	Understand an unconcentrated mind as an unconcentrated mind;	解非定心为非定心；
vimuttaṁ vā cittaṁ vimuttaṁ cittanti pajānātha;	Understand a liberated mind as a liberated mind;	解解脱心为解脱心；
avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajānāthā”ti?	Understand an unliberated mind as an unliberated mind?”	解非解脱心为非解脱心？”
“No hetaṁ, āvuso”.	“No, friend.”	“不，友。”
“Api pana tumhe āyasmanto evaṁ jānantā evaṁ passantā anekavihitaṁ pubbenivāsaṁ anussaratha, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhapaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhapaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarathā”ti?	“But do you venerable ones, knowing thus, seeing thus, recollect manifold past lives, that is—one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of contraction, many eons of expansion, many eons of contraction and expansion: ‘There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such the end of my life span; passing away from there, I was reborn elsewhere; there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such the end of my life span; passing away from there, I have been reborn here.’ Thus do you recollect your manifold past lives in their modes and details?”	“然尊者等，如是知，如是见，忆念种种过去生，即是—一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十万生，多劫之缩，多劫之张，多劫之缩张：‘彼处我名如是，族如是，貌如是，食如是，乐苦经验如是，寿终如是；逝于彼处，我再生于他处；彼处我亦名如是，族如是，貌如是，食如是，乐苦经验如是，寿终如是；逝于彼处，我已再生于此。’如是汝等忆念种种过去生之模式与细节？”
“No hetaṁ, āvuso”.	“No, friend.”	“不，友。”
“Api pana tumhe āyasmanto evaṁ jānantā evaṁ passantā dibbena cakkhunā visuddhena atikkantamānusakena satte passatha cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānātha: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā, ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā, ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passatha cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāthā”ti?	“But do you venerable ones, knowing thus, seeing thus, with the divine eye, purified and surpassing the human, see beings passing away and re-arising, inferior and superior, fair and ugly, fortunate and unfortunate, and understand how beings fare according to their kamma: ‘These good beings, endowed with bad conduct of body, speech, and mind, revilers of the noble ones, holding wrong view, undertaking kamma based on wrong view, with the breakup of the body, after death, have reappeared in a state of deprivation, in a bad destination, in perdition, in hell; but these good beings, endowed with good conduct of body, speech, and mind, not revilers of the noble ones, holding right view, undertaking kamma based on right view, with the breakup of the body, after death, have reappeared in a good destination, in a heavenly world.’ Thus, with the divine eye, purified and surpassing the human, do you see beings passing away and re-arising, inferior and superior, fair and ugly, fortunate and unfortunate, and understand how beings fare according to their kamma?”	“然尊者等，如是知，如是见，以天眼，清净超人，见众生逝去与再生，劣与优，美与丑，幸与不幸，并解众生如何随业而行：‘此等善众生，具身、语、意之恶行，毁谤圣者，持邪见，行邪见之业，身坏命终，已现于苦难之境，于恶趣，于堕落，于地狱；然此等善众生，具身、语、意之善行，不毁谤圣者，持正见，行正见之业，身坏命终，已现于善趣，于天界。’如是，以天眼，清净超人，汝等见众生逝去与再生，劣与优，美与丑，幸与不幸，并解众生如何随业而行？”
“No hetaṁ, āvuso”.	“No, friend.”	“不，友。”
“Api pana tumhe āyasmanto evaṁ jānantā evaṁ passantā ye te santā vimokkhā atikkamma rūpe āruppā, te kāyena phusitvā viharathā”ti?	“But do you venerable ones, knowing thus, seeing thus, dwell having touched with the body those peaceful liberations that are formless, transcending forms?”	“然尊者等，如是知，如是见，住于以身触彼等无色、超色之和平解脱？”
“No hetaṁ, āvuso”.	“No, friend.”	“不，友。”
“Ettha dāni āyasmanto idañca veyyākaraṇaṁ imesañca dhammānaṁ asamāpatti; idaṁ no, āvuso, kathan”ti?	“Here now, venerable ones, this declaration and the non-attainment of these states; how is this, friend?”	“此今，尊者等，此宣言与未得此等状态；云何，友？”
“Paññāvimuttā kho mayaṁ, āvuso susimā”ti.	“We are liberated by wisdom, friend Susima.”	“我等慧解脱，友须尸摩。”
“Na khvāhaṁ imassa āyasmantānaṁ saṅkhittena bhāsitassa vitthārena atthaṁ ājānāmi.	“I do not understand in detail the meaning of this concisely spoken statement of the venerable ones.	“我未详解尊者等此简说之义。
Sādhu me āyasmanto tathā bhāsantu yathāhaṁ imassa āyasmantānaṁ saṅkhittena bhāsitassa vitthārena atthaṁ ājāneyyan”ti.	May the venerable ones speak in such a way that I may understand in detail the meaning of this concisely spoken statement of the venerable ones.”	愿尊者等说，使我详解尊者等此简说之义。”
“Ājāneyyāsi vā tvaṁ, āvuso susima, na vā tvaṁ ājāneyyāsi atha kho paññāvimuttā mayan”ti.	“Whether you understand it, friend Susima, or whether you do not understand it, still, we are liberated by wisdom.”	“汝解与否，友须尸摩，我等仍慧解脱。”
Atha kho āyasmā susimo uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.	Then the Venerable Susima rose from his seat and went to the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side.	尔时尊者须尸摩从座起，诣世尊所；诣已，礼世尊足，退坐一面。
Ekamantaṁ nisinno kho āyasmā susimo yāvatako tehi bhikkhūhi saddhiṁ ahosi kathāsallāpo taṁ sabbaṁ bhagavato ārocesi.	Sitting to one side, the Venerable Susima reported to the Blessed One the entire conversation he had with those bhikkhus.	坐一面已，尊者须尸摩向世尊报告彼与彼诸比丘之全部对话。
“Pubbe kho, susima, dhammaṭṭhitiñāṇaṁ, pacchā nibbāne ñāṇan”ti.	“First, Susima, is the knowledge of the stability of Dhamma, afterwards is the knowledge of Nibbāna.”	“先，须尸摩，为法住智，后为涅槃智。”
“Na khvāhaṁ, bhante, imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāmi.	“I do not, venerable sir, understand in detail the meaning of this concisely spoken statement of the Blessed One.	“我未，尊者，详解世尊此简说之义。
Sādhu me, bhante, bhagavā tathā bhāsatu yathāhaṁ imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṁ ājāneyyan”ti.	May the Blessed One, venerable sir, speak in such a way that I may understand in detail the meaning of this concisely spoken statement of the Blessed One.”	愿世尊，尊者，说，使我详解世尊此简说之义。”
“Ājāneyyāsi vā tvaṁ, susima, na vā tvaṁ ājāneyyāsi, atha kho dhammaṭṭhitiñāṇaṁ pubbe, pacchā nibbāne ñāṇaṁ.	“Whether you understand it, Susima, or whether you do not understand it, still, first is the knowledge of the stability of Dhamma, afterwards is the knowledge of Nibbāna.	“汝解与否，须尸摩，仍，先为法住智，后为涅槃智。
Taṁ kiṁ maññasi, susima,	What do you think, Susima,	汝意云何，须尸摩，
rūpaṁ niccaṁ vā aniccaṁ vā”ti?	is form permanent or impermanent?”	色为常或无常？”
“Aniccaṁ, bhante”.	“Impermanent, venerable sir.”	“无常，尊者。”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?	“And what is impermanent, is that suffering or happiness?”	“无常者，为苦或乐？”
“Dukkhaṁ, bhante”.	“Suffering, venerable sir.”	“苦，尊者。”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:	“And what is impermanent, suffering, subject to change, is it fitting to regard that thus:	“无常，苦，变易法，宜视之为：
‘etaṁ mama, esohamasmi, eso me attā’”ti?	‘This is mine, this I am, this is my self’?”	‘此是我所，此是我，此是我之我’？”
“No hetaṁ, bhante”.	“No, venerable sir.”	“不，尊者。”
“Vedanā niccā vā aniccā vā”ti?	“Is feeling permanent or impermanent?”	“受为常或无常？”
“Aniccā, bhante”.	“Impermanent, venerable sir.”	“无常，尊者。”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?	“And what is impermanent, is that suffering or happiness?”	“无常者，为苦或乐？”
“Dukkhaṁ, bhante”.	“Suffering, venerable sir.”	“苦，尊者。”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:	“And what is impermanent, suffering, subject to change, is it fitting to regard that thus:	“无常，苦，变易法，宜视之为：
‘etaṁ mama, esohamasmi, eso me attā’”ti?	‘This is mine, this I am, this is my self’?”	‘此是我所，此是我，此是我之我’？”
“No hetaṁ, bhante”.	“No, venerable sir.”	“不，尊者。”
“Saññā niccā vā aniccā vā”ti?	“Is perception permanent or impermanent?”	“想为常或无常？”
“Aniccā, bhante” …pe…	“Impermanent, venerable sir” …and so on…	“无常，尊者”…等等…
“saṅkhārā niccā vā aniccā vā”ti?	“Are volitional formations permanent or impermanent?”	“行为常或无常？”
“Aniccā, bhante”.	“Impermanent, venerable sir.”	“无常，尊者。”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?	“And what is impermanent, is that suffering or happiness?”	“无常者，为苦或乐？”
“Dukkhaṁ, bhante”.	“Suffering, venerable sir.”	“苦，尊者。”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:	“And what is impermanent, suffering, subject to change, is it fitting to regard that thus:	“无常，苦，变易法，宜视之为：
‘etaṁ mama, esohamasmi, eso me attā’”ti?	‘This is mine, this I am, this is my self’?”	‘此是我所，此是我，此是我之我’？”
“No hetaṁ, bhante”.	“No, venerable sir.”	“不，尊者。”
“Viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?	“Is consciousness permanent or impermanent?”	“识为常或无常？”
“Aniccaṁ, bhante”.	“Impermanent, venerable sir.”	“无常，尊者。”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?	“And what is impermanent, is that suffering or happiness?”	“无常者，为苦或乐？”
“Dukkhaṁ, bhante”.	“Suffering, venerable sir.”	“苦，尊者。”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:	“And what is impermanent, suffering, subject to change, is it fitting to regard that thus:	“无常，苦，变易法，宜视之为：
‘etaṁ mama, esohamasmi, eso me attā’”ti?	‘This is mine, this I am, this is my self’?”	‘此是我所，此是我，此是我之我’？”
“No hetaṁ, bhante”.	“No, venerable sir.”	“不，尊者。”
“Tasmātiha, susima, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ netaṁ mama nesohamasmi na meso attāti; evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.	“Therefore, Susima, whatever form is past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all form should be seen as it really is with right wisdom thus: ‘This is not mine, this I am not, this is not my self.’	“是故，须尸摩，凡色过去、未来、或现在，内或外，粗或细，劣或优，远或近，一切色应以正慧如实见之如是：‘此非我所，此非我，此非我之我。’
Yā kāci vedanā atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbā vedanā netaṁ mama nesohamasmi na meso attāti; evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.	Whatever feeling is past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all feeling should be seen as it really is with right wisdom thus: ‘This is not mine, this I am not, this is not my self.’	凡受过去、未来、或现在，内或外，粗或细，劣或优，远或近，一切受应以正慧如实见之如是：‘此非我所，此非我，此非我之我。’
Yā kāci saññā …pe…	Whatever perception …and so on…	凡想…等等…
ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, sabbe saṅkhārā netaṁ mama nesohamasmi na meso attāti; evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.	Whatever volitional formations are past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all volitional formations should be seen as it really is with right wisdom thus: ‘This is not mine, this I am not, this is not my self.’	凡行过去、未来、或现在，内或外，粗或细，劣或优，远或近，一切行应以正慧如实见之如是：‘此非我所，此非我，此非我之我。’
Yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ netaṁ mama nesohamasmi na meso attāti; evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.	Whatever consciousness is past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all consciousness should be seen as it really is with right wisdom thus: ‘This is not mine, this I am not, this is not my self.’	凡识过去、未来、或现在，内或外，粗或细，劣或优，远或近，一切识应以正慧如实见之如是：‘此非我所，此非我，此非我之我。’
Evaṁ passaṁ, susima, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati.	Seeing thus, Susima, the instructed noble-one's-disciple becomes disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with volitional formations, disenchanted with consciousness.	见如是，须尸摩，已受教之圣弟子厌离于色，厌离于受，厌离于想，厌离于行，厌离于识。
Nibbindaṁ virajjati, virāgā vimuccati, vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.	Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. With liberation, there is the knowledge, ‘It is liberated.’	既厌离，彼离欲。由离欲，彼解脱。解脱时，有智，‘已解脱。’
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.	He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’	彼解：‘生已尽，梵行已立，所作已办，不受后有。’
‘Jātipaccayā jarāmaraṇan’ti, susima, passasī”ti?	‘With birth as condition, aging-and-death’—do you see this, Susima?”	‘以生为缘，老死’—汝见此，须尸摩？”
“Evaṁ, bhante”.	“Yes, venerable sir.”	“唯然，尊者。”
“‘Bhavapaccayā jātī’ti, susima, passasī”ti?	“‘With existence as condition, birth’—do you see this, Susima?”	“‘以有为缘，生’—汝见此，须尸摩？”
“Evaṁ, bhante”.	“Yes, venerable sir.”	“唯然，尊者。”
“‘Upādānapaccayā bhavo’ti, susima, passasī”ti?	“‘With clinging as condition, existence’—do you see this, Susima?”	“‘以取为缘，有’—汝见此，须尸摩？”
“Evaṁ, bhante”.	“Yes, venerable sir.”	“唯然，尊者。”
“‘Taṇhāpaccayā upādānan’ti, susima, passasī”ti?	“‘With craving as condition, clinging’—do you see this, Susima?”	“‘以爱为缘，取’—汝见此，须尸摩？”
“Evaṁ, bhante”.	“Yes, venerable sir.”	“唯然，尊者。”
“Vedanāpaccayā taṇhāti …	“With feeling as condition, craving …	“以受为缘，爱…
phassapaccayā vedanāti …	With contact as condition, feeling …	以触为缘，受…
saḷāyatanapaccayā phassoti …	With the sixfold sense base as condition, contact …	以六入处为缘，触…
nāmarūpapaccayā saḷāyatananti …	With name-and-form as condition, the sixfold sense base …	以名色为缘，六入处…
viññāṇapaccayā nāmarūpanti …	With consciousness as condition, name-and-form …	以识为缘，名色…
saṅkhārapaccayā viññāṇanti …	With volitional formations as condition, consciousness …	以行为缘，识…
avijjāpaccayā saṅkhārāti, susima, passasī”ti?	With ignorance as condition, volitional formations’—do you see this, Susima?”	以无明为缘，行’—汝见此，须尸摩？”
“Evaṁ, bhante”.	“Yes, venerable sir.”	“唯然，尊者。”
“‘Jātinirodhā jarāmaraṇanirodho’ti, susima, passasī”ti?	“‘With the cessation of birth, cessation of aging-and-death’—do you see this, Susima?”	“‘以生灭，老死灭’—汝见此，须尸摩？”
“Evaṁ, bhante”.	“Yes, venerable sir.”	“唯然，尊者。”
“‘Bhavanirodhā jātinirodho’ti susima, passasī”ti?	“‘With the cessation of existence, cessation of birth’—do you see this, Susima?”	“‘以有灭，生灭’—汝见此，须尸摩？”
“Evaṁ, bhante”.	“Yes, venerable sir.”	“唯然，尊者。”
“Upādānanirodhā bhavanirodhoti …	“With the cessation of clinging, cessation of existence …	“以取灭，有灭…
taṇhānirodhā upādānanirodhoti …	With the cessation of craving, cessation of clinging …	以爱灭，取灭…
vedanānirodhā taṇhānirodhoti …	With the cessation of feeling, cessation of craving …	以受灭，爱灭…
phassanirodhā vedanānirodhoti …	With the cessation of contact, cessation of feeling …	以触灭，受灭…
saḷāyatananirodhā phassanirodhoti …	With the cessation of the sixfold sense base, cessation of contact …	以六入处灭，触灭…
nāmarūpanirodhā saḷāyatananirodhoti …	With the cessation of name-and-form, cessation of the sixfold sense base …	以名色灭，六入处灭…
viññāṇanirodhā nāmarūpanirodhoti …	With the cessation of consciousness, cessation of name-and-form …	以识灭，名色灭…
saṅkhāranirodhā viññāṇanirodhoti …	With the cessation of volitional formations, cessation of consciousness …	以行灭，识灭…
avijjānirodhā saṅkhāranirodhoti, susima, passasī”ti?	With the cessation of ignorance, cessation of volitional formations’—do you see this, Susima?”	以无明灭，行灭’—汝见此，须尸摩？”
“Evaṁ, bhante”.	“Yes, venerable sir.”	“唯然，尊者。”
“Api pana tvaṁ, susima, evaṁ jānanto evaṁ passanto anekavihitaṁ iddhividhaṁ paccanubhosi—ekopi hutvā bahudhā hosi, bahudhāpi hutvā eko hosi; āvibhāvaṁ, tirobhāvaṁ, tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchasi, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karosi, seyyathāpi udake; udakepi abhijjamāno gacchasi, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamasi, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasasi parimajjasi, yāva brahmalokāpi kāyena vasaṁ vattesī”ti?	“But do you, Susima, knowing thus, seeing thus, wield manifold psychic powers—having been one, you become many; having been many, you become one; you appear and vanish; you go unhindered through walls, through ramparts, through mountains as if through space; you dive in and out of the earth as if it were water; you walk on water without sinking as if it were earth; seated cross-legged, you travel through the sky like a winged bird; with your hand you touch and stroke these sun and moon, so mighty and powerful; you exercise mastery with the body even as far as the Brahma world?”	“然汝，须尸摩，如是知，如是见，行种种神通—一身变多身；多身变一身；现身隐身；无碍穿墙、穿垒、穿山如穿空；出入地中如出入水；行水上不沉如行地上；结跏趺坐，行于空中如飞鸟；以手触抚此日月，如是威猛有力；身行主宰乃至梵天世界？”
“No hetaṁ, bhante”.	“No, venerable sir.”	“不，尊者。”
“Api pana tvaṁ, susima, evaṁ jānanto evaṁ passanto dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇasi dibbe ca mānuse ca ye dūre santike cā”ti?	“But do you, Susima, knowing thus, seeing thus, with the divine ear element, purified and surpassing the human, hear both kinds of sounds, divine and human, those that are far as well as near?”	“然汝，须尸摩，如是知，如是见，以天耳界，清净超人，闻二种声，天与人，远近皆闻？”
“No hetaṁ, bhante”.	“No, venerable sir.”	“不，尊者。”
“Api pana tvaṁ, susima, evaṁ jānanto evaṁ passanto parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāsi—	“But do you, Susima, knowing thus, seeing thus, encompass with your own mind the minds of other beings, other individuals, and understand them—	“然汝，须尸摩，如是知，如是见，以自心遍知他众生、他个人之心，并解之—
sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajānāsi …pe…	Understand a mind with lust as a mind with lust …and so on…	解有欲心为有欲心…等等…
vimuttaṁ vā cittaṁ vimuttaṁ cittanti pajānāsī”ti?	Understand a liberated mind as a liberated mind?”	解解脱心为解脱心？”
“No hetaṁ, bhante”.	“No, venerable sir.”	“不，尊者。”
“Api pana tvaṁ, susima, evaṁ jānanto evaṁ passanto anekavihitaṁ pubbenivāsaṁ anussarasi, seyyathidaṁ—ekampi jātiṁ …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarasī”ti?	“But do you, Susima, knowing thus, seeing thus, recollect manifold past lives, that is—one birth …and so on… thus do you recollect your manifold past lives in their modes and details?”	“然汝，须尸摩，如是知，如是见，忆念种种过去生，即是—一生…等等…如是汝忆念种种过去生之模式与细节？”
“No hetaṁ, bhante”.	“No, venerable sir.”	“不，尊者。”
“Api pana tvaṁ, susima, evaṁ jānanto evaṁ passanto dibbena cakkhunā visuddhena atikkantamānusakena satte passasi cavamāne …pe… yathākammūpage satte pajānāsī”ti?	“But do you, Susima, knowing thus, seeing thus, with the divine eye, purified and surpassing the human, see beings passing away …and so on… and understand how beings fare according to their kamma?”	“然汝，须尸摩，如是知，如是见，以天眼，清净超人，见众生逝去…等等…并解众生如何随业而行？”
“No hetaṁ, bhante”.	“No, venerable sir.”	“不，尊者。”
“Api pana tvaṁ, susima, evaṁ jānanto evaṁ passanto ye te santā vimokkhā atikkamma rūpe āruppā, te kāyena phusitvā viharasī”ti?	“But do you, Susima, knowing thus, seeing thus, dwell having touched with the body those peaceful liberations that are formless, transcending forms?”	“然汝，须尸摩，如是知，如是见，住于以身触彼等无色、超色之和平解脱？”
“No hetaṁ, bhante”.	“No, venerable sir.”	“不，尊者。”
“Ettha dāni, susima, idañca veyyākaraṇaṁ imesañca dhammānaṁ asamāpatti, idaṁ no, susima, kathan”ti?	“Here now, Susima, this declaration and the non-attainment of these states; how is this, Susima?”	“此今，须尸摩，此宣言与未得此等状态；云何，须尸摩？”
Atha kho āyasmā susimo bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca:	Then the Venerable Susima, prostrating himself with his head at the Blessed One’s feet, said to the Blessed One:	尔时尊者须尸摩，以头顶礼世尊足，白世尊言：
“accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yvāhaṁ evaṁ svākkhāte dhammavinaye dhammatthenako pabbajito.	“A transgression has overcome me, venerable sir, in that like a fool, like a deluded one, like an unskillful one, I went forth in this well-expounded Dhamma and Discipline as a thief of the Dhamma.	“一过失已胜我，尊者，如愚者，如迷者，如不巧者，我于此善说之法与律中出家为法之贼。
Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti.	May the Blessed One, venerable sir, accept my transgression as a transgression, for the sake of future restraint.”	愿世尊，尊者，受我过为过，为未来制。”
“Taggha tvaṁ, susima, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yo tvaṁ evaṁ svākkhāte dhammavinaye dhammatthenako pabbajito.	“Indeed, Susima, a transgression overcame you, in that like a fool, like a deluded one, like an unskillful one, you went forth in this well-expounded Dhamma and Discipline as a thief of the Dhamma.	“实，须尸摩，一过失胜汝，如愚者，如迷者，如不巧者，汝于此善说之法与律中出家为法之贼。
Seyyathāpi, susima, coraṁ āgucāriṁ gahetvā rañño dasseyyuṁ:	Just as, Susima, they might arrest a bandit, a malefactor, and show him to the king:	犹如，须尸摩，彼等或捕一强盗，一恶徒，示于王：
‘ayaṁ te, deva, coro āgucārī, imassa yaṁ icchasi taṁ daṇḍaṁ paṇehī’ti.	‘This, your majesty, is a bandit, a malefactor; inflict on him whatever punishment you wish.’	‘此，陛下，是强盗，恶徒；随陛下意罚之。’
Tamenaṁ rājā evaṁ vadeyya:	The king would say to them:	王将告彼等：
‘gacchatha, bho, imaṁ purisaṁ daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṁ chindathā’ti.	‘Go, sirs, bind this man’s arms tightly behind his back with a strong rope, shave his head bald, and with a harsh-sounding drum, lead him from street to street, from crossroad to crossroad, take him out by the southern gate, and south of the city, chop off his head.’	‘去，诸君，以强绳紧缚此人双臂于背后，剃其头，以刺耳之鼓，领之街街巷巷，出南门，于城南，斩其首。’
Tamenaṁ rañño purisā daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṁ chindeyyuṁ.	The king’s men would bind that man’s arms tightly behind his back with a strong rope, shave his head bald, and with a harsh-sounding drum, lead him from street to street, from crossroad to crossroad, take him out by the southern gate, and south of the city, would chop off his head.	王之臣将以强绳紧缚彼人双臂于背后，剃其头，以刺耳之鼓，领之街街巷巷，出南门，于城南，将斩其首。
Taṁ kiṁ maññasi, susima,	What do you think, Susima,	汝意云何，须尸摩，
api nu so puriso tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyethā”ti?	would that man, on account of that, experience pain and displeasure?”	彼人将因此经验苦与忧否？”
“Evaṁ, bhante”.	“Yes, venerable sir.”	“唯然，尊者。”
“Yaṁ kho so, susima, puriso tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyetha.	“Whatever pain and displeasure that man would experience on account of that,	“凡彼人因此所经验之苦与忧，
Yā evaṁ svākkhāte dhammavinaye dhammatthenakassa pabbajjā, ayaṁ tato dukkhavipākatarā ca kaṭukavipākatarā ca, api ca vinipātāya saṁvattati.	the going forth in this well-expounded Dhamma and Discipline as a thief of the Dhamma has a more painful result and a more bitter result than that, and it leads to downfall.	于此善说之法与律中出家为法之贼，有更苦之果与更惨之果，且导向堕落。
Yato ca kho tvaṁ, susima, accayaṁ accayato disvā yathādhammaṁ paṭikarosi taṁ te mayaṁ paṭiggaṇhāma.	But since you, Susima, having seen your transgression as a transgression, make amends in accordance with the Dhamma, we accept it of you.	然汝，须尸摩，既见过为过，依法改过，我等受汝。
Vuddhi hesā, susima, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiñca saṁvaraṁ āpajjatī”ti.	For this is growth in the Noble One’s Discipline, Susima, when one, having seen a transgression as a transgression, makes amends in accordance with the Dhamma, and undertakes future restraint.”	此为圣者律中之成长，须尸摩，当人见过为过，依法改过，并誓未来制。”
Mahāvaggo sattamo.	The Great Chapter, the Seventh.	大品，第七。
Dve assutavatā vuttā,	Two on the Uninstructed are stated,	二说未闻者，
puttamaṁsena cāparaṁ;	And another with Son’s Flesh;	及另一以子肉；
Atthirāgo ca nagaraṁ,	With Lust, and the City,	与爱，与城，
sammasaṁ naḷakalāpiyaṁ;	Investigation, the Sheaf of Reeds;	思察，芦束；
Kosambī upayanti ca,	Kosambī, Swelling,	拘舍弥，涨进，
dasamo susimena cāti.	And the tenth with Susima.	及第十与须尸摩。

12.71 - SN 12.71 Jarāmaraṇa: Jarāmaraṇasutta

--- SN12.71 - Jarāmaraṇasutta ---	--- SN12.71 - Jarāmaraṇasutta ---	--- SN12.71 - 老死经 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.	一时，佛住舍卫城祇陀林给孤独园。
Tatra kho bhagavā …pe…	There the Blessed One …and so on…	尔时世尊…等等…
“ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṁ nappajānanti, jarāmaraṇasamudayaṁ nappajānanti, jarāmaraṇanirodhaṁ nappajānanti, jarāmaraṇanirodhagāminiṁ paṭipadaṁ nappajānanti,	“Whatever ascetics or brahmins, bhikkhus, do not understand aging-and-death, do not understand the origin of aging-and-death, do not understand the cessation of aging-and-death, do not understand the path leading to the cessation of aging-and-death,	“凡沙门或婆罗门，诸比丘，不解老死，不解老死之集，不解老死之灭，不解趣老死灭之道，
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti.	they are not, bhikkhus, considered ascetics among ascetics or brahmins among brahmins by me, nor do those venerable ones, by realizing it for themselves with direct knowledge, in this very life, enter and dwell in the goal of asceticism or the goal of brahminhood.	彼等，诸比丘，我非视为沙门中之沙门或婆罗门中之婆罗门，亦非彼等尊者，以自证知，于此生，入而住于沙门之目标或婆罗门之目标。
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṁ pajānanti …pe… paṭipadaṁ pajānanti,	But whatever ascetics or brahmins, bhikkhus, understand aging-and-death …and so on… understand the path,	然凡沙门或婆罗门，诸比丘，解老死…等等…解道，
te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.	they, bhikkhus, are considered ascetics among ascetics and brahmins among brahmins by me, and those venerable ones, by realizing it for themselves with direct knowledge, in this very life, enter and dwell in the goal of asceticism and the goal of brahminhood.”	彼等，诸比丘，我视为沙门中之沙门及婆罗门中之婆罗门，及彼等尊者，以自证知，于此生，入而住于沙门之目标及婆罗门之目标。”
(Suttanto eko.)	(One Sutta.)	（一经。）
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“Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
Jātiṁ nappajānanti …pe….	They do not understand birth …and so on….	彼等不解生…等等…。
“Bhavaṁ nappajānanti …pe….	“They do not understand existence …and so on….	“彼等不解有…等等…。
“Upādānaṁ nappajānanti …pe….	“They do not understand clinging …and so on….	“彼等不解取…等等…。
“Taṇhaṁ nappajānanti …pe….	“They do not understand craving …and so on….	“彼等不解爱…等等…。
“Vedanaṁ nappajānanti …pe….	“They do not understand feeling …and so on….	“彼等不解受…等等…。
“Phassaṁ nappajānanti …pe….	“They do not understand contact …and so on….	“彼等不解触…等等…。
“Saḷāyatanaṁ nappajānanti …pe….	“They do not understand the sixfold sense base …and so on….	“彼等不解六入处…等等…。
“Nāmarūpaṁ nappajānanti …pe….	“They do not understand name-and-form …and so on….	“彼等不解名色…等等…。
“Viññāṇaṁ nappajānanti …pe….	“They do not understand consciousness …and so on….	“彼等不解识…等等…。
“Saṅkhāre nappajānanti, saṅkhārasamudayaṁ nappajānanti, saṅkhāranirodhaṁ nappajānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ nappajānanti …pe…	“They do not understand volitional formations, they do not understand the origin of volitional formations, they do not understand the cessation of volitional formations, they do not understand the path leading to the cessation of volitional formations …and so on…	“彼等不解行，不解行之集，不解行之灭，不解趣行滅之道…等等…
pajānanti …pe…	they understand …and so on…	彼等解…等等…
sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.	having realized it for themselves with direct knowledge, they enter and dwell.”	以自证知，入而住。”
Samaṇabrāhmaṇavaggo aṭṭhamo.	The Ascetics and Brahmins Chapter, the Eighth.	沙门婆罗门品，第八。
Paccayekādasa vuttā,	Eleven on Condition are stated,	十一说缘，
catusaccavibhajjanā;	Analysis of the Four Truths;	四谛之分析；
Samaṇabrāhmaṇavaggo,	The Ascetics and Brahmins Chapter,	沙门婆罗门品，
nidāne bhavati aṭṭhamo.	In the Nidāna, is the eighth.	于缘起中，为第八。
vagguddānaṁ	Chapter Summary	品总览
Buddho āhāro dasabalo,	Buddha, Nutriment, Ten Powers,	佛，食，十力，
Kaḷāro gahapatipañcamo;	Kaḷāra, the fifth is Householder;	迦罗罗，第五为居士；
Dukkhavaggo mahāvaggo,	The Suffering Chapter, the Great Chapter,	苦品，大品，
Aṭṭhamo samaṇabrāhmaṇoti.	The eighth is Ascetics and Brahmins.	第八为沙门婆罗门。

12.82 - SN 12.82 Satthu: Satthusutta

--- SN12.82 - Satthusutta ---	--- SN12.82 - Satthusutta ---	--- SN12.82 - 师经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Jarāmaraṇaṁ, bhikkhave, ajānatā apassatā yathābhūtaṁ jarāmaraṇe yathābhūtaṁ ñāṇāya satthā pariyesitabbo;	“Bhikkhus, for one who does not know and see aging-and-death as it really is, a teacher is to be sought for the sake of knowledge of aging-and-death as it really is;	“诸比丘，于不如实知见老死者，当求师为得如实知老死之智；
jarāmaraṇasamudayaṁ ajānatā apassatā yathābhūtaṁ jarāmaraṇasamudaye yathābhūtaṁ ñāṇāya satthā pariyesitabbo;	for one who does not know and see the origin of aging-and-death as it really is, a teacher is to be sought for the sake of knowledge of the origin of aging-and-death as it really is;	于不如实知见老死之集者，当求师为得如实知老死之集之智；
jarāmaraṇanirodhaṁ ajānatā apassatā yathābhūtaṁ jarāmaraṇanirodhe yathābhūtaṁ ñāṇāya satthā pariyesitabbo;	for one who does not know and see the cessation of aging-and-death as it really is, a teacher is to be sought for the sake of knowledge of the cessation of aging-and-death as it really is;	于不如实知见老死之灭者，当求师为得如实知老死之灭之智；
jarāmaraṇanirodhagāminiṁ paṭipadaṁ ajānatā apassatā yathābhūtaṁ jarāmaraṇanirodhagāminiyā paṭipadāya yathābhūtaṁ ñāṇāya satthā pariyesitabbo”ti.	for one who does not know and see the path leading to the cessation of aging-and-death as it really is, a teacher is to be sought for the sake of knowledge of the path leading to the cessation of aging-and-death as it really is.”	于不如实知见趣老死灭之道者，当求师为得如实知趣老死灭之道之智。”
(Suttanto eko.)	(One Sutta.)	（一经。）
(Sabbesaṁ peyyālo evaṁ vitthāretabbo.)	(The repetitive passage for all should be expanded thus.)	（所有重复段落应如此展开。）
--- SN12.83-92 - SN12.83-92 ---	--- SN12.83-92 - SN12.83-92 ---	--- SN12.83-92 - SN12.83-92 ---
“Jātiṁ, bhikkhave, ajānatā apassatā yathābhūtaṁ …pe….	“Bhikkhus, for one who does not know and see birth as it really is …and so on….	“诸比丘，于不如实知见生者…等等…。
“Bhavaṁ, bhikkhave, ajānatā apassatā yathābhūtaṁ …pe….	“Bhikkhus, for one who does not know and see existence as it really is …and so on….	“诸比丘，于不如实知见有者…等等…。
“Upādānaṁ, bhikkhave, ajānatā apassatā yathābhūtaṁ …pe….	“Bhikkhus, for one who does not know and see clinging as it really is …and so on….	“诸比丘，于不如实知见取者…等等…。
“Taṇhaṁ, bhikkhave, ajānatā apassatā yathābhūtaṁ …pe….	“Bhikkhus, for one who does not know and see craving as it really is …and so on….	“诸比丘，于不如实知见爱者…等等…。
“Vedanaṁ, bhikkhave, ajānatā apassatā yathābhūtaṁ …pe….	“Bhikkhus, for one who does not know and see feeling as it really is …and so on….	“诸比丘，于不如实知见受者…等等…。
“Phassaṁ, bhikkhave, ajānatā apassatā yathābhūtaṁ …pe….	“Bhikkhus, for one who does not know and see contact as it really is …and so on….	“诸比丘，于不如实知见触者…等等…。
“Saḷāyatanaṁ, bhikkhave, ajānatā apassatā yathābhūtaṁ …pe….	“Bhikkhus, for one who does not know and see the sixfold sense base as it really is …and so on….	“诸比丘，于不如实知见六入处者…等等…。
“Nāmarūpaṁ, bhikkhave, ajānatā apassatā yathābhūtaṁ …pe….	“Bhikkhus, for one who does not know and see name-and-form as it really is …and so on….	“诸比丘，于不如实知见名色者…等等…。
“Viññāṇaṁ, bhikkhave, ajānatā apassatā yathābhūtaṁ …pe….	“Bhikkhus, for one who does not know and see consciousness as it really is …and so on….	“诸比丘，于不如实知见识者…等等…。
“Saṅkhāre, bhikkhave, ajānatā apassatā yathābhūtaṁ saṅkhāresu yathābhūtaṁ ñāṇāya satthā pariyesitabbo;	“Bhikkhus, for one who does not know and see volitional formations as they really are, a teacher is to be sought for the sake of knowledge of volitional formations as they really are;	“诸比丘，于不如实知见行者，当求师为得如实知行之智；
saṅkhārasamudayaṁ ajānatā apassatā yathābhūtaṁ saṅkhārasamudaye yathābhūtaṁ ñāṇāya satthā pariyesitabbo;	for one who does not know and see the origin of volitional formations as it really is, a teacher is to be sought for the sake of knowledge of the origin of volitional formations as it really is;	于不如实知见行之集者，当求师为得如实知行之集之智；
saṅkhāranirodhaṁ ajānatā apassatā yathābhūtaṁ saṅkhāranirodhe yathābhūtaṁ ñāṇāya satthā pariyesitabbo;	for one who does not know and see the cessation of volitional formations as it really is, a teacher is to be sought for the sake of knowledge of the cessation of volitional formations as it really is;	于不如实知见行之灭者，当求师为得如实知行之灭之智；
saṅkhāranirodhagāminiṁ paṭipadaṁ ajānatā apassatā yathābhūtaṁ saṅkhāranirodhagāminiyā paṭipadāya yathābhūtaṁ ñāṇāya satthā pariyesitabbo”ti.	for one who does not know and see the path leading to the cessation of volitional formations as it really is, a teacher is to be sought for the sake of knowledge of the path leading to the cessation of volitional formations as it really is.”	于不如实知见趣行灭之道者，当求师为得如实知趣行灭之道之智。”
(Sabbesaṁ catusaccikaṁ kātabbaṁ.)	(For all, the fourfold truth structure should be applied.)	（对所有，应适用四谛结构。）
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“Jarāmaraṇaṁ, bhikkhave, ajānatā apassatā yathābhūtaṁ jarāmaraṇe yathābhūtaṁ ñāṇāya sikkhā karaṇīyā.	“Bhikkhus, for one who does not know and see aging-and-death as it really is, training should be undertaken for the sake of knowledge of aging-and-death as it really is.	“诸比丘，于不如实知见老死者，当修行为得如实知老死之智。
(Peyyālo. Catusaccikaṁ kātabbaṁ.)	(Repetitive passage. The fourfold truth structure should be applied.)	（重复段落。应适用四谛结构。）
“Jarāmaraṇaṁ, bhikkhave, ajānatā …pe…	“Bhikkhus, for one who does not know and see aging-and-death …and so on…	“诸比丘，于不如实知见老死者…等等…
yogo karaṇīyo …pe….	effort should be made …and so on….	应作努力…等等…。
“Jarāmaraṇaṁ, bhikkhave, ajānatā …pe…	“Bhikkhus, for one who does not know and see aging-and-death …and so on…	“诸比丘，于不如实知见老死者…等等…
chando karaṇīyo …pe….	desire should be aroused …and so on….	应生欲…等等…。
“Jarāmaraṇaṁ, bhikkhave, ajānatā …pe…	“Bhikkhus, for one who does not know and see aging-and-death …and so on…	“诸比丘，于不如实知见老死者…等等…
ussoḷhī karaṇīyā …pe….	exertion should be made …and so on….	应作精进…等等…。
“Jarāmaraṇaṁ, bhikkhave, ajānatā …pe…	“Bhikkhus, for one who does not know and see aging-and-death …and so on…	“诸比丘，于不如实知见老死者…等等…
appaṭivānī karaṇīyā …pe….	unremitting effort should be made …and so on….	应作不懈努力…等等…。
“Jarāmaraṇaṁ, bhikkhave, ajānatā …pe…	“Bhikkhus, for one who does not know and see aging-and-death …and so on…	“诸比丘，于不如实知见老死者…等等…
ātappaṁ karaṇīyaṁ …pe….	ardor should be applied …and so on….	应施热情…等等…。
“Jarāmaraṇaṁ, bhikkhave, ajānatā …pe…	“Bhikkhus, for one who does not know and see aging-and-death …and so on…	“诸比丘，于不如实知见老死者…等等…
vīriyaṁ karaṇīyaṁ …pe….	energy should be aroused …and so on….	应发能量…等等…。
“Jarāmaraṇaṁ, bhikkhave, ajānatā …pe…	“Bhikkhus, for one who does not know and see aging-and-death …and so on…	“诸比丘，于不如实知见老死者…等等…
sātaccaṁ karaṇīyaṁ …pe….	perseverance should be undertaken …and so on….	应作坚持…等等…。
“Jarāmaraṇaṁ, bhikkhave, ajānatā …pe…	“Bhikkhus, for one who does not know and see aging-and-death …and so on…	“诸比丘，于不如实知见老死者…等等…
sati karaṇīyā …pe….	mindfulness should be established …and so on….	应立正念…等等…。
“Jarāmaraṇaṁ, bhikkhave, ajānatā …pe…	“Bhikkhus, for one who does not know and see aging-and-death …and so on…	“诸比丘，于不如实知见老死者…等等…
sampajaññaṁ karaṇīyaṁ …pe….	clear comprehension should be applied …and so on….	应施正知…等等…。
“Jarāmaraṇaṁ, bhikkhave, ajānatā …pe…	“Bhikkhus, for one who does not know and see aging-and-death …and so on…	“诸比丘，于不如实知见老死者…等等…
appamādo karaṇīyo …pe….	heedfulness should be practiced …and so on….	应修不放逸…等等…。
Antarapeyyālo navamo.	Intermediate Repetitive Passage, the Ninth.	中间重复段落，第九。
Satthā sikkhā ca yogo ca,	Teacher, training, and effort,	师，修行，与努力，
chando ussoḷhipañcamī;	Desire, exertion as the fifth;	欲，精进为第五；
Appaṭivāni yātappaṁ,	Unremitting effort, ardor,	不懈努力，热情，
vīriyaṁ sātaccamuccati;	Energy, perseverance are mentioned;	能量，坚持被提及；
Sati ca sampajaññañca,	Mindfulness and clear comprehension,	正念与正知，
appamādena dvādasāti.	And with heedfulness, twelve.	及以不放逸，十二。
Suttantā antarapeyyālā niṭṭhitā.	The Suttas of the Intermediate Repetitive Passage are concluded.	中间重复段落之经已结。
Pare te dvādasa honti,	The following are twelve,	以下为十二，
suttā dvattiṁsa satāni;	The suttas are thirty-two hundred;	经为三千二百；
Catusaccena te vuttā,	They are spoken with the Four Truths,	以四谛说，
peyyālaantaramhi yeti.	Those in the intermediate repetition.	彼等于中间重复中。
Antarapeyyālesu uddānaṁ samattaṁ.	The summary of the Intermediate Repetitive Passages is complete.	中间重复段落之总览已结。
Nidānasaṁyuttaṁ samattaṁ.	The Connected Discourses on Origination are complete.	缘起相应部竟。

13 - SN 13 Abhisamaya: Connected Discourses on the Breakthrough

==================== SN13 - Abhisamayasaṃyutta ====================

Connected Discourses on the Breakthrough

突破相应部

13.1 - SN 13.1 Nakhasikhā: Nakhasikhāsutta

--- SN13.1 - Nakhasikhāsutta ---	--- SN13.1 - Nakhasikhāsutta ---	--- SN13.1 - 爪甲经 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.	一时，佛住舍卫城祇陀林给孤独园。
Atha kho bhagavā parittaṁ nakhasikhāyaṁ paṁsuṁ āropetvā bhikkhū āmantesi:	Then the Blessed One, having taken up a little dust on the tip of his fingernail, addressed the bhikkhus:	尔时，世尊，以指甲尖取少许尘，告诸比丘言：
“Taṁ kiṁ maññatha, bhikkhave,	“What do you think, bhikkhus?	“汝意云何，诸比丘？
katamaṁ nu kho bahutaraṁ, yo vāyaṁ mayā paritto nakhasikhāyaṁ paṁsu āropito, ayaṁ vā mahāpathavī”ti?	Which is more: this little dust I have taken up on the tip of my fingernail, or this great earth?”	何者为多：我指甲尖所取之少尘，或此大地？”
“Etadeva, bhante, bahutaraṁ, yadidaṁ mahāpathavī.	“This is more, venerable sir, that is, the great earth.	“此为多，尊者，即大地。
Appamattako bhagavatā paritto nakhasikhāyaṁ paṁsu āropito.	The little dust the Blessed One has taken up on the tip of his fingernail is trifling.	世尊指甲尖所取之少尘为微不足道。
Neva satimaṁ kalaṁ upeti na sahassimaṁ kalaṁ upeti na satasahassimaṁ kalaṁ upeti mahāpathaviṁ upanidhāya bhagavatā paritto nakhasikhāyaṁ paṁsu āropito”ti.	Compared with the great earth, the little dust the Blessed One has taken up on the tip of his fingernail does not count, it does not bear comparison, it does not amount to a fraction, not even a hundredth part, not even a thousandth part, not even a hundred-thousandth part.”	比之大地，世尊指甲尖所取之少尘不计，不可比，不成一分，乃至百分之一，乃至千分之一，乃至十万分之一。”
“Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṁ dukkhaṁ yadidaṁ parikkhīṇaṁ pariyādiṇṇaṁ;	“Even so, bhikkhus, for a noble-one's-disciple, a person accomplished in view, who has made the breakthrough, this is the greater suffering, namely, that which has been utterly destroyed and exhausted;	“如是，诸比丘，于圣弟子，见成就之人，已作突破，此为更大之苦，即，已彻底摧毁与耗尽者；
appamattakaṁ avasiṭṭhaṁ.	what remains is trifling.	所余为微不足道。
Neva satimaṁ kalaṁ upeti na sahassimaṁ kalaṁ upeti na satasahassimaṁ kalaṁ upeti purimaṁ dukkhakkhandhaṁ parikkhīṇaṁ pariyādiṇṇaṁ upanidhāya yadidaṁ sattakkhattuṁparamatā.	Compared with the former mass of suffering that has been utterly destroyed and exhausted, it does not count, it does not bear comparison, it does not amount to a fraction, not even a hundredth part, not even a thousandth part, not even a hundred-thousandth part, that is, for one with at most seven more existences.	比之昔已彻底摧毁与耗尽之苦蕴，不计，不可比，不成一分，乃至百分之一，乃至千分之一，乃至十万分之一，即，最多再七生者。
Evaṁ mahatthiyo kho, bhikkhave, dhammābhisamayo;	So greatly beneficial, bhikkhus, is the breakthrough to the Dhamma;	如是大利益，诸比丘，为法之突破；
evaṁ mahatthiyo dhammacakkhupaṭilābho”ti.	so greatly beneficial is the attainment of the eye of the Dhamma.”	如是大利益为得法眼。”

13.2 - SN 13.2 Pokkharaṇī: Pokkharaṇīsutta

--- SN13.2 - Pokkharaṇīsutta ---	--- SN13.2 - Pokkharaṇīsutta ---	--- SN13.2 - 池塘经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Seyyathāpi, bhikkhave, pokkharaṇī paññāsayojanāni āyāmena paññāsayojanāni vitthārena paññāsayojanāni ubbedhena, puṇṇā udakassa samatittikā kākapeyyā.	“Suppose, bhikkhus, there was a pond fifty yojanas in length, fifty yojanas in width, and fifty yojanas in depth, full of water to the brim so a crow could drink from it.	“譬如，诸比丘，有一池塘，长五十由旬，宽五十由旬，深五十由旬，水满至边，乌鸦可饮。
Tato puriso kusaggena udakaṁ uddhareyya.	From it a man would draw out water with the tip of a kusa grass blade.	人从中以吉祥草尖取水。
Taṁ kiṁ maññatha, bhikkhave,	What do you think, bhikkhus?	汝意云何，诸比丘？
katamaṁ nu kho bahutaraṁ, yaṁ vā kusaggena udakaṁ ubbhataṁ yaṁ vā pokkharaṇiyā udakan”ti?	Which is more: the water drawn out with the tip of the kusa grass blade, or the water in the pond?”	何者为多：以吉祥草尖所取之水，或池中之水？”
“Etadeva, bhante, bahutaraṁ, yadidaṁ pokkharaṇiyā udakaṁ.	“This is more, venerable sir, that is, the water in the pond.	“此为多，尊者，即池中之水。
Appamattakaṁ kusaggena udakaṁ ubbhataṁ.	The water drawn out with the tip of the kusa grass blade is trifling.	以吉祥草尖所取之水为微不足道。
Neva satimaṁ kalaṁ upeti na sahassimaṁ kalaṁ upeti na satasahassimaṁ kalaṁ upeti pokkharaṇiyā udakaṁ upanidhāya kusaggena udakaṁ ubbhatan”ti.	Compared with the water in the pond, the water drawn out with the tip of a kusa grass blade does not count, it does not bear comparison, it does not amount to a fraction, not even a hundredth part, not even a thousandth part, not even a hundred-thousandth part.”	比之池中之水，以吉祥草尖所取之水不计，不可比，不成一分，乃至百分之一，乃至千分之一，乃至十万分之一。”
“Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṁ dukkhaṁ yadidaṁ parikkhīṇaṁ pariyādiṇṇaṁ; appamattakaṁ avasiṭṭhaṁ.	“Even so, bhikkhus, for a noble-one's-disciple, a person accomplished in view, who has made the breakthrough, this is the greater suffering, namely, that which has been utterly destroyed and exhausted; what remains is trifling.	“如是，诸比丘，于圣弟子，见成就之人，已作突破，此为更大之苦，即，已彻底摧毁与耗尽者；所余为微不足道。
Neva satimaṁ kalaṁ upeti na sahassimaṁ kalaṁ upeti na satasahassimaṁ kalaṁ upeti purimaṁ dukkhakkhandhaṁ parikkhīṇaṁ pariyādiṇṇaṁ upanidhāya, yadidaṁ sattakkhattuṁparamatā.	Compared with the former mass of suffering that has been utterly destroyed and exhausted, it does not count, it does not bear comparison, it does not amount to a fraction, not even a hundredth part, not even a thousandth part, not even a hundred-thousandth part, that is, for one with at most seven more existences.	比之昔已彻底摧毁与耗尽之苦蕴，不计，不可比，不成一分，乃至百分之一，乃至千分之一，乃至十万分之一，即，最多再七生者。
Evaṁ mahatthiyo kho, bhikkhave, dhammābhisamayo; evaṁ mahatthiyo dhammacakkhupaṭilābho”ti.	So greatly beneficial, bhikkhus, is the breakthrough to the Dhamma; so greatly beneficial is the attainment of the eye of the Dhamma.”	如是大利益，诸比丘，为法之突破；如是大利益为得法眼。”
Dutiyaṁ.	Second.	第二。

13.3 - SN 13.3 Sambhejjaudaka: Sambhejjaudakasutta

--- SN13.3 - Sambhejjaudakasutta ---	--- SN13.3 - Sambhejjaudakasutta ---	--- SN13.3 - 合流处水经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Seyyathāpi, bhikkhave, yatthimā mahānadiyo saṁsandanti samenti, seyyathidaṁ—	“Suppose, bhikkhus, where these great rivers flow together and meet, that is, the	“譬如，诸比丘，此等大河汇流相遇之处，即
gaṅgā yamunā aciravatī sarabhū mahī, tato puriso dve vā tīṇi vā udakaphusitāni uddhareyya.	Ganges, Yamunā, Aciravatī, Sarabhū, Mahī, from there a man would draw out two or three drops of water.	恒河， यमुना，阿致罗伐底河，萨罗由河，摩希河，人从中取二三滴水。
Taṁ kiṁ maññatha, bhikkhave,	What do you think, bhikkhus?	汝意云何，诸比丘？
katamaṁ nu kho bahutaraṁ, yāni vā dve vā tīṇi vā udakaphusitāni ubbhatāni yaṁ vā sambhejjaudakan”ti?	Which is more: the two or three drops of water drawn out, or the water in the confluence?”	何者为多：所取之二三滴水，或合流处之水？”
“Etadeva, bhante, bahutaraṁ yadidaṁ sambhejjaudakaṁ;	“This is more, venerable sir, that is, the water in the confluence;	“此为多，尊者，即合流处之水；
appamattakāni dve vā tīṇi vā udakaphusitāni ubbhatāni.	the two or three drops of water drawn out are trifling.	所取之二三滴水为微不足道。
Neva satimaṁ kalaṁ upenti na sahassimaṁ kalaṁ upenti na satasahassimaṁ kalaṁ upenti sambhejjaudakaṁ upanidhāya dve vā tīṇi vā udakaphusitāni ubbhatānī”ti.	Compared with the water in the confluence, the two or three drops of water drawn out do not count, they do not bear comparison, they do not amount to a fraction, not even a hundredth part, not even a thousandth part, not even a hundred-thousandth part.”	比之合流处之水，所取之二三滴水不计，不可比，不成一分，乃至百分之一，乃至千分之一，乃至十万分之一。”
“Evameva kho, bhikkhave …pe…	“Even so, bhikkhus …and so on…	“如是，诸比丘…等等…
dhammacakkhupaṭilābho”ti.	attainment of the eye of the Dhamma.”	得法眼。”
Tatiyaṁ.	Third.	第三。

13.4 - SN 13.4 Dutiyasambhejjaudaka: Dutiyasambhejjaudakasutta

--- SN13.4 - Dutiyasambhejjaudakasutta ---	--- SN13.4 - Dutiyasambhejjaudakasutta ---	--- SN13.4 - 第二合流处水经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Seyyathāpi, bhikkhave, yatthimā mahānadiyo saṁsandanti samenti, seyyathidaṁ—	“Suppose, bhikkhus, where these great rivers flow together and meet, that is, the	“譬如，诸比丘，此等大河汇流相遇之处，即
gaṅgā yamunā aciravatī sarabhū mahī, taṁ udakaṁ parikkhayaṁ pariyādānaṁ gaccheyya ṭhapetvā dve vā tīṇi vā udakaphusitāni.	Ganges, Yamunā, Aciravatī, Sarabhū, Mahī, that water were to be exhausted and consumed, except for two or three drops of water.	恒河， यमुना，阿致罗伐底河，萨罗由河，摩希河，其水将尽耗，除二三滴水。
Taṁ kiṁ maññatha, bhikkhave,	What do you think, bhikkhus?	汝意云何，诸比丘？
katamaṁ nu kho bahutaraṁ, yaṁ vā sambhejjaudakaṁ parikkhīṇaṁ pariyādiṇṇaṁ yāni vā dve vā tīṇi vā udakaphusitāni avasiṭṭhānī”ti?	Which is more: the water in the confluence that has been exhausted and consumed, or the two or three drops of water that remain?”	何者为多：已尽耗之合流处之水，或所余之二三滴水？”
“Etadeva, bhante, bahutaraṁ sambhejjaudakaṁ yadidaṁ parikkhīṇaṁ pariyādiṇṇaṁ;	“This is more, venerable sir, the water in the confluence that has been exhausted and consumed;	“此为多，尊者，合流处已尽耗之水；
appamattakāni dve vā tīṇi vā udakaphusitāni avasiṭṭhāni.	the two or three drops of water that remain are trifling.	所余之二三滴水为微不足道。
Neva satimaṁ kalaṁ upenti na sahassimaṁ kalaṁ upenti na satasahassimaṁ kalaṁ upenti sambhejjaudakaṁ parikkhīṇaṁ pariyādiṇṇaṁ upanidhāya dve vā tīṇi vā udakaphusitāni avasiṭṭhānī”ti.	Compared with the water in the confluence that has been exhausted and consumed, the two or three drops of water that remain do not count, they do not bear comparison, they do not amount to a fraction, not even a hundredth part, not even a thousandth part, not even a hundred-thousandth part.”	比之已尽耗之合流处之水，所余之二三滴水不计，不可比，不成一分，乃至百分之一，乃至千分之一，乃至十万分之一。”
“Evameva kho, bhikkhave …pe…	“Even so, bhikkhus …and so on…	“如是，诸比丘…等等…
dhammacakkhupaṭilābho”ti.	attainment of the eye of the Dhamma.”	得法眼。”
Catutthaṁ.	Fourth.	第四。

13.5 - SN 13.5 Pathavī: Pathavīsutta

--- SN13.5 - Pathavīsutta ---	--- SN13.5 - Pathavīsutta ---	--- SN13.5 - 地经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Seyyathāpi, bhikkhave, puriso mahāpathaviyā satta kolaṭṭhimattiyo guḷikā upanikkhipeyya.	“Suppose, bhikkhus, a man were to place seven pellets the size of jujube seeds on the great earth.	“譬如，诸比丘，人于大地上置七枣核大小之丸。
Taṁ kiṁ maññatha, bhikkhave,	What do you think, bhikkhus?	汝意云何，诸比丘？
katamaṁ nu kho bahutaraṁ, yā vā satta kolaṭṭhimattiyo guḷikā upanikkhittā yā vā mahāpathavī”ti?	Which is more: the seven pellets the size of jujube seeds that were placed, or the great earth?”	何者为多：所置之七枣核大小之丸，或大地？”
“Etadeva, bhante, bahutaraṁ, yadidaṁ mahāpathavī;	“This is more, venerable sir, that is, the great earth;	“此为多，尊者，即大地；
appamattikā satta kolaṭṭhimattiyo guḷikā upanikkhittā.	the seven pellets the size of jujube seeds that were placed are trifling.	所置之七枣核大小之丸为微不足道。
Neva satimaṁ kalaṁ upenti na sahassimaṁ kalaṁ upenti na satasahassimaṁ kalaṁ upenti mahāpathaviṁ upanidhāya satta kolaṭṭhimattiyo guḷikā upanikkhittā”ti.	Compared with the great earth, the seven pellets the size of jujube seeds that were placed do not count, they do not bear comparison, they do not amount to a fraction, not even a hundredth part, not even a thousandth part, not even a hundred-thousandth part.”	比之大地，所置之七枣核大小之丸不计，不可比，不成一分，乃至百分之一，乃至千分之一，乃至十万分之一。”
“Evameva kho, bhikkhave …pe…	“Even so, bhikkhus …and so on…	“如是，诸比丘…等等…
dhammacakkhupaṭilābho”ti.	attainment of the eye of the Dhamma.”	得法眼。”

13.6 - SN 13.6 Dutiyapathavī: Dutiyapathavīsutta

--- SN13.6 - Dutiyapathavīsutta ---	--- SN13.6 - Dutiyapathavīsutta ---	--- SN13.6 - 第二地经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Seyyathāpi, bhikkhave, mahāpathavī parikkhayaṁ pariyādānaṁ gaccheyya, ṭhapetvā satta kolaṭṭhimattiyo guḷikā.	“Suppose, bhikkhus, the great earth were to be exhausted and consumed, except for seven pellets the size of jujube seeds.	“譬如，诸比丘，大地将尽耗，除七枣核大小之丸。
Taṁ kiṁ maññatha, bhikkhave,	What do you think, bhikkhus?	汝意云何，诸比丘？
katamaṁ nu kho bahutaraṁ, yaṁ vā mahāpathaviyā parikkhīṇaṁ pariyādiṇṇaṁ yā vā satta kolaṭṭhimattiyo guḷikā avasiṭṭhā”ti?	Which is more: that of the great earth which has been exhausted and consumed, or the seven pellets the size of jujube seeds that remain?”	何者为多：已尽耗之大地，或所余之七枣核大小之丸？”
“Etadeva, bhante, bahutaraṁ, mahāpathaviyā, yadidaṁ parikkhīṇaṁ pariyādiṇṇaṁ;	“This is more, venerable sir, of the great earth, that which has been exhausted and consumed;	“此为多，尊者，大地已尽耗者；
appamattikā satta kolaṭṭhimattiyo guḷikā avasiṭṭhā.	the seven pellets the size of jujube seeds that remain are trifling.	所余之七枣核大小之丸为微不足道。
Neva satimaṁ kalaṁ upenti na sahassimaṁ kalaṁ upenti na satasahassimaṁ kalaṁ upenti mahāpathaviyā parikkhīṇaṁ pariyādiṇṇaṁ upanidhāya satta kolaṭṭhimattiyo guḷikā avasiṭṭhā”ti.	Compared with that of the great earth which has been exhausted and consumed, the seven pellets the size of jujube seeds that remain do not count, they do not bear comparison, they do not amount to a fraction, not even a hundredth part, not even a thousandth part, not even a hundred-thousandth part.”	比之大地已尽耗者，所余之七枣核大小之丸不计，不可比，不成一分，乃至百分之一，乃至千分之一，乃至十万分之一。”
“Evameva kho, bhikkhave …pe…	“Even so, bhikkhus …and so on…	“如是，诸比丘…等等…
dhammacakkhupaṭilābho”ti.	attainment of the eye of the Dhamma.”	得法眼。”
Chaṭṭhaṁ.	Sixth.	第六。

13.7 - SN 13.7 Samudda: Samuddasutta

--- SN13.7 - Samuddasutta ---	--- SN13.7 - Samuddasutta ---	--- SN13.7 - 海经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Seyyathāpi, bhikkhave, puriso mahāsamuddato dve vā tīṇi vā udakaphusitāni uddhareyya.	“Suppose, bhikkhus, a man were to draw out two or three drops of water from the great ocean.	“譬如，诸比丘，人从大海中取二三滴水。
Taṁ kiṁ maññatha, bhikkhave,	What do you think, bhikkhus?	汝意云何，诸比丘？
katamaṁ nu kho bahutaraṁ, yāni vā dve vā tīṇi vā udakaphusitāni ubbhatāni yaṁ vā mahāsamudde udakan”ti?	Which is more: the two or three drops of water drawn out, or the water in the great ocean?”	何者为多：所取之二三滴水，或大海中之水？”
“Etadeva, bhante, bahutaraṁ, yadidaṁ mahāsamudde udakaṁ;	“This is more, venerable sir, that is, the water in the great ocean;	“此为多，尊者，即大海中之水；
appamattakāni dve vā tīṇi vā udakaphusitāni ubbhatāni.	the two or three drops of water drawn out are trifling.	所取之二三滴水为微不足道。
Neva satimaṁ kalaṁ upenti na sahassimaṁ kalaṁ upenti na satasahassimaṁ kalaṁ upenti mahāsamudde udakaṁ upanidhāya dve vā tīṇi vā udakaphusitāni ubbhatānī”ti.	Compared with the water in the great ocean, the two or three drops of water drawn out do not count, they do not bear comparison, they do not amount to a fraction, not even a hundredth part, not even a thousandth part, not even a hundred-thousandth part.”	比之大海中之水，所取之二三滴水不计，不可比，不成一分，乃至百分之一，乃至千分之一，乃至十万分之一。”
“Evameva kho, bhikkhave …pe…	“Even so, bhikkhus …and so on…	“如是，诸比丘…等等…
dhammacakkhupaṭilābho”ti.	attainment of the eye of the Dhamma.”	得法眼。”

13.8 - SN 13.8 Dutiyasamudda: Dutiyasamuddasutta

--- SN13.8 - Dutiyasamuddasutta ---	--- SN13.8 - Dutiyasamuddasutta ---	--- SN13.8 - 第二海经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Seyyathāpi, bhikkhave, mahāsamuddo parikkhayaṁ pariyādānaṁ gaccheyya, ṭhapetvā dve vā tīṇi vā udakaphusitāni.	“Suppose, bhikkhus, the great ocean were to be exhausted and consumed, except for two or three drops of water.	“譬如，诸比丘，大海将尽耗，除二三滴水。
Taṁ kiṁ maññatha, bhikkhave,	What do you think, bhikkhus?	汝意云何，诸比丘？
katamaṁ nu kho bahutaraṁ, yaṁ vā mahāsamudde udakaṁ parikkhīṇaṁ pariyādiṇṇaṁ yāni vā dve vā tīṇi vā udakaphusitāni avasiṭṭhānī”ti?	Which is more: the water in the great ocean that has been exhausted and consumed, or the two or three drops of water that remain?”	何者为多：已尽耗之大海之水，或所余之二三滴水？”
“Etadeva, bhante, bahutaraṁ mahāsamudde udakaṁ, yadidaṁ parikkhīṇaṁ pariyādiṇṇaṁ;	“This is more, venerable sir, the water in the great ocean, that which has been exhausted and consumed;	“此为多，尊者，大海已尽耗之水；
appamattakāni dve vā tīṇi vā udakaphusitāni avasiṭṭhāni.	the two or three drops of water that remain are trifling.	所余之二三滴水为微不足道。
Neva satimaṁ kalaṁ upenti na sahassimaṁ kalaṁ upenti na satasahassimaṁ kalaṁ upenti mahāsamudde udakaṁ parikkhīṇaṁ pariyādiṇṇaṁ upanidhāya dve vā tīṇi vā udakaphusitāni avasiṭṭhānī”ti.	Compared with the water in the great ocean that has been exhausted and consumed, the two or three drops of water that remain do not count, they do not bear comparison, they do not amount to a fraction, not even a hundredth part, not even a thousandth part, not even a hundred-thousandth part.”	比之大海已尽耗之水，所余之二三滴水不计，不可比，不成一分，乃至百分之一，乃至千分之一，乃至十万分之一。”
“Evameva kho, bhikkhave …pe…	“Even so, bhikkhus …and so on…	“如是，诸比丘…等等…
dhammacakkhupaṭilābho”ti.	attainment of the eye of the Dhamma.”	得法眼。”

13.9 - SN 13.9 Pabbata: Pabbatasutta

--- SN13.9 - Pabbatasutta ---	--- SN13.9 - Pabbatasutta ---	--- SN13.9 - 山经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Seyyathāpi, bhikkhave, puriso himavato pabbatarājassa satta sāsapamattiyo pāsāṇasakkharā upanikkhipeyya.	“Suppose, bhikkhus, a man were to place seven mustard-seed-sized pebbles from Mount Himālaya, the king of mountains.	“譬如，诸比丘，人从雪山王置七芥子大小之石。
Taṁ kiṁ maññatha, bhikkhave,	What do you think, bhikkhus?	汝意云何，诸比丘？
katamaṁ nu kho bahutaraṁ, yā vā satta sāsapamattiyo pāsāṇasakkharā upanikkhittā yo vā himavā pabbatarājā”ti?	Which is more: the seven mustard-seed-sized pebbles that were placed, or Mount Himālaya, the king of mountains?”	何者为多：所置之七芥子大小之石，或雪山王？”
“Etadeva, bhante, bahutaraṁ yadidaṁ himavā pabbatarājā;	“This is more, venerable sir, that is, Mount Himālaya, the king of mountains;	“此为多，尊者，即雪山王；
appamattikā satta sāsapamattiyo pāsāṇasakkharā upanikkhittā.	the seven mustard-seed-sized pebbles that were placed are trifling.	所置之七芥子大小之石为微不足道。
Neva satimaṁ kalaṁ upenti na sahassimaṁ kalaṁ upenti na satasahassimaṁ kalaṁ upenti himavantaṁ pabbatarājānaṁ upanidhāya satta sāsapamattiyo pāsāṇasakkharā upanikkhittā”ti.	Compared with Mount Himālaya, the king of mountains, the seven mustard-seed-sized pebbles that were placed do not count, they do not bear comparison, they do not amount to a fraction, not even a hundredth part, not even a thousandth part, not even a hundred-thousandth part.”	比之雪山王，所置之七芥子大小之石不计，不可比，不成一分，乃至百分之一，乃至千分之一，乃至十万分之一。”
“Evameva kho …pe…	“Even so …and so on…	“如是…等等…
dhammacakkhupaṭilābho”ti.	attainment of the eye of the Dhamma.”	得法眼。”

13.10 - SN 13.10 Dutiyapabbata: Dutiyapabbatasutta

--- SN13.10 - Dutiyapabbatasutta ---	--- SN13.10 - Dutiyapabbatasutta ---	--- SN13.10 - 第二山经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Seyyathāpi, bhikkhave, himavā pabbatarājā parikkhayaṁ pariyādānaṁ gaccheyya, ṭhapetvā satta sāsapamattiyo pāsāṇasakkharā.	“Suppose, bhikkhus, Mount Himālaya, the king of mountains, were to be exhausted and consumed, except for seven mustard-seed-sized pebbles.	“譬如，诸比丘，雪山王将尽耗，除七芥子大小之石。
Taṁ kiṁ maññatha, bhikkhave,	What do you think, bhikkhus?	汝意云何，诸比丘？
katamaṁ nu kho bahutaraṁ, yaṁ vā himavato pabbatarājassa parikkhīṇaṁ pariyādiṇṇaṁ yā vā satta sāsapamattiyo pāsāṇasakkharā avasiṭṭhā”ti?	Which is more: that of Mount Himālaya, the king of mountains, which has been exhausted and consumed, or the seven mustard-seed-sized pebbles that remain?”	何者为多：已尽耗之雪山王，或所余之七芥子大小之石？”
“Etadeva, bhante, bahutaraṁ himavato pabbatarājassa yadidaṁ parikkhīṇaṁ pariyādiṇṇaṁ;	“This is more, venerable sir, of Mount Himālaya, the king of mountains, that which has been exhausted and consumed;	“此为多，尊者，雪山王已尽耗者；
appamattikā satta sāsapamattiyo pāsāṇasakkharā avasiṭṭhā.	the seven mustard-seed-sized pebbles that remain are trifling.	所余之七芥子大小之石为微不足道。
Neva satimaṁ kalaṁ upenti na sahassimaṁ kalaṁ upenti na satasahassimaṁ kalaṁ upenti himavato pabbatarājassa parikkhīṇaṁ pariyādiṇṇaṁ upanidhāya satta sāsapamattiyo pāsāṇasakkharā avasiṭṭhā”ti.	Compared with that of Mount Himālaya, the king of mountains, which has been exhausted and consumed, the seven mustard-seed-sized pebbles that remain do not count, they do not bear comparison, they do not amount to a fraction, not even a hundredth part, not even a thousandth part, not even a hundred-thousandth part.”	比之雪山王已尽耗者，所余之七芥子大小之石不计，不可比，不成一分，乃至百分之一，乃至千分之一，乃至十万分之一。”
“Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṁ dukkhaṁ yadidaṁ parikkhīṇaṁ pariyādiṇṇaṁ;	“Even so, bhikkhus, for a noble-one's-disciple, a person accomplished in view, who has made the breakthrough, this is the greater suffering, namely, that which has been utterly destroyed and exhausted;	“如是，诸比丘，于圣弟子，见成就之人，已作突破，此为更大之苦，即，已彻底摧毁与耗尽者；
appamattakaṁ avasiṭṭhaṁ.	what remains is trifling.	所余为微不足道。
Neva satimaṁ kalaṁ upeti na sahassimaṁ kalaṁ upeti na satasahassimaṁ kalaṁ upeti purimaṁ dukkhakkhandhaṁ parikkhīṇaṁ pariyādiṇṇaṁ upanidhāya yadidaṁ sattakkhattuṁparamatā.	Compared with the former mass of suffering that has been utterly destroyed and exhausted, it does not count, it does not bear comparison, it does not amount to a fraction, not even a hundredth part, not even a thousandth part, not even a hundred-thousandth part, that is, for one with at most seven more existences.	比之昔已彻底摧毁与耗尽之苦蕴，不计，不可比，不成一分，乃至百分之一，乃至千分之一，乃至十万分之一，即，最多再七生者。
Evaṁ mahatthiyo kho, bhikkhave, dhammābhisamayo, evaṁ mahatthiyo dhammacakkhupaṭilābho”ti.	So greatly beneficial, bhikkhus, is the breakthrough to the Dhamma, so greatly beneficial is the attainment of the eye of the Dhamma.”	如是大利益，诸比丘，为法之突破，如是大利益为得法眼。”

13.11 - SN 13.11 Tatiyapabbata: Tatiyapabbatasutta

--- SN13.11 - Tatiyapabbatasutta ---	--- SN13.11 - Tatiyapabbatasutta ---	--- SN13.11 - 第三山经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Seyyathāpi, bhikkhave, puriso sinerussa pabbatarājassa satta muggamattiyo pāsāṇasakkharā upanikkhipeyya.	“Suppose, bhikkhus, a man were to place seven mung-bean-sized pebbles from Mount Sineru, the king of mountains.	“譬如，诸比丘，人从须弥山王置七绿豆大小之石。
Taṁ kiṁ maññatha, bhikkhave,	What do you think, bhikkhus?	汝意云何，诸比丘？
katamaṁ nu kho bahutaraṁ, yā vā satta muggamattiyo pāsāṇasakkharā upanikkhittā yo vā sineru pabbatarājā”ti?	Which is more: the seven mung-bean-sized pebbles that were placed, or Mount Sineru, the king of mountains?”	何者为多：所置之七绿豆大小之石，或须弥山王？”
“Etadeva, bhante, bahutaraṁ yadidaṁ sineru pabbatarājā;	“This is more, venerable sir, that is, Mount Sineru, the king of mountains;	“此为多，尊者，即须弥山王；
appamattikā satta muggamattiyo pāsāṇasakkharā upanikkhittā.	the seven mung-bean-sized pebbles that were placed are trifling.	所置之七绿豆大小之石为微不足道。
Neva satimaṁ kalaṁ upenti na sahassimaṁ kalaṁ upenti na satasahassimaṁ kalaṁ upenti sineruṁ pabbatarājānaṁ upanidhāya satta muggamattiyo pāsāṇasakkharā upanikkhittā”ti.	Compared with Mount Sineru, the king of mountains, the seven mung-bean-sized pebbles that were placed do not count, they do not bear comparison, they do not amount to a fraction, not even a hundredth part, not even a thousandth part, not even a hundred-thousandth part.”	比之须弥山王，所置之七绿豆大小之石不计，不可比，不成一分，乃至百分之一，乃至千分之一，乃至十万分之一。”
“Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa adhigamaṁ upanidhāya aññatitthiyasamaṇabrāhmaṇaparibbājakānaṁ adhigamo neva satimaṁ kalaṁ upeti na sahassimaṁ kalaṁ upeti na satasahassimaṁ kalaṁ upeti.	“Even so, bhikkhus, compared to the attainment of a noble-one's-disciple, a person accomplished in view, the attainment of ascetics, brahmins, and wanderers of other sects does not count as a hundredth part, nor a thousandth part, nor a hundred-thousandth part.	“如是，诸比丘，比之圣弟子，见成就之人之所得，沙门、婆罗门、及他宗游方者之所得，不计百分之一，亦不计千分之一，亦不计十万分之一。
Evaṁ mahādhigamo, bhikkhave, diṭṭhisampanno puggalo, evaṁ mahābhiñño”ti.	So great is the attainment, bhikkhus, of a person accomplished in view, so great is the direct knowledge.”	如是大之得，诸比丘，为见成就之人之得，如是大之直知。”
Abhisamayasaṁyuttaṁ samattaṁ.	The Connected Discourses on the Breakthrough are complete.	突破相应部竟。
Nakhasikhā pokkharaṇī,	Fingernail, Pond,	指甲，池塘，
sambhejjaudake ca dve;	And two on Confluence of Waters;	及二说合流处之水；
Dve pathavī dve samuddā,	Two on Earth, two on Oceans,	二说地，二说海，
tayo ca pabbatūpamāti.	And three with similes of Mountains.	及三以山为喻。

14 - SN 14 Dhātu: Connected Discourses on Elements

==================== SN14 - Dhātusaṃyutta ====================

Connected Discourses on Elements

界相应部

14.1 - SN 14.1 Dhātunānatta: Dhātunānattasutta

--- SN14.1 - Dhātunānattasutta ---	--- SN14.1 - Dhātunānattasutta ---	--- SN14.1 - 界种种经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Dhātunānattaṁ vo, bhikkhave, desessāmi.	“Bhikkhus, I will teach you the diversity of elements.	“诸比丘，我为汝等说界之种种。
Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.	Listen to that and attend closely, I will speak.”	谛听，善思念之，我当说。”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.	“Yes, venerable sir,” those bhikkhus replied to the Blessed One.	“唯然，尊者，”彼诸比丘答世尊言。
Bhagavā etadavoca:	The Blessed One said this:	世尊如是说：
“Katamañca, bhikkhave, dhātunānattaṁ?	“And what, bhikkhus, is the diversity of elements?	“何为，诸比丘，界之种种？
Cakkhudhātu rūpadhātu cakkhuviññāṇadhātu, sotadhātu saddadhātu sotaviññāṇadhātu, ghānadhātu gandhadhātu ghānaviññāṇadhātu, jivhādhātu rasadhātu jivhāviññāṇadhātu, kāyadhātu phoṭṭhabbadhātu kāyaviññāṇadhātu, manodhātu dhammadhātu manoviññāṇadhātu—	The eye element, the form element, the eye-consciousness element; the ear element, the sound element, the ear-consciousness element; the nose element, the odor element, the nose-consciousness element; the tongue element, the taste element, the tongue-consciousness element; the body element, the tangible element, the body-consciousness element; the mind element, the mental-phenomenon element, the mind-consciousness element—	眼界，色界，眼识界；耳界，声界，耳识界；鼻界，香界，鼻识界；舌界，味界，舌识界；身界，触界，身识界；意界，法界，意识界—
idaṁ vuccati, bhikkhave, dhātunānattan”ti.	this, bhikkhus, is called the diversity of elements.”	此，诸比丘，名为界之种种。”

14.2 - SN 14.2 Phassanānatta: Phassanānattasutta

--- SN14.2 - Phassanānattasutta ---	--- SN14.2 - Phassanānattasutta ---	--- SN14.2 - 触种种经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Dhātunānattaṁ, bhikkhave, paṭicca uppajjati phassanānattaṁ.	“Dependent on the diversity of elements, bhikkhus, arises diversity of contact.	“依界之种种，诸比丘，生触之种种。
Katamañca, bhikkhave, dhātunānattaṁ?	And what, bhikkhus, is the diversity of elements?	何为，诸比丘，界之种种？
Cakkhudhātu sotadhātu ghānadhātu jivhādhātu kāyadhātu manodhātu—	The eye element, the ear element, the nose element, the tongue element, the body element, the mind element—	眼界，耳界，鼻界，舌界，身界，意界—
idaṁ vuccati, bhikkhave, dhātunānattaṁ.	this, bhikkhus, is called the diversity of elements.	此，诸比丘，名为界之种种。
Kathañca, bhikkhave, dhātunānattaṁ paṭicca uppajjati phassanānattaṁ?	And how, bhikkhus, dependent on the diversity of elements, does diversity of contact arise?	云何，诸比丘，依界之种种，生触之种种？
Cakkhudhātuṁ, bhikkhave, paṭicca uppajjati cakkhusamphasso.	Dependent on the eye element, bhikkhus, arises eye-contact.	依眼界，诸比丘，生眼触。
Sotadhātuṁ paṭicca …	Dependent on the ear element …	依耳界…
ghānadhātuṁ paṭicca …	dependent on the nose element …	依鼻界…
jivhādhātuṁ paṭicca …	dependent on the tongue element …	依舌界…
kāyadhātuṁ paṭicca …	dependent on the body element …	依身界…
manodhātuṁ paṭicca uppajjati manosamphasso.	dependent on the mind element, arises mind-contact.	依意界，生意识。
Evaṁ kho, bhikkhave, dhātunānattaṁ paṭicca uppajjati phassanānattan”ti.	Thus, bhikkhus, dependent on the diversity of elements, arises diversity of contact.”	如是，诸比丘，依界之种种，生触之种种。”
Dutiyaṁ.	Second.	第二。

14.3 - SN 14.3 Nophassanānatta: Nophassanānattasutta

--- SN14.3 - Nophassanānattasutta ---	--- SN14.3 - Nophassanānattasutta ---	--- SN14.3 - 非触种种经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Dhātunānattaṁ, bhikkhave, paṭicca uppajjati phassanānattaṁ, no phassanānattaṁ paṭicca uppajjati dhātunānattaṁ.	“Dependent on the diversity of elements, bhikkhus, arises diversity of contact; not dependent on diversity of contact, arises diversity of elements.	“依界之种种，诸比丘，生触之种种；非依触之种种，生界之种种。
Katamañca, bhikkhave, dhātunānattaṁ?	And what, bhikkhus, is the diversity of elements?	何为，诸比丘，界之种种？
Cakkhudhātu …pe…	The eye element …and so on…	眼界…等等…
manodhātu—	the mind element—	意界—
idaṁ vuccati, bhikkhave, dhātunānattaṁ.	this, bhikkhus, is called the diversity of elements.	此，诸比丘，名为界之种种。
Kathañca, bhikkhave, dhātunānattaṁ paṭicca uppajjati phassanānattaṁ, no phassanānattaṁ paṭicca uppajjati dhātunānattaṁ?	And how, bhikkhus, dependent on the diversity of elements, does diversity of contact arise; not dependent on diversity of contact, does diversity of elements arise?	云何，诸比丘，依界之种种，生触之种种；非依触之种种，生界之种种？
Cakkhudhātuṁ, bhikkhave, paṭicca uppajjati cakkhusamphasso, no cakkhusamphassaṁ paṭicca uppajjati cakkhudhātu …pe…	Dependent on the eye element, bhikkhus, arises eye-contact; not dependent on eye-contact, arises the eye element …and so on…	依眼界，诸比丘，生眼触；非依眼触，生眼界…等等…
manodhātuṁ paṭicca uppajjati manosamphasso, no manosamphassaṁ paṭicca uppajjati manodhātu.	dependent on the mind element, arises mind-contact; not dependent on mind-contact, arises the mind element.	依意界，生意识；非依意识，生意界。
Evaṁ kho, bhikkhave, dhātunānattaṁ paṭicca uppajjati phassanānattaṁ, no phassanānattaṁ paṭicca uppajjati dhātunānattan”ti.	Thus, bhikkhus, dependent on the diversity of elements, arises diversity of contact; not dependent on diversity of contact, arises diversity of elements.”	如是，诸比丘，依界之种种，生触之种种；非依触之种种，生界之种种。”
Tatiyaṁ.	Third.	第三。

14.4 - SN 14.4 Vedanānānatta: Vedanānānattasutta

--- SN14.4 - Vedanānānattasutta ---	--- SN14.4 - Vedanānānattasutta ---	--- SN14.4 - 受种种经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Dhātunānattaṁ, bhikkhave, paṭicca uppajjati phassanānattaṁ, phassanānattaṁ paṭicca uppajjati vedanānānattaṁ.	“Dependent on the diversity of elements, bhikkhus, arises diversity of contact; dependent on diversity of contact, arises diversity of feeling.	“依界之种种，诸比丘，生触之种种；依触之种种，生受之种种。
Katamañca, bhikkhave, dhātunānattaṁ?	And what, bhikkhus, is the diversity of elements?	何为，诸比丘，界之种种？
Cakkhudhātu …pe… manodhātu—	The eye element …and so on… the mind element—	眼界…等等…意界—
idaṁ vuccati, bhikkhave, dhātunānattaṁ.	this, bhikkhus, is called the diversity of elements.	此，诸比丘，名为界之种种。
Kathañca, bhikkhave, dhātunānattaṁ paṭicca uppajjati phassanānattaṁ, phassanānattaṁ paṭicca uppajjati vedanānānattaṁ?	And how, bhikkhus, dependent on the diversity of elements, does diversity of contact arise; dependent on diversity of contact, does diversity of feeling arise?	云何，诸比丘，依界之种种，生触之种种；依触之种种，生受之种种？
Cakkhudhātuṁ, bhikkhave, paṭicca uppajjati cakkhusamphasso, cakkhusamphassaṁ paṭicca uppajjati cakkhusamphassajā vedanā …pe…	Dependent on the eye element, bhikkhus, arises eye-contact; dependent on eye-contact, arises feeling born of eye-contact …and so on…	依眼界，诸比丘，生眼触；依眼触，生眼触所生受…等等…
manodhātuṁ paṭicca uppajjati manosamphasso, manosamphassaṁ paṭicca uppajjati manosamphassajā vedanā.	dependent on the mind element, arises mind-contact; dependent on mind-contact, arises feeling born of mind-contact.	依意界，生意识；依意识，生意识所生受。
Evaṁ kho, bhikkhave, dhātunānattaṁ paṭicca uppajjati phassanānattaṁ, phassanānattaṁ paṭicca uppajjati vedanānānattan”ti.	Thus, bhikkhus, dependent on the diversity of elements, arises diversity of contact; dependent on diversity of contact, arises diversity of feeling.”	如是，诸比丘，依界之种种，生触之种种；依触之种种，生受之种种。”
Catutthaṁ.	Fourth.	第四。

14.5 - SN 14.5 Dutiyavedanānānatta: Dutiyavedanānānattasutta

--- SN14.5 - Dutiyavedanānānattasutta ---	--- SN14.5 - Dutiyavedanānānattasutta ---	--- SN14.5 - 第二受种种经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Dhātunānattaṁ, bhikkhave, paṭicca uppajjati phassanānattaṁ, phassanānattaṁ paṭicca uppajjati vedanānānattaṁ, no vedanānānattaṁ paṭicca uppajjati phassanānattaṁ, no phassanānattaṁ paṭicca uppajjati dhātunānattaṁ.	“Dependent on the diversity of elements, bhikkhus, arises diversity of contact; dependent on diversity of contact, arises diversity of feeling; not dependent on diversity of feeling, arises diversity of contact; not dependent on diversity of contact, arises diversity of elements.	“依界之种种，诸比丘，生触之种种；依触之种种，生受之种种；非依受之种种，生触之种种；非依触之种种，生界之种种。
Katamañca, bhikkhave, dhātunānattaṁ?	And what, bhikkhus, is the diversity of elements?	何为，诸比丘，界之种种？
Cakkhudhātu …pe… manodhātu—	The eye element …and so on… the mind element—	眼界…等等…意界—
idaṁ vuccati, bhikkhave, dhātunānattaṁ.	this, bhikkhus, is called the diversity of elements.	此，诸比丘，名为界之种种。
Kathañca, bhikkhave, dhātunānattaṁ paṭicca uppajjati phassanānattaṁ, phassanānattaṁ paṭicca uppajjati vedanānānattaṁ, no vedanānānattaṁ paṭicca uppajjati phassanānattaṁ, no phassanānattaṁ paṭicca uppajjati dhātunānattaṁ?	And how, bhikkhus, dependent on the diversity of elements, does diversity of contact arise; dependent on diversity of contact, does diversity of feeling arise; not dependent on diversity of feeling, does diversity of contact arise; not dependent on diversity of contact, does diversity of elements arise?	云何，诸比丘，依界之种种，生触之种种；依触之种种，生受之种种；非依受之种种，生触之种种；非依触之种种，生界之种种？
Cakkhudhātuṁ, bhikkhave, paṭicca uppajjati cakkhusamphasso, cakkhusamphassaṁ paṭicca uppajjati cakkhusamphassajā vedanā, no cakkhusamphassajaṁ vedanaṁ paṭicca uppajjati cakkhusamphasso, no cakkhusamphassaṁ paṭicca uppajjati cakkhudhātu …pe…	Dependent on the eye element, bhikkhus, arises eye-contact; dependent on eye-contact, arises feeling born of eye-contact; not dependent on feeling born of eye-contact, arises eye-contact; not dependent on eye-contact, arises the eye element …and so on…	依眼界，诸比丘，生眼触；依眼触，生眼触所生受；非依眼触所生受，生眼触；非依眼触，生眼界…等等…
manodhātuṁ paṭicca uppajjati manosamphasso, manosamphassaṁ paṭicca uppajjati manosamphassajā vedanā, no manosamphassajaṁ vedanaṁ paṭicca uppajjati manosamphasso, no manosamphassaṁ paṭicca uppajjati manodhātu.	dependent on the mind element, arises mind-contact; dependent on mind-contact, arises feeling born of mind-contact; not dependent on feeling born of mind-contact, arises mind-contact; not dependent on mind-contact, arises the mind element.	依意界，生意识；依意识，生意识所生受；非依意识所生受，生意识；非依意识，生意界。
Evaṁ kho, bhikkhave, dhātunānattaṁ paṭicca uppajjati phassanānattaṁ, phassanānattaṁ paṭicca uppajjati vedanānānattaṁ, no vedanānānattaṁ paṭicca uppajjati phassanānattaṁ, no phassanānattaṁ paṭicca uppajjati dhātunānattan”ti.	Thus, bhikkhus, dependent on the diversity of elements, arises diversity of contact; dependent on diversity of contact, arises diversity of feeling; not dependent on diversity of feeling, arises diversity of contact; not dependent on diversity of contact, arises diversity of elements.”	如是，诸比丘，依界之种种，生触之种种；依触之种种，生受之种种；非依受之种种，生触之种种；非依触之种种，生界之种种。”

14.6 - SN 14.6 Bāhiradhātunānatta: Bāhiradhātunānattasutta

--- SN14.6 - Bāhiradhātunānattasutta ---	--- SN14.6 - Bāhiradhātunānattasutta ---	--- SN14.6 - 外界种种经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Dhātunānattaṁ vo, bhikkhave, desessāmi.	“I will teach you the diversity of elements, bhikkhus.	“我为汝等说界之种种，诸比丘。
Taṁ suṇātha …pe…	Listen to that …and so on…	谛听…等等…
katamañca, bhikkhave, dhātunānattaṁ?	And what, bhikkhus, is the diversity of elements?	何为，诸比丘，界之种种？
Rūpadhātu saddadhātu gandhadhātu rasadhātu phoṭṭhabbadhātu dhammadhātu—	The form element, the sound element, the odor element, the taste element, the tangible element, the mental-phenomenon element—	色界，声界，香界，味界，触界，法界—
idaṁ vuccati, bhikkhave, dhātunānattan”ti.	this, bhikkhus, is called the diversity of elements.”	此，诸比丘，名为界之种种。”
Chaṭṭhaṁ.	Sixth.	第六。

14.7 - SN 14.7 Saññānānatta: Saññānānattasutta

--- SN14.7 - Saññānānattasutta ---	--- SN14.7 - Saññānānattasutta ---	--- SN14.7 - 想种种经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Dhātunānattaṁ, bhikkhave, paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati saṅkappanānattaṁ, saṅkappanānattaṁ paṭicca uppajjati chandanānattaṁ, chandanānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, pariḷāhanānattaṁ paṭicca uppajjati pariyesanānānattaṁ.	“Dependent on the diversity of elements, bhikkhus, arises diversity of perception; dependent on diversity of perception, arises diversity of intention; dependent on diversity of intention, arises diversity of desire; dependent on diversity of desire, arises diversity of passion; dependent on diversity of passion, arises diversity of search.	“依界之种种，诸比丘，生想之种种；依想之种种，生思之种种；依思之种种，生欲之种种；依欲之种种，生热情之种种；依热情之种种，生寻求之种种。
Katamañca, bhikkhave, dhātunānattaṁ?	And what, bhikkhus, is the diversity of elements?	何为，诸比丘，界之种种？
Rūpadhātu …pe… dhammadhātu—	The form element …and so on… the mental-phenomenon element—	色界…等等…法界—
idaṁ vuccati, bhikkhave, dhātunānattaṁ.	this, bhikkhus, is called the diversity of elements.	此，诸比丘，名为界之种种。
Kathañca, bhikkhave, dhātunānattaṁ paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati saṅkappanānattaṁ, saṅkappanānattaṁ paṭicca uppajjati chandanānattaṁ, chandanānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, pariḷāhanānattaṁ paṭicca uppajjati pariyesanānānattaṁ?	And how, bhikkhus, dependent on the diversity of elements, does diversity of perception arise; dependent on diversity of perception, does diversity of intention arise; dependent on diversity of intention, does diversity of desire arise; dependent on diversity of desire, does diversity of passion arise; dependent on diversity of passion, does diversity of search arise?	云何，诸比丘，依界之种种，生想之种种；依想之种种，生思之种种；依思之种种，生欲之种种；依欲之种种，生热情之种种；依热情之种种，生寻求之种种？
Rūpadhātuṁ, bhikkhave, paṭicca uppajjati rūpasaññā, rūpasaññaṁ paṭicca uppajjati rūpasaṅkappo, rūpasaṅkappaṁ paṭicca uppajjati rūpacchando, rūpacchandaṁ paṭicca uppajjati rūpapariḷāho, rūpapariḷāhaṁ paṭicca uppajjati rūpapariyesanā …pe…	Dependent on the form element, bhikkhus, arises form-perception; dependent on form-perception, arises form-intention; dependent on form-intention, arises form-desire; dependent on form-desire, arises form-passion; dependent on form-passion, arises form-search …and so on…	依色界，诸比丘，生色想；依色想，生色思；依色思，生色欲；依色欲，生色热情；依色热情，生色寻求…等等…
dhammadhātuṁ paṭicca uppajjati dhammasaññā, dhammasaññaṁ paṭicca uppajjati dhammasaṅkappo, dhammasaṅkappaṁ paṭicca uppajjati dhammacchando, dhammacchandaṁ paṭicca uppajjati dhammapariḷāho, dhammapariḷāhaṁ paṭicca uppajjati dhammapariyesanā.	dependent on the mental-phenomenon element, arises mental-phenomenon-perception; dependent on mental-phenomenon-perception, arises mental-phenomenon-intention; dependent on mental-phenomenon-intention, arises mental-phenomenon-desire; dependent on mental-phenomenon-desire, arises mental-phenomenon-passion; dependent on mental-phenomenon-passion, arises mental-phenomenon-search.	依法界，生法想；依法想，生法思；依法思，生法欲；依法欲，生法热情；依法热情，生法寻求。
Evaṁ, kho, bhikkhave, dhātunānattaṁ paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati saṅkappanānattaṁ, saṅkappanānattaṁ paṭicca uppajjati chandanānattaṁ, chandanānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, pariḷāhanānattaṁ paṭicca uppajjati pariyesanānānattan”ti.	Thus, bhikkhus, dependent on the diversity of elements, arises diversity of perception; dependent on diversity of perception, arises diversity of intention; dependent on diversity of intention, arises diversity of desire; dependent on diversity of desire, arises diversity of passion; dependent on diversity of passion, arises diversity of search.”	如是，诸比丘，依界之种种，生想之种种；依想之种种，生思之种种；依思之种种，生欲之种种；依欲之种种，生热情之种种；依热情之种种，生寻求之种种。”

14.8 - SN 14.8 Nopariyesanānānatta: Nopariyesanānānattasutta

--- SN14.8 - Nopariyesanānānattasutta ---	--- SN14.8 - Nopariyesanānānattasutta ---	--- SN14.8 - 非寻求种种经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Dhātunānattaṁ, bhikkhave, paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati saṅkappanānattaṁ, saṅkappanānattaṁ paṭicca uppajjati chandanānattaṁ, chandanānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, pariḷāhanānattaṁ paṭicca uppajjati pariyesanānānattaṁ;	“Dependent on the diversity of elements, bhikkhus, arises diversity of perception; dependent on diversity of perception, arises diversity of intention; dependent on diversity of intention, arises diversity of desire; dependent on diversity of desire, arises diversity of passion; dependent on diversity of passion, arises diversity of search;	“依界之种种，诸比丘，生想之种种；依想之种种，生思之种种；依思之种种，生欲之种种；依欲之种种，生热情之种种；依热情之种种，生寻求之种种；
no pariyesanānānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, no pariḷāhanānattaṁ paṭicca uppajjati chandanānattaṁ, no chandanānattaṁ paṭicca uppajjati saṅkappanānattaṁ, no saṅkappanānattaṁ paṭicca uppajjati saññānānattaṁ, no saññānānattaṁ paṭicca uppajjati dhātunānattaṁ.	not dependent on diversity of search, arises diversity of passion; not dependent on diversity of passion, arises diversity of desire; not dependent on diversity of desire, arises diversity of intention; not dependent on diversity of intention, arises diversity of perception; not dependent on diversity of perception, arises diversity of elements.	非依寻求之种种，生热情之种种；非依热情之种种，生欲之种种；非依欲之种种，生思之种种；非依思之种种，生想之种种；非依想之种种，生界之种种。
Katamañca, bhikkhave, dhātunānattaṁ?	And what, bhikkhus, is the diversity of elements?	何为，诸比丘，界之种种？
Rūpadhātu …pe… dhammadhātu—	The form element …and so on… the mental-phenomenon element—	色界…等等…法界—
idaṁ vuccati, bhikkhave, dhātunānattaṁ.	this, bhikkhus, is called the diversity of elements.	此，诸比丘，名为界之种种。
Kathañca, bhikkhave, dhātunānattaṁ paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati …pe… pariyesanānānattaṁ;	And how, bhikkhus, dependent on the diversity of elements, does diversity of perception arise; dependent on diversity of perception, arises …and so on… diversity of search;	云何，诸比丘，依界之种种，生想之种种；依想之种种，生…等等…寻求之种种；
no pariyesanānānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, no pariḷāhanānattaṁ paṭicca uppajjati chandanānattaṁ, no chandanānattaṁ paṭicca uppajjati saṅkappanānattaṁ, no saṅkappanānattaṁ paṭicca uppajjati saññānānattaṁ, no saññānānattaṁ paṭicca uppajjati dhātunānattaṁ?	not dependent on diversity of search, arises diversity of passion; not dependent on diversity of passion, arises diversity of desire; not dependent on diversity of desire, arises diversity of intention; not dependent on diversity of intention, arises diversity of perception; not dependent on diversity of perception, arises diversity of elements?	非依寻求之种种，生热情之种种；非依热情之种种，生欲之种种；非依欲之种种，生思之种种；非依思之种种，生想之种种；非依想之种种，生界之种种？
Rūpadhātuṁ, bhikkhave, paṭicca uppajjati rūpasaññā …pe…	Dependent on the form element, bhikkhus, arises form-perception …and so on…	依色界，诸比丘，生色想…等等…
dhammadhātuṁ paṭicca uppajjati dhammasaññā, dhammasaññaṁ paṭicca uppajjati …pe… dhammapariyesanā;	dependent on the mental-phenomenon element, arises mental-phenomenon-perception; dependent on mental-phenomenon-perception, arises …and so on… mental-phenomenon-search;	依法界，生法想；依法想，生…等等…法寻求；
no dhammapariyesanaṁ paṭicca uppajjati dhammapariḷāho, no dhammapariḷāhaṁ paṭicca uppajjati dhammacchando, no dhammacchandaṁ paṭicca uppajjati dhammasaṅkappo, no dhammasaṅkappaṁ paṭicca uppajjati dhammasaññā, no dhammasaññaṁ paṭicca uppajjati dhammadhātu.	not dependent on mental-phenomenon-search, arises mental-phenomenon-passion; not dependent on mental-phenomenon-passion, arises mental-phenomenon-desire; not dependent on mental-phenomenon-desire, arises mental-phenomenon-intention; not dependent on mental-phenomenon-intention, arises mental-phenomenon-perception; not dependent on mental-phenomenon-perception, arises the mental-phenomenon element.	非依法寻求，生法热情；非依法热情，生法欲；非依法欲，生法思；非依法思，生法想；非依法想，生法界。
Evaṁ kho, bhikkhave, dhātunānattaṁ paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati …pe… pariyesanānānattaṁ;	Thus, bhikkhus, dependent on the diversity of elements, arises diversity of perception; dependent on diversity of perception, arises …and so on… diversity of search;	如是，诸比丘，依界之种种，生想之种种；依想之种种，生…等等…寻求之种种；
no pariyesanānānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, no pariḷāhanānattaṁ paṭicca uppajjati chandanānattaṁ, no chandanānattaṁ paṭicca uppajjati saṅkappanānattaṁ, no saṅkappanānattaṁ paṭicca uppajjati saññānānattaṁ, no saññānānattaṁ paṭicca uppajjati dhātunānattan”ti.	not dependent on diversity of search, arises diversity of passion; not dependent on diversity of passion, arises diversity of desire; not dependent on diversity of desire, arises diversity of intention; not dependent on diversity of intention, arises diversity of perception; not dependent on diversity of perception, arises diversity of elements.”	非依寻求之种种，生热情之种种；非依热情之种种，生欲之种种；非依欲之种种，生思之种种；非依思之种种，生想之种种；非依想之种种，生界之种种。”

14.9 - SN 14.9 Bāhiraphassanānatta: Bāhiraphassanānattasutta

--- SN14.9 - Bāhiraphassanānattasutta ---	--- SN14.9 - Bāhiraphassanānattasutta ---	--- SN14.9 - 外触种种经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Dhātunānattaṁ, bhikkhave, paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati saṅkappanānattaṁ, saṅkappanānattaṁ paṭicca uppajjati phassanānattaṁ, phassanānattaṁ paṭicca uppajjati vedanānānattaṁ, vedanānānattaṁ paṭicca uppajjati chandanānattaṁ, chandanānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, pariḷāhanānattaṁ paṭicca uppajjati pariyesanānānattaṁ, pariyesanānānattaṁ paṭicca uppajjati lābhanānattaṁ.	“Dependent on the diversity of elements, bhikkhus, arises diversity of perception; dependent on diversity of perception, arises diversity of intention; dependent on diversity of intention, arises diversity of contact; dependent on diversity of contact, arises diversity of feeling; dependent on diversity of feeling, arises diversity of desire; dependent on diversity of desire, arises diversity of passion; dependent on diversity of passion, arises diversity of search; dependent on diversity of search, arises diversity of gain.	“依界之种种，诸比丘，生想之种种；依想之种种，生思之种种；依思之种种，生触之种种；依触之种种，生受之种种；依受之种种，生欲之种种；依欲之种种，生热情之种种；依热情之种种，生寻求之种种；依寻求之种种，生得之种种。
Katamañca, bhikkhave, dhātunānattaṁ?	And what, bhikkhus, is the diversity of elements?	何为，诸比丘，界之种种？
Rūpadhātu …pe… dhammadhātu—	The form element …and so on… the mental-phenomenon element—	色界…等等…法界—
idaṁ vuccati, bhikkhave, dhātunānattaṁ.	this, bhikkhus, is called the diversity of elements.	此，诸比丘，名为界之种种。
Kathañca, bhikkhave, dhātunānattaṁ paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati …pe… lābhanānattaṁ?	And how, bhikkhus, dependent on the diversity of elements, does diversity of perception arise; dependent on diversity of perception, arises …and so on… diversity of gain?	云何，诸比丘，依界之种种，生想之种种；依想之种种，生…等等…得之种种？
Rūpadhātuṁ, bhikkhave, paṭicca uppajjati rūpasaññā, rūpasaññaṁ paṭicca uppajjati rūpasaṅkappo, rūpasaṅkappaṁ paṭicca uppajjati rūpasamphasso, rūpasamphassaṁ paṭicca uppajjati rūpasamphassajā vedanā, rūpasamphassajaṁ vedanaṁ paṭicca uppajjati rūpacchando, rūpacchandaṁ paṭicca uppajjati rūpapariḷāho, rūpapariḷāhaṁ paṭicca uppajjati rūpapariyesanā, rūpapariyesanaṁ paṭicca uppajjati rūpalābho …pe…	Dependent on the form element, bhikkhus, arises form-perception; dependent on form-perception, arises form-intention; dependent on form-intention, arises form-contact; dependent on form-contact, arises feeling born of form-contact; dependent on feeling born of form-contact, arises form-desire; dependent on form-desire, arises form-passion; dependent on form-passion, arises form-search; dependent on form-search, arises gain of forms …and so on…	依色界，诸比丘，生色想；依色想，生色思；依色思，生色触；依色触，生色触所生受；依色触所生受，生色欲；依色欲，生色热情；依色热情，生色寻求；依色寻求，生色得…等等…
dhammadhātuṁ paṭicca uppajjati dhammasaññā, dhammasaññaṁ paṭicca uppajjati dhammasaṅkappo, dhammasaṅkappaṁ paṭicca uppajjati dhammasamphasso, dhammasamphassaṁ paṭicca uppajjati dhammasamphassajā vedanā, dhammasamphassajaṁ vedanaṁ paṭicca uppajjati dhammacchando, dhammacchandaṁ paṭicca uppajjati dhammapariḷāho, dhammapariḷāhaṁ paṭicca uppajjati dhammapariyesanā, dhammapariyesanaṁ paṭicca uppajjati dhammalābho.	dependent on the mental-phenomenon element, arises mental-phenomenon-perception; dependent on mental-phenomenon-perception, arises mental-phenomenon-intention; dependent on mental-phenomenon-intention, arises mental-phenomenon-contact; dependent on mental-phenomenon-contact, arises feeling born of mental-phenomenon-contact; dependent on feeling born of mental-phenomenon-contact, arises mental-phenomenon-desire; dependent on mental-phenomenon-desire, arises mental-phenomenon-passion; dependent on mental-phenomenon-passion, arises mental-phenomenon-search; dependent on mental-phenomenon-search, arises gain of mental phenomena.	依法界，生法想；依法想，生法思；依法思，生法触；依法触，生法触所生受；依法触所生受，生法欲；依法欲，生法热情；依法热情，生法寻求；依法寻求，生法得。
Evaṁ kho, bhikkhave, dhātunānattaṁ paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati …pe… pariyesanānānattaṁ, pariyesanānānattaṁ paṭicca uppajjati lābhanānattan”ti.	Thus, bhikkhus, dependent on the diversity of elements, arises diversity of perception; dependent on diversity of perception, arises …and so on… diversity of search; dependent on diversity of search, arises diversity of gain.”	如是，诸比丘，依界之种种，生想之种种；依想之种种，生…等等…寻求之种种；依寻求之种种，生得之种种。”

14.10 - SN 14.10 Dutiyabāhiraphassanānatta: Dutiyabāhiraphassanānattasutta

--- SN14.10 - Dutiyabāhiraphassanānattasutta ---	--- SN14.10 - Dutiyabāhiraphassanānattasutta ---	--- SN14.10 - 第二外触种种经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Dhātunānattaṁ, bhikkhave, paṭicca uppajjati saññānānattaṁ,	“Dependent on the diversity of elements, bhikkhus, arises diversity of perception,	“依界之种种，诸比丘，生想之种种，
saññānānattaṁ paṭicca uppajjati saṅkappanānattaṁ,	dependent on diversity of perception, arises diversity of intention,	依想之种种，生思之种种，
phassa …	contact …	触…
vedanā …	feeling …	受…
chanda …	desire …	欲…
pariḷāha …	passion …	热情…
pariyesanānānattaṁ paṭicca uppajjati lābhanānattaṁ;	dependent on diversity of search, arises diversity of gain;	依寻求之种种，生得之种种；
no lābhanānattaṁ paṭicca uppajjati pariyesanānānattaṁ,	not dependent on diversity of gain, arises diversity of search,	非依得之种种，生寻求之种种，
no pariyesanānānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, no pariḷāhanānattaṁ paṭicca uppajjati …pe…	not dependent on diversity of search, arises diversity of passion, not dependent on diversity of passion, arises …and so on…	非依寻求之种种，生热情之种种，非依热情之种种，生…等等…
chanda …	desire …	欲…
vedanā …	feeling …	受…
phassa …	contact …	触…
saṅkappa …	intention …	思…
saññānānattaṁ, no saññānānattaṁ paṭicca uppajjati dhātunānattaṁ.	diversity of perception, not dependent on diversity of perception, arises diversity of elements.	想之种种，非依想之种种，生界之种种。
Katamañca, bhikkhave, dhātunānattaṁ?	And what, bhikkhus, is the diversity of elements?	何为，诸比丘，界之种种？
Rūpadhātu …pe… dhammadhātu—	The form element …and so on… the mental-phenomenon element—	色界…等等…法界—
idaṁ vuccati, bhikkhave, dhātunānattaṁ.	this, bhikkhus, is called the diversity of elements.	此，诸比丘，名为界之种种。
Kathañca, bhikkhave, dhātunānattaṁ paṭicca uppajjati saññānānattaṁ,	And how, bhikkhus, dependent on the diversity of elements, does diversity of perception arise,	云何，诸比丘，依界之种种，生想之种种，
saññānānattaṁ paṭicca uppajjati saṅkappanānattaṁ?	dependent on diversity of perception, does diversity of intention arise?	依想之种种，生思之种种？
Phassa …	Contact …	触…
vedanā …	feeling …	受…
chanda …	desire …	欲…
pariḷāha …	passion …	热情…
pariyesanā …	search …	寻求…
lābha …	gain …	得…
no lābhanānattaṁ paṭicca uppajjati pariyesanānānattaṁ,	not dependent on diversity of gain, arises diversity of search,	非依得之种种，生寻求之种种，
no pariyesanānānattaṁ paṭicca uppajjati pariḷāha …	not dependent on diversity of search, arises diversity of passion …	非依寻求之种种，生热情之种种…
chanda …	desire …	欲…
vedanā …	feeling …	受…
phassa …	contact …	触…
no saṅkappanānattaṁ paṭicca uppajjati saññānānattaṁ, no saññānānattaṁ paṭicca uppajjati dhātunānattaṁ?	not dependent on diversity of intention, arises diversity of perception, not dependent on diversity of perception, arises diversity of elements?	非依思之种种，生想之种种，非依想之种种，生界之种种？
Rūpadhātuṁ, bhikkhave, paṭicca uppajjati rūpasaññā …pe…	Dependent on the form element, bhikkhus, arises form-perception …and so on…	依色界，诸比丘，生色想…等等…
dhammadhātuṁ paṭicca uppajjati dhammasaññā, dhammasaññaṁ paṭicca uppajjati …pe…	dependent on the mental-phenomenon element, arises mental-phenomenon-perception; dependent on mental-phenomenon-perception, arises …and so on…	依法界，生法想；依法想，生…等等…
dhammapariyesanā, dhammapariyesanaṁ paṭicca uppajjati dhammalābho;	mental-phenomenon-search; dependent on mental-phenomenon-search, arises gain of mental phenomena;	法寻求；依法寻求，生法得；
no dhammalābhaṁ paṭicca uppajjati dhammapariyesanā, no dhammapariyesanaṁ paṭicca uppajjati dhammapariḷāho, no dhammapariḷāhaṁ paṭicca uppajjati dhammacchando, no dhammacchandaṁ paṭicca uppajjati dhammasamphassajā vedanā, no dhammasamphassajaṁ vedanaṁ paṭicca uppajjati dhammasamphasso, no dhammasamphassaṁ paṭicca uppajjati dhammasaṅkappo, no dhammasaṅkappaṁ paṭicca uppajjati dhammasaññā, no dhammasaññaṁ paṭicca uppajjati dhammadhātu.	not dependent on gain of mental phenomena, arises mental-phenomenon-search; not dependent on mental-phenomenon-search, arises mental-phenomenon-passion; not dependent on mental-phenomenon-passion, arises mental-phenomenon-desire; not dependent on mental-phenomenon-desire, arises feeling born of mental-phenomenon-contact; not dependent on feeling born of mental-phenomenon-contact, arises mental-phenomenon-contact; not dependent on mental-phenomenon-contact, arises mental-phenomenon-intention; not dependent on mental-phenomenon-intention, arises mental-phenomenon-perception; not dependent on mental-phenomenon-perception, arises the mental-phenomenon element.	非依法得，生法寻求；非依法寻求，生法热情；非依法热情，生法欲；非依法欲，生法触所生受；非依法触所生受，生法触；非依法触，生法思；非依法思，生法想；非依法想，生法界。
Evaṁ kho, bhikkhave, dhātunānattaṁ paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati …pe…	Thus, bhikkhus, dependent on the diversity of elements, arises diversity of perception; dependent on diversity of perception, arises …and so on…	如是，诸比丘，依界之种种，生想之种种；依想之种种，生…等等…
saṅkappa …	intention …	思…
phassa …	contact …	触…
vedanā …	feeling …	受…
chanda …	desire …	欲…
pariḷāha …	passion …	热情…
pariyesanā …	search …	寻求…
lābha …	gain …	得…
no lābhanānattaṁ paṭicca uppajjati pariyesanānānattaṁ, no pariyesanānānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, no pariḷāhanānattaṁ paṭicca uppajjati chandanānattaṁ, no chandanānattaṁ paṭicca uppajjati vedanānānattaṁ, no vedanānānattaṁ paṭicca uppajjati phassanānattaṁ, no phassanānattaṁ paṭicca uppajjati saṅkappanānattaṁ, no saṅkappanānattaṁ paṭicca uppajjati saññānānattaṁ, no saññānānattaṁ paṭicca uppajjati dhātunānattan”ti.	not dependent on diversity of gain, arises diversity of search; not dependent on diversity of search, arises diversity of passion; not dependent on diversity of passion, arises diversity of desire; not dependent on diversity of desire, arises diversity of feeling; not dependent on diversity of feeling, arises diversity of contact; not dependent on diversity of contact, arises diversity of intention; not dependent on diversity of intention, arises diversity of perception; not dependent on diversity of perception, arises diversity of elements.”	非依得之种种，生寻求之种种；非依寻求之种种，生热情之种种；非依热情之种种，生欲之种种；非依欲之种种，生受之种种；非依受之种种，生触之种种；非依触之种种，生思之种种；非依思之种种，生想之种种；非依想之种种，生界之种种。”
Nānattavaggo paṭhamo.	The Diversity Chapter, the First.	种种品，第一。
Dhātuphassañca no cetaṁ,	Element, contact, and no for this,	界，触，与此非，
vedanā apare duve;	Feeling, two others;	受，二其他；
Etaṁ ajjhattapañcakaṁ,	This is the internal pentad,	此为内五部，
dhātusaññañca no cetaṁ;	Element, perception, and no for this;	界，想，与此非；
Phassassa apare duve,	Two others of contact,	二其他触，
etaṁ bāhirapañcakanti.	This is the external pentad.	此为外五部。

14.11 - SN 14.11 Sattadhātu: Sattadhātusutta

--- SN14.11 - Sattadhātusutta ---	--- SN14.11 - Sattadhātusutta ---	--- SN14.11 - 七界经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Sattimā, bhikkhave, dhātuyo.	“There are, bhikkhus, these seven elements.	“有，诸比丘，此七界。
Katamā satta?	What seven?	何七？
Ābhādhātu, subhadhātu, ākāsānañcāyatanadhātu, viññāṇañcāyatanadhātu, ākiñcaññāyatanadhātu, nevasaññānāsaññāyatanadhātu, saññāvedayitanirodhadhātu—	The light element, the beauty element, the base of infinite space element, the base of infinite consciousness element, the base of nothingness element, the base of neither-perception-nor-non-perception element, the cessation of perception and feeling element—	光界，美界，无边空处界，无边识处界，无所有处界，非想非非想处界，灭受想定界—
imā kho, bhikkhave, satta dhātuyo”ti.	these, bhikkhus, are the seven elements.”	此，诸比丘，为七界。”
Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca:	When this was said, a certain bhikkhu said to the Blessed One:	作是语已，一比丘白世尊言：
“yā cāyaṁ, bhante, ābhādhātu yā ca subhadhātu yā ca ākāsānañcāyatanadhātu yā ca viññāṇañcāyatanadhātu yā ca ākiñcaññāyatanadhātu yā ca nevasaññānāsaññāyatanadhātu yā ca saññāvedayitanirodhadhātu—imā nu kho, bhante, dhātuyo kiṁ paṭicca paññāyantī”ti?	“Venerable sir, this light element, and this beauty element, and this base of infinite space element, and this base of infinite consciousness element, and this base of nothingness element, and this base of neither-perception-nor-non-perception element, and this cessation of perception and feeling element—these elements, venerable sir, dependent on what are they discerned?”	“尊者，此光界，此美界，此无边空处界，此无边识处界，此无所有处界，此非想非非想处界，及此灭受想定界—此等界，尊者，依何而辨？”
“Yāyaṁ, bhikkhu, ābhādhātu—ayaṁ dhātu andhakāraṁ paṭicca paññāyati.	“This light element, bhikkhu—this element is discerned in dependence on darkness.	“此光界，比丘—此界依黑暗而辨。
Yāyaṁ, bhikkhu, subhadhātu—ayaṁ dhātu asubhaṁ paṭicca paññāyati.	This beauty element, bhikkhu—this element is discerned in dependence on non-beauty.	此美界，比丘—此界依非美而辨。
Yāyaṁ, bhikkhu, ākāsānañcāyatanadhātu—ayaṁ dhātu rūpaṁ paṭicca paññāyati.	This base of infinite space element, bhikkhu—this element is discerned in dependence on form.	此无边空处界，比丘—此界依色而辨。
Yāyaṁ, bhikkhu, viññāṇañcāyatanadhātu—ayaṁ dhātu ākāsānañcāyatanaṁ paṭicca paññāyati.	This base of infinite consciousness element, bhikkhu—this element is discerned in dependence on the base of infinite space.	此无边识处界，比丘—此界依无边空处而辨。
Yāyaṁ, bhikkhu, ākiñcaññāyatanadhātu—ayaṁ dhātu viññāṇañcāyatanaṁ paṭicca paññāyati.	This base of nothingness element, bhikkhu—this element is discerned in dependence on the base of infinite consciousness.	此无所有处界，比丘—此界依无边识处而辨。
Yāyaṁ, bhikkhu, nevasaññānāsaññāyatanadhātu—ayaṁ dhātu ākiñcaññāyatanaṁ paṭicca paññāyati.	This base of neither-perception-nor-non-perception element, bhikkhu—this element is discerned in dependence on the base of nothingness.	此非想非非想处界，比丘—此界依无所有处而辨。
Yāyaṁ, bhikkhu, saññāvedayitanirodhadhātu—ayaṁ dhātu nirodhaṁ paṭicca paññāyatī”ti.	This cessation of perception and feeling element, bhikkhu—this element is discerned in dependence on cessation.”	此灭受想定界，比丘—此界依灭而辨。”
“Yā cāyaṁ, bhante, ābhādhātu yā ca subhadhātu yā ca ākāsānañcāyatanadhātu yā ca viññāṇañcāyatanadhātu yā ca ākiñcaññāyatanadhātu yā ca nevasaññānāsaññāyatanadhātu yā ca saññāvedayitanirodhadhātu—imā nu kho, bhante, dhātuyo kathaṁ samāpatti pattabbā”ti?	“Venerable sir, this light element, and this beauty element, and this base of infinite space element, and this base of infinite consciousness element, and this base of nothingness element, and this base of neither-perception-nor-non-perception element, and this cessation of perception and feeling element—these elements, venerable sir, how is attainment of them to be reached?”	“尊者，此光界，此美界，此无边空处界，此无边识处界，此无所有处界，此非想非非想处界，及此灭受想定界—此等界，尊者，如何得至？”
“Yā cāyaṁ, bhikkhu, ābhādhātu yā ca subhadhātu yā ca ākāsānañcāyatanadhātu yā ca viññāṇañcāyatanadhātu yā ca ākiñcaññāyatanadhātu—imā dhātuyo saññāsamāpatti pattabbā.	“This light element, bhikkhu, and this beauty element, and this base of infinite space element, and this base of infinite consciousness element, and this base of nothingness element—these elements are to be reached by perceptual attainment.	“此光界，比丘，及此美界，及此无边空处界，及此无边识处界，及此无所有处界—此等界当以想得至。
Yāyaṁ, bhikkhu, nevasaññānāsaññāyatanadhātu—ayaṁ dhātu saṅkhārāvasesasamāpatti pattabbā.	This base of neither-perception-nor-non-perception element, bhikkhu—this element is to be reached by an attainment with remaining formations.	此非想非非想处界，比丘—此界当以有余行得至。
Yāyaṁ, bhikkhu, saññāvedayitanirodhadhātu—ayaṁ dhātu nirodhasamāpatti pattabbā”ti.	This cessation of perception and feeling element, bhikkhu—this element is to be reached by the attainment of cessation.”	此灭受想定界，比丘—此界当以灭定得至。”

14.12 - SN 14.12 Sanidāna: Sanidānasutta

--- SN14.12 - Sanidānasutta ---	--- SN14.12 - Sanidānasutta ---	--- SN14.12 - 有因经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Sanidānaṁ, bhikkhave, uppajjati kāmavitakko, no anidānaṁ; sanidānaṁ uppajjati byāpādavitakko, no anidānaṁ; sanidānaṁ uppajjati vihiṁsāvitakko, no anidānaṁ.	“With a cause, bhikkhus, arises sensual thought, not without a cause; with a cause arises thought of ill will, not without a cause; with a cause arises thought of cruelty, not without a cause.	“有因，诸比丘，生欲思，非无因；有因生嗔思，非无因；有因生害思，非无因。
Kathañca, bhikkhave, sanidānaṁ uppajjati kāmavitakko, no anidānaṁ; sanidānaṁ uppajjati byāpādavitakko, no anidānaṁ; sanidānaṁ uppajjati vihiṁsāvitakko, no anidānaṁ?	And how, bhikkhus, with a cause does sensual thought arise, not without a cause; with a cause does thought of ill will arise, not without a cause; with a cause does thought of cruelty arise, not without a cause?	云何，诸比丘，有因生欲思，非无因；有因生嗔思，非无因；有因生害思，非无因？
Kāmadhātuṁ, bhikkhave, paṭicca uppajjati kāmasaññā, kāmasaññaṁ paṭicca uppajjati kāmasaṅkappo, kāmasaṅkappaṁ paṭicca uppajjati kāmacchando, kāmacchandaṁ paṭicca uppajjati kāmapariḷāho, kāmapariḷāhaṁ paṭicca uppajjati kāmapariyesanā.	Dependent on the sensual element, bhikkhus, arises sensual perception; dependent on sensual perception, arises sensual intention; dependent on sensual intention, arises sensual desire; dependent on sensual desire, arises sensual passion; dependent on sensual passion, arises sensual search.	依欲界，诸比丘，生欲想；依欲想，生欲思；依欲思，生欲欲；依欲欲，生欲热情；依欲热情，生欲寻求。
Kāmapariyesanaṁ, bhikkhave, pariyesamāno assutavā puthujjano tīhi ṭhānehi micchā paṭipajjati—kāyena, vācāya, manasā.	In searching for sensual pleasures, bhikkhus, the uninstructed ordinary person engages in misconduct in three ways—by body, by speech, by mind.	寻求欲乐时，诸比丘，未受教之凡夫行三恶行—由身，由语，由意。
Byāpādadhātuṁ, bhikkhave, paṭicca uppajjati byāpādasaññā, byāpādasaññaṁ paṭicca uppajjati byāpādasaṅkappo …pe… byāpādacchando … byāpādapariḷāho … byāpādapariyesanā …	Dependent on the ill will element, bhikkhus, arises perception of ill will; dependent on perception of ill will, arises intention of ill will …and so on… desire of ill will … passion of ill will … search for ill will …	依嗔界，诸比丘，生嗔想；依嗔想，生嗔思…等等…嗔欲…嗔热情…嗔寻求…
byāpādapariyesanaṁ, bhikkhave, pariyesamāno assutavā puthujjano tīhi ṭhānehi micchā paṭipajjati—kāyena, vācāya, manasā.	In searching with ill will, bhikkhus, the uninstructed ordinary person engages in misconduct in three ways—by body, by speech, by mind.	以嗔寻求时，诸比丘，未受教之凡夫行三恶行—由身，由语，由意。
Vihiṁsādhātuṁ, bhikkhave, paṭicca uppajjati vihiṁsāsaññā; vihiṁsāsaññaṁ paṭicca uppajjati vihiṁsāsaṅkappo …pe… vihiṁsāchando … vihiṁsāpariḷāho … vihiṁsāpariyesanā …	Dependent on the cruelty element, bhikkhus, arises perception of cruelty; dependent on perception of cruelty, arises intention of cruelty …and so on… desire of cruelty … passion of cruelty … search for cruelty …	依害界，诸比丘，生害想；依害想，生害思…等等…害欲…害热情…害寻求…
vihiṁsāpariyesanaṁ, bhikkhave, pariyesamāno assutavā puthujjano tīhi ṭhānehi micchā paṭipajjati—kāyena, vācāya, manasā.	In searching with cruelty, bhikkhus, the uninstructed ordinary person engages in misconduct in three ways—by body, by speech, by mind.	以害寻求时，诸比丘，未受教之凡夫行三恶行—由身，由语，由意。
Seyyathāpi, bhikkhave, puriso ādittaṁ tiṇukkaṁ sukkhe tiṇadāye nikkhipeyya; no ce hatthehi ca pādehi ca khippameva nibbāpeyya. Evañhi, bhikkhave, ye tiṇakaṭṭhanissitā pāṇā te anayabyasanaṁ āpajjeyyuṁ.	Just as, bhikkhus, a man might throw a burning grass torch into a dry grassy field; if he does not quickly extinguish it with his hands and feet, then, bhikkhus, the creatures dependent on the grass and wood would meet with calamity and disaster.	犹如，诸比丘，人投一燃烧之草炬于干草田；若彼不速以手足灭之，则，诸比丘，依草木之生物将遇灾难。
Evameva kho, bhikkhave, yo hi koci samaṇo vā brāhmaṇo vā uppannaṁ visamagataṁ saññaṁ na khippameva pajahati vinodeti byantīkaroti anabhāvaṁ gameti, so diṭṭhe ceva dhamme dukkhaṁ viharati savighātaṁ saupāyāsaṁ sapariḷāhaṁ;	Even so, bhikkhus, whatever ascetic or brahmin does not quickly abandon, dispel, make disappear, and bring to an end a wrongly arisen perception, he dwells in suffering in this very life, with vexation, with despair, with fever;	如是，诸比丘，凡沙门或婆罗门不速舍、遣、灭、终一误生之想，彼于此生住于苦，有恼，有绝望，有热；
kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā.	and with the breakup of the body, after death, a bad destination is to be expected.	身坏命终，当期恶趣。
Sanidānaṁ, bhikkhave, uppajjati nekkhammavitakko, no anidānaṁ; sanidānaṁ uppajjati abyāpādavitakko, no anidānaṁ; sanidānaṁ uppajjati avihiṁsāvitakko, no anidānaṁ.	With a cause, bhikkhus, arises thought of renunciation, not without a cause; with a cause arises thought of non-ill will, not without a cause; with a cause arises thought of non-cruelty, not without a cause.	有因，诸比丘，生出离思，非无因；有因生无嗔思，非无因；有因生无害思，非无因。
Kathañca, bhikkhave, sanidānaṁ uppajjati nekkhammavitakko, no anidānaṁ; sanidānaṁ uppajjati abyāpādavitakko, no anidānaṁ; sanidānaṁ uppajjati avihiṁsāvitakko, no anidānaṁ?	And how, bhikkhus, with a cause does thought of renunciation arise, not without a cause; with a cause does thought of non-ill will arise, not without a cause; with a cause does thought of non-cruelty arise, not without a cause?	云何，诸比丘，有因生出离思，非无因；有因生无嗔思，非无因；有因生无害思，非无因？
Nekkhammadhātuṁ, bhikkhave, paṭicca uppajjati nekkhammasaññā,	Dependent on the renunciation element, bhikkhus, arises perception of renunciation,	依出离界，诸比丘，生出离想，
nekkhammasaññaṁ paṭicca uppajjati nekkhammasaṅkappo,	dependent on perception of renunciation, arises intention of renunciation,	依出离想，生出离思，
nekkhammasaṅkappaṁ paṭicca uppajjati nekkhammacchando,	dependent on intention of renunciation, arises desire for renunciation,	依出离思，生出离欲，
nekkhammacchandaṁ paṭicca uppajjati nekkhammapariḷāho,	dependent on desire for renunciation, arises passion for renunciation,	依出离欲，生出离热情，
nekkhammapariḷāhaṁ paṭicca uppajjati nekkhammapariyesanā;	dependent on passion for renunciation, arises search for renunciation;	依出离热情，生出离寻求；
nekkhammapariyesanaṁ, bhikkhave, pariyesamāno sutavā ariyasāvako tīhi ṭhānehi sammā paṭipajjati—kāyena, vācāya, manasā.	in searching for renunciation, bhikkhus, the instructed noble-one's-disciple engages in right conduct in three ways—by body, by speech, by mind.	寻求出离时，诸比丘，已受教之圣弟子行三正行—由身，由语，由意。
Abyāpādadhātuṁ, bhikkhave, paṭicca uppajjati abyāpādasaññā,	Dependent on the non-ill will element, bhikkhus, arises perception of non-ill will,	依无嗔界，诸比丘，生无嗔想，
abyāpādasaññaṁ paṭicca uppajjati abyāpādasaṅkappo …pe…	dependent on perception of non-ill will, arises intention of non-ill will …and so on…	依无嗔想，生无嗔思…等等…
abyāpādacchando …	desire for non-ill will …	无嗔欲…
abyāpādapariḷāho …	passion for non-ill will …	无嗔热情…
abyāpādapariyesanā,	search for non-ill will,	无嗔寻求，
abyāpādapariyesanaṁ, bhikkhave, pariyesamāno sutavā ariyasāvako tīhi ṭhānehi sammā paṭipajjati—kāyena, vācāya, manasā.	in searching for non-ill will, bhikkhus, the instructed noble-one's-disciple engages in right conduct in three ways—by body, by speech, by mind.	寻求无嗔时，诸比丘，已受教之圣弟子行三正行—由身，由语，由意。
Avihiṁsādhātuṁ, bhikkhave, paṭicca uppajjati avihiṁsāsaññā,	Dependent on the non-cruelty element, bhikkhus, arises perception of non-cruelty,	依无害界，诸比丘，生无害想，
avihiṁsāsaññaṁ paṭicca uppajjati avihiṁsāsaṅkappo,	dependent on perception of non-cruelty, arises intention of non-cruelty,	依无害想，生无害思，
avihiṁsāsaṅkappaṁ paṭicca uppajjati avihiṁsāchando,	dependent on intention of non-cruelty, arises desire for non-cruelty,	依无害思，生无害欲，
avihiṁsāchandaṁ paṭicca uppajjati avihiṁsāpariḷāho,	dependent on desire for non-cruelty, arises passion for non-cruelty,	依无害欲，生无害热情，
avihiṁsāpariḷāhaṁ paṭicca uppajjati avihiṁsāpariyesanā;	dependent on passion for non-cruelty, arises search for non-cruelty;	依无害热情，生无害寻求；
avihiṁsāpariyesanaṁ, bhikkhave, pariyesamāno sutavā ariyasāvako tīhi ṭhānehi sammā paṭipajjati—kāyena, vācāya, manasā.	in searching for non-cruelty, bhikkhus, the instructed noble-one's-disciple engages in right conduct in three ways—by body, by speech, by mind.	寻求无害时，诸比丘，已受教之圣弟子行三正行—由身，由语，由意。
Seyyathāpi, bhikkhave, puriso ādittaṁ tiṇukkaṁ sukkhe tiṇadāye nikkhipeyya; tamenaṁ hatthehi ca pādehi ca khippameva nibbāpeyya. Evañhi, bhikkhave, ye tiṇakaṭṭhanissitā pāṇā te na anayabyasanaṁ āpajjeyyuṁ.	Just as, bhikkhus, a man might throw a burning grass torch into a dry grassy field; and he would quickly extinguish it with his hands and feet. Thus, bhikkhus, the creatures dependent on the grass and wood would not meet with calamity and disaster.	犹如，诸比丘，人投一燃烧之草炬于干草田；彼将速以手足灭之。如是，诸比丘，依草木之生物将不遇灾难。
Evameva kho, bhikkhave, yo hi koci samaṇo vā brāhmaṇo vā uppannaṁ visamagataṁ saññaṁ khippameva pajahati vinodeti byantīkaroti anabhāvaṁ gameti, so diṭṭhe ceva dhamme sukhaṁ viharati avighātaṁ anupāyāsaṁ apariḷāhaṁ;	Even so, bhikkhus, whatever ascetic or brahmin quickly abandons, dispels, makes disappear, and brings to an end a wrongly arisen perception, he dwells in happiness in this very life, without vexation, without despair, without fever;	如是，诸比丘，凡沙门或婆罗门速舍、遣、灭、终一误生之想，彼于此生住于乐，无恼，无绝望，无热；
kāyassa ca bhedā paraṁ maraṇā sugati pāṭikaṅkhā”ti.	and with the breakup of the body, after death, a good destination is to be expected.”	身坏命终，当期善趣。”
Dutiyaṁ.	Second.	第二。

14.13 - SN 14.13 Giñjakāvasatha: Giñjakāvasathasutta

--- SN14.13 - Giñjakāvasathasutta ---	--- SN14.13 - Giñjakāvasathasutta ---	--- SN14.13 - 砖堂经 ---
Ekaṁ samayaṁ bhagavā ñātike viharati giñjakāvasathe.	On one occasion the Blessed One was dwelling among the Ñātikas in the Brick Hall.	一时，世尊住于那提迦族中，砖堂。
Tatra kho bhagavā bhikkhū āmantesi:	There the Blessed One addressed the bhikkhus:	尔时，世尊告诸比丘言：
“bhikkhavo”ti.	“Bhikkhus.”	“诸比丘。”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.	“Venerable sir,” those bhikkhus replied to the Blessed One.	“尊者，”彼诸比丘答世尊言。
Bhagavā etadavoca:	The Blessed One said this:	世尊如是说：
“Dhātuṁ, bhikkhave, paṭicca uppajjati saññā, uppajjati diṭṭhi, uppajjati vitakko”ti.	“Dependent on an element, bhikkhus, perception arises, view arises, thought arises.”	“依一界，诸比丘，想生，见生，思生。”
Evaṁ vutte, āyasmā kaccāno bhagavantaṁ etadavoca:	When this was said, the Venerable Kaccāna said to the Blessed One:	作是语已，尊者迦旃延白世尊言：
“yāyaṁ, bhante, diṭṭhi:	“This view, venerable sir:	“此见，尊者：
‘asammāsambuddhesu sammāsambuddhā’ti, ayaṁ nu kho, bhante, diṭṭhi kiṁ paṭicca paññāyatī”ti?	‘Regarding those who are not Fully Enlightened as Fully Enlightened,’ this view, venerable sir, dependent on what is it discerned?”	‘视非正等觉者为正等觉者’，此见，尊者，依何而辨？”
“Mahati kho esā, kaccāna, dhātu yadidaṁ avijjādhātu.	“This is a great element, Kaccāna, that is, the element of ignorance.	“此为大界，迦旃延，即无明界。
Hīnaṁ, kaccāna, dhātuṁ paṭicca uppajjati hīnā saññā, hīnā diṭṭhi, hīno vitakko, hīnā cetanā, hīnā patthanā, hīno paṇidhi, hīno puggalo, hīnā vācā;	Dependent on an inferior element, Kaccāna, arises inferior perception, inferior view, inferior thought, inferior volition, inferior aspiration, inferior resolve, an inferior person, inferior speech;	依劣界，迦旃延，生劣想，劣见，劣思，劣志，劣愿，劣决，劣人，劣语；
hīnaṁ ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti;	he explains, teaches, proclaims, establishes, reveals, analyzes, and clarifies in an inferior way;	彼以劣方式解释，教导，宣说，建立，揭示，分析，及阐明；
hīnā tassa upapattīti vadāmi.	his rebirth, I say, is inferior.	其再生，我说，为劣。
Majjhimaṁ, kaccāna, dhātuṁ paṭicca uppajjati majjhimā saññā, majjhimā diṭṭhi, majjhimo vitakko, majjhimā cetanā, majjhimā patthanā, majjhimo paṇidhi, majjhimo puggalo, majjhimā vācā;	Dependent on a middling element, Kaccāna, arises middling perception, middling view, middling thought, middling volition, middling aspiration, middling resolve, a middling person, middling speech;	依中界，迦旃延，生中想，中见，中思，中志，中愿，中决，中人，中语；
majjhimaṁ ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti;	he explains, teaches, proclaims, establishes, reveals, analyzes, and clarifies in a middling way;	彼以中方式解释，教导，宣说，建立，揭示，分析，及阐明；
majjhimā tassa upapattīti vadāmi.	his rebirth, I say, is middling.	其再生，我说，为中。
Paṇītaṁ, kaccāna, dhātuṁ paṭicca uppajjati paṇītā saññā, paṇītā diṭṭhi, paṇīto vitakko, paṇītā cetanā, paṇītā patthanā, paṇīto paṇidhi, paṇīto puggalo, paṇītā vācā;	Dependent on a superior element, Kaccāna, arises superior perception, superior view, superior thought, superior volition, superior aspiration, superior resolve, a superior person, superior speech;	依上界，迦旃延，生上想，上见，上思，上志，上愿，上决，上人，上语；
paṇītaṁ ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti;	he explains, teaches, proclaims, establishes, reveals, analyzes, and clarifies in a superior way;	彼以上方式解释，教导，宣说，建立，揭示，分析，及阐明；
paṇītā tassa upapattīti vadāmī”ti.	his rebirth, I say, is superior.”	其再生，我说，为上。”
Tatiyaṁ.	Third.	第三。

14.14 - SN 14.14 Hīnādhimuttika: Hīnādhimuttikasutta

--- SN14.14 - Hīnādhimuttikasutta ---	--- SN14.14 - Hīnādhimuttikasutta ---	--- SN14.14 - 劣解脱经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Dhātusova, bhikkhave, sattā saṁsandanti samenti.	“According to their elements, bhikkhus, beings converge and associate.	“依其界，诸比丘，众生汇聚交往。
Hīnādhimuttikā hīnādhimuttikehi saddhiṁ saṁsandanti samenti;	Those of inferior disposition converge and associate with those of inferior disposition;	劣性者与劣性者汇聚交往；
kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṁ saṁsandanti samenti.	those of excellent disposition converge and associate with those of excellent disposition.	优性者与优性者汇聚交往。
Atītampi kho, bhikkhave, addhānaṁ dhātusova sattā saṁsandiṁsu samiṁsu.	In the past, too, bhikkhus, according to their elements beings converged and associated.	过去亦，诸比丘，依其界众生汇聚交往。
Hīnādhimuttikā hīnādhimuttikehi saddhiṁ saṁsandiṁsu samiṁsu;	Those of inferior disposition converged and associated with those of inferior disposition;	劣性者与劣性者汇聚交往；
kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṁ saṁsandiṁsu samiṁsu.	those of excellent disposition converged and associated with those of excellent disposition.	优性者与优性者汇聚交往。
Anāgatampi kho, bhikkhave, addhānaṁ dhātusova sattā saṁsandissanti samessanti.	In the future, too, bhikkhus, according to their elements beings will converge and associate.	未来亦，诸比丘，依其界众生将汇聚交往。
Hīnādhimuttikā hīnādhimuttikehi saddhiṁ saṁsandissanti samessanti;	Those of inferior disposition will converge and associate with those of inferior disposition;	劣性者将与劣性者汇聚交往；
kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṁ saṁsandissanti samessanti.	those of excellent disposition will converge and associate with those of excellent disposition.	优性者将与优性者汇聚交往。
Etarahipi kho, bhikkhave, paccuppannaṁ addhānaṁ dhātusova sattā saṁsandanti samenti.	At present, too, bhikkhus, according to their elements beings converge and associate.	现在亦，诸比丘，依其界众生汇聚交往。
Hīnādhimuttikā hīnādhimuttikehi saddhiṁ saṁsandanti samenti;	Those of inferior disposition converge and associate with those of inferior disposition;	劣性者与劣性者汇聚交往；
kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṁ saṁsandanti samentī”ti.	those of excellent disposition converge and associate with those of excellent disposition.”	优性者与优性者汇聚交往。”
Catutthaṁ.	Fourth.	第四。

14.15 - SN 14.15 Caṅkama: Caṅkamasutta

--- SN14.15 - Caṅkamasutta ---	--- SN14.15 - Caṅkamasutta ---	--- SN14.15 - 经行经 ---
Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate.	On one occasion the Blessed One was dwelling at Rājagaha on Mount Vulture Peak.	一时，佛住王舍城灵鹫山。
Tena kho pana samayena āyasmā sāriputto sambahulehi bhikkhūhi saddhiṁ bhagavato avidūre caṅkamati;	Now at that time the Venerable Sāriputta was walking up and down not far from the Blessed One with many bhikkhus;	时尊者舍利弗与众比丘于世尊不远处经行；
āyasmāpi kho mahāmoggallāno sambahulehi bhikkhūhi saddhiṁ bhagavato avidūre caṅkamati;	the Venerable Mahāmoggallāna too was walking up and down not far from the Blessed One with many bhikkhus;	尊者大目犍连亦与众比丘于世尊不远处经行；
āyasmāpi kho mahākassapo sambahulehi bhikkhūhi saddhiṁ bhagavato avidūre caṅkamati;	the Venerable Mahākassapa too was walking up and down not far from the Blessed One with many bhikkhus;	尊者大迦叶亦与众比丘于世尊不远处经行；
āyasmāpi kho anuruddho sambahulehi bhikkhūhi saddhiṁ bhagavato avidūre caṅkamati;	the Venerable Anuruddha too was walking up and down not far from the Blessed One with many bhikkhus;	尊者阿那律亦与众比丘于世尊不远处经行；
āyasmāpi kho puṇṇo mantāniputto sambahulehi bhikkhūhi saddhiṁ bhagavato avidūre caṅkamati;	the Venerable Puṇṇa Mantāniputta too was walking up and down not far from the Blessed One with many bhikkhus;	尊者富楼那弥多罗尼子亦与众比丘于世尊不远处经行；
āyasmāpi kho upāli sambahulehi bhikkhūhi saddhiṁ bhagavato avidūre caṅkamati;	the Venerable Upāli too was walking up and down not far from the Blessed One with many bhikkhus;	尊者优婆离亦与众比丘于世尊不远处经行；
āyasmāpi kho ānando sambahulehi bhikkhūhi saddhiṁ bhagavato avidūre caṅkamati;	the Venerable Ānanda too was walking up and down not far from the Blessed One with many bhikkhus;	尊者阿难陀亦与众比丘于世尊不远处经行；
devadattopi kho sambahulehi bhikkhūhi saddhiṁ bhagavato avidūre caṅkamati.	Devadatta too was walking up and down not far from the Blessed One with many bhikkhus.	提婆达多亦与众比丘于世尊不远处经行。
Atha kho bhagavā bhikkhū āmantesi:	Then the Blessed One addressed the bhikkhus:	尔时，世尊告诸比丘言：
“passatha no tumhe, bhikkhave, sāriputtaṁ sambahulehi bhikkhūhi saddhiṁ caṅkamantan”ti?	“Do you see, bhikkhus, Sāriputta walking up and down with many bhikkhus?”	“汝等见，诸比丘，舍利弗与众比丘经行否？”
“Evaṁ, bhante”.	“Yes, venerable sir.”	“唯然，尊者。”
“Sabbe kho ete, bhikkhave, bhikkhū mahāpaññā.	“All these bhikkhus, bhikkhus, are of great wisdom.	“此诸比丘，诸比丘，皆大智慧。
Passatha no tumhe, bhikkhave, moggallānaṁ sambahulehi bhikkhūhi saddhiṁ caṅkamantan”ti?	Do you see, bhikkhus, Moggallāna walking up and down with many bhikkhus?”	汝等见，诸比丘，目犍连与众比丘经行否？”
“Evaṁ, bhante”.	“Yes, venerable sir.”	“唯然，尊者。”
“Sabbe kho ete, bhikkhave, bhikkhū mahiddhikā.	“All these bhikkhus, bhikkhus, are of great psychic power.	“此诸比丘，诸比丘，皆大神通。
Passatha no tumhe, bhikkhave, kassapaṁ sambahulehi bhikkhūhi saddhiṁ caṅkamantan”ti?	Do you see, bhikkhus, Kassapa walking up and down with many bhikkhus?”	汝等见，诸比丘，迦叶与众比丘经行否？”
“Evaṁ, bhante”.	“Yes, venerable sir.”	“唯然，尊者。”
“Sabbe kho ete, bhikkhave, bhikkhū dhutavādā.	“All these bhikkhus, bhikkhus, are proponents of ascetic practices.	“此诸比丘，诸比丘，皆头陀行者。
Passatha no tumhe, bhikkhave, anuruddhaṁ sambahulehi bhikkhūhi saddhiṁ caṅkamantan”ti?	Do you see, bhikkhus, Anuruddha walking up and down with many bhikkhus?”	汝等见，诸比丘，阿那律与众比丘经行否？”
“Evaṁ, bhante”.	“Yes, venerable sir.”	“唯然，尊者。”
“Sabbe kho ete, bhikkhave, bhikkhū dibbacakkhukā.	“All these bhikkhus, bhikkhus, possess the divine eye.	“此诸比丘，诸比丘，皆具天眼。
Passatha no tumhe, bhikkhave, puṇṇaṁ mantāniputtaṁ sambahulehi bhikkhūhi saddhiṁ caṅkamantan”ti?	Do you see, bhikkhus, Puṇṇa Mantāniputta walking up and down with many bhikkhus?”	汝等见，诸比丘，富楼那弥多罗尼子与众比丘经行否？”
“Evaṁ, bhante”.	“Yes, venerable sir.”	“唯然，尊者。”
“Sabbe kho ete, bhikkhave, bhikkhū dhammakathikā.	“All these bhikkhus, bhikkhus, are speakers on the Dhamma.	“此诸比丘，诸比丘，皆说法者。
Passatha no tumhe, bhikkhave, upāliṁ sambahulehi bhikkhūhi saddhiṁ caṅkamantan”ti?	Do you see, bhikkhus, Upāli walking up and down with many bhikkhus?”	汝等见，诸比丘，优婆离与众比丘经行否？”
“Evaṁ, bhante”.	“Yes, venerable sir.”	“唯然，尊者。”
“Sabbe kho ete, bhikkhave, bhikkhū vinayadharā.	“All these bhikkhus, bhikkhus, are experts in the Vinaya.	“此诸比丘，诸比丘，皆精通毗奈耶。
Passatha no tumhe, bhikkhave, ānandaṁ sambahulehi bhikkhūhi saddhiṁ caṅkamantan”ti?	Do you see, bhikkhus, Ānanda walking up and down with many bhikkhus?”	汝等见，诸比丘，阿难陀与众比丘经行否？”
“Evaṁ, bhante”.	“Yes, venerable sir.”	“唯然，尊者。”
“Sabbe kho ete, bhikkhave, bhikkhū bahussutā.	“All these bhikkhus, bhikkhus, are very learned.	“此诸比丘，诸比丘，皆多闻。
Passatha no tumhe, bhikkhave, devadattaṁ sambahulehi bhikkhūhi saddhiṁ caṅkamantan”ti?	Do you see, bhikkhus, Devadatta walking up and down with many bhikkhus?”	汝等见，诸比丘，提婆达多与众比丘经行否？”
“Evaṁ, bhante”.	“Yes, venerable sir.”	“唯然，尊者。”
“Sabbe kho ete, bhikkhave, bhikkhū pāpicchā.	“All these bhikkhus, bhikkhus, are of evil desires.	“此诸比丘，诸比丘，皆恶欲。
Dhātusova, bhikkhave, sattā saṁsandanti samenti.	According to their elements, bhikkhus, beings converge and associate.	依其界，诸比丘，众生汇聚交往。
Hīnādhimuttikā hīnādhimuttikehi saddhiṁ saṁsandanti samenti;	Those of inferior disposition converge and associate with those of inferior disposition;	劣性者与劣性者汇聚交往；
kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṁ saṁsandanti samenti.	those of excellent disposition converge and associate with those of excellent disposition.	优性者与优性者汇聚交往。
Atītampi kho, bhikkhave, addhānaṁ dhātusova sattā saṁsandiṁsu samiṁsu.	In the past, too, bhikkhus, according to their elements beings converged and associated.	过去亦，诸比丘，依其界众生汇聚交往。
Hīnādhimuttikā hīnādhimuttikehi saddhiṁ saṁsandiṁsu samiṁsu;	Those of inferior disposition converged and associated with those of inferior disposition;	劣性者与劣性者汇聚交往；
kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṁ saṁsandiṁsu samiṁsu.	those of excellent disposition converged and associated with those of excellent disposition.	优性者与优性者汇聚交往。
Anāgatampi kho, bhikkhave, addhānaṁ dhātusova sattā saṁsandissanti samessanti.	In the future, too, bhikkhus, according to their elements beings will converge and associate.	未来亦，诸比丘，依其界众生将汇聚交往。
Hīnādhimuttikā hīnādhimuttikehi saddhiṁ saṁsandissanti samessanti;	Those of inferior disposition will converge and associate with those of inferior disposition;	劣性者将与劣性者汇聚交往；
kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṁ saṁsandissanti samessanti.	those of excellent disposition will converge and associate with those of excellent disposition.	优性者将与优性者汇聚交往。
Etarahipi kho, bhikkhave, paccuppannaṁ addhānaṁ dhātusova sattā saṁsandanti samenti.	At present, too, bhikkhus, according to their elements beings converge and associate.	现在亦，诸比丘，依其界众生汇聚交往。
Hīnādhimuttikā hīnādhimuttikehi saddhiṁ saṁsandanti samenti;	Those of inferior disposition converge and associate with those of inferior disposition;	劣性者与劣性者汇聚交往；
kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṁ saṁsandanti samentī”ti.	those of excellent disposition converge and associate with those of excellent disposition.”	优性者与优性者汇聚交往。”

14.16 - SN 14.16 Sagāthā: Sagāthāsutta

--- SN14.16 - Sagāthāsutta ---	--- SN14.16 - Sagāthāsutta ---	--- SN14.16 - 有偈经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Dhātusova, bhikkhave, sattā saṁsandanti samenti.	“According to their elements, bhikkhus, beings converge and associate.	“依其界，诸比丘，众生汇聚交往。
Hīnādhimuttikā hīnādhimuttikehi saddhiṁ saṁsandanti samenti.	Those of inferior disposition converge and associate with those of inferior disposition.	劣性者与劣性者汇聚交往。
Atītampi kho, bhikkhave, addhānaṁ dhātusova sattā saṁsandiṁsu samiṁsu.	In the past, too, bhikkhus, according to their elements beings converged and associated.	过去亦，诸比丘，依其界众生汇聚交往。
Hīnādhimuttikā hīnādhimuttikehi saddhiṁ saṁsandiṁsu samiṁsu.	Those of inferior disposition converged and associated with those of inferior disposition.	劣性者与劣性者汇聚交往。
Anāgatampi kho, bhikkhave, addhānaṁ dhātusova sattā saṁsandissanti samessanti.	In the future, too, bhikkhus, according to their elements beings will converge and associate.	未来亦，诸比丘，依其界众生将汇聚交往。
Hīnādhimuttikā hīnādhimuttikehi saddhiṁ saṁsandissanti samessanti.	Those of inferior disposition will converge and associate with those of inferior disposition.	劣性者将与劣性者汇聚交往。
Etarahipi kho, bhikkhave, paccuppannaṁ addhānaṁ dhātusova sattā saṁsandanti samenti.	At present, too, bhikkhus, according to their elements beings converge and associate.	现在亦，诸比丘，依其界众生汇聚交往。
Hīnādhimuttikā hīnādhimuttikehi saddhiṁ saṁsandanti samenti.	Those of inferior disposition converge and associate with those of inferior disposition.	劣性者与劣性者汇聚交往。
Seyyathāpi, bhikkhave, gūtho gūthena saṁsandati sameti;	Just as, bhikkhus, dung converges and associates with dung;	犹如，诸比丘，粪与粪汇聚交往；
muttaṁ muttena saṁsandati sameti;	urine converges and associates with urine;	尿与尿汇聚交往；
kheḷo kheḷena saṁsandati sameti;	spittle converges and associates with spittle;	唾与唾汇聚交往；
pubbo pubbena saṁsandati sameti;	pus converges and associates with pus;	脓与脓汇聚交往；
lohitaṁ lohitena saṁsandati sameti;	blood converges and associates with blood;	血与血汇聚交往；
evameva kho, bhikkhave, dhātusova sattā saṁsandanti samenti.	even so, bhikkhus, according to their elements beings converge and associate.	如是，诸比丘，依其界众生汇聚交往。
Hīnādhimuttikā hīnādhimuttikehi saddhiṁ saṁsandanti samenti.	Those of inferior disposition converge and associate with those of inferior disposition.	劣性者与劣性者汇聚交往。
Atītampi kho addhānaṁ …pe…	In the past, too …and so on…	过去亦…等等…
anāgatampi kho addhānaṁ …pe…	In the future, too …and so on…	未来亦…等等…
etarahipi kho paccuppannaṁ addhānaṁ dhātusova sattā saṁsandanti samenti.	At present, too, according to their elements beings converge and associate.	现在亦，依其界众生汇聚交往。
Hīnādhimuttikā hīnādhimuttikehi saddhiṁ saṁsandanti samenti.	Those of inferior disposition converge and associate with those of inferior disposition.	劣性者与劣性者汇聚交往。
Dhātusova, bhikkhave, sattā saṁsandanti samenti.	According to their elements, bhikkhus, beings converge and associate.	依其界，诸比丘，众生汇聚交往。
Kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṁ saṁsandanti samenti.	Those of excellent disposition converge and associate with those of excellent disposition.	优性者与优性者汇聚交往。
Atītampi kho, bhikkhave, addhānaṁ dhātusova sattā saṁsandiṁsu samiṁsu.	In the past, too, bhikkhus, according to their elements beings converged and associated.	过去亦，诸比丘，依其界众生汇聚交往。
Kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṁ saṁsandiṁsu samiṁsu.	Those of excellent disposition converged and associate with those of excellent disposition.	优性者与优性者汇聚交往。
Anāgatampi kho, bhikkhave, addhānaṁ …pe…	In the future, too, bhikkhus …and so on…	未来亦，诸比丘…等等…
etarahipi kho, bhikkhave, paccuppannaṁ addhānaṁ dhātusova sattā saṁsandanti samenti.	At present, too, bhikkhus, according to their elements beings converge and associate.	现在亦，诸比丘，依其界众生汇聚交往。
Kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṁ saṁsandanti samenti.	Those of excellent disposition converge and associate with those of excellent disposition.	优性者与优性者汇聚交往。
Seyyathāpi, bhikkhave, khīraṁ khīrena saṁsandati sameti;	Just as, bhikkhus, milk converges and associates with milk;	犹如，诸比丘，乳与乳汇聚交往；
telaṁ telena saṁsandati sameti;	oil converges and associates with oil;	油与油汇聚交往；
sappi sappinā saṁsandati sameti;	ghee converges and associates with ghee;	酥与酥汇聚交往；
madhu madhunā saṁsandati sameti;	honey converges and associates with honey;	蜜与蜜汇聚交往；
phāṇitaṁ phāṇitena saṁsandati sameti;	molasses converges and associates with molasses;	糖蜜与糖蜜汇聚交往；
evameva kho, bhikkhave, dhātusova sattā saṁsandanti samenti.	even so, bhikkhus, according to their elements beings converge and associate.	如是，诸比丘，依其界众生汇聚交往。
Kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṁ saṁsandanti samenti.	Those of excellent disposition converge and associate with those of excellent disposition.	优性者与优性者汇聚交往。
Atītampi kho addhānaṁ …	In the past, too …	过去亦…
anāgatampi kho addhānaṁ …	In the future, too …	未来亦…
etarahipi kho paccuppannaṁ addhānaṁ dhātusova sattā saṁsandanti samenti.	At present, too, according to their elements beings converge and associate.	现在亦，依其界众生汇聚交往。
Kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṁ saṁsandanti samentī”ti.	Those of excellent disposition converge and associate with those of excellent disposition.”	优性者与优性者汇聚交往。”
Idamavoca bhagavā.	This the Blessed One said.	此世尊说。
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:	Having said this, the Fortunate One, the Teacher, further said this:	说此语已，善逝，师，复说此：
“Saṁsaggā vanatho jāto,	“From association a jungle is born,	“由交往生丛林，
asaṁsaggena chijjati;	Through non-association it is cut off;	由不交往断之；
Parittaṁ dārumāruyha,	Like one who, mounting a small piece of wood,	如人，登小木，
yathā sīde mahaṇṇave.	Would sink in the great ocean.	将沉于大海。
Evaṁ kusītamāgamma,	Even so, by relying on a lazy person,	如是，依懒人，
sādhujīvipi sīdati;	Even one of good livelihood sinks;	纵善活者亦沉；
Tasmā taṁ parivajjeyya,	Therefore one should avoid him,	是故应避之，
kusītaṁ hīnavīriyaṁ.	The lazy one of deficient energy.	懒惰少精进者。
Pavivittehi ariyehi,	With those secluded, noble ones,	与 secluded，贵人，
pahitattehi jhāyīhi;	Self-exerted, meditative;	自励，禅定者；
Niccaṁ āraddhavīriyehi,	Always of aroused energy,	常发精进者，
paṇḍitehi sahāvase”ti.	With the wise, one should associate.”	与智者，应交往。”
Chaṭṭhaṁ.	Sixth.	第六。

14.17 - SN 14.17 Assaddhasaṁsandana: Assaddhasaṁsandanasutta

--- SN14.17 - Assaddhasaṁsandanasutta ---	--- SN14.17 - Assaddhasaṁsandanasutta ---	--- SN14.17 - 无信者相应经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Dhātusova, bhikkhave, sattā saṁsandanti samenti.	“According to their elements, bhikkhus, beings converge and associate.	“依其界，诸比丘，众生汇聚交往。
Assaddhā assaddhehi saddhiṁ saṁsandanti samenti;	The faithless converge and associate with the faithless;	无信者与无信者汇聚交往；
ahirikā ahirikehi saddhiṁ saṁsandanti samenti;	the shameless converge and associate with the shameless;	无惭者与无惭者汇聚交往；
anottappino anottappīhi saddhiṁ saṁsandanti samenti;	those without moral dread converge and associate with those without moral dread;	无愧者与无愧者汇聚交往；
appassutā appassutehi saddhiṁ saṁsandanti samenti;	the unlearned converge and associate with the unlearned;	无闻者与无闻者汇聚交往；
kusītā kusītehi saddhiṁ saṁsandanti samenti;	the lazy converge and associate with the lazy;	懒惰者与懒惰者汇聚交往；
muṭṭhassatino muṭṭhassatīhi saddhiṁ saṁsandanti samenti;	the muddle-minded converge and associate with the muddle-minded;	失念者与失念者汇聚交往；
duppaññā duppaññehi saddhiṁ saṁsandanti samenti.	the unwise converge and associate with the unwise.	无慧者与无慧者汇聚交往。
Atītampi kho, bhikkhave, addhānaṁ dhātusova sattā saṁsandiṁsu samiṁsu.	In the past, too, bhikkhus, according to their elements beings converged and associated.	过去亦，诸比丘，依其界众生汇聚交往。
Assaddhā assaddhehi saddhiṁ saṁsandiṁsu samiṁsu;	The faithless converged and associated with the faithless;	无信者与无信者汇聚交往；
ahirikā ahirikehi saddhiṁ saṁsandiṁsu samiṁsu;	the shameless converged and associated with the shameless;	无惭者与无惭者汇聚交往；
anottappino anottappīhi saddhiṁ saṁsandiṁsu samiṁsu;	those without moral dread converged and associated with those without moral dread;	无愧者与无愧者汇聚交往；
appassutā appassutehi saddhiṁ saṁsandiṁsu samiṁsu;	the unlearned converged and associated with the unlearned;	无闻者与无闻者汇聚交往；
kusītā kusītehi saddhiṁ saṁsandiṁsu samiṁsu;	the lazy converged and associated with the lazy;	懒惰者与懒惰者汇聚交往；
muṭṭhassatino muṭṭhassatīhi saddhiṁ saṁsandiṁsu samiṁsu;	the muddle-minded converged and associated with the muddle-minded;	失念者与失念者汇聚交往；
duppaññā duppaññehi saddhiṁ saṁsandiṁsu samiṁsu.	the unwise converged and associated with the unwise.	无慧者与无慧者汇聚交往。
Anāgatampi kho, bhikkhave, addhānaṁ dhātusova sattā saṁsandissanti samessanti.	In the future, too, bhikkhus, according to their elements beings will converge and associate.	未来亦，诸比丘，依其界众生将汇聚交往。
Assaddhā assaddhehi saddhiṁ saṁsandissanti samessanti;	The faithless will converge and associate with the faithless;	无信者将与无信者汇聚交往；
ahirikā ahirikehi saddhiṁ saṁsandissanti samessanti;	the shameless will converge and associate with the shameless;	无惭者将与无惭者汇聚交往；
anottappino anottappīhi saddhiṁ …pe…	those without moral dread …and so on…	无愧者…等等…
appassutā appassutehi saddhiṁ …pe…	the unlearned …and so on…	无闻者…等等…
kusītā kusītehi saddhiṁ …pe…	the lazy …and so on…	懒惰者…等等…
muṭṭhassatino muṭṭhassatīhi saddhiṁ …pe…	the muddle-minded …and so on…	失念者…等等…
duppaññā duppaññehi saddhiṁ saṁsandissanti samessanti.	the unwise will converge and associate with the unwise.	无慧者将与无慧者汇聚交往。
Etarahipi kho, bhikkhave, paccuppannaṁ addhānaṁ dhātusova sattā saṁsandanti samenti.	At present, too, bhikkhus, according to their elements beings converge and associate.	现在亦，诸比丘，依其界众生汇聚交往。
Assaddhā assaddhehi saddhiṁ saṁsandanti samenti;	The faithless converge and associate with the faithless;	无信者与无信者汇聚交往；
ahirikā ahirikehi saddhiṁ …pe…	the shameless …and so on…	无惭者…等等…
anottappino anottappīhi saddhiṁ …pe…	those without moral dread …and so on…	无愧者…等等…
appassutā appassutehi saddhiṁ …pe…	the unlearned …and so on…	无闻者…等等…
kusītā kusītehi saddhiṁ …pe…	the lazy …and so on…	懒惰者…等等…
muṭṭhassatino muṭṭhassatīhi saddhiṁ saṁsandanti samenti;	the muddle-minded converge and associate with the muddle-minded;	失念者与失念者汇聚交往；
duppaññā duppaññehi saddhiṁ saṁsandanti samenti.	the unwise converge and associate with the unwise.	无慧者与无慧者汇聚交往。
Dhātusova, bhikkhave, sattā saṁsandanti samenti.	According to their elements, bhikkhus, beings converge and associate.	依其界，诸比丘，众生汇聚交往。
Saddhā saddhehi saddhiṁ saṁsandanti samenti;	The faithful converge and associate with the faithful;	有信者与有信者汇聚交往；
hirimanā hirimanehi saddhiṁ saṁsandanti samenti;	the conscientious converge and associate with the conscientious;	有惭者与有惭者汇聚交往；
ottappino ottappīhi saddhiṁ saṁsandanti samenti;	those with moral dread converge and associate with those with moral dread;	有愧者与有愧者汇聚交往；
bahussutā bahussutehi saddhiṁ saṁsandanti samenti;	the learned converge and associate with the learned;	有闻者与有闻者汇聚交往；
āraddhavīriyā āraddhavīriyehi saddhiṁ saṁsandanti samenti;	those with aroused energy converge and associate with those with aroused energy;	发精进者与发精进者汇聚交往；
upaṭṭhitassatino upaṭṭhitassatīhi saddhiṁ saṁsandanti samenti;	those with established mindfulness converge and associate with those with established mindfulness;	立念者与立念者汇聚交往；
paññavanto paññavantehi saddhiṁ saṁsandanti samenti.	the wise converge and associate with the wise.	有慧者与有慧者汇聚交往。
Atītampi kho, bhikkhave, addhānaṁ …pe…	In the past, too, bhikkhus …and so on…	过去亦，诸比丘…等等…
anāgatampi kho, bhikkhave …pe…	In the future, too, bhikkhus …and so on…	未来亦，诸比丘…等等…
etarahipi kho, bhikkhave, paccuppannaṁ addhānaṁ dhātusova sattā saṁsandanti samenti.	At present, too, bhikkhus, according to their elements beings converge and associate.	现在亦，诸比丘，依其界众生汇聚交往。
Saddhā saddhehi saddhiṁ …pe…	The faithful with the faithful …and so on…	有信者与有信者…等等…
paññavanto paññavantehi saddhiṁ saṁsandanti samentī”ti.	the wise converge and associate with the wise.”	有慧者与有慧者汇聚交往。”

14.18 - SN 14.18 Assaddhamūlaka: Assaddhamūlakasutta

--- SN14.18 - Assaddhamūlakasutta ---	--- SN14.18 - Assaddhamūlakasutta ---	--- SN14.18 - 无信为本经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Dhātusova, bhikkhave, sattā saṁsandanti samenti.	“According to their elements, bhikkhus, beings converge and associate.	“依其界，诸比丘，众生汇聚交往。
Assaddhā assaddhehi saddhiṁ saṁsandanti samenti;	The faithless converge and associate with the faithless;	无信者与无信者汇聚交往；
ahirikā ahirikehi saddhiṁ saṁsandanti samenti;	the shameless converge and associate with the shameless;	无惭者与无惭者汇聚交往；
duppaññā duppaññehi saddhiṁ saṁsandanti samenti;	the unwise converge and associate with the unwise;	无慧者与无慧者汇聚交往；
saddhā saddhehi saddhiṁ saṁsandanti samenti;	the faithful converge and associate with the faithful;	有信者与有信者汇聚交往；
hirimanā hirimanehi saddhiṁ saṁsandanti samenti;	the conscientious converge and associate with the conscientious;	有惭者与有惭者汇聚交往；
paññavanto paññavantehi saddhiṁ saṁsandanti samenti.	the wise converge and associate with the wise.	有慧者与有慧者汇聚交往。
Atītampi kho, bhikkhave, addhānaṁ dhātusova sattā saṁsandiṁsu samiṁsu …pe…	In the past, too, bhikkhus, according to their elements beings converged and associated …and so on…	过去亦，诸比丘，依其界众生汇聚交往…等等…
anāgatampi kho, bhikkhave, addhānaṁ dhātusova sattā saṁsandissanti samessanti …pe….	In the future, too, bhikkhus, according to their elements beings will converge and associate …and so on….	未来亦，诸比丘，依其界众生将汇聚交往…等等…。
Etarahipi kho, bhikkhave, paccuppannaṁ addhānaṁ dhātusova sattā saṁsandanti samenti.	At present, too, bhikkhus, according to their elements beings converge and associate.	现在亦，诸比丘，依其界众生汇聚交往。
Assaddhā assaddhehi saddhiṁ saṁsandanti samenti;	The faithless converge and associate with the faithless;	无信者与无信者汇聚交往；
ahirikā ahirikehi saddhiṁ saṁsandanti samenti, duppaññā duppaññehi saddhiṁ saṁsandanti samenti;	the shameless converge and associate with the shameless, the unwise converge and associate with the unwise;	无惭者与无惭者汇聚交往，无慧者与无慧者汇聚交往；
saddhā saddhehi saddhiṁ saṁsandanti samenti;	the faithful converge and associate with the faithful;	有信者与有信者汇聚交往；
hirimanā hirimanehi saddhiṁ saṁsandanti samenti;	the conscientious converge and associate with the conscientious;	有惭者与有惭者汇聚交往；
paññavanto paññavantehi saddhiṁ saṁsandanti samentīti.	the wise converge and associate with the wise.	有慧者与有慧者汇聚交往。
Dhātusova, bhikkhave, sattā saṁsandanti samenti.	According to their elements, bhikkhus, beings converge and associate.	依其界，诸比丘，众生汇聚交往。
Assaddhā assaddhehi saddhiṁ saṁsandanti samenti;	The faithless converge and associate with the faithless;	无信者与无信者汇聚交往；
anottappino anottappīhi saddhiṁ saṁsandanti samenti;	those without moral dread converge and associate with those without moral dread;	无愧者与无愧者汇聚交往；
duppaññā duppaññehi saddhiṁ saṁsandanti samenti;	the unwise converge and associate with the unwise;	无慧者与无慧者汇聚交往；
saddhā saddhehi saddhiṁ saṁsandanti samenti;	the faithful converge and associate with the faithful;	有信者与有信者汇聚交往；
ottappino ottappīhi saddhiṁ saṁsandanti samenti;	those with moral dread converge and associate with those with moral dread;	有愧者与有愧者汇聚交往；
paññavanto paññavantehi saddhiṁ saṁsandanti samenti …pe…	the wise converge and associate with the wise …and so on…	有慧者与有慧者汇聚交往…等等…
paṭhamavāro viya vitthāretabbo.	to be elaborated as in the first section.	如第一部分详述。
Dhātusova, bhikkhave …pe…	According to their elements, bhikkhus …and so on…	依其界，诸比丘…等等…
assaddhā assaddhehi saddhiṁ saṁsandanti samenti;	The faithless converge and associate with the faithless;	无信者与无信者汇聚交往；
appassutā appassutehi saddhiṁ saṁsandanti samenti;	the unlearned converge and associate with the unlearned;	无闻者与无闻者汇聚交往；
duppaññā duppaññehi saddhiṁ saṁsandanti samenti;	the unwise converge and associate with the unwise;	无慧者与无慧者汇聚交往；
saddhā saddhehi saddhiṁ saṁsandanti samenti; bahussutā bahussutehi saddhiṁ saṁsandanti samenti, paññavanto paññavantehi saddhiṁ saṁsandanti samenti …pe….	the faithful converge and associate with the faithful; the learned converge and associate with the learned, the wise converge and associate with the wise …and so on….	有信者与有信者汇聚交往；有闻者与有闻者汇聚交往，有慧者与有慧者汇聚交往…等等…。
Dhātusova, bhikkhave …pe…	According to their elements, bhikkhus …and so on…	依其界，诸比丘…等等…
assaddhā assaddhehi saddhiṁ saṁsandanti samenti;	The faithless converge and associate with the faithless;	无信者与无信者汇聚交往；
kusītā kusītehi saddhiṁ saṁsandanti samenti;	the lazy converge and associate with the lazy;	懒惰者与懒惰者汇聚交往；
duppaññā duppaññehi saddhiṁ saṁsandanti samenti;	the unwise converge and associate with the unwise;	无慧者与无慧者汇聚交往；
saddhā saddhehi saddhiṁ saṁsandanti samenti;	the faithful converge and associate with the faithful;	有信者与有信者汇聚交往；
āraddhavīriyā āraddhavīriyehi saddhiṁ saṁsandanti samenti; paññavanto paññavantehi saddhiṁ saṁsandanti samenti …pe….	those with aroused energy converge and associate with those with aroused energy; the wise converge and associate with the wise …and so on….	发精进者与发精进者汇聚交往；有慧者与有慧者汇聚交往…等等…。
Dhātusova, bhikkhave …pe…	According to their elements, bhikkhus …and so on…	依其界，诸比丘…等等…
assaddhā assaddhehi saddhiṁ saṁsandanti samenti;	The faithless converge and associate with the faithless;	无信者与无信者汇聚交往；
muṭṭhassatino muṭṭhassatīhi saddhiṁ saṁsandanti samenti;	the muddle-minded converge and associate with the muddle-minded;	失念者与失念者汇聚交往；
duppaññā duppaññehi saddhiṁ saṁsandanti samenti;	the unwise converge and associate with the unwise;	无慧者与无慧者汇聚交往；
saddhā saddhehi saddhiṁ saṁsandanti samenti;	the faithful converge and associate with the faithful;	有信者与有信者汇聚交往；
upaṭṭhitassatino upaṭṭhitassatīhi saddhiṁ saṁsandanti samenti; paññavanto paññavantehi saddhiṁ saṁsandanti samentī”ti …pe….	those with established mindfulness converge and associate with those with established mindfulness; the wise converge and associate with the wise.” …and so on….	立念者与立念者汇聚交往；有慧者与有慧者汇聚交往。”…等等…。

14.19 - SN 14.19 Ahirikamūlaka: Ahirikamūlakasutta

--- SN14.19 - Ahirikamūlakasutta ---	--- SN14.19 - Ahirikamūlakasutta ---	--- SN14.19 - 无惭为本经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Dhātusova …pe…	“According to their elements …and so on…	“依其界…等等…
ahirikā ahirikehi saddhiṁ saṁsandanti samenti, anottappino anottappīhi saddhiṁ saṁsandanti samenti, duppaññā duppaññehi saddhiṁ saṁsandanti samenti; hirimanā hirimanehi saddhiṁ saṁsandanti samenti, ottappino ottappīhi saddhiṁ saṁsandanti samenti, paññavanto paññavantehi saddhiṁ saṁsandanti samenti …pe….	The shameless converge and associate with the shameless, those without moral dread converge and associate with those without moral dread, the unwise converge and associate with the unwise; the conscientious converge and associate with the conscientious, those with moral dread converge and associate with those with moral dread, the wise converge and associate with the wise …and so on….	无惭者与无惭者汇聚交往，无愧者与无愧者汇聚交往，无慧者与无慧者汇聚交往；有惭者与有惭者汇聚交往，有愧者与有愧者汇聚交往，有慧者与有慧者汇聚交往…等等…。
Ahirikā ahirikehi saddhiṁ saṁsandanti samenti, appassutā appassutehi saddhiṁ saṁsandanti samenti, duppaññā duppaññehi saddhiṁ saṁsandanti samenti; hirimanā hirimanehi saddhiṁ saṁsandanti samenti, bahussutā bahussutehi saddhiṁ saṁsandanti samenti, paññavanto paññavantehi saddhiṁ saṁsandanti samenti …pe….	The shameless converge and associate with the shameless, the unlearned converge and associate with the unlearned, the unwise converge and associate with the unwise; the conscientious converge and associate with the conscientious, the learned converge and associate with the learned, the wise converge and associate with the wise …and so on….	无惭者与无惭者汇聚交往，无闻者与无闻者汇聚交往，无慧者与无慧者汇聚交往；有惭者与有惭者汇聚交往，有闻者与有闻者汇聚交往，有慧者与有慧者汇聚交往…等等…。
Ahirikā ahirikehi saddhiṁ saṁsandanti samenti, kusītā kusītehi saddhiṁ saṁsandanti samenti, duppaññā duppaññehi saddhiṁ saṁsandanti samenti; hirimanā hirimanehi saddhiṁ saṁsandanti samenti, āraddhavīriyā āraddhavīriyehi saddhiṁ saṁsandanti samenti, paññavanto paññavantehi saddhiṁ saṁsandanti samenti …pe….	The shameless converge and associate with the shameless, the lazy converge and associate with the lazy, the unwise converge and associate with the unwise; the conscientious converge and associate with the conscientious, those with aroused energy converge and associate with those with aroused energy, the wise converge and associate with the wise …and so on….	无惭者与无惭者汇聚交往，懒惰者与懒惰者汇聚交往，无慧者与无慧者汇聚交往；有惭者与有惭者汇聚交往，发精进者与发精进者汇聚交往，有慧者与有慧者汇聚交往…等等…。
Ahirikā ahirikehi saddhiṁ saṁsandanti samenti, muṭṭhassatino muṭṭhassatīhi saddhiṁ saṁsandanti samenti, duppaññā duppaññehi saddhiṁ saṁsandanti samenti; hirimanā hirimanehi saddhiṁ saṁsandanti samenti, upaṭṭhitassatino upaṭṭhitassatīhi saddhiṁ saṁsandanti samenti, paññavanto paññavantehi saddhiṁ saṁsandanti samentī”ti …pe….	The shameless converge and associate with the shameless, the muddle-minded converge and associate with the muddle-minded, the unwise converge and associate with the unwise; the conscientious converge and associate with the conscientious, those with established mindfulness converge and associate with those with established mindfulness, the wise converge and associate with the wise.” …and so on….	无惭者与无惭者汇聚交往，失念者与失念者汇聚交往，无慧者与无慧者汇聚交往；有惭者与有惭者汇聚交往，立念者与立念者汇聚交往，有慧者与有慧者汇聚交往。”…等等…。

14.20 - SN 14.20 Anottappamūlaka: Anottappamūlakasutta

--- SN14.20 - Anottappamūlakasutta ---	--- SN14.20 - Anottappamūlakasutta ---	--- SN14.20 - 无愧为本经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Dhātusova, bhikkhave, sattā saṁsandanti samenti.	“According to their elements, bhikkhus, beings converge and associate.	“依其界，诸比丘，众生汇聚交往。
Anottappino anottappīhi saddhiṁ saṁsandanti samenti;	Those without moral dread converge and associate with those without moral dread;	无愧者与无愧者汇聚交往；
appassutā appassutehi saddhiṁ saṁsandanti samenti;	the unlearned converge and associate with the unlearned;	无闻者与无闻者汇聚交往；
duppaññā duppaññehi saddhiṁ saṁsandanti samenti;	the unwise converge and associate with the unwise;	无慧者与无慧者汇聚交往；
ottappino ottappīhi saddhiṁ saṁsandanti samenti;	those with moral dread converge and associate with those with moral dread;	有愧者与有愧者汇聚交往；
bahussutā bahussutehi saddhiṁ saṁsandanti samenti; paññavanto paññavantehi saddhiṁ saṁsandanti samenti …pe….	the learned converge and associate with the learned; the wise converge and associate with the wise …and so on….	有闻者与有闻者汇聚交往；有慧者与有慧者汇聚交往…等等…。
Anottappino anottappīhi saddhiṁ saṁsandanti samenti;	Those without moral dread converge and associate with those without moral dread;	无愧者与无愧者汇聚交往；
kusītā kusītehi saddhiṁ saṁsandanti samenti;	the lazy converge and associate with the lazy;	懒惰者与懒惰者汇聚交往；
duppaññā duppaññehi saddhiṁ saṁsandanti samenti;	the unwise converge and associate with the unwise;	无慧者与无慧者汇聚交往；
ottappino ottappīhi saddhiṁ saṁsandanti samenti;	those with moral dread converge and associate with those with moral dread;	有愧者与有愧者汇聚交往；
āraddhavīriyā āraddhavīriyehi saddhiṁ saṁsandanti samenti; paññavanto paññavantehi saddhiṁ saṁsandanti samenti …pe….	those with aroused energy converge and associate with those with aroused energy; the wise converge and associate with the wise …and so on….	发精进者与发精进者汇聚交往；有慧者与有慧者汇聚交往…等等…。
Anottappino anottappīhi saddhiṁ saṁsandanti samenti;	Those without moral dread converge and associate with those without moral dread;	无愧者与无愧者汇聚交往；
muṭṭhassatino muṭṭhassatīhi saddhiṁ saṁsandanti samenti;	the muddle-minded converge and associate with the muddle-minded;	失念者与失念者汇聚交往；
duppaññā duppaññehi saddhiṁ saṁsandanti samenti;	the unwise converge and associate with the unwise;	无慧者与无慧者汇聚交往；
ottappino ottappīhi saddhiṁ saṁsandanti samenti;	those with moral dread converge and associate with those with moral dread;	有愧者与有愧者汇聚交往；
upaṭṭhitassatino upaṭṭhitassatīhi saddhiṁ saṁsandanti samenti; paññavanto paññavantehi saddhiṁ saṁsandanti samentī”ti …pe….	those with established mindfulness converge and associate with those with established mindfulness; the wise converge and associate with the wise.” …and so on….	立念者与立念者汇聚交往；有慧者与有慧者汇聚交往。”…等等…。

14.21 - SN 14.21 Appassutamūlaka: Appassutamūlakasutta

--- SN14.21 - Appassutamūlakasutta ---	--- SN14.21 - Appassutamūlakasutta ---	--- SN14.21 - 无闻为本经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Dhātusova, bhikkhave, sattā saṁsandanti samenti.	“According to their elements, bhikkhus, beings converge and associate.	“依其界，诸比丘，众生汇聚交往。
Appassutā appassutehi saddhiṁ saṁsandanti samenti;	The unlearned converge and associate with the unlearned;	无闻者与无闻者汇聚交往；
kusītā kusītehi saddhiṁ saṁsandanti samenti;	the lazy converge and associate with the lazy;	懒惰者与懒惰者汇聚交往；
duppaññā duppaññehi saddhiṁ saṁsandanti samenti;	the unwise converge and associate with the unwise;	无慧者与无慧者汇聚交往；
bahussutā bahussutehi saddhiṁ saṁsandanti samenti;	the learned converge and associate with the learned;	有闻者与有闻者汇聚交往；
āraddhavīriyā āraddhavīriyehi saddhiṁ saṁsandanti samenti; paññavanto paññavantehi saddhiṁ saṁsandanti samenti …pe….	those with aroused energy converge and associate with those with aroused energy; the wise converge and associate with the wise …and so on….	发精进者与发精进者汇聚交往；有慧者与有慧者汇聚交往…等等…。
Appassutā appassutehi saddhiṁ saṁsandanti samenti;	The unlearned converge and associate with the unlearned;	无闻者与无闻者汇聚交往；
muṭṭhassatino muṭṭhassatīhi saddhiṁ saṁsandanti samenti;	the muddle-minded converge and associate with the muddle-minded;	失念者与失念者汇聚交往；
duppaññā duppaññehi saddhiṁ saṁsandanti samenti;	the unwise converge and associate with the unwise;	无慧者与无慧者汇聚交往；
bahussutā bahussutehi saddhiṁ saṁsandanti samenti;	the learned converge and associate with the learned;	有闻者与有闻者汇聚交往；
upaṭṭhitassatino upaṭṭhitassatīhi saddhiṁ saṁsandanti samenti; paññavanto paññavantehi saddhiṁ saṁsandanti samentī”ti …pe….	those with established mindfulness converge and associate with those with established mindfulness; the wise converge and associate with the wise.” …and so on….	立念者与立念者汇聚交往；有慧者与有慧者汇聚交往。”…等等…。

14.22 - SN 14.22 Kusītamūlaka: Kusītamūlakasutta

--- SN14.22 - Kusītamūlakasutta ---	--- SN14.22 - Kusītamūlakasutta ---	--- SN14.22 - 懈怠为本经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Dhātusova, bhikkhave, sattā saṁsandanti samenti.	“According to their elements, bhikkhus, beings converge and associate.	“依其界，诸比丘，众生汇聚交往。
Kusītā kusītehi saddhiṁ saṁsandanti samenti;	The lazy converge and associate with the lazy;	懒惰者与懒惰者汇聚交往；
muṭṭhassatino muṭṭhassatīhi saddhiṁ saṁsandanti samenti;	the muddle-minded converge and associate with the muddle-minded;	失念者与失念者汇聚交往；
duppaññā duppaññehi saddhiṁ saṁsandanti samenti;	the unwise converge and associate with the unwise;	无慧者与无慧者汇聚交往；
āraddhavīriyā āraddhavīriyehi saddhiṁ saṁsandanti samenti;	those with aroused energy converge and associate with those with aroused energy;	发精进者与发精进者汇聚交往；
upaṭṭhitassatino upaṭṭhitassatīhi saddhiṁ saṁsandanti samenti; paññavanto paññavantehi saddhiṁ saṁsandanti samentī”ti …pe….	those with established mindfulness converge and associate with those with established mindfulness; the wise converge and associate with the wise.” …and so on….	立念者与立念者汇聚交往；有慧者与有慧者汇聚交往。”…等等…。
(Sabbattha atītānāgatapaccuppannaṁ kātabbaṁ.)	(Throughout, past, future, and present should be applied.)	（贯穿始终，应适用过去，未来，及现在。）
Dutiyo vaggo.	The Second Chapter.	第二品。
Sattimā sanidānañca,	Seven, With Cause,	七，有因，
giñjakāvasathena ca;	And the Brick Hall;	及砖堂；
Hīnādhimutti caṅkamaṁ,	Inferior Disposition, Walking,	劣性，经行，
sagāthā assaddhasattamaṁ.	With Verses, Faithless as seventh.	有偈，无信为第七。
Assaddhamūlakā pañca,	Five rooted in Faithlessness,	五根本于无信，
Cattāro ahirikamūlakā;	Four rooted in Shamelessness;	四根本于无惭；
Anottappamūlakā tīṇi,	Three rooted in Lack of Moral Dread,	三根本于无愧，
Duve appassutena ca.	Two with the Unlearned.	二与无闻。
Kusītaṁ ekakaṁ vuttaṁ,	Laziness is stated as one,	懈怠说为一，
Suttantā tīṇi pañcakā;	Suttas are three sets of five;	经为三组五；
Bāvīsati vuttā suttā,	Twenty-two suttas are stated,	二十二经已说，
Dutiyo vaggo pavuccatīti.	The second chapter is thus declared.	第二品如是宣。

14.23 - SN 14.23 Asamāhita: Asamāhitasutta

--- SN14.23 - Asamāhitasutta ---	--- SN14.23 - Asamāhitasutta ---	--- SN14.23 - 不定经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Dhātusova, bhikkhave, sattā saṁsandanti samenti.	“According to their elements, bhikkhus, beings converge and associate.	“依其界，诸比丘，众生汇聚交往。
Assaddhā assaddhehi saddhiṁ saṁsandanti samenti;	The faithless converge and associate with the faithless;	无信者与无信者汇聚交往；
ahirikā ahirikehi saddhiṁ saṁsandanti samenti;	the shameless converge and associate with the shameless;	无惭者与无惭者汇聚交往；
anottappino anottappīhi saddhiṁ saṁsandanti samenti;	those without moral dread converge and associate with those without moral dread;	无愧者与无愧者汇聚交往；
asamāhitā asamāhitehi saddhiṁ saṁsandanti samenti;	the unconcentrated converge and associate with the unconcentrated;	不定者与不定者汇聚交往；
duppaññā duppaññehi saddhiṁ saṁsandanti samenti.	the unwise converge and associate with the unwise.	无慧者与无慧者汇聚交往。
Saddhā saddhehi saddhiṁ saṁsandanti samenti;	The faithful converge and associate with the faithful;	有信者与有信者汇聚交往；
hirimanā hirimanehi saddhiṁ saṁsandanti samenti;	the conscientious converge and associate with the conscientious;	有惭者与有惭者汇聚交往；
ottappino ottappīhi saddhiṁ saṁsandanti samenti;	those with moral dread converge and associate with those with moral dread;	有愧者与有愧者汇聚交往；
samāhitā samāhitehi saddhiṁ saṁsandanti samenti;	the concentrated converge and associate with the concentrated;	定者与定者汇聚交往；
paññavanto paññavantehi saddhiṁ saṁsandanti samentī”ti.	the wise converge and associate with the wise.”	有慧者与有慧者汇聚交往。”

14.24 - SN 14.24 Dussīla: Dussīlasutta

--- SN14.24 - Dussīlasutta ---	--- SN14.24 - Dussīlasutta ---	--- SN14.24 - 恶戒经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Dhātusova, bhikkhave, sattā saṁsandanti samenti.	“According to their elements, bhikkhus, beings converge and associate.	“依其界，诸比丘，众生汇聚交往。
Assaddhā assaddhehi saddhiṁ saṁsandanti samenti;	The faithless converge and associate with the faithless;	无信者与无信者汇聚交往；
ahirikā ahirikehi saddhiṁ saṁsandanti samenti;	the shameless converge and associate with the shameless;	无惭者与无惭者汇聚交往；
anottappino anottappīhi saddhiṁ saṁsandanti samenti;	those without moral dread converge and associate with those without moral dread;	无愧者与无愧者汇聚交往；
dussīlā dussīlehi saddhiṁ saṁsandanti samenti;	the immoral converge and associate with the immoral;	恶戒者与恶戒者汇聚交往；
duppaññā duppaññehi saddhiṁ saṁsandanti samenti.	the unwise converge and associate with the unwise.	无慧者与无慧者汇聚交往。
Saddhā saddhehi saddhiṁ saṁsandanti samenti;	The faithful converge and associate with the faithful;	有信者与有信者汇聚交往；
hirimanā hirimanehi saddhiṁ saṁsandanti samenti;	the conscientious converge and associate with the conscientious;	有惭者与有惭者汇聚交往；
ottappino ottappīhi saddhiṁ saṁsandanti samenti;	those with moral dread converge and associate with those with moral dread;	有愧者与有愧者汇聚交往；
sīlavanto sīlavantehi saddhiṁ saṁsandanti samenti;	the virtuous converge and associate with the virtuous;	有戒者与有戒者汇聚交往；
paññavanto paññavantehi saddhiṁ saṁsandanti samentī”ti.	the wise converge and associate with the wise.”	有慧者与有慧者汇聚交往。”
Dutiyaṁ.	Second.	第二。

14.25 - SN 14.25 Pañcasikkhāpada: Pañcasikkhāpadasutta

--- SN14.25 - Pañcasikkhāpadasutta ---	--- SN14.25 - Pañcasikkhāpadasutta ---	--- SN14.25 - 五学处经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Dhātusova, bhikkhave, sattā saṁsandanti samenti.	“According to their elements, bhikkhus, beings converge and associate.	“依其界，诸比丘，众生汇聚交往。
Pāṇātipātino pāṇātipātīhi saddhiṁ saṁsandanti samenti;	Destroyers of life converge and associate with destroyers of life;	杀生者与杀生者汇聚交往；
adinnādāyino adinnādāyīhi saddhiṁ saṁsandanti samenti;	takers of what is not given converge and associate with takers of what is not given;	不与取者与不与取者汇聚交往；
kāmesumicchācārino kāmesumicchācārīhi saddhiṁ saṁsandanti samenti;	those who engage in sexual misconduct converge and associate with those who engage in sexual misconduct;	行邪淫者与行邪淫者汇聚交往；
musāvādino musāvādīhi saddhiṁ saṁsandanti samenti;	speakers of falsehood converge and associate with speakers of falsehood;	说妄语者与说妄语者汇聚交往；
surāmerayamajjappamādaṭṭhāyino surāmerayamajjappamādaṭṭhāyīhi saddhiṁ saṁsandanti samenti.	those given to intoxicating drinks and drugs which cause heedlessness converge and associate with those given to intoxicating drinks and drugs which cause heedlessness.	耽于酒药致放逸者与耽于酒药致放逸者汇聚交往。
Pāṇātipātā paṭiviratā pāṇātipātā paṭiviratehi saddhiṁ saṁsandanti samenti;	Those who abstain from destroying life converge and associate with those who abstain from destroying life;	离杀生者与离杀生者汇聚交往；
adinnādānā paṭiviratā adinnādānā paṭiviratehi saddhiṁ saṁsandanti samenti;	those who abstain from taking what is not given converge and associate with those who abstain from taking what is not given;	离不与取者与离不与取者汇聚交往；
kāmesumicchācārā paṭiviratā kāmesumicchācārā paṭiviratehi saddhiṁ saṁsandanti samenti;	those who abstain from sexual misconduct converge and associate with those who abstain from sexual misconduct;	离邪淫者与离邪淫者汇聚交往；
musāvādā paṭiviratā musāvādā paṭiviratehi saddhiṁ saṁsandanti samenti;	those who abstain from speaking falsehood converge and associate with those who abstain from speaking falsehood;	离妄语者与离妄语者汇聚交往；
surāmerayamajjappamādaṭṭhānā paṭiviratā surāmerayamajjappamādaṭṭhānā paṭiviratehi saddhiṁ saṁsandanti samentī”ti.	those who abstain from intoxicating drinks and drugs which cause heedlessness converge and associate with those who abstain from intoxicating drinks and drugs which cause heedlessness.”	离酒药致放逸者与离酒药致放逸者汇聚交往。”
Tatiyaṁ.	Third.	第三。

14.26 - SN 14.26 Sattakammapatha: Sattakammapathasutta

--- SN14.26 - Sattakammapathasutta ---	--- SN14.26 - Sattakammapathasutta ---	--- SN14.26 - 七业道经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Dhātusova, bhikkhave, sattā saṁsandanti samenti.	“According to their elements, bhikkhus, beings converge and associate.	“依其界，诸比丘，众生汇聚交往。
Pāṇātipātino pāṇātipātīhi saddhiṁ saṁsandanti samenti;	Destroyers of life converge and associate with destroyers of life;	杀生者与杀生者汇聚交往；
adinnādāyino adinnādāyīhi saddhiṁ saṁsandanti samenti;	takers of what is not given converge and associate with takers of what is not given;	不与取者与不与取者汇聚交往；
kāmesumicchācārino kāmesumicchācārīhi saddhiṁ saṁsandanti samenti;	those who engage in sexual misconduct converge and associate with those who engage in sexual misconduct;	行邪淫者与行邪淫者汇聚交往；
musāvādino musāvādīhi saddhiṁ saṁsandanti samenti;	speakers of falsehood converge and associate with speakers of falsehood;	说妄语者与说妄语者汇聚交往；
pisuṇavācā pisuṇavācehi saddhiṁ saṁsandanti samenti;	slanderers converge and associate with slanderers;	诽谤者与诽谤者汇聚交往；
pharusavācā pharusavācehi saddhiṁ saṁsandanti samenti;	those of harsh speech converge and associate with those of harsh speech;	粗语者与粗语者汇聚交往；
samphappalāpino samphappalāpīhi saddhiṁ saṁsandanti samenti.	idle chatterers converge and associate with idle chatterers.	绮语者与绮语者汇聚交往。
Pāṇātipātā paṭiviratā …pe…	Those who abstain from destroying life …and so on…	离杀生者…等等…
adinnādānā paṭiviratā …	those who abstain from taking what is not given …	离不与取者…
kāmesumicchācārā paṭiviratā …	those who abstain from sexual misconduct …	离邪淫者…
musāvādā paṭiviratā …	those who abstain from speaking falsehood …	离妄语者…
pisuṇāya vācāya paṭiviratā pisuṇāya vācāya paṭiviratehi saddhiṁ saṁsandanti samenti;	those who abstain from slanderous speech converge and associate with those who abstain from slanderous speech;	离诽谤语者与离诽谤语者汇聚交往；
pharusāya vācāya paṭiviratā pharusāya vācāya paṭiviratehi saddhiṁ saṁsandanti samenti;	those who abstain from harsh speech converge and associate with those who abstain from harsh speech;	离粗语者与离粗语者汇聚交往；
samphappalāpā paṭiviratā samphappalāpā paṭiviratehi saddhiṁ saṁsandanti samentī”ti.	those who abstain from idle chatter converge and associate with those who abstain from idle chatter.”	离绮语者与离绮语者汇聚交往。”
Catutthaṁ.	Fourth.	第四。

14.27 - SN 14.27 Dasakammapatha: Dasakammapathasutta

--- SN14.27 - Dasakammapathasutta ---	--- SN14.27 - Dasakammapathasutta ---	--- SN14.27 - 十业道经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Dhātusova, bhikkhave, sattā saṁsandanti samenti.	“According to their elements, bhikkhus, beings converge and associate.	“依其界，诸比丘，众生汇聚交往。
Pāṇātipātino pāṇātipātīhi saddhiṁ saṁsandanti samenti;	Destroyers of life converge and associate with destroyers of life;	杀生者与杀生者汇聚交往；
adinnādāyino …pe…	takers of what is not given …and so on…	不与取者…等等…
kāmesumicchācārino …	those who engage in sexual misconduct …	行邪淫者…
musāvādino …	speakers of falsehood …	说妄语者…
pisuṇavācā …	slanderers …	诽谤者…
pharusavācā …	those of harsh speech …	粗语者…
samphappalāpino samphappalāpīhi saddhiṁ saṁsandanti samenti;	idle chatterers converge and associate with idle chatterers;	绮语者与绮语者汇聚交往；
abhijjhāluno abhijjhālūhi saddhiṁ saṁsandanti samenti;	the covetous converge and associate with the covetous;	贪欲者与贪欲者汇聚交往；
byāpannacittā byāpannacittehi saddhiṁ saṁsandanti samenti;	those with minds of ill will converge and associate with those with minds of ill will;	有嗔心者与有嗔心者汇聚交往；
micchādiṭṭhikā micchādiṭṭhikehi saddhiṁ saṁsandanti samenti.	those holding wrong view converge and associate with those holding wrong view.	持邪见者与持邪见者汇聚交往。
Pāṇātipātā paṭiviratā pāṇātipātā paṭiviratehi saddhiṁ saṁsandanti samenti;	Those who abstain from destroying life converge and associate with those who abstain from destroying life;	离杀生者与离杀生者汇聚交往；
adinnādānā paṭiviratā …pe…	those who abstain from taking what is not given …and so on…	离不与取者…等等…
kāmesumicchācārā paṭiviratā …	those who abstain from sexual misconduct …	离邪淫者…
musāvādā paṭiviratā …	those who abstain from speaking falsehood …	离妄语者…
pisuṇāya vācāya …	from slanderous speech …	离诽谤语…
pharusāya vācāya …	from harsh speech …	离粗语…
samphappalāpā paṭiviratā samphappalāpā paṭiviratehi saddhiṁ saṁsandanti samenti;	those who abstain from idle chatter converge and associate with those who abstain from idle chatter;	离绮语者与离绮语者汇聚交往；
anabhijjhāluno anabhijjhālūhi saddhiṁ saṁsandanti samenti;	the uncovetous converge and associate with the uncovetous;	无贪者与无贪者汇聚交往；
abyāpannacittā abyāpannacittehi saddhiṁ saṁsandanti samenti;	those with minds of non-ill will converge and associate with those with minds of non-ill will;	无嗔心者与无嗔心者汇聚交往；
sammādiṭṭhikā sammādiṭṭhikehi saddhiṁ saṁsandanti samentī”ti.	those holding right view converge and associate with those holding right view.”	持正见者与持正见者汇聚交往。”

14.28 - SN 14.28 Aṭṭhaṅgika: Aṭṭhaṅgikasutta

--- SN14.28 - Aṭṭhaṅgikasutta ---	--- SN14.28 - Aṭṭhaṅgikasutta ---	--- SN14.28 - 八支经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Dhātusova, bhikkhave, sattā saṁsandanti samenti.	“According to their elements, bhikkhus, beings converge and associate.	“依其界，诸比丘，众生汇聚交往。
Micchādiṭṭhikā micchādiṭṭhikehi saddhiṁ saṁsandanti samenti;	Those of wrong view converge and associate with those of wrong view;	邪见者与邪见者汇聚交往；
micchāsaṅkappā …pe…	those of wrong intention …and so on…	邪思惟者…等等…
micchāvācā …	those of wrong speech …	邪语者…
micchākammantā …	those of wrong action …	邪业者…
micchāājīvā …	those of wrong livelihood …	邪命者…
micchāvāyāmā …	those of wrong effort …	邪精进者…
micchāsatino …	those of wrong mindfulness …	邪念者…
micchāsamādhino micchāsamādhīhi saddhiṁ saṁsandanti samenti.	those of wrong concentration converge and associate with those of wrong concentration.	邪定者与邪定者汇聚交往。
Sammādiṭṭhikā sammādiṭṭhikehi saddhiṁ saṁsandanti samenti;	Those of right view converge and associate with those of right view;	正见者与正见者汇聚交往；
sammāsaṅkappā …pe…	those of right intention …and so on…	正思惟者…等等…
sammāvācā …	those of right speech …	正语者…
sammākammantā …	those of right action …	正业者…
sammāājīvā …	those of right livelihood …	正命者…
sammāvāyāmā …	those of right effort …	正精进者…
sammāsatino …	those of right mindfulness …	正念者…
sammāsamādhino sammāsamādhīhi saddhiṁ saṁsandanti samentī”ti.	those of right concentration converge and associate with those of right concentration.”	正定者与正定者汇聚交往。”
Chaṭṭhaṁ.	Sixth.	第六。

14.29 - SN 14.29 Dasaṅga: Dasaṅgasutta

--- SN14.29 - Dasaṅgasutta ---	--- SN14.29 - Dasaṅgasutta ---	--- SN14.29 - 十支经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Dhātusova, bhikkhave, sattā saṁsandanti samenti.	“According to their elements, bhikkhus, beings converge and associate.	“依其界，诸比丘，众生汇聚交往。
Micchādiṭṭhikā micchādiṭṭhikehi saddhiṁ saṁsandanti samenti;	Those of wrong view converge and associate with those of wrong view;	邪见者与邪见者汇聚交往；
micchāsaṅkappā …pe…	those of wrong intention …and so on…	邪思惟者…等等…
micchāvācā …	those of wrong speech …	邪语者…
micchākammantā …	those of wrong action …	邪业者…
micchāājīvā …	those of wrong livelihood …	邪命者…
micchāvāyāmā …	those of wrong effort …	邪精进者…
micchāsatino …	those of wrong mindfulness …	邪念者…
micchāsamādhino micchāsamādhīhi saddhiṁ saṁsandanti samenti;	those of wrong concentration converge and associate with those of wrong concentration;	邪定者与邪定者汇聚交往；
micchāñāṇino micchāñāṇīhi saddhiṁ saṁsandanti samenti;	those of wrong knowledge converge and associate with those of wrong knowledge;	邪智者与邪智者汇聚交往；
micchāvimuttino micchāvimuttīhi saddhiṁ saṁsandanti samenti.	those of wrong liberation converge and associate with those of wrong liberation.	邪解脱者与邪解脱者汇聚交往。
Sammādiṭṭhikā sammādiṭṭhikehi saddhiṁ saṁsandanti samenti;	Those of right view converge and associate with those of right view;	正见者与正见者汇聚交往；
sammāsaṅkappā …pe…	those of right intention …and so on…	正思惟者…等等…
sammāvācā …	those of right speech …	正语者…
sammākammantā …	those of right action …	正业者…
sammāājīvā …	those of right livelihood …	正命者…
sammāvāyāmā …	those of right effort …	正精进者…
sammāsatino …	those of right mindfulness …	正念者…
sammāsamādhino …	those of right concentration …	正定者…
sammāñāṇino sammāñāṇīhi saddhiṁ saṁsandanti samenti;	those of right knowledge converge and associate with those of right knowledge;	正智者与正智者汇聚交往；
sammāvimuttino sammāvimuttīhi saddhiṁ saṁsandanti samentī”ti.	those of right liberation converge and associate with those of right liberation.”	正解脱者与正解脱者汇聚交往。”
(Sabbattha atītānāgatapaccuppannaṁ kātabbaṁ.)	(Throughout, past, future, and present should be applied.)	（贯穿始终，应适用过去，未来，及现在。）
Sattannaṁ suttantānaṁ uddānaṁ	Summary of the Seven Suttas:	七经总览：
Asamāhitaṁ dussīlaṁ,	Unconcentrated, Immoral,	不定，恶戒，
pañca sikkhāpadāni ca;	Five Precepts also;	五学处亦然；
Satta kammapathā vuttā,	Seven Courses of Kamma are stated,	七业道已说，
dasakammapathena ca;	And with the Ten Courses of Kamma;	及以十业道；
Chaṭṭhaṁ aṭṭhaṅgiko vutto,	The sixth is called the Eightfold,	第六称为八支，
dasaṅgena ca sattamaṁ.	And the seventh with the Tenfold.	及第七以十支。
Kammapathavaggo tatiyo.	The Courses of Kamma Chapter, the Third.	业道品，第三。

14.30 - SN 14.30 Catudhātu: Catudhātusutta

--- SN14.30 - Catudhātusutta ---	--- SN14.30 - Catudhātusutta ---	--- SN14.30 - 四界经 ---
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme …	On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park …	一时，佛住舍卫城祇陀林给孤独园…
“catasso imā, bhikkhave, dhātuyo.	“There are, bhikkhus, these four elements.	“有，诸比丘，此四界。
Katamā catasso?	What four?	何四？
Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu—	The earth element, the water element, the fire element, the air element—	地界，水界，火界，风界—
imā kho, bhikkhave, catasso dhātuyo”ti.	these, bhikkhus, are the four elements.”	此，诸比丘，为四界。”

14.31 - SN 14.31 Pubbesambodha: Pubbesambodhasutta

--- SN14.31 - Pubbesambodhasutta ---	--- SN14.31 - Pubbesambodhasutta ---	--- SN14.31 - 未成佛前经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:	“Formerly, bhikkhus, before my enlightenment, while I was still an unenlightened Bodhisatta, it occurred to me:	“昔，诸比丘，我未成佛前，尚为未觉菩萨时，生此念：
‘ko nu kho pathavīdhātuyā assādo, ko ādīnavo, kiṁ nissaraṇaṁ;	‘What now is the gratification in the earth element, what is the danger, what is the escape;	‘今地界之喜为何，危为何，出离为何；
ko āpodhātuyā assādo, ko ādīnavo, kiṁ nissaraṇaṁ;	what is the gratification in the water element, what is the danger, what is the escape;	水界之喜为何，危为何，出离为何；
ko tejodhātuyā assādo, ko ādīnavo, kiṁ nissaraṇaṁ;	what is the gratification in the fire element, what is the danger, what is the escape;	火界之喜为何，危为何，出离为何；
ko vāyodhātuyā assādo, ko ādīnavo, kiṁ nissaraṇan’ti?	what is the gratification in the air element, what is the danger, what is the escape?’	风界之喜为何，危为何，出离为何？’
Tassa mayhaṁ, bhikkhave, etadahosi:	Then, bhikkhus, it occurred to me:	尔时，诸比丘，我生此念：
‘yaṁ kho pathavīdhātuṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ pathavīdhātuyā assādo;	‘Whatever pleasure and joy arise in dependence on the earth element, this is the gratification in the earth element;	‘凡依地界生之乐与喜，此为地界之喜；
yaṁ pathavīdhātu aniccā dukkhā vipariṇāmadhammā, ayaṁ pathavīdhātuyā ādīnavo;	that the earth element is impermanent, suffering, subject to change, this is the danger in the earth element;	彼地界为无常，苦，变易法，此为地界之危；
yo pathavīdhātuyā chandarāgavinayo chandarāgappahānaṁ, idaṁ pathavīdhātuyā nissaraṇaṁ.	the removal of desire and lust, the abandoning of desire and lust for the earth element, this is the escape from the earth element.	除去欲与爱，舍弃对地界之欲与爱，此为地界之出离。
Yaṁ āpodhātuṁ paṭicca …pe…	Whatever in dependence on the water element …and so on…	凡依水界…等等…
yaṁ tejodhātuṁ paṭicca …pe…	Whatever in dependence on the fire element …and so on…	凡依火界…等等…
yaṁ vāyodhātuṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ vāyodhātuyā assādo;	Whatever pleasure and joy arise in dependence on the air element, this is the gratification in the air element;	凡依风界生之乐与喜，此为风界之喜；
yaṁ vāyodhātu aniccā dukkhā vipariṇāmadhammā, ayaṁ vāyodhātuyā ādīnavo;	that the air element is impermanent, suffering, subject to change, this is the danger in the air element;	彼风界为无常，苦，变易法，此为风界之危；
yo vāyodhātuyā chandarāgavinayo chandarāgappahānaṁ, idaṁ vāyodhātuyā nissaraṇaṁ’.	the removal of desire and lust, the abandoning of desire and lust for the air element, this is the escape from the air element.’	除去欲与爱，舍弃对风界之欲与爱，此为风界之出离。’
Yāvakīvañcāhaṁ, bhikkhave, imāsaṁ catunnaṁ dhātūnaṁ evaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ na abbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ.	So long, bhikkhus, as I did not directly know these four elements in this way—their gratification as gratification, their danger as danger, and their escape as escape, as they really are—I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, its devas and humans.	如是长时，诸比丘，我未如是直知此四界—其喜为喜，其危为危，及其出离为出离，如其真实—我未宣称已觉于此天、魔、梵之世，于此沙门、婆罗门、天人之世代，无上正等觉。
Yato ca khvāhaṁ, bhikkhave, imāsaṁ catunnaṁ dhātūnaṁ evaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ.	But when, bhikkhus, I directly knew these four elements in this way—their gratification as gratification, their danger as danger, and their escape as escape, as they really are—then, bhikkhus, I claimed to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, its devas and humans.	然当，诸比丘，我如是直知此四界—其喜为喜，其危为危，及其出离为出离，如其真实—尔时，诸比丘，我宣称已觉于此天、魔、梵之世，于此沙门、婆罗门、天人之世代，无上正等觉。
Ñāṇañca pana me dassanaṁ udapādi:	And knowledge and vision arose in me:	智与见于我生起：
‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.	‘Unshakable is my liberation; this is the last birth; there is now no further renewal of being.’”	‘我解脱不动摇；此为最后生；今无后有。’”
Dutiyaṁ.	Second.	第二。

14.32 - SN 14.32 Acariṁ: Acariṁsutta

--- SN14.32 - Acariṁsutta ---	--- SN14.32 - Acariṁsutta ---	--- SN14.32 - 我曾行经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Pathavīdhātuyāhaṁ, bhikkhave, assādapariyesanaṁ acariṁ, yo pathavīdhātuyā assādo tadajjhagamaṁ, yāvatā pathavīdhātuyā assādo paññāya me so sudiṭṭho.	“I, bhikkhus, pursued the search for gratification in the earth element; whatever is the gratification in the earth element, that I found; inasmuch as there is gratification in the earth element, that has been well seen by me with wisdom.	“我，诸比丘，寻求地界之喜；凡地界之喜，我已寻得；地界之喜，我已以慧善见。
Pathavīdhātuyāhaṁ, bhikkhave, ādīnavapariyesanaṁ acariṁ, yo pathavīdhātuyā ādīnavo tadajjhagamaṁ, yāvatā pathavīdhātuyā ādīnavo paññāya me so sudiṭṭho.	I, bhikkhus, pursued the search for danger in the earth element; whatever is the danger in the earth element, that I found; inasmuch as there is danger in the earth element, that has been well seen by me with wisdom.	我，诸比丘，寻求地界之危；凡地界之危，我已寻得；地界之危，我已以慧善见。
Pathavīdhātuyāhaṁ, bhikkhave, nissaraṇapariyesanaṁ acariṁ, yaṁ pathavīdhātuyā nissaraṇaṁ tadajjhagamaṁ, yāvatā pathavīdhātuyā nissaraṇaṁ paññāya me taṁ sudiṭṭhaṁ.	I, bhikkhus, pursued the search for escape from the earth element; whatever is the escape from the earth element, that I found; inasmuch as there is escape from the earth element, that has been well seen by me with wisdom.	我，诸比丘，寻求地界之出离；凡地界之出离，我已寻得；地界之出离，我已以慧善见。
Āpodhātuyāhaṁ, bhikkhave …pe…	I, bhikkhus, for the water element …and so on…	我，诸比丘，于水界…等等…
tejodhātuyāhaṁ, bhikkhave …	I, bhikkhus, for the fire element …	我，诸比丘，于火界…
vāyodhātuyāhaṁ, bhikkhave, assādapariyesanaṁ acariṁ, yo vāyodhātuyā assādo tadajjhagamaṁ, yāvatā vāyodhātuyā assādo paññāya me so sudiṭṭho.	I, bhikkhus, pursued the search for gratification in the air element; whatever is the gratification in the air element, that I found; inasmuch as there is gratification in the air element, that has been well seen by me with wisdom.	我，诸比丘，寻求风界之喜；凡风界之喜，我已寻得；风界之喜，我已以慧善见。
Vāyodhātuyāhaṁ, bhikkhave, ādīnavapariyesanaṁ acariṁ, yo vāyodhātuyā ādīnavo tadajjhagamaṁ, yāvatā vāyodhātuyā ādīnavo paññāya me so sudiṭṭho.	I, bhikkhus, pursued the search for danger in the air element; whatever is the danger in the air element, that I found; inasmuch as there is danger in the air element, that has been well seen by me with wisdom.	我，诸比丘，寻求风界之危；凡风界之危，我已寻得；风界之危，我已以慧善见。
Vāyodhātuyāhaṁ, bhikkhave, nissaraṇapariyesanaṁ acariṁ, yaṁ vāyodhātuyā nissaraṇaṁ tadajjhagamaṁ, yāvatā vāyodhātuyā nissaraṇaṁ paññāya me taṁ sudiṭṭhaṁ.	I, bhikkhus, pursued the search for escape from the air element; whatever is the escape from the air element, that I found; inasmuch as there is escape from the air element, that has been well seen by me with wisdom.	我，诸比丘，寻求风界之出离；凡风界之出离，我已寻得；风界之出离，我已以慧善见。
Yāvakīvañcāhaṁ, bhikkhave, imāsaṁ catunnaṁ dhātūnaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ na abbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ.	So long, bhikkhus, as I did not directly know these four elements—their gratification as gratification, their danger as danger, and their escape as escape, as they really are—I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, its devas and humans.	如是长时，诸比丘，我未直知此四界—其喜为喜，其危为危，及其出离为出离，如其真实—我未宣称已觉于此天、魔、梵之世，于此沙门、婆罗门、天人之世代，无上正等觉。
Yato ca khvāhaṁ, bhikkhave, imāsaṁ catunnaṁ dhātūnaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ.	But when, bhikkhus, I directly knew these four elements—their gratification as gratification, their danger as danger, and their escape as escape, as they really are—then, bhikkhus, I claimed to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, its devas and humans.	然当，诸比丘，我直知此四界—其喜为喜，其危为危，及其出离为出离，如其真实—尔时，诸比丘，我宣称已觉于此天、魔、梵之世，于此沙门、婆罗门、天人之世代，无上正等觉。
Ñāṇañca pana me dassanaṁ udapādi:	And knowledge and vision arose in me:	智与见于我生起：
‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.	‘Unshakable is my liberation; this is the last birth; there is now no further renewal of being.’”	‘我解脱不动摇；此为最后生；今无后有。’”
Tatiyaṁ.	Third.	第三。

14.33 - SN 14.33 Nocedaṁ: Nocedaṁsutta

--- SN14.33 - Nocedaṁsutta ---	--- SN14.33 - Nocedaṁsutta ---	--- SN14.33 - 若无此经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“No cedaṁ, bhikkhave, pathavīdhātuyā assādo abhavissa, nayidaṁ sattā pathavīdhātuyā sārajjeyyuṁ.	“If, bhikkhus, there were no gratification in the earth element, beings would not become enamored of the earth element.	“若，诸比丘，地界无喜，众生将不迷于地界。
Yasmā ca kho, bhikkhave, atthi pathavīdhātuyā assādo, tasmā sattā pathavīdhātuyā sārajjanti.	But because, bhikkhus, there is gratification in the earth element, therefore beings become enamored of the earth element.	然因，诸比丘，地界有喜，是故众生迷于地界。
No cedaṁ, bhikkhave, pathavīdhātuyā ādīnavo abhavissa, nayidaṁ sattā pathavīdhātuyā nibbindeyyuṁ.	If, bhikkhus, there were no danger in the earth element, beings would not become disenchanted with the earth element.	若，诸比-丘，地界无危，众生将不厌离于地界。
Yasmā ca kho, bhikkhave, atthi pathavīdhātuyā ādīnavo, tasmā sattā pathavīdhātuyā nibbindanti.	But because, bhikkhus, there is danger in the earth element, therefore beings become disenchanted with the earth element.	然因，诸比丘，地界有危，是故众生厌离于地界。
No cedaṁ, bhikkhave, pathavīdhātuyā nissaraṇaṁ abhavissa, nayidaṁ sattā pathavīdhātuyā nissareyyuṁ.	If, bhikkhus, there were no escape from the earth element, beings would not escape from the earth element.	若，诸比丘，地界无出离，众生将不出离于地界。
Yasmā ca kho, bhikkhave, atthi pathavīdhātuyā nissaraṇaṁ, tasmā sattā pathavīdhātuyā nissaranti.	But because, bhikkhus, there is escape from the earth element, therefore beings escape from the earth element.	然因，诸比丘，地界有出离，是故众生出离于地界。
No cedaṁ, bhikkhave, āpodhātuyā assādo abhavissa …pe…	If, bhikkhus, there were no gratification in the water element …and so on…	若，诸比丘，水界无喜…等等…
no cedaṁ, bhikkhave, tejodhātuyā …pe…	if, bhikkhus, for the fire element …and so on…	若，诸比丘，于火界…等等…
no cedaṁ, bhikkhave, vāyodhātuyā assādo abhavissa, nayidaṁ sattā vāyodhātuyā sārajjeyyuṁ.	if, bhikkhus, there were no gratification in the air element, beings would not become enamored of the air element.	若，诸比丘，风界无喜，众生将不迷于风界。
Yasmā ca kho, bhikkhave, atthi vāyodhātuyā assādo, tasmā sattā vāyodhātuyā sārajjanti.	But because, bhikkhus, there is gratification in the air element, therefore beings become enamored of the air element.	然因，诸比丘，风界有喜，是故众生迷于风界。
No cedaṁ, bhikkhave, vāyodhātuyā ādīnavo abhavissa, nayidaṁ sattā vāyodhātuyā nibbindeyyuṁ.	If, bhikkhus, there were no danger in the air element, beings would not become disenchanted with the air element.	若，诸比丘，风界无危，众生将不厌离于风界。
Yasmā ca kho, bhikkhave, atthi vāyodhātuyā ādīnavo, tasmā sattā vāyodhātuyā nibbindanti.	But because, bhikkhus, there is danger in the air element, therefore beings become disenchanted with the air element.	然因，诸比丘，风界有危，是故众生厌离于风界。
No cedaṁ, bhikkhave, vāyodhātuyā nissaraṇaṁ abhavissa, nayidaṁ sattā vāyodhātuyā nissareyyuṁ.	If, bhikkhus, there were no escape from the air element, beings would not escape from the air element.	若，诸比丘，风界无出离，众生将不出离于风界。
Yasmā ca kho, bhikkhave, atthi vāyodhātuyā nissaraṇaṁ, tasmā sattā vāyodhātuyā nissaranti.	But because, bhikkhus, there is escape from the air element, therefore beings escape from the air element.	然因，诸比丘，风界有出离，是故众生出离于风界。
Yāvakīvañcime, bhikkhave, sattā imāsaṁ catunnaṁ dhātūnaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ na abbhaññaṁsu, neva tāvime, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṁyuttā vippamuttā vimariyādikatena cetasā vihariṁsu.	So long, bhikkhus, as beings did not directly know these four elements—their gratification as gratification, their danger as danger, and their escape as escape, as they really are—so long, bhikkhus, beings did not dwell escaped, disjoined, liberated, with a mind made limitless, from this world with its devas, Māra, and Brahmā, from this generation with its ascetics and brahmins, its devas and humans.	如是长时，诸比丘，众生未直知此四界—其喜为喜，其危为危，及其出离为出离，如其真实—如是长时，诸比丘，众生未住于出离，分离，解脱，心无限，于此天、魔、梵之世，于此沙门、婆罗门、天人之世代。
Yato ca kho, bhikkhave, sattā imāsaṁ catunnaṁ dhātūnaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññaṁsu, atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṁyuttā vippamuttā vimariyādikatena cetasā viharantī”ti.	But when, bhikkhus, beings directly knew these four elements—their gratification as gratification, their danger as danger, and their escape as escape, as they really are—then, bhikkhus, beings dwell escaped, disjoined, liberated, with a mind made limitless, from this world with its devas, Māra, and Brahmā, from this generation with its ascetics and brahmins, its devas and humans.”	然当，诸比丘，众生直知此四界—其喜为喜，其危为危，及其出离为出离，如其真实—尔时，诸比丘，众生住于出离，分离，解脱，心无限，于此天、魔、梵之世，于此沙门、婆罗门、天人之世代。”
Catutthaṁ.	Fourth.	第四。

14.34 - SN 14.34 Ekantadukkha: Ekantadukkhasutta

--- SN14.34 - Ekantadukkhasutta ---	--- SN14.34 - Ekantadukkhasutta ---	--- SN14.34 - 唯苦经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Pathavīdhātu ce hidaṁ, bhikkhave, ekantadukkhā abhavissa dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, nayidaṁ sattā pathavīdhātuyā sārajjeyyuṁ.	“If, bhikkhus, this earth element were exclusively suffering, steeped in suffering, immersed in suffering, not immersed in pleasure, beings would not become enamored of the earth element.	“若，诸比丘，此地界唯苦，浸于苦，沉于苦，不沉于乐，众生将不迷于地界。
Yasmā ca kho, bhikkhave, pathavīdhātu sukhā sukhānupatitā sukhāvakkantā anavakkantā dukkhena, tasmā sattā pathavīdhātuyā sārajjanti.	But because, bhikkhus, the earth element is pleasant, steeped in pleasure, immersed in pleasure, not immersed in suffering, therefore beings become enamored of the earth element.	然因，诸比丘，地界为乐，浸于乐，沉于乐，不沉于苦，是故众生迷于地界。
Āpodhātu ce hidaṁ, bhikkhave …pe…	If this water element, bhikkhus …and so on…	若此水界，诸比丘…等等…
tejodhātu ce hidaṁ, bhikkhave …	if this fire element, bhikkhus …	若此火界，诸比丘…
vāyodhātu ce hidaṁ, bhikkhave, ekantadukkhā abhavissa dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, nayidaṁ sattā vāyodhātuyā sārajjeyyuṁ.	if this air element, bhikkhus, were exclusively suffering, steeped in suffering, immersed in suffering, not immersed in pleasure, beings would not become enamored of the air element.	若此风界，诸比丘，唯苦，浸于苦，沉于苦，不沉于乐，众生将不迷于风界。
Yasmā ca kho, bhikkhave, vāyodhātu sukhā sukhānupatitā sukhāvakkantā anavakkantā dukkhena, tasmā sattā vāyodhātuyā sārajjanti.	But because, bhikkhus, the air element is pleasant, steeped in pleasure, immersed in pleasure, not immersed in suffering, therefore beings become enamored of the air element.	然因，诸比丘，风界为乐，浸于乐，沉于乐，不沉于苦，是故众生迷于风界。
Pathavīdhātu ce hidaṁ, bhikkhave, ekantasukhā abhavissa sukhānupatitā sukhāvakkantā anavakkantā dukkhena, nayidaṁ sattā pathavīdhātuyā nibbindeyyuṁ.	If this earth element, bhikkhus, were exclusively pleasant, steeped in pleasure, immersed in pleasure, not immersed in suffering, beings would not become disenchanted with the earth element.	若此地界，诸比丘，唯乐，浸于乐，沉于乐，不沉于苦，众生将不厌离于地界。
Yasmā ca kho, bhikkhave, pathavīdhātu dukkhā dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, tasmā sattā pathavīdhātuyā nibbindanti.	But because, bhikkhus, the earth element is suffering, steeped in suffering, immersed in suffering, not immersed in pleasure, therefore beings become disenchanted with the earth element.	然因，诸比丘，地界为苦，浸于苦，沉于苦，不沉于乐，是故众生厌离于地界。
Āpodhātu ce hidaṁ, bhikkhave …pe…	If this water element, bhikkhus …and so on…	若此水界，诸比丘…等等…
tejodhātu ce hidaṁ, bhikkhave …	if this fire element, bhikkhus …	若此火界，诸比丘…
vāyodhātu ce hidaṁ, bhikkhave, ekantasukhā abhavissa sukhānupatitā sukhāvakkantā anavakkantā dukkhena, nayidaṁ sattā vāyodhātuyā nibbindeyyuṁ.	if this air element, bhikkhus, were exclusively pleasant, steeped in pleasure, immersed in pleasure, not immersed in suffering, beings would not become disenchanted with the air element.	若此风界，诸比丘，唯乐，浸于乐，沉于乐，不沉于苦，众生将不厌离于风界。
Yasmā ca kho, bhikkhave, vāyodhātu dukkhā dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, tasmā sattā vāyodhātuyā nibbindantī”ti.	But because, bhikkhus, the air element is suffering, steeped in suffering, immersed in suffering, not immersed in pleasure, therefore beings become disenchanted with the air element.”	然因，诸比丘，风界为苦，浸于苦，沉于苦，不沉于乐，是故众生厌离于风界。”

14.35 - SN 14.35 Abhinanda: Abhinandasutta

--- SN14.35 - Abhinandasutta ---	--- SN14.35 - Abhinandasutta ---	--- SN14.35 - 喜乐经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Yo, bhikkhave, pathavīdhātuṁ abhinandati, dukkhaṁ so abhinandati.	“Whoever, bhikkhus, delights in the earth element, delights in suffering.	“凡，诸比丘，喜乐于地界，喜乐于苦。
Yo dukkhaṁ abhinandati, aparimutto so dukkhasmāti vadāmi.	Whoever delights in suffering, is not freed from suffering, I say.	凡喜乐于苦，不离于苦，我说。
Yo āpodhātuṁ abhinandati …pe…	Whoever delights in the water element …and so on…	凡喜乐于水界…等等…
yo tejodhātuṁ …	whoever delights in the fire element …	凡喜乐于火界…
yo vāyodhātuṁ abhinandati, dukkhaṁ so abhinandati.	whoever delights in the air element, delights in suffering.	凡喜乐于风界，喜乐于苦。
Yo dukkhaṁ abhinandati, aparimutto so dukkhasmāti vadāmi.	Whoever delights in suffering, is not freed from suffering, I say.	凡喜乐于苦，不离于苦，我说。
Yo ca kho, bhikkhave, pathavīdhātuṁ nābhinandati, dukkhaṁ so nābhinandati.	And whoever, bhikkhus, does not delight in the earth element, does not delight in suffering.	凡，诸比丘，不喜乐于地界，不喜乐于苦。
Yo dukkhaṁ nābhinandati, parimutto so dukkhasmāti vadāmi.	Whoever does not delight in suffering, is freed from suffering, I say.	凡不喜乐于苦，离于苦，我说。
Yo āpodhātuṁ …pe…	Whoever the water element …and so on…	凡水界…等等…
yo tejodhātuṁ …	whoever the fire element …	凡火界…
yo vāyodhātuṁ nābhinandati, dukkhaṁ so nābhinandati.	whoever does not delight in the air element, does not delight in suffering.	凡不喜乐于风界，不喜乐于苦。
Yo dukkhaṁ nābhinandati, parimutto so dukkhasmāti vadāmī”ti.	Whoever does not delight in suffering, is freed from suffering, I say.”	凡不喜乐于苦，离于苦，我说。”
Chaṭṭhaṁ.	Sixth.	第六。

14.36 - SN 14.36 Uppāda: Uppādasutta

--- SN14.36 - Uppādasutta ---	--- SN14.36 - Uppādasutta ---	--- SN14.36 - 生起经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Yo, bhikkhave, pathavīdhātuyā uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo rogānaṁ ṭhiti jarāmaraṇassa pātubhāvo.	“The arising, bhikkhus, an abiding, a new beginning, an appearance of the earth element, is an arising of suffering, an abiding of diseases, an appearance of aging-and-death.	“地界之生起，诸比丘，一住，一新始，一出现，为苦之生起，病之住，老死之出现。
Yo āpodhātuyā …pe…	The arising of the water element …and so on…	水界之生起…等等…
yo tejodhātuyā …	the arising of the fire element …	火界之生起…
yo vāyodhātuyā uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo rogānaṁ ṭhiti jarāmaraṇassa pātubhāvo.	The arising, an abiding, a new beginning, an appearance of the air element, is an arising of suffering, an abiding of diseases, an appearance of aging-and-death.	风界之生起，一住，一新始，一出现，为苦之生起，病之住，老死之出现。
Yo ca kho, bhikkhave, pathavīdhātuyā nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho rogānaṁ vūpasamo jarāmaraṇassa atthaṅgamo.	And the cessation, bhikkhus, the calming, the disappearance of the earth element, is a cessation of suffering, a calming of diseases, a disappearance of aging-and-death.	地界之息灭，诸比丘，平静，消失，为苦之息灭，病之平静，老死之消失。
Yo āpodhātuyā …pe…	The cessation of the water element …and so on…	水界之息灭…等等…
yo tejodhātuyā …	the cessation of the fire element …	火界之息灭…
yo vāyodhātuyā nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho rogānaṁ vūpasamo jarāmaraṇassa atthaṅgamo”ti.	The cessation, the calming, the disappearance of the air element, is a cessation of suffering, a calming of diseases, a disappearance of aging-and-death.”	风界之息灭，平静，消失，为苦之息灭，病之平静，老死之消失。”

14.37 - SN 14.37 Samaṇabrāhmaṇa: Samaṇabrāhmaṇasutta

--- SN14.37 - Samaṇabrāhmaṇasutta ---	--- SN14.37 - Samaṇabrāhmaṇasutta ---	--- SN14.37 - 沙门婆罗门经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Catasso imā, bhikkhave, dhātuyo.	“There are, bhikkhus, these four elements.	“有，诸比丘，此四界。
Katamā catasso?	What four?	何四？
Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu.	The earth element, the water element, the fire element, the air element.	地界，水界，火界，风界。
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ catunnaṁ dhātūnaṁ assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti,	Whatever ascetics or brahmins, bhikkhus, do not understand as they really are the gratification, the danger, and the escape in the case of these four elements,	凡沙门或婆罗门，诸比丘，不如实解此四界之喜，危，与出离，
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā; na ca pana te āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti.	they are not, bhikkhus, considered ascetics among ascetics or brahmins among brahmins by me; nor do those venerable ones, by realizing it for themselves with direct knowledge, in this very life, enter and dwell in the goal of asceticism or the goal of brahminhood.	彼等，诸比丘，我非视为沙门中之沙门或婆罗门中之婆罗门；亦非彼等尊者，以自证知，于此生，入而住于沙门之目标或婆罗门之目标。
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ catunnaṁ dhātūnaṁ assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti,	But whatever ascetics or brahmins, bhikkhus, understand as they really are the gratification, the danger, and the escape in the case of these four elements,	然凡沙门或婆罗门，诸比丘，如实解此四界之喜，危，与出离，
te ca kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā; te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.	they, bhikkhus, are considered ascetics among ascetics and brahmins among brahmins by me; and those venerable ones, by realizing it for themselves with direct knowledge, in this very life, enter and dwell in the goal of asceticism and the goal of brahminhood.”	彼等，诸比丘，我视为沙门中之沙门及婆罗门中之婆罗门；及彼等尊者，以自证知，于此生，入而住于沙门之目标及婆罗门之目标。”

14.38 - SN 14.38 Dutiyasamaṇabrāhmaṇa: Dutiyasamaṇabrāhmaṇasutta

--- SN14.38 - Dutiyasamaṇabrāhmaṇasutta ---	--- SN14.38 - Dutiyasamaṇabrāhmaṇasutta ---	--- SN14.38 - 第二沙门婆罗门经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Catasso imā, bhikkhave, dhātuyo.	“There are, bhikkhus, these four elements.	“有，诸比丘，此四界。
Katamā catasso?	What four?	何四？
Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu.	The earth element, the water element, the fire element, the air element.	地界，水界，火界，风界。
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ catunnaṁ dhātūnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti …pe…	Whatever ascetics or brahmins, bhikkhus, do not understand as they really are the origin, the passing away, the gratification, the danger, and the escape in the case of these four elements …and so on…	凡沙门或婆罗门，诸比丘，不如实解此四界之集，灭，喜，危，与出离…等等…
(vitthāretabbaṁ)	(to be elaborated)	（当详述）
pajānanti …pe…	understand …and so on…	解…等等…
sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.	having realized it for themselves with direct knowledge, they enter and dwell.”	以自证知，入而住。”

14.39 - SN 14.39 Tatiyasamaṇabrāhmaṇa: Tatiyasamaṇabrāhmaṇasutta

--- SN14.39 - Tatiyasamaṇabrāhmaṇasutta ---	--- SN14.39 - Tatiyasamaṇabrāhmaṇasutta ---	--- SN14.39 - 第三沙门婆罗门经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pathavīdhātuṁ nappajānanti, pathavīdhātusamudayaṁ nappajānanti, pathavīdhātunirodhaṁ nappajānanti, pathavīdhātunirodhagāminiṁ paṭipadaṁ nappajānanti …pe…	“Whatever ascetics or brahmins, bhikkhus, do not understand the earth element, do not understand the origin of the earth element, do not understand the cessation of the earth element, do not understand the path leading to the cessation of the earth element …and so on…	“凡沙门或婆罗门，诸比丘，不解地界，不解地界之集，不解地界之灭，不解趣地界灭之道…等等…
āpodhātuṁ nappajānanti …	do not understand the water element …	不解水界…
tejodhātuṁ nappajānanti …	do not understand the fire element …	不解火界…
vāyodhātuṁ nappajānanti, vāyodhātusamudayaṁ nappajānanti, vāyodhātunirodhaṁ nappajānanti, vāyodhātunirodhagāminiṁ paṭipadaṁ nappajānanti, na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā;	do not understand the air element, do not understand the origin of the air element, do not understand the cessation of the air element, do not understand the path leading to the cessation of the air element, they are not, bhikkhus, considered ascetics among ascetics or brahmins among brahmins by me;	不解风界，不解风界之集，不解风界之灭，不解趣风界灭之道，彼等，诸比丘，我非视为沙门中之沙门或婆罗门中之婆罗门；
na ca pana te āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti.	nor do those venerable ones, by realizing it for themselves with direct knowledge, in this very life, enter and dwell in the goal of asceticism or the goal of brahminhood.	亦非彼等尊者，以自证知，于此生，入而住于沙门之目标或婆罗门之目标。
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā pathavīdhātuṁ pajānanti, pathavīdhātusamudayaṁ pajānanti, pathavīdhātunirodhaṁ pajānanti, pathavīdhātunirodhagāminiṁ paṭipadaṁ pajānanti …	But whatever ascetics or brahmins, bhikkhus, understand the earth element, understand the origin of the earth element, understand the cessation of the earth element, understand the path leading to the cessation of the earth element …	然凡沙门或婆罗门，诸比丘，解地界，解地界之集，解地界之灭，解趣地界灭之道…
ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā …pe… āpodhātuṁ pajānanti …	And whatever ascetics or brahmins, bhikkhus …and so on… understand the water element …	凡沙门或婆罗门，诸比丘…等等…解水界…
tejodhātuṁ pajānanti …	understand the fire element …	解火界…
vāyodhātuṁ pajānanti, vāyodhātusamudayaṁ pajānanti, vāyodhātunirodhaṁ pajānanti, vāyodhātunirodhagāminiṁ paṭipadaṁ pajānanti, te ca kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā;	understand the air element, understand the origin of the air element, understand the cessation of the air element, understand the path leading to the cessation of the air element, they, bhikkhus, are considered ascetics among ascetics and brahmins among brahmins by me;	解风界，解风界之集，解风界之灭，解趣风界灭之道，彼等，诸比丘，我视为沙门中之沙门及婆罗门中之婆罗门；
te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.	and those venerable ones, by realizing it for themselves with direct knowledge, in this very life, enter and dwell in the goal of asceticism and the goal of brahminhood.”	及彼等尊者，以自证知，于此生，入而住于沙门之目标及婆罗门之目标。”
Catuttho vaggo.	The Fourth Chapter.	第四品。
Catasso pubbe acariṁ,	Four, Before, Pursued,	四，前，行，
nocedañca dukkhena ca;	If This Were Not, and With Suffering;	若此非，与苦；
Abhinandañca uppādo,	Delighting, and Arising,	喜乐，与生起，
tayo samaṇabrāhmaṇāti.	And three on Ascetics and Brahmins.	及三说沙门婆罗门。
Dhātusaṁyuttaṁ samattaṁ.	The Connected Discourses on Elements are complete.	界相应部竟。

15 - SN 15 Anamatagga: Connected Discourses on Without Discoverable Beginning

==================== SN15 - Anamataggasaṃyutta ====================

Connected Discourses on Without Discoverable Beginning

无始相应部

15.1 - SN 15.1 Tiṇakaṭṭha: Tiṇakaṭṭhasutta

--- SN15.1 - Tiṇakaṭṭhasutta ---	--- SN15.1 - Tiṇakaṭṭhasutta ---	--- SN15.1 - 草木经 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.	一时，佛住舍卫城祇陀林给孤独园。
Tatra kho bhagavā bhikkhū āmantesi:	There the Blessed One addressed the bhikkhus:	尔时，世尊告诸比丘言：
“bhikkhavo”ti.	“Bhikkhus.”	“诸比丘。”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.	“Venerable sir,” those bhikkhus replied to the Blessed One.	“尊者，”彼诸比丘答世尊言。
Bhagavā etadavoca:	The Blessed One said this:	世尊如是说：
“Anamataggoyaṁ, bhikkhave, saṁsāro.	“Inconceivable, bhikkhus, is the beginning of this saṁsāra.	“不可思议，诸比丘，此轮回之始。
Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.	A first point is not discerned of beings roaming and wandering on hindered by ignorance and fettered by craving.	无明所障，爱所缚之众生，流转轮回，不见其始。
Seyyathāpi, bhikkhave, puriso yaṁ imasmiṁ jambudīpe tiṇakaṭṭhasākhāpalāsaṁ taṁ chetvā ekajjhaṁ saṁharitvā caturaṅgulaṁ caturaṅgulaṁ ghaṭikaṁ katvā nikkhipeyya:	Suppose, bhikkhus, a man were to cut up all the grass, sticks, branches, and leaves in this Jambudīpa, gather them together into one heap, and make them into four-inch stakes, and then he were to place them down thinking:	譬如，诸比丘，人割此阎浮提一切草、木、枝、叶，集为一堆，制为四寸之桩，然后置之思：
‘ayaṁ me mātā, tassā me mātu ayaṁ mātā’ti, apariyādinnāva, bhikkhave, tassa purisassa mātumātaro assu, atha imasmiṁ jambudīpe tiṇakaṭṭhasākhāpalāsaṁ parikkhayaṁ pariyādānaṁ gaccheyya.	‘This is my mother, this is my mother’s mother,’ the mothers of that man’s mother would not be exhausted, bhikkhus, but the grass, sticks, branches, and leaves in this Jambudīpa would be exhausted and consumed.	‘此是我母，此是我母之母’，彼人之母之母将不尽，诸比丘，然此阎浮提之草、木、枝、叶将尽耗。
Taṁ kissa hetu?	What is the reason for that?	何以故？
Anamataggoyaṁ, bhikkhave, saṁsāro.	Inconceivable, bhikkhus, is the beginning of this saṁsāra.	不可思议，诸比丘，此轮回之始。
Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.	A first point is not discerned of beings roaming and wandering on hindered by ignorance and fettered by craving.	无明所障，爱所缚之众生，流转轮回，不见其始。
Evaṁ dīgharattaṁ vo, bhikkhave, dukkhaṁ paccanubhūtaṁ tibbaṁ paccanubhūtaṁ byasanaṁ paccanubhūtaṁ, kaṭasī vaḍḍhitā.	For such a long time, bhikkhus, have you experienced suffering, experienced harshness, experienced calamity, and the charnel ground has grown.	如是长时，诸比丘，汝等经验苦，经验酷，经验灾，冢间已长。
Yāvañcidaṁ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṁ alaṁ virajjituṁ alaṁ vimuccitun”ti.	This is enough, bhikkhus, to become disenchanted with all formations, enough to become dispassionate, enough to be liberated.”	此足矣，诸比丘，厌离一切行，足矣离欲，足矣解脱。”

15.2 - SN 15.2 Pathavī: Pathavīsutta

--- SN15.2 - Pathavīsutta ---	--- SN15.2 - Pathavīsutta ---	--- SN15.2 - 地经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Anamataggoyaṁ, bhikkhave, saṁsāro.	“Inconceivable, bhikkhus, is the beginning of this saṁsāra.	“不可思议，诸比丘，此轮回之始。
Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.	A first point is not discerned of beings roaming and wandering on hindered by ignorance and fettered by craving.	无明所障，爱所缚之众生，流转轮回，不见其始。
Seyyathāpi, bhikkhave, puriso imaṁ mahāpathaviṁ kolaṭṭhimattaṁ kolaṭṭhimattaṁ mattikāguḷikaṁ karitvā nikkhipeyya:	Suppose, bhikkhus, a man were to make this great earth into clay balls the size of jujube seeds, and then he were to place them down thinking:	譬如，诸比丘，人以此大地制为枣核大小之泥丸，然后置之思：
‘ayaṁ me pitā, tassa me pitu ayaṁ pitā’ti, apariyādinnāva bhikkhave, tassa purisassa pitupitaro assu, athāyaṁ mahāpathavī parikkhayaṁ pariyādānaṁ gaccheyya.	‘This is my father, this is my father’s father,’ the fathers of that man’s father would not be exhausted, bhikkhus, but this great earth would be exhausted and consumed.	‘此是我父，此是我父之父’，彼人之父之父将不尽，诸比丘，然此大地将尽耗。
Taṁ kissa hetu?	What is the reason for that?	何以故？
Anamataggoyaṁ, bhikkhave, saṁsāro.	Inconceivable, bhikkhus, is the beginning of this saṁsāra.	不可思议，诸比丘，此轮回之始。
Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.	A first point is not discerned of beings roaming and wandering on hindered by ignorance and fettered by craving.	无明所障，爱所缚之众生，流转轮回，不见其始。
Evaṁ dīgharattaṁ vo, bhikkhave, dukkhaṁ paccanubhūtaṁ tibbaṁ paccanubhūtaṁ byasanaṁ paccanubhūtaṁ, kaṭasī vaḍḍhitā.	For such a long time, bhikkhus, have you experienced suffering, experienced harshness, experienced calamity, and the charnel ground has grown.	如是长时，诸比丘，汝等经验苦，经验酷，经验灾，冢间已长。
Yāvañcidaṁ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṁ, alaṁ virajjituṁ, alaṁ vimuccitun”ti.	This is enough, bhikkhus, to become disenchanted with all formations, enough to become dispassionate, enough to be liberated.”	此足矣，诸比丘，厌离一切行，足矣离欲，足矣解脱。”
Dutiyaṁ.	Second.	第二。

15.3 - SN 15.3 Assu: Assusutta

--- SN15.3 - Assusutta ---	--- SN15.3 - Assusutta ---	--- SN15.3 - 泪经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Anamataggoyaṁ, bhikkhave, saṁsāro.	“Inconceivable, bhikkhus, is the beginning of this saṁsāra.	“不可思议，诸比丘，此轮回之始。
Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.	A first point is not discerned of beings roaming and wandering on hindered by ignorance and fettered by craving.	无明所障，爱所缚之众生，流转轮回，不见其始。
Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho bahutaraṁ, yaṁ vā vo iminā dīghena addhunā sandhāvataṁ saṁsarataṁ amanāpasampayogā manāpavippayogā kandantānaṁ rodantānaṁ assu passannaṁ paggharitaṁ, yaṁ vā catūsu mahāsamuddesu udakan”ti?	What do you think, bhikkhus, which is more: the tears shed and streaming from you as you roam and wander on this long course, crying and weeping due to being united with the disagreeable and separated from the agreeable, or the water in the four great oceans?”	汝意云何，诸比丘，何者为多：汝等于此长途中流转轮回所流之泪，因与不爱者合、与爱者离而哭泣，或四大海之水？”
“Yathā kho mayaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāma, etadeva, bhante, bahutaraṁ yaṁ no iminā dīghena addhunā sandhāvataṁ saṁsarataṁ amanāpasampayogā manāpavippayogā kandantānaṁ rodantānaṁ assu passannaṁ paggharitaṁ, na tveva catūsu mahāsamuddesu udakan”ti.	“As we understand the Dhamma taught by the Blessed One, venerable sir, this is more, namely, the tears shed and streaming from us as we roam and wander on this long course, crying and weeping due to being united with the disagreeable and separated from the agreeable, not the water in the four great oceans.”	“如我等解世尊所教之法，尊者，此为多，即我等于此长途中流转轮回所流之泪，因与不爱者合、与爱者离而哭泣，非四大海之水。”
“Sādhu sādhu, bhikkhave, sādhu kho me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha.	“Good, good, bhikkhus! It is good that you thus understand the Dhamma taught by me.	“善哉，善哉，诸比丘！善哉汝等如是解我所教之法。
Etadeva, bhikkhave, bahutaraṁ yaṁ vo iminā dīghena addhunā sandhāvataṁ saṁsarataṁ amanāpasampayogā manāpavippayogā kandantānaṁ rodantānaṁ assu passannaṁ paggharitaṁ, na tveva catūsu mahāsamuddesu udakaṁ.	This is more, bhikkhus, namely, the tears shed and streaming from you as you roam and wander on this long course, crying and weeping due to being united with the disagreeable and separated from the agreeable, not the water in the four great oceans.	此为多，诸比丘，即汝等于此长途中流转轮回所流之泪，因与不爱者合、与爱者离而哭泣，非四大海之水。
Dīgharattaṁ vo, bhikkhave, mātumaraṇaṁ paccanubhūtaṁ;	For a long time, bhikkhus, have you experienced the death of a mother;	长时，诸比丘，汝等经验母死；
tesaṁ vo mātumaraṇaṁ paccanubhontānaṁ amanāpasampayogā manāpavippayogā kandantānaṁ rodantānaṁ assu passannaṁ paggharitaṁ, na tveva catūsu mahāsamuddesu udakaṁ.	for you, experiencing the death of a mother, the tears shed and streaming while crying and weeping due to being united with the disagreeable and separated from the agreeable are more than the water in the four great oceans.	于汝，经验母死，因与不爱者合、与爱者离而哭泣所流之泪，多于四大海之水。
Dīgharattaṁ vo, bhikkhave, pitumaraṇaṁ paccanubhūtaṁ …pe…	For a long time, bhikkhus, have you experienced the death of a father …and so on…	长时，诸比丘，汝等经验父死…等等…
bhātumaraṇaṁ paccanubhūtaṁ …	the death of a brother …	兄死…
bhaginimaraṇaṁ paccanubhūtaṁ …	the death of a sister …	姊死…
puttamaraṇaṁ paccanubhūtaṁ …	the death of a son …	子死…
dhītumaraṇaṁ paccanubhūtaṁ …	the death of a daughter …	女死…
ñātibyasanaṁ paccanubhūtaṁ …	the loss of relatives …	亲属之失…
bhogabyasanaṁ paccanubhūtaṁ.	the loss of wealth.	财富之失。
Dīgharattaṁ vo, bhikkhave, rogabyasanaṁ paccanubhūtaṁ, tesaṁ vo rogabyasanaṁ paccanubhontānaṁ amanāpasampayogā manāpavippayogā kandantānaṁ rodantānaṁ assu passannaṁ paggharitaṁ, na tveva catūsu mahāsamuddesu udakaṁ.	For a long time, bhikkhus, have you experienced loss through illness; for you, experiencing loss through illness, the tears shed and streaming while crying and weeping due to being united with the disagreeable and separated from the agreeable are more than the water in the four great oceans.	长时，诸比丘，汝等经验病失；于汝，经验病失，因与不爱者合、与爱者离而哭泣所流之泪，多于四大海之水。
Taṁ kissa hetu?	What is the reason for that?	何以故？
Anamataggoyaṁ, bhikkhave, saṁsāro …pe…	Inconceivable, bhikkhus, is the beginning of this saṁsāra …and so on…	不可思议，诸比丘，此轮回之始…等等…
yāvañcidaṁ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṁ, alaṁ virajjituṁ, alaṁ vimuccitun”ti.	this is enough, bhikkhus, to become disenchanted with all formations, enough to become dispassionate, enough to be liberated.”	此足矣，诸比丘，厌离一切行，足矣离欲，足矣解脱。”
Tatiyaṁ.	Third.	第三。

15.4 - SN 15.4 Khīra: Khīrasutta

--- SN15.4 - Khīrasutta ---	--- SN15.4 - Khīrasutta ---	--- SN15.4 - 乳经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Anamataggoyaṁ, bhikkhave, saṁsāro.	“Inconceivable, bhikkhus, is the beginning of this saṁsāra.	“不可思议，诸比丘，此轮回之始。
Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.	A first point is not discerned of beings roaming and wandering on hindered by ignorance and fettered by craving.	无明所障，爱所缚之众生，流转轮回，不见其始。
Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho bahutaraṁ, yaṁ vā vo iminā dīghena addhunā sandhāvataṁ saṁsarataṁ mātuthaññaṁ pītaṁ, yaṁ vā catūsu mahāsamuddesu udakan”ti?	What do you think, bhikkhus, which is more: the mother’s milk you have drunk while roaming and wandering on this long course, or the water in the four great oceans?”	汝意云何，诸比丘，何者为多：汝等于此长途中流转轮回所饮之母乳，或四大海之水？”
“Yathā kho mayaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāma, etadeva, bhante, bahutaraṁ yaṁ no iminā dīghena addhunā sandhāvataṁ saṁsarataṁ mātuthaññaṁ pītaṁ, na tveva catūsu mahāsamuddesu udakan”ti.	“As we understand the Dhamma taught by the Blessed One, venerable sir, this is more, namely, the mother’s milk we have drunk while roaming and wandering on this long course, not the water in the four great oceans.”	“如我等解世尊所教之法，尊者，此为多，即我等于此长途中流转轮回所饮之母乳，非四大海之水。”
“Sādhu sādhu, bhikkhave, sādhu kho me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha.	“Good, good, bhikkhus! It is good that you thus understand the Dhamma taught by me.	“善哉，善哉，诸比丘！善哉汝等如是解我所教之法。
Etadeva, bhikkhave, bahutaraṁ yaṁ vo iminā dīghena addhunā sandhāvataṁ saṁsarataṁ mātuthaññaṁ pītaṁ, na tveva catūsu mahāsamuddesu udakaṁ.	This is more, bhikkhus, namely, the mother’s milk you have drunk while roaming and wandering on this long course, not the water in the four great oceans.	此为多，诸比丘，即汝等于此长途中流转轮回所饮之母乳，非四大海之水。
Taṁ kissa hetu?	What is the reason for that?	何以故？
Anamataggoyaṁ, bhikkhave, saṁsāro …pe…	Inconceivable, bhikkhus, is the beginning of this saṁsāra …and so on…	不可思议，诸比丘，此轮回之始…等等…
alaṁ vimuccitun”ti.	enough to be liberated.”	足矣解脱。”
Catutthaṁ.	Fourth.	第四。

15.5 - SN 15.5 Pabbata: Pabbatasutta

--- SN15.5 - Pabbatasutta ---	--- SN15.5 - Pabbatasutta ---	--- SN15.5 - 山经 ---
Sāvatthiyaṁ viharati …pe… ārāme …pe….	Dwelling at Sāvatthī …and so on… Park …and so on….	住于舍卫城…等等…园…等等…。
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:	Then a certain bhikkhu went to the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Sitting to one side, that bhikkhu said to the Blessed One:	尔时一比丘诣世尊所；诣已，礼世尊足，退坐一面。坐一面已，彼比丘白世尊言：
“kīvadīgho nu kho, bhante, kappo”ti?	“How long, venerable sir, is an eon?”	“一劫几何长，尊者？”
“Dīgho kho, bhikkhu, kappo.	“Long, bhikkhu, is an eon.	“长，比丘，一劫。
So na sukaro saṅkhātuṁ ettakāni vassāni iti vā, ettakāni vassasatāni iti vā, ettakāni vassasahassāni iti vā, ettakāni vassasatasahassāni iti vā”ti.	It is not easy to count it as so many years, or so many hundreds of years, or so many thousands of years, or so many hundreds of thousands of years.”	不易数之，如若干年，或若干百年，或若干千年，或若干十万年。”
“Sakkā pana, bhante, upamaṁ kātun”ti?	“But is it possible, venerable sir, to give a simile?”	“然可否，尊者，设一譬喻？”
“Sakkā, bhikkhū”ti bhagavā avoca.	“It is possible, bhikkhu,” the Blessed One said.	“可，比丘，”世尊言。
“Seyyathāpi, bhikkhu, mahāselo pabbato yojanaṁ āyāmena yojanaṁ vitthārena yojanaṁ ubbedhena acchinno asusiro ekagghano.	“Suppose, bhikkhu, there were a great rock mountain, a yojana in length, a yojana in width, a yojana in height, without holes or cavities, a single solid mass.	“譬如，比丘，有一大石山，长一由旬，宽一由旬，高一由旬，无孔无洞，一整块。
Tamenaṁ puriso vassasatassa vassasatassa accayena kāsikena vatthena sakiṁ sakiṁ parimajjeyya.	And a man, at the end of every hundred years, would stroke it once with a Kāsī cloth.	人于每百年终，以迦尸布抚之一次。
Khippataraṁ kho so, bhikkhu, mahāselo pabbato iminā upakkamena parikkhayaṁ pariyādānaṁ gaccheyya, na tveva kappo.	Sooner, bhikkhu, would that great rock mountain, by this effort, be worn away and exhausted, than an eon.	速，比丘，彼大石山，以此努力，将磨损耗尽，而非一劫。
Evaṁ dīgho, bhikkhu, kappo.	So long, bhikkhu, is an eon.	如是长，比丘，一劫。
Evaṁ dīghānaṁ kho, bhikkhu, kappānaṁ neko kappo saṁsito, nekaṁ kappasataṁ saṁsitaṁ, nekaṁ kappasahassaṁ saṁsitaṁ, nekaṁ kappasatasahassaṁ saṁsitaṁ.	And of such long eons, bhikkhu, not just one eon has been wandered through, not just a hundred eons, not just a thousand eons, not just a hundred thousand eons.	如是长劫，比丘，非仅一劫已流转，非仅百劫，非仅千劫，非仅十万劫。
Taṁ kissa hetu?	What is the reason for that?	何以故？
Anamataggoyaṁ, bhikkhu, saṁsāro.	Inconceivable, bhikkhu, is the beginning of this saṁsāra.	不可思议，比丘，此轮回之始。
Pubbā koṭi …pe…	A first point …and so on…	不见其始…等等…
yāvañcidaṁ, bhikkhu, alameva sabbasaṅkhāresu nibbindituṁ, alaṁ virajjituṁ, alaṁ vimuccitun”ti.	this is enough, bhikkhu, to become disenchanted with all formations, enough to become dispassionate, enough to be liberated.”	此足矣，比丘，厌离一切行，足矣离欲，足矣解脱。”

15.6 - SN 15.6 Sāsapa: Sāsapasutta

--- SN15.6 - Sāsapasutta ---	--- SN15.6 - Sāsapasutta ---	--- SN15.6 - 芥子经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
Atha kho aññataro bhikkhu yena bhagavā …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:	Then a certain bhikkhu went to the Blessed One …and so on… sitting to one side, that bhikkhu said to the Blessed One:	尔时一比丘诣世尊所…等等…坐一面已，彼比丘白世尊言：
“kīvadīgho nu kho, bhante, kappo”ti?	“How long, venerable sir, is an eon?”	“一劫几何长，尊者？”
“Dīgho kho, bhikkhu, kappo.	“Long, bhikkhu, is an eon.	“长，比丘，一劫。
So na sukaro saṅkhātuṁ ettakāni vassāni iti vā …pe… ettakāni vassasatasahassāni iti vā”ti.	It is not easy to count it as so many years, or …and so on… or so many hundreds of thousands of years.”	不易数之，如若干年，或…等等…或若干十万年。”
“Sakkā pana, bhante, upamaṁ kātun”ti?	“But is it possible, venerable sir, to give a simile?”	“然可否，尊者，设一譬喻？”
“Sakkā, bhikkhū”ti bhagavā avoca.	“It is possible, bhikkhu,” the Blessed One said.	“可，比丘，”世尊言。
“Seyyathāpi, bhikkhu, āyasaṁ nagaraṁ yojanaṁ āyāmena yojanaṁ vitthārena yojanaṁ ubbedhena, puṇṇaṁ sāsapānaṁ guḷikābaddhaṁ.	“Suppose, bhikkhu, there were an iron city, a yojana in length, a yojana in width, a yojana in height, full of mustard seeds, piled up like a solid mass.	“譬如，比丘，有一铁城，长一由旬，宽一由旬，高一由旬，满是芥子，堆积如山。
Tato puriso vassasatassa vassasatassa accayena ekamekaṁ sāsapaṁ uddhareyya.	And from it a man, at the end of every hundred years, would take out one mustard seed.	人从中，于每百年终，取一芥子。
Khippataraṁ kho so, bhikkhu, mahāsāsaparāsi iminā upakkamena parikkhayaṁ pariyādānaṁ gaccheyya, na tveva kappo.	Sooner, bhikkhu, would that great heap of mustard seeds, by this effort, be worn away and exhausted, than an eon.	速，比丘，彼大芥子堆，以此努力，将磨损耗尽，而非一劫。
Evaṁ dīgho kho, bhikkhu, kappo.	So long, bhikkhu, is an eon.	如是长，比丘，一劫。
Evaṁ dīghānaṁ kho, bhikkhu, kappānaṁ neko kappo saṁsito, nekaṁ kappasataṁ saṁsitaṁ, nekaṁ kappasahassaṁ saṁsitaṁ, nekaṁ kappasatasahassaṁ saṁsitaṁ.	And of such long eons, bhikkhu, not just one eon has been wandered through, not just a hundred eons, not just a thousand eons, not just a hundred thousand eons.	如是长劫，比丘，非仅一劫已流转，非仅百劫，非仅千劫，非仅十万劫。
Taṁ kissa hetu?	What is the reason for that?	何以故？
Anamataggoyaṁ, bhikkhu, saṁsāro …pe…	Inconceivable, bhikkhu, is the beginning of this saṁsāra …and so on…	不可思议，比丘，此轮回之始…等等…
alaṁ vimuccitun”ti.	enough to be liberated.”	足矣解脱。”
Chaṭṭhaṁ.	Sixth.	第六。

15.7 - SN 15.7 Sāvaka: Sāvakasutta

--- SN15.7 - Sāvakasutta ---	--- SN15.7 - Sāvakasutta ---	--- SN15.7 - 弟子经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
Atha kho sambahulā bhikkhū yena bhagavā …pe… ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:	Then many bhikkhus went to the Blessed One …and so on… sitting to one side, those bhikkhus said to the Blessed One:	尔时众多比丘诣世尊所…等等…坐一面已，彼诸比丘白世尊言：
“kīvabahukā nu kho, bhante, kappā abbhatītā atikkantā”ti?	“How many eons, venerable sir, have passed by, have gone by?”	“几劫，尊者，已过，已逝？”
“Bahukā kho, bhikkhave, kappā abbhatītā atikkantā.	“Many, bhikkhus, are the eons that have passed by, have gone by.	“多，诸比丘，劫已过，已逝。
Te na sukarā saṅkhātuṁ:	It is not easy to count them as:	不易数之，如：
‘ettakā kappā iti vā, ettakāni kappasatāni iti vā, ettakāni kappasahassāni iti vā, ettakāni kappasatasahassāni iti vā’”ti.	‘So many eons, or so many hundreds of eons, or so many thousands of eons, or so many hundreds of thousands of eons.’”	‘若干劫，或若干百劫，或若干千劫，或若干十万劫。’”
“Sakkā pana, bhante, upamaṁ kātun”ti?	“But is it possible, venerable sir, to give a simile?”	“然可否，尊者，设一譬喻？”
“Sakkā, bhikkhave”ti bhagavā avoca.	“It is possible, bhikkhus,” the Blessed One said.	“可，诸比丘，”世尊言。
“Idhassu, bhikkhave, cattāro sāvakā vassasatāyukā vassasatajīvino.	“Suppose, bhikkhus, there were four disciples, each with a lifespan of a hundred years, living for a hundred years.	“譬如，诸比丘，有四弟子，各寿百岁，活百岁。
Te divase divase kappasatasahassaṁ kappasatasahassaṁ anussareyyuṁ.	And each day, they were to recollect a hundred thousand eons.	每日，彼等忆念十万劫。
Ananussaritāva, bhikkhave, tehi kappā assu, atha kho te cattāro sāvakā vassasatāyukā vassasatajīvino vassasatassa accayena kālaṁ kareyyuṁ.	Even so, bhikkhus, the eons unrecollected by them would still exist, and then those four disciples, each with a lifespan of a hundred years, living for a hundred years, at the end of a hundred years, would pass away.	纵然，诸比丘，彼等未忆之劫仍存，而彼四弟子，各寿百岁，活百岁，于百岁终，将逝。
Evaṁ bahukā kho, bhikkhave, kappā abbhatītā atikkantā.	So many, bhikkhus, are the eons that have passed by, have gone by.	如是多，诸比丘，劫已过，已逝。
Te na sukarā saṅkhātuṁ:	It is not easy to count them as:	不易数之，如：
‘ettakā kappā iti vā, ettakāni kappasatāni iti vā, ettakāni kappasahassāni iti vā, ettakāni kappasatasahassāni iti vā’ti.	‘So many eons, or so many hundreds of eons, or so many thousands of eons, or so many hundreds of thousands of eons.’	‘若干劫，或若干百劫，或若干千劫，或若干十万劫。’
Taṁ kissa hetu?	What is the reason for that?	何以故？
Anamataggoyaṁ, bhikkhave, saṁsāro …pe…	Inconceivable, bhikkhus, is the beginning of this saṁsāra …and so on…	不可思议，诸比丘，此轮回之始…等等…
alaṁ vimuccitun”ti.	enough to be liberated.”	足矣解脱。”

15.8 - SN 15.8 Gaṅgā: Gaṅgāsutta

--- SN15.8 - Gaṅgāsutta ---	--- SN15.8 - Gaṅgāsutta ---	--- SN15.8 - 恒河经 ---
Rājagahe viharati veḷuvane.	Dwelling at Rājagaha in the Bamboo Grove.	住于王舍城竹林。
Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.	Then a certain brahmin went to the Blessed One; having approached, he exchanged greetings with the Blessed One.	尔时一婆罗门诣世尊所；诣已，与世尊互致问候。
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so brāhmaṇo bhagavantaṁ etadavoca:	After concluding his courteous and memorable talk, he sat down to one side. Sitting to one side, that brahmin said to the Blessed One:	问候与忆念之语毕，坐于一面。坐一面已，彼婆罗门白世尊言：
“kīvabahukā nu kho, bho gotama, kappā abbhatītā atikkantā”ti?	“How many eons, Master Gotama, have passed by, have gone by?”	“几劫，乔达摩大师，已过，已逝？”
“Bahukā kho, brāhmaṇa, kappā abbhatītā atikkantā.	“Many, brahmin, are the eons that have passed by, have gone by.	“多，婆罗门，劫已过，已逝。
Te na sukarā saṅkhātuṁ:	It is not easy to count them as:	不易数之，如：
‘ettakā kappā iti vā, ettakāni kappasatāni iti vā, ettakāni kappasahassāni iti vā, ettakāni kappasatasahassāni iti vā’”ti.	‘So many eons, or so many hundreds of eons, or so many thousands of eons, or so many hundreds of thousands of eons.’”	‘若干劫，或若干百劫，或若干千劫，或若干十万劫。’”
“Sakkā pana, bho gotama, upamaṁ kātun”ti?	“But is it possible, Master Gotama, to give a simile?”	“然可否，乔达摩大师，设一譬喻？”
“Sakkā, brāhmaṇā”ti bhagavā avoca.	“It is possible, brahmin,” the Blessed One said.	“可，婆罗门，”世尊言。
“Seyyathāpi, brāhmaṇa, yato cāyaṁ gaṅgā nadī pabhavati yattha ca mahāsamuddaṁ appeti, yā etasmiṁ antare vālikā sā na sukarā saṅkhātuṁ:	“Suppose, brahmin, from where this river Ganges originates to where it reaches the great ocean, the grains of sand in between are not easy to count as:	“譬如，婆罗门，此恒河发源处至其入大海处，其间沙粒不易数之，如：
‘ettakā vālikā iti vā, ettakāni vālikasatāni iti vā, ettakāni vālikasahassāni iti vā, ettakāni vālikasatasahassāni iti vā’ti.	‘So many grains of sand, or so many hundreds of grains of sand, or so many thousands of grains of sand, or so many hundreds of thousands of grains of sand.’	‘若干沙粒，或若干百沙粒，或若干千沙粒，或若干十万沙粒。’
Tato bahutarā kho, brāhmaṇa, kappā abbhatītā atikkantā.	More than that, brahmin, are the eons that have passed by, have gone by.	多于此，婆罗门，为已过，已逝之劫。
Te na sukarā saṅkhātuṁ:	It is not easy to count them as:	不易数之，如：
‘ettakā kappā iti vā, ettakāni kappasatāni iti vā, ettakāni kappasahassāni iti vā, ettakāni kappasatasahassāni iti vā’ti.	‘So many eons, or so many hundreds of eons, or so many thousands of eons, or so many hundreds of thousands of eons.’	‘若干劫，或若干百劫，或若干千劫，或若干十万劫。’
Taṁ kissa hetu?	What is the reason for that?	何以故？
Anamataggoyaṁ, brāhmaṇa, saṁsāro.	Inconceivable, brahmin, is the beginning of this saṁsāra.	不可思议，婆罗门，此轮回之始。
Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.	A first point is not discerned of beings roaming and wandering on hindered by ignorance and fettered by craving.	无明所障，爱所缚之众生，流转轮回，不见其始。
Evaṁ dīgharattaṁ kho, brāhmaṇa, dukkhaṁ paccanubhūtaṁ tibbaṁ paccanubhūtaṁ byasanaṁ paccanubhūtaṁ, kaṭasī vaḍḍhitā.	For such a long time, brahmin, have you experienced suffering, experienced harshness, experienced calamity, and the charnel ground has grown.	如是长时，婆罗门，汝等经验苦，经验酷，经验灾，冢间已长。
Yāvañcidaṁ, brāhmaṇa, alameva sabbasaṅkhāresu nibbindituṁ, alaṁ virajjituṁ, alaṁ vimuccitun”ti.	This is enough, brahmin, to become disenchanted with all formations, enough to become dispassionate, enough to be liberated.”	此足矣，婆罗门，厌离一切行，足矣离欲，足矣解脱。”
Evaṁ vutte, so brāhmaṇo bhagavantaṁ etadavoca:	When this was said, that brahmin said to the Blessed One:	作是语已，彼婆罗门白世尊言：
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe…	“Magnificent, Master Gotama! Magnificent, Master Gotama! …and so on…	“壮哉，乔达摩大师！壮哉，乔达摩大师！…等等…
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.	Let Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life.”	愿乔达摩大师记我为优婆塞，自今日起，终身归依。”

15.9 - SN 15.9 Daṇḍa: Daṇḍasutta

--- SN15.9 - Daṇḍasutta ---	--- SN15.9 - Daṇḍasutta ---	--- SN15.9 - 杖经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Anamataggoyaṁ, bhikkhave, saṁsāro.	“Inconceivable, bhikkhus, is the beginning of this saṁsāra.	“不可思议，诸比丘，此轮回之始。
Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.	A first point is not discerned of beings roaming and wandering on hindered by ignorance and fettered by craving.	无明所障，爱所缚之众生，流转轮回，不见其始。
Seyyathāpi, bhikkhave, daṇḍo uparivehāsaṁ khitto sakimpi mūlena nipatati, sakimpi majjhena nipatati, sakimpi antena nipatati;	Suppose, bhikkhus, a stick thrown up into the air sometimes falls on its base, sometimes on its middle, sometimes on its tip;	譬如，诸比丘，一杖掷于空中，有时落于其基，有时于其中，有时于其尖；
evameva kho, bhikkhave, avijjānīvaraṇā sattā taṇhāsaṁyojanā sandhāvantā saṁsarantā sakimpi asmā lokā paraṁ lokaṁ gacchanti, sakimpi parasmā lokā imaṁ lokaṁ āgacchanti.	even so, bhikkhus, beings hindered by ignorance and fettered by craving, roaming and wandering on, sometimes go from this world to the next, sometimes come from the next world to this.	如是，诸比丘，无明所障，爱所缚之众生，流转轮回，有时从此世往来世，有时从来世来此世。
Taṁ kissa hetu?	What is the reason for that?	何以故？
Anamataggoyaṁ, bhikkhave, saṁsāro …pe…	Inconceivable, bhikkhus, is the beginning of this saṁsāra …and so on…	不可思议，诸比丘，此轮回之始…等等…
alaṁ vimuccitun”ti.	enough to be liberated.”	足矣解脱。”

15.10 - SN 15.10 Puggala: Puggalasutta

--- SN15.10 - Puggalasutta ---	--- SN15.10 - Puggalasutta ---	--- SN15.10 - 人经 ---
Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate.	On one occasion the Blessed One was dwelling at Rājagaha on Mount Vulture Peak.	一时，佛住王舍城灵鹫山。
Tatra kho bhagavā bhikkhū āmantesi:	There the Blessed One addressed the bhikkhus:	尔时，世尊告诸比丘言：
“bhikkhavo”ti.	“Bhikkhus.”	“诸比丘。”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.	“Venerable sir,” those bhikkhus replied to the Blessed One.	“尊者，”彼诸比丘答世尊言。
Bhagavā etadavoca:	The Blessed One said this:	世尊如是说：
“Anamataggoyaṁ, bhikkhave, saṁsāro …pe…	“Inconceivable, bhikkhus, is the beginning of this saṁsāra …and so on…	“不可思议，诸比丘，此轮回之始…等等…
ekapuggalassa, bhikkhave, kappaṁ sandhāvato saṁsarato siyā evaṁ mahā aṭṭhikaṅkalo aṭṭhipuñjo aṭṭhirāsi yathāyaṁ vepullo pabbato, sace saṁhārako assa, sambhatañca na vinasseyya.	Of one person, bhikkhus, roaming and wandering on for an eon, there would be such a great pile of bones, a heap of bones, a mound of bones as this Mount Vepulla, if there were a collector and what was collected did not perish.	一人，诸比丘，流转轮回一劫，将有如是巨大之骨堆，骨山，骨丘，如此毗富罗山，若有收集者且所集不坏。
Taṁ kissa hetu?	What is the reason for that?	何以故？
Anamataggoyaṁ, bhikkhave, saṁsāro …pe…	Inconceivable, bhikkhus, is the beginning of this saṁsāra …and so on…	不可思议，诸比丘，此轮回之始…等等…
alaṁ vimuccitun”ti.	enough to be liberated.”	足矣解脱。”
Idamavoca bhagavā.	This the Blessed One said.	此世尊说。
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:	Having said this, the Fortunate One, the Teacher, further said this:	说此语已，善逝，师，复说此：
“Ekassekena kappena,	“Of one person for one eon,	“一人于一劫，
puggalassaṭṭhisañcayo;	The collection of bones;	骨之集；
Siyā pabbatasamo rāsi,	Would be a mountain-like heap,	将为山般堆，
iti vuttaṁ mahesinā.	So it is said by the Great Sage.	如是大圣所言。
So kho panāyaṁ akkhāto,	This that has been declared,	此已宣说者，
vepullo pabbato mahā;	This great Mount Vepulla;	此大毗富罗山；
Uttaro gijjhakūṭassa,	North of Vulture Peak,	灵鹫山之北，
magadhānaṁ giribbaje.	In the mountain stronghold of Magadha.	于摩揭陀之山寨。
Yato ca ariyasaccāni,	But when with right wisdom,	然当以正慧，
sammappaññāya passati;	One sees the Noble Truths;	见圣谛；
Dukkhaṁ dukkhasamuppādaṁ,	Suffering, suffering’s origin,	苦，苦之集，
dukkhassa ca atikkamaṁ;	And suffering’s overcoming;	及苦之克服；
Ariyaṁ caṭṭhaṅgikaṁ maggaṁ,	The Noble Eightfold Path,	八正道，
dukkhūpasamagāminaṁ.	Leading to suffering’s appeasement.	趣苦之平息。
Sa sattakkhattuṁparamaṁ,	Having wandered on at most seven times,	最多流转七次，
sandhāvitvāna puggalo;	That person;	彼人；
Dukkhassantakaro hoti,	Makes an end of suffering,	作苦之尽，
sabbasaṁyojanakkhayā”ti.	Through the destruction of all fetters.”	由一切结之灭。”
Paṭhamo vaggo.	The First Chapter.	第一品。
Tiṇakaṭṭhañca pathavī,	Grass and sticks, and Earth,	草与木，与地，
assu khīrañca pabbataṁ;	Tears, Milk, and Mountain;	泪，乳，与山；
Sāsapā sāvakā gaṅgā,	Mustard seeds, Disciples, Ganges,	芥子，弟子，恒河，
daṇḍo ca puggalena cāti.	Stick, and with the Person.	杖，与人。

15.11 - SN 15.11 Duggata: Duggatasutta

--- SN15.11 - Duggatasutta ---	--- SN15.11 - Duggatasutta ---	--- SN15.11 - 不幸经 ---
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati.	On one occasion the Blessed One was dwelling at Sāvatthī.	一时，佛住舍卫城。
Tatra kho …pe…	There then …and so on…	彼时…等等…
“Anamataggoyaṁ, bhikkhave, saṁsāro.	“Inconceivable, bhikkhus, is the beginning of this saṁsāra.	“不可思议，诸比丘，此轮回之始。
Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.	A first point is not discerned of beings roaming and wandering on hindered by ignorance and fettered by craving.	无明所障，爱所缚之众生，流转轮回，不见其始。
Yaṁ, bhikkhave, passeyyātha duggataṁ durūpetaṁ niṭṭhamettha gantabbaṁ:	Whatever miserable, unfortunate person you might see, bhikkhus, it should be concluded:	凡汝等所见之悲惨、不幸之人，诸比丘，应作结论：
‘amhehipi evarūpaṁ paccanubhūtaṁ iminā dīghena addhunā’ti.	‘We too have experienced such a state in this long course.’	‘我等亦于此长途中经验如是之境。’
Taṁ kissa hetu …pe…	What is the reason for that? …and so on…	何以故？…等等…
yāvañcidaṁ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṁ alaṁ virajjituṁ alaṁ vimuccitun”ti.	This is enough, bhikkhus, to become disenchanted with all formations, enough to become dispassionate, enough to be liberated.”	此足矣，诸比丘，厌离一切行，足矣离欲，足矣解脱。”

15.12 - SN 15.12 Sukhita: Sukhitasutta

--- SN15.12 - Sukhitasutta ---	--- SN15.12 - Sukhitasutta ---	--- SN15.12 - 幸福经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Anamataggoyaṁ, bhikkhave, saṁsāro …pe…	“Inconceivable, bhikkhus, is the beginning of this saṁsāra …and so on…	“不可思议，诸比丘，此轮回之始…等等…
yaṁ, bhikkhave, passeyyātha sukhitaṁ susajjitaṁ, niṭṭhamettha gantabbaṁ:	Whatever happy, well-fated person you might see, bhikkhus, it should be concluded:	凡汝等所见之幸福、幸运之人，诸比丘，应作结论：
‘amhehipi evarūpaṁ paccanubhūtaṁ iminā dīghena addhunā’ti.	‘We too have experienced such a state in this long course.’	‘我等亦于此长途中经验如是之境。’
Taṁ kissa hetu?	What is the reason for that?	何以故？
Anamataggoyaṁ, bhikkhave, saṁsāro.	Inconceivable, bhikkhus, is the beginning of this saṁsāra.	不可思议，诸比丘，此轮回之始。
Pubbā koṭi na paññāyati …pe…	A first point is not discerned …and so on…	不见其始…等等…
alaṁ vimuccitun”ti.	enough to be liberated.”	足矣解脱。”
Dutiyaṁ.	Second.	第二。

15.13 - SN 15.13 Tiṁsamatta: Tiṁsamattasutta

--- SN15.13 - Tiṁsamattasutta ---	--- SN15.13 - Tiṁsamattasutta ---	--- SN15.13 - 三十经 ---
Rājagahe viharati veḷuvane.	Dwelling at Rājagaha in the Bamboo Grove.	住于王舍城竹林。
Atha kho tiṁsamattā pāveyyakā bhikkhū sabbe āraññikā sabbe piṇḍapātikā sabbe paṁsukūlikā sabbe tecīvarikā sabbe sasaṁyojanā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.	Then some thirty bhikkhus from Pāvā, all forest-dwellers, all alms-collectors, all refuse-rag wearers, all wearers of the triple robe, all still with fetters, went to the Blessed One; having approached and paid homage to the Blessed One, they sat down to one side.	尔时三十比丘自波婆来，皆林住者，皆乞食者，皆粪扫衣者，皆三衣者，皆尚有结缚，诣世尊所；诣已，礼世尊足，退坐一面。
Atha kho bhagavato etadahosi:	Then it occurred to the Blessed One:	尔时，世尊生此念：
“ime kho tiṁsamattā pāveyyakā bhikkhū sabbe āraññikā sabbe piṇḍapātikā sabbe paṁsukūlikā sabbe tecīvarikā sabbe sasaṁyojanā.	“These thirty bhikkhus from Pāvā are all forest-dwellers, all alms-collectors, all refuse-rag wearers, all wearers of the triple robe, all still with fetters.	“此三十比丘自波婆来，皆林住者，皆乞食者，皆粪扫衣者，皆三衣者，皆尚有结缚。
Yannūnāhaṁ imesaṁ tathā dhammaṁ deseyyaṁ yathā nesaṁ imasmiṁyeva āsane anupādāya āsavehi cittāni vimucceyyun”ti.	Let me teach them the Dhamma in such a way that, in this very seat, their minds may be liberated from the taints without clinging.”	我当为彼等说法，使于此座，其心无取而离诸漏。”
Atha kho bhagavā bhikkhū āmantesi:	Then the Blessed One addressed the bhikkhus:	尔时，世尊告诸比丘言：
“bhikkhavo”ti.	“Bhikkhus.”	“诸比丘。”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.	“Venerable sir,” those bhikkhus replied to the Blessed One.	“尊者，”彼诸比丘答世尊言。
Bhagavā etadavoca:	The Blessed One said this:	世尊如是说：
“Anamataggoyaṁ, bhikkhave, saṁsāro.	“Inconceivable, bhikkhus, is the beginning of this saṁsāra.	“不可思议，诸比丘，此轮回之始。
Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.	A first point is not discerned of beings roaming and wandering on hindered by ignorance and fettered by craving.	无明所障，爱所缚之众生，流转轮回，不见其始。
Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho bahutaraṁ, yaṁ vā vo iminā dīghena addhunā sandhāvataṁ saṁsarataṁ sīsacchinnānaṁ lohitaṁ passannaṁ paggharitaṁ, yaṁ vā catūsu mahāsamuddesu udakan”ti?	What do you think, bhikkhus, which is more: the blood shed and streaming from you as you roam and wander on this long course, having your heads cut off, or the water in the four great oceans?”	汝意云何，诸比丘，何者为多：汝等于此长途中流转轮回所流之血，头被斩断，或四大海之水？”
“Yathā kho mayaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāma, etadeva, bhante, bahutaraṁ, yaṁ no iminā dīghena addhunā sandhāvataṁ saṁsarataṁ sīsacchinnānaṁ lohitaṁ passannaṁ paggharitaṁ, na tveva catūsu mahāsamuddesu udakan”ti.	“As we understand the Dhamma taught by the Blessed One, venerable sir, this is more, namely, the blood shed and streaming from us as we roam and wander on this long course, having our heads cut off, not the water in the four great oceans.”	“如我等解世尊所教之法，尊者，此为多，即我等于此长途中流转轮回所流之血，头被斩断，非四大海之水。”
“Sādhu sādhu, bhikkhave, sādhu kho me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha.	“Good, good, bhikkhus! It is good that you thus understand the Dhamma taught by me.	“善哉，善哉，诸比丘！善哉汝等如是解我所教之法。
Etadeva, bhikkhave, bahutaraṁ, yaṁ vo iminā dīghena addhunā sandhāvataṁ saṁsarataṁ sīsacchinnānaṁ lohitaṁ passannaṁ paggharitaṁ, na tveva catūsu mahāsamuddesu udakaṁ.	This is more, bhikkhus, namely, the blood shed and streaming from you as you roam and wander on this long course, having your heads cut off, not the water in the four great oceans.	此为多，诸比丘，即汝等于此长途中流转轮回所流之血，头被斩断，非四大海之水。
Dīgharattaṁ vo, bhikkhave, gunnaṁ sataṁ gobhūtānaṁ sīsacchinnānaṁ lohitaṁ passannaṁ paggharitaṁ, na tveva catūsu mahāsamuddesu udakaṁ.	For a long time, bhikkhus, being cattle, having your heads cut off as cattle, the blood shed and streaming from you is more than the water in the four great oceans.	长时，诸比丘，为牛，头被斩为牛，汝等所流之血多于四大海之水。
Dīgharattaṁ vo, bhikkhave, mahiṁsānaṁ sataṁ mahiṁsabhūtānaṁ sīsacchinnānaṁ lohitaṁ passannaṁ paggharitaṁ …pe…	For a long time, bhikkhus, being buffaloes, having your heads cut off as buffaloes, the blood shed and streaming from you …and so on…	长时，诸比丘，为水牛，头被斩为水牛，汝等所流之血…等等…
dīgharattaṁ vo, bhikkhave, urabbhānaṁ sataṁ urabbhabhūtānaṁ …pe…	For a long time, bhikkhus, being sheep, having your heads cut off as sheep …and so on…	长时，诸比丘，为羊，头被斩为羊…等等…
ajānaṁ sataṁ ajabhūtānaṁ …	being goats, having your heads cut off as goats …	为山羊，头被斩为山羊…
migānaṁ sataṁ migabhūtānaṁ …	being deer, having your heads cut off as deer …	为鹿，头被斩为鹿…
kukkuṭānaṁ sataṁ kukkuṭabhūtānaṁ …	being chickens, having your heads cut off as chickens …	为鸡，头被斩为鸡…
sūkarānaṁ sataṁ sūkarabhūtānaṁ …	being pigs, having your heads cut off as pigs …	为猪，头被斩为猪…
dīgharattaṁ vo, bhikkhave, corā gāmaghātāti gahetvā sīsacchinnānaṁ lohitaṁ passannaṁ paggharitaṁ.	For a long time, bhikkhus, being arrested as village-plundering thieves, having your heads cut off.	长时，诸比丘，被捕为村劫贼，头被斩断。
Dīgharattaṁ vo, bhikkhave, corā pāripanthikāti gahetvā sīsacchinnānaṁ lohitaṁ passannaṁ paggharitaṁ.	For a long time, bhikkhus, being arrested as highway-robbing thieves, having your heads cut off.	长时，诸比丘，被捕为路劫贼，头被斩断。
Dīgharattaṁ vo, bhikkhave, corā pāradārikāti gahetvā sīsacchinnānaṁ lohitaṁ passannaṁ paggharitaṁ, na tveva catūsu mahāsamuddesu udakaṁ.	For a long time, bhikkhus, being arrested as adulterous thieves, having your heads cut off, the blood shed and streaming from you is more than the water in the four great oceans.	长时，诸比丘，被捕为奸淫贼，头被斩断，汝等所流之血多于四大海之水。
Taṁ kissa hetu?	What is the reason for that?	何以故？
Anamataggoyaṁ, bhikkhave, saṁsāro …pe…	Inconceivable, bhikkhus, is the beginning of this saṁsāra …and so on…	不可思议，诸比丘，此轮回之始…等等…
alaṁ vimuccitun”ti.	enough to be liberated.”	足矣解脱。”
Idamavoca bhagavā.	This the Blessed One said.	此世尊说。
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.	Those bhikkhus, delighted, rejoiced in the Blessed One’s statement.	彼诸比丘，欢喜，赞叹世尊之言。
Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne tiṁsamattānaṁ pāveyyakānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsūti.	And while this discourse was being delivered, the minds of the thirty bhikkhus from Pāvā were liberated from the taints without clinging.	于此法说时，三十波婆比丘之心无取而离诸漏。
Tatiyaṁ.	Third.	第三。

15.14 - SN 15.14 Mātu: Mātusutta

--- SN15.14 - Mātusutta ---	--- SN15.14 - Mātusutta ---	--- SN15.14 - 母经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Anamataggoyaṁ, bhikkhave, saṁsāro …pe…	“Inconceivable, bhikkhus, is the beginning of this saṁsāra …and so on…	“不可思议，诸比丘，此轮回之始…等等…
na so, bhikkhave, satto sulabharūpo yo namātābhūtapubbo iminā dīghena addhunā.	There is no being, bhikkhus, who has not formerly been your mother in this long course.	无有众生，诸比丘，于此长途中未曾为汝母。
Taṁ kissa hetu?	What is the reason for that?	何以故？
Anamataggoyaṁ, bhikkhave, saṁsāro …pe…	Inconceivable, bhikkhus, is the beginning of this saṁsāra …and so on…	不可思议，诸比丘，此轮回之始…等等…
alaṁ vimuccitun”ti.	enough to be liberated.”	足矣解脱。”
Catutthaṁ.	Fourth.	第四。

15.15 - SN 15.15 Pitu: Pitusutta

--- SN15.15 - Pitusutta ---	--- SN15.15 - Pitusutta ---	--- SN15.15 - 父经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Anamataggoyaṁ, bhikkhave, saṁsāro …pe…	“Inconceivable, bhikkhus, is the beginning of this saṁsāra …and so on…	“不可思议，诸比丘，此轮回之始…等等…
na so, bhikkhave, satto sulabharūpo yo napitābhūtapubbo …pe…	There is no being, bhikkhus, who has not formerly been your father …and so on…	无有众生，诸比丘，未曾为汝父…等等…
alaṁ vimuccitun”ti.	enough to be liberated.”	足矣解脱。”

15.16 - SN 15.16 Bhātu: Bhātusutta

--- SN15.16 - Bhātusutta ---	--- SN15.16 - Bhātusutta ---	--- SN15.16 - 兄经 ---
Sāvatthiyaṁ viharati …pe…	Dwelling at Sāvatthī …and so on…	住于舍卫城…等等…
“na so, bhikkhave, satto sulabharūpo yo nabhātābhūtapubbo …pe…	“There is no being, bhikkhus, who has not formerly been your brother …and so on…	“无有众生，诸比丘，未曾为汝兄…等等…
alaṁ vimuccitun”ti.	enough to be liberated.”	足矣解脱。”
Chaṭṭhaṁ.	Sixth.	第六。

15.17 - SN 15.17 Bhagini: Bhaginisutta

--- SN15.17 - Bhaginisutta ---	--- SN15.17 - Bhaginisutta ---	--- SN15.17 - 姊经 ---
Sāvatthiyaṁ viharati …pe…	Dwelling at Sāvatthī …and so on…	住于舍卫城…等等…
“na so, bhikkhave, satto sulabharūpo yo nabhaginibhūtapubbo …pe…	“There is no being, bhikkhus, who has not formerly been your sister …and so on…	“无有众生，诸比丘，未曾为汝姊…等等…
alaṁ vimuccitun”ti.	enough to be liberated.”	足矣解脱。”

15.18 - SN 15.18 Putta: Puttasutta

--- SN15.18 - Puttasutta ---	--- SN15.18 - Puttasutta ---	--- SN15.18 - 子经 ---
Sāvatthiyaṁ viharati …pe…	Dwelling at Sāvatthī …and so on…	住于舍卫城…等等…
“na so, bhikkhave, satto sulabharūpo yo naputtabhūtapubbo …pe…	“There is no being, bhikkhus, who has not formerly been your son …and so on…	“无有众生，诸比丘，未曾为汝子…等等…
alaṁ vimuccitun”ti.	enough to be liberated.”	足矣解脱。”

15.19 - SN 15.19 Dhītu: Dhītusutta

--- SN15.19 - Dhītusutta ---	--- SN15.19 - Dhītusutta ---	--- SN15.19 - 女经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Anamataggoyaṁ, bhikkhave, saṁsāro.	“Inconceivable, bhikkhus, is the beginning of this saṁsāra.	“不可思议，诸比丘，此轮回之始。
Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.	A first point is not discerned of beings roaming and wandering on hindered by ignorance and fettered by craving.	无明所障，爱所缚之众生，流转轮回，不见其始。
Na so, bhikkhave, satto sulabharūpo yo na dhītābhūtapubbo iminā dīghena addhunā.	There is no being, bhikkhus, who has not formerly been your daughter in this long course.	无有众生，诸比丘，于此长途中未曾为汝女。
Taṁ kissa hetu?	What is the reason for that?	何以故？
Anamataggoyaṁ, bhikkhave, saṁsāro.	Inconceivable, bhikkhus, is the beginning of this saṁsāra.	不可思议，诸比丘，此轮回之始。
Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.	A first point is not discerned of beings roaming and wandering on hindered by ignorance and fettered by craving.	无明所障，爱所缚之众生，流转轮回，不见其始。
Evaṁ dīgharattaṁ vo, bhikkhave, dukkhaṁ paccanubhūtaṁ tibbaṁ paccanubhūtaṁ byasanaṁ paccanubhūtaṁ, kaṭasī vaḍḍhitā.	For such a long time, bhikkhus, have you experienced suffering, experienced harshness, experienced calamity, and the charnel ground has grown.	如是长时，诸比丘，汝等经验苦，经验酷，经验灾，冢间已长。
Yāvañcidaṁ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṁ, alaṁ virajjituṁ, alaṁ vimuccitun”ti.	This is enough, bhikkhus, to become disenchanted with all formations, enough to become dispassionate, enough to be liberated.”	此足矣，诸比丘，厌离一切行，足矣离欲，足矣解脱。”

15.20 - SN 15.20 Vepullapabbata: Vepullapabbatasutta

--- SN15.20 - Vepullapabbatasutta ---	--- SN15.20 - Vepullapabbatasutta ---	--- SN15.20 - 毗富罗山经 ---
Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate.	On one occasion the Blessed One was dwelling at Rājagaha on Mount Vulture Peak.	一时，佛住王舍城灵鹫山。
Tatra kho bhagavā bhikkhū āmantesi:	There the Blessed One addressed the bhikkhus:	尔时，世尊告诸比丘言：
“bhikkhavo”ti.	“Bhikkhus.”	“诸比丘。”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.	“Venerable sir,” those bhikkhus replied to the Blessed One.	“尊者，”彼诸比丘答世尊言。
Bhagavā etadavoca:	The Blessed One said this:	世尊如是说：
“Anamataggoyaṁ, bhikkhave, saṁsāro.	“Inconceivable, bhikkhus, is the beginning of this saṁsāra.	“不可思议，诸比丘，此轮回之始。
Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.	A first point is not discerned of beings roaming and wandering on hindered by ignorance and fettered by craving.	无明所障，爱所缚之众生，流转轮回，不见其始。
Bhūtapubbaṁ, bhikkhave, imassa vepullassa pabbatassa ‘pācīnavaṁso’tveva samaññā udapādi.	Formerly, bhikkhus, this Mount Vepulla had the designation ‘Pācīnavaṁsa.’	昔，诸比丘，此毗富罗山有名‘东竹’。
Tena kho pana, bhikkhave, samayena manussānaṁ ‘tivarā’tveva samaññā udapādi.	And at that time, bhikkhus, humans had the designation ‘Tivarā.’	尔时，诸比丘，人有名‘提婆罗’。
Tivarānaṁ, bhikkhave, manussānaṁ cattārīsa vassasahassāni āyuppamāṇaṁ ahosi.	The lifespan of the Tivarā humans, bhikkhus, was forty thousand years.	提婆罗人之寿，诸比丘，为四万岁。
Tivarā, bhikkhave, manussā pācīnavaṁsaṁ pabbataṁ catūhena ārohanti, catūhena orohanti.	The Tivarā humans, bhikkhus, ascended Mount Pācīnavaṁsa in four days and descended in four days.	提婆罗人，诸比丘，登东竹山四日，下四日。
Tena kho pana, bhikkhave, samayena kakusandho bhagavā arahaṁ sammāsambuddho loke uppanno hoti.	And at that time, bhikkhus, Kakusandha, the Blessed One, Arahant, Fully Enlightened One, arose in the world.	尔时，诸比丘，拘留孙，世尊，阿罗汉，正等觉，出世。
Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa vidhurasañjīvaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ.	Kakusandha, the Blessed One, Arahant, Fully Enlightened One, bhikkhus, had Vidhura and Sañjīva as his chief pair of disciples, an excellent pair.	拘留孙，世尊，阿罗汉，正等觉，诸比丘，有毗陀罗与僧耆婆为其上首弟子对，贤善对。
Passatha, bhikkhave, sā cevimassa pabbatassa samaññā antarahitā, te ca manussā kālaṅkatā, so ca bhagavā parinibbuto.	See, bhikkhus, that designation of this mountain has vanished, those humans have passed away, and that Blessed One has attained Parinibbāna.	见，诸比丘，此山之名已逝，彼人已逝，彼世尊已入般涅槃。
Evaṁ aniccā, bhikkhave, saṅkhārā;	So impermanent, bhikkhus, are formations;	如是无常，诸比丘，为诸行；
evaṁ addhuvā, bhikkhave, saṅkhārā;	so unstable, bhikkhus, are formations;	如是不稳，诸比丘，为诸行；
evaṁ anassāsikā, bhikkhave, saṅkhārā.	so unreliable, bhikkhus, are formations.	如是不可靠，诸比丘，为诸行。
Yāvañcidaṁ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṁ, alaṁ virajjituṁ, alaṁ vimuccituṁ.	This is enough, bhikkhus, to become disenchanted with all formations, enough to become dispassionate, enough to be liberated.	此足矣，诸比丘，厌离一切行，足矣离欲，足矣解脱。
Bhūtapubbaṁ, bhikkhave, imassa vepullassa pabbatassa ‘vaṅkako’tveva samaññā udapādi.	Formerly, bhikkhus, this Mount Vepulla had the designation ‘Vaṅkaka.’	昔，诸比丘，此毗富罗山有名‘曲’。
Tena kho pana, bhikkhave, samayena manussānaṁ ‘rohitassā’tveva samaññā udapādi.	And at that time, bhikkhus, humans had the designation ‘Rohitassa.’	尔时，诸比丘，人有名‘卢醯多娑’。
Rohitassānaṁ, bhikkhave, manussānaṁ tiṁsavassasahassāni āyuppamāṇaṁ ahosi.	The lifespan of the Rohitassa humans, bhikkhus, was thirty thousand years.	卢醯多娑人之寿，诸比丘，为三万岁。
Rohitassā, bhikkhave, manussā vaṅkakaṁ pabbataṁ tīhena ārohanti, tīhena orohanti.	The Rohitassa humans, bhikkhus, ascended Mount Vaṅkaka in three days and descended in three days.	卢醯多娑人，诸比丘，登曲山三日，下三日。
Tena kho pana, bhikkhave, samayena koṇāgamano bhagavā arahaṁ sammāsambuddho loke uppanno hoti.	And at that time, bhikkhus, Koṇāgamana, the Blessed One, Arahant, Fully Enlightened One, arose in the world.	尔时，诸比丘，拘那含牟尼，世尊，阿罗汉，正等觉，出世。
Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa bhiyyosuttaraṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ.	Koṇāgamana, the Blessed One, Arahant, Fully Enlightened One, bhikkhus, had Bhiyyosa and Uttara as his chief pair of disciples, an excellent pair.	拘那含牟尼，世尊，阿罗汉，正等觉，诸比丘，有毗由娑与郁多罗为其上首弟子对，贤善对。
Passatha, bhikkhave, sā cevimassa pabbatassa samaññā antarahitā, te ca manussā kālaṅkatā, so ca bhagavā parinibbuto.	See, bhikkhus, that designation of this mountain has vanished, those humans have passed away, and that Blessed One has attained Parinibbāna.	见，诸比丘，此山之名已逝，彼人已逝，彼世尊已入般涅槃。
Evaṁ aniccā, bhikkhave, saṅkhārā …pe…	So impermanent, bhikkhus, are formations …and so on…	如是无常，诸比丘，为诸行…等等…
alaṁ vimuccituṁ.	enough to be liberated.	足矣解脱。
Bhūtapubbaṁ, bhikkhave, imassa vepullassa pabbatassa ‘supasso’tveva samaññā udapādi.	Formerly, bhikkhus, this Mount Vepulla had the designation ‘Supassa.’	昔，诸比丘，此毗富罗山有名‘善见’。
Tena kho pana, bhikkhave, samayena manussānaṁ ‘suppiyā’tveva samaññā udapādi.	And at that time, bhikkhus, humans had the designation ‘Suppiya.’	尔时，诸比丘，人有名‘善爱’。
Suppiyānaṁ, bhikkhave, manussānaṁ vīsativassasahassāni āyuppamāṇaṁ ahosi.	The lifespan of the Suppiya humans, bhikkhus, was twenty thousand years.	善爱人之寿，诸比丘，为二万岁。
Suppiyā, bhikkhave, manussā supassaṁ pabbataṁ dvīhena ārohanti, dvīhena orohanti.	The Suppiya humans, bhikkhus, ascended Mount Supassa in two days and descended in two days.	善爱人，诸比丘，登善见山二日，下二日。
Tena kho pana, bhikkhave, samayena kassapo bhagavā arahaṁ sammāsambuddho loke uppanno hoti.	And at that time, bhikkhus, Kassapa, the Blessed One, Arahant, Fully Enlightened One, arose in the world.	尔时，诸比丘，迦叶，世尊，阿罗汉，正等觉，出世。
Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa tissabhāradvājaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ.	Kassapa, the Blessed One, Arahant, Fully Enlightened One, bhikkhus, had Tissa and Bhāradvāja as his chief pair of disciples, an excellent pair.	迦叶，世尊，阿罗汉，正等觉，诸比丘，有帝须与婆罗多婆阇为其上首弟子对，贤善对。
Passatha, bhikkhave, sā cevimassa pabbatassa samaññā antarahitā, te ca manussā kālaṅkatā, so ca bhagavā parinibbuto.	See, bhikkhus, that designation of this mountain has vanished, those humans have passed away, and that Blessed One has attained Parinibbāna.	见，诸比丘，此山之名已逝，彼人已逝，彼世尊已入般涅槃。
Evaṁ aniccā, bhikkhave, saṅkhārā;	So impermanent, bhikkhus, are formations;	如是无常，诸比丘，为诸行；
evaṁ addhuvā, bhikkhave, saṅkhārā …pe…	so unstable, bhikkhus, are formations …and so on…	如是不稳，诸比丘，为诸行…等等…
alaṁ vimuccituṁ.	enough to be liberated.	足矣解脱。
Etarahi kho pana, bhikkhave, imassa vepullassa pabbatassa ‘vepullo’tveva samaññā udapādi.	And now, bhikkhus, this Mount Vepulla has the designation ‘Vepulla.’	今，诸比丘，此毗富罗山有名‘毗富罗’。
Etarahi kho pana, bhikkhave, imesaṁ manussānaṁ ‘māgadhakā’tveva samaññā udapādi.	And now, bhikkhus, these humans have the designation ‘Māgadhan.’	今，诸比丘，此人有名‘摩揭陀’。
Māgadhakānaṁ, bhikkhave, manussānaṁ appakaṁ āyuppamāṇaṁ parittaṁ lahukaṁ;	The lifespan of the Māgadhan humans, bhikkhus, is short, limited, brief;	摩揭陀人之寿，诸比丘，短，限，暂；
yo ciraṁ jīvati so vassasataṁ appaṁ vā bhiyyo.	one who lives long lives a hundred years or a little more.	长寿者活百岁或稍多。
Māgadhakā, bhikkhave, manussā vepullaṁ pabbataṁ muhuttena ārohanti muhuttena orohanti.	The Māgadhan humans, bhikkhus, ascend Mount Vepulla in a moment and descend in a moment.	摩揭陀人，诸比丘，登毗富罗山片刻，下片刻。
Etarahi kho panāhaṁ, bhikkhave, arahaṁ sammāsambuddho loke uppanno.	And now, bhikkhus, I, the Arahant, Fully Enlightened One, have arisen in the world.	今，诸比丘，我，阿罗汉，正等觉，已出世。
Mayhaṁ kho pana, bhikkhave, sāriputtamoggallānaṁ nāma sāvakayugaṁ aggaṁ bhaddayugaṁ.	And I, bhikkhus, have Sāriputta and Moggallāna as my chief pair of disciples, an excellent pair.	我，诸比丘，有舍利弗与目犍连为我上首弟子对，贤善对。
Bhavissati, bhikkhave, so samayo yā ayañcevimassa pabbatassa samaññā antaradhāyissati, ime ca manussā kālaṁ karissanti, ahañca parinibbāyissāmi.	There will be a time, bhikkhus, when this designation of this mountain will vanish, and these humans will pass away, and I will attain Parinibbāna.	将有时，诸比丘，此山之名将逝，此人将逝，我将入般涅槃。
Evaṁ aniccā, bhikkhave, saṅkhārā;	So impermanent, bhikkhus, are formations;	如是无常，诸比丘，为诸行；
evaṁ addhuvā, bhikkhave, saṅkhārā;	so unstable, bhikkhus, are formations;	如是不稳，诸比丘，为诸行；
evaṁ anassāsikā, bhikkhave, saṅkhārā.	so unreliable, bhikkhus, are formations.	如是不可靠，诸比丘，为诸行。
Yāvañcidaṁ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṁ, alaṁ virajjituṁ, alaṁ vimuccitun”ti.	This is enough, bhikkhus, to become disenchanted with all formations, enough to become dispassionate, enough to be liberated.”	此足矣，诸比丘，厌离一切行，足矣离欲，足矣解脱。”
Idamavoca bhagavā.	This the Blessed One said.	此世尊说。
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:	Having said this, the Fortunate One, the Teacher, further said this:	说此语已，善逝，师，复说此：
“Pācīnavaṁso tivarānaṁ,	“Pācīnavaṁsa of the Tivarā,	“提婆罗之东竹，
rohitassāna vaṅkako;	Vaṅkaka of the Rohitassa;	卢醯多娑之曲；
Suppiyānaṁ supassoti,	Supassa of the Suppiyā,	善爱之善见，
māgadhānañca vepullo.	And Vepulla of the Māgadhan.	与摩揭陀之毗富罗。
Aniccā vata saṅkhārā,	Impermanent, alas, are formations,	无常哉，诸行，
uppādavayadhammino;	Of a nature to arise and pass away;	生灭之性；
Uppajjitvā nirujjhanti,	Having arisen, they cease,	生已复灭，
tesaṁ vūpasamo sukho”ti.	Their calming is happiness.”	其寂为乐。”
Dutiyo vaggo.	The Second Chapter.	第二品。
Duggataṁ sukhitañceva,	Miserable and Happy,	不幸与幸福，
tiṁsa mātāpitena ca;	Thirty, Mother and Father;	三十，母与父；
Bhātā bhaginī putto ca,	Brother, Sister, Son,	兄，姊，子，
dhītā vepullapabbataṁ.	Daughter, and Mount Vepulla.	女，与毗富罗山。
Anamataggasaṁyuttaṁ samattaṁ.	The Connected Discourses on the Inconceivable Beginning are complete.	无始相应部竟。

16 - SN 16 Kassapa: Connected Discourses with Kassapa

==================== SN16 - Kassapasaṃyutta ====================

Connected Discourses with Kassapa

迦叶相应部

16.1 - SN 16.1 Santuṭṭha: Santuṭṭhasutta

--- SN16.1 - Santuṭṭhasutta ---	--- SN16.1 - Santuṭṭhasutta ---	--- SN16.1 - 知足经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Santuṭṭhāyaṁ, bhikkhave, kassapo itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī;	“Bhikkhus, Kassapa is content with any kind of robe, and he praises contentment with any kind of robe;	“诸比丘，迦叶于任何衣皆知足，且赞叹于任何衣皆知足；
na ca cīvarahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca cīvaraṁ na paritassati; laddhā ca cīvaraṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati.	and he does not, for the sake of a robe, engage in what is unseemly and unsuitable; if he does not get a robe, he is not distressed; and if he gets a robe, he uses it without being tied to it, infatuated, or attached, seeing the danger and understanding the escape.	且不为衣故，行不端不正之事；若不得衣，彼不恼；若得衣，彼用之而不缚，不迷，不著，见危而出离。
Santuṭṭhāyaṁ, bhikkhave, kassapo itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī; na ca piṇḍapātahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca piṇḍapātaṁ na paritassati; laddhā ca piṇḍapātaṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati.	Bhikkhus, Kassapa is content with any kind of almsfood, and he praises contentment with any kind of almsfood; and he does not, for the sake of almsfood, engage in what is unseemly and unsuitable; if he does not get almsfood, he is not distressed; and if he gets almsfood, he uses it without being tied to it, infatuated, or attached, seeing the danger and understanding the escape.	诸比-丘，迦叶于任何食皆知足，且赞叹于任何食皆知足；且不为食故，行不端不正之事；若不得食，彼不恼；若得食，彼用之而不缚，不迷，不著，见危而出离。
Santuṭṭhāyaṁ, bhikkhave, kassapo itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī; na ca senāsanahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca senāsanaṁ na paritassati; laddhā ca senāsanaṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati.	Bhikkhus, Kassapa is content with any kind of lodging, and he praises contentment with any kind of lodging; and he does not, for the sake of lodging, engage in what is unseemly and unsuitable; if he does not get lodging, he is not distressed; and if he gets lodging, he uses it without being tied to it, infatuated, or attached, seeing the danger and understanding the escape.	诸比丘，迦叶于任何住处皆知足，且赞叹于任何住处皆知足；且不为住处故，行不端不正之事；若不得住处，彼不恼；若得住处，彼用之而不缚，不迷，不著，见危而出离。
Santuṭṭhāyaṁ, bhikkhave, kassapo itarītarena gilānappaccayabhesajjaparikkhārena, itarītaragilānappaccayabhesajjaparikkhārasantuṭṭhiyā ca vaṇṇavādī; na ca gilānappaccayabhesajjaparikkhārahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca gilānappaccayabhesajjaparikkhāraṁ na paritassati; laddhā ca gilānappaccayabhesajjaparikkhāraṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati.	Bhikkhus, Kassapa is content with any kind of medicinal requisites for the sick, and he praises contentment with any kind of medicinal requisites for the sick; and he does not, for the sake of medicinal requisites for the sick, engage in what is unseemly and unsuitable; if he does not get medicinal requisites for the sick, he is not distressed; and if he gets medicinal requisites for the sick, he uses them without being tied to them, infatuated, or attached, seeing the danger and understanding the escape.	诸比丘，迦叶于任何病医药皆知足，且赞叹于任何病医药皆知足；且不为病医药故，行不端不正之事；若不得病医药，彼不恼；若得病医药，彼用之而不缚，不迷，不著，见危而出离。
Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘santuṭṭhā bhavissāma itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādino; na ca cīvarahetu anesanaṁ appatirūpaṁ āpajjissāma;	Therefore, bhikkhus, you should train yourselves thus: ‘We will be content with any kind of robe, and we will praise contentment with any kind of robe; and we will not, for the sake of a robe, engage in what is unseemly and unsuitable;	是故，诸比丘，汝等应如是修习：‘我等于任何衣皆知足，且我等将赞叹于任何衣皆知足；且我等不为衣故，行不端不正之事；
aladdhā ca cīvaraṁ na ca paritassissāma; laddhā ca cīvaraṁ agadhitā amucchitā anajjhāpannā ādīnavadassāvino nissaraṇapaññā paribhuñjissāma’.	if we do not get a robe, we will not be distressed; and if we get a robe, we will use it without being tied to it, infatuated, or attached, seeing the danger and understanding the escape.’	若不得衣，我等不恼；若得衣，我等将用之而不缚，不迷，不著，见危而出离。’
(Evaṁ sabbaṁ kātabbaṁ.)	(Thus all should be done.)	（皆应如是行。）
‘Santuṭṭhā bhavissāma itarītarena piṇḍapātena …pe…	‘We will be content with any kind of almsfood …and so on…	‘我等于任何食皆知足…等等…
santuṭṭhā bhavissāma itarītarena senāsanena …pe…	we will be content with any kind of lodging …and so on…	我等于任何住处皆知足…等等…
santuṭṭhā bhavissāma itarītarena gilānappaccayabhesajjaparikkhārena, itarītaragilānappaccayabhesajjaparikkhārasantuṭṭhiyā ca vaṇṇavādino; na ca gilānappaccayabhesajjaparikkhārahetu anesanaṁ appatirūpaṁ āpajjissāma aladdhā ca gilānappaccayabhesajjaparikkhāraṁ na paritassissāma; laddhā ca gilānappaccayabhesajjaparikkhāraṁ agadhitā amucchitā anajjhāpannā ādīnavadassāvino nissaraṇapaññā paribhuñjissāmā’ti.	we will be content with any kind of medicinal requisites for the sick, and we will praise contentment with any kind of medicinal requisites for the sick; and we will not, for the sake of medicinal requisites for the sick, engage in what is unseemly and unsuitable; if we do not get medicinal requisites for the sick, we will not be distressed; and if we get medicinal requisites for the sick, we will use them without being tied to them, infatuated, or attached, seeing the danger and understanding the escape.’	我等于任何病医药皆知足，且我等将赞叹于任何病医药皆知足；且我等不为病医药故，行不端不正之事；若不得病医药，我等不恼；若得病医药，我等将用之而不缚，不迷，不著，见危而出离。’
Evañhi vo, bhikkhave, sikkhitabbaṁ.	Thus, bhikkhus, should you train yourselves.	如是，诸比丘，汝等应修习。
Kassapena vā hi vo, bhikkhave, ovadissāmi yo vā panassa kassapasadiso, ovaditehi ca pana vo tathattāya paṭipajjitabban”ti.	I will exhort you, bhikkhus, as Kassapa does, or as one like Kassapa would; and having been exhorted, you should practice accordingly.”	我将劝汝等，诸比丘，如迦叶所为，或如类迦叶者所为；既受劝，汝等应如是行。”

16.2 - SN 16.2 Anottappī: Anottappīsutta

--- SN16.2 - Anottappīsutta ---	--- SN16.2 - Anottappīsutta ---	--- SN16.2 - 无愧经 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ āyasmā ca mahākassapo āyasmā ca sāriputto bārāṇasiyaṁ viharanti isipatane migadāye.	On one occasion the Venerable Mahākassapa and the Venerable Sāriputta were dwelling at Benares in the Deer Park at Isipatana.	一时，尊者摩诃迦叶与尊者舍利弗住于波罗奈鹿野苑仙人堕处。
Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā āyasmatā mahākassapena saddhiṁ sammodi.	Then the Venerable Sāriputta, in the evening, having risen from seclusion, went to the Venerable Mahākassapa; having approached, he exchanged greetings with the Venerable Mahākassapa.	尔时，尊者舍利弗，于晚间，从静室起，诣尊者摩诃迦叶所；诣已，与尊者摩诃迦叶互致问候。
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ mahākassapaṁ etadavoca:	After concluding his courteous and memorable talk, he sat down to one side. Sitting to one side, the Venerable Sāriputta said this to the Venerable Mahākassapa:	问候与忆念之语毕，坐于一面。坐一面已，尊者舍利弗白尊者摩诃迦叶言：
“vuccati hidaṁ, āvuso kassapa, anātāpī anottappī abhabbo sambodhāya abhabbo nibbānāya abhabbo anuttarassa yogakkhemassa adhigamāya;	“It is said, friend Kassapa, that one who is not ardent, not endowed with moral dread, is incapable of enlightenment, incapable of Nibbāna, incapable of attaining the unsurpassed security from bondage;	“如是说，友迦叶，无热心，无愧者，不能觉悟，不能涅槃，不能得无上离缚之安稳；
ātāpī ca kho ottappī bhabbo sambodhāya bhabbo nibbānāya bhabbo anuttarassa yogakkhemassa adhigamāyā”ti.	but one who is ardent and endowed with moral dread is capable of enlightenment, capable of Nibbāna, capable of attaining the unsurpassed security from bondage.”	然热心，有愧者，能觉悟，能涅槃，能得无上离缚之安稳。”
“Kittāvatā nu kho, āvuso, anātāpī hoti anottappī abhabbo sambodhāya abhabbo nibbānāya abhabbo anuttarassa yogakkhemassa adhigamāya;	“To what extent, friend, is one not ardent, not endowed with moral dread, incapable of enlightenment, incapable of Nibbāna, incapable of attaining the unsurpassed security from bondage;	“至何程度，友，为无热心，无愧，不能觉悟，不能涅槃，不能得无上离缚之安稳；
kittāvatā ca panāvuso, ātāpī hoti ottappī bhabbo sambodhāya bhabbo nibbānāya bhabbo anuttarassa yogakkhemassa adhigamāyā”ti?	and to what extent, friend, is one ardent, endowed with moral dread, capable of enlightenment, capable of Nibbāna, capable of attaining the unsurpassed security from bondage?”	至何程度，友，为热心，有愧，能觉悟，能涅槃，能得无上离缚之安稳？”
“Idhāvuso, bhikkhu ‘anuppannā me pāpakā akusalā dhammā uppajjamānā anatthāya saṁvatteyyun’ti na ātappaṁ karoti, ‘uppannā me pāpakā akusalā dhammā appahīyamānā anatthāya saṁvatteyyun’ti na ātappaṁ karoti, ‘anuppannā me kusalā dhammā nuppajjamānā anatthāya saṁvatteyyun’ti na ātappaṁ karoti, ‘uppannā me kusalā dhammā nirujjhamānā anatthāya saṁvatteyyun’ti na ātappaṁ karoti.	“Here, friend, a bhikkhu does not make an effort thinking, ‘Unarisen evil unskillful states, if they arise in me, would lead to my harm’; he does not make an effort thinking, ‘Arisen evil unskillful states in me, if not abandoned, would lead to my harm’; he does not make an effort thinking, ‘Unarisen skillful states, if they do not arise in me, would lead to my harm’; he does not make an effort thinking, ‘Arisen skillful states in me, if they cease, would lead to my harm.’	“此，友，一比丘不作努力思惟，‘未生之恶不善法，若于我生，将致我害’；彼不作努力思惟，‘已生之恶不善法于我，若不舍，将致我害’；彼不作努力思惟，‘未生之善法，若于我不生，将致我害’；彼不作努力思惟，‘已生之善法于我，若灭，将致我害。’
Evaṁ kho, āvuso, anātāpī hoti.	Thus, friend, one is not ardent.	如是，友，为无热心。
Kathañcāvuso, anottappī hoti?	And how, friend, is one not endowed with moral dread?	云何，友，为无愧？
Idhāvuso, bhikkhu ‘anuppannā me pāpakā akusalā dhammā uppajjamānā anatthāya saṁvatteyyun’ti na ottappati, ‘uppannā me pāpakā akusalā dhammā appahīyamānā anatthāya saṁvatteyyun’ti na ottappati, ‘anuppannā me kusalā dhammā nuppajjamānā anatthāya saṁvatteyyun’ti na ottappati, ‘uppannā me kusalā dhammā nirujjhamānā anatthāya saṁvatteyyun’ti na ottappati.	Here, friend, a bhikkhu does not have moral dread thinking, ‘Unarisen evil unskillful states, if they arise in me, would lead to my harm’; he does not have moral dread thinking, ‘Arisen evil unskillful states in me, if not abandoned, would lead to my harm’; he does not have moral dread thinking, ‘Unarisen skillful states, if they do not arise in me, would lead to my harm’; he does not have moral dread thinking, ‘Arisen skillful states in me, if they cease, would lead to my harm.’	此，友，一比丘无愧思惟，‘未生之恶不善法，若于我生，将致我害’；彼无愧思惟，‘已生之恶不善法于我，若不舍，将致我害’；彼无愧思惟，‘未生之善法，若于我不生，将致我害’；彼无愧思惟，‘已生之善法于我，若灭，将致我害。’
Evaṁ kho, āvuso, anottappī hoti.	Thus, friend, one is not endowed with moral dread.	如是，友，为无愧。
Evaṁ kho, āvuso, anātāpī anottappī abhabbo sambodhāya abhabbo nibbānāya abhabbo anuttarassa yogakkhemassa adhigamāya.	Thus, friend, one who is not ardent, not endowed with moral dread, is incapable of enlightenment, incapable of Nibbāna, incapable of attaining the unsurpassed security from bondage.	如是，友，无热心，无愧者，不能觉悟，不能涅槃，不能得无上离缚之安稳。
Kathañcāvuso, ātāpī hoti?	And how, friend, is one ardent?	云何，友，为热心？
Idhāvuso, bhikkhu ‘anuppannā me pāpakā akusalā dhammā uppajjamānā anatthāya saṁvatteyyun’ti ātappaṁ karoti, ‘uppannā me pāpakā akusalā dhammā appahīyamānā anatthāya saṁvatteyyun’ti ātappaṁ karoti, anuppannā me kusalā dhammā …pe… ātappaṁ karoti.	Here, friend, a bhikkhu makes an effort thinking, ‘Unarisen evil unskillful states, if they arise in me, would lead to my harm’; he makes an effort thinking, ‘Arisen evil unskillful states in me, if not abandoned, would lead to my harm’; unarisen skillful states in me …and so on… makes an effort.	此，友，一比丘作努力思惟，‘未生之恶不善法，若于我生，将致我害’；彼作努力思惟，‘已生之恶不善法于我，若不舍，将致我害’；未生之善法于我…等等…作努力。
Evaṁ kho, āvuso, ātāpī hoti.	Thus, friend, one is ardent.	如是，友，为热心。
Kathañcāvuso, ottappī hoti?	And how, friend, is one endowed with moral dread?	云何，友，为有愧？
Idhāvuso, bhikkhu ‘anuppannā me pāpakā akusalā dhammā uppajjamānā anatthāya saṁvatteyyun’ti ottappati, ‘uppannā me pāpakā akusalā dhammā appahīyamānā anatthāya saṁvatteyyun’ti ottappati, ‘anuppannā me kusalā dhammā anuppajjamānā anatthāya saṁvatteyyun’ti ottappati, ‘uppannā me kusalā dhammā nirujjhamānā anatthāya saṁvatteyyun’ti ottappati.	Here, friend, a bhikkhu has moral dread thinking, ‘Unarisen evil unskillful states, if they arise in me, would lead to my harm’; he has moral dread thinking, ‘Arisen evil unskillful states in me, if not abandoned, would lead to my harm’; he has moral dread thinking, ‘Unarisen skillful states, if they do not arise in me, would lead to my harm’; he has moral dread thinking, ‘Arisen skillful states in me, if they cease, would lead to my harm.’	此，友，一比丘有愧思惟，‘未生之恶不善法，若于我生，将致我害’；彼有愧思惟，‘已生之恶不善法于我，若不舍，将致我害’；彼有愧思惟，‘未生之善法，若于我不生，将致我害’；彼有愧思惟，‘已生之善法于我，若灭，将致我害。’
Evaṁ kho, āvuso, ottappī hoti.	Thus, friend, one is endowed with moral dread.	如是，友，为有愧。
Evaṁ kho, āvuso, ātāpī ottappī bhabbo sambodhāya bhabbo nibbānāya bhabbo anuttarassa yogakkhemassa adhigamāyā”ti.	Thus, friend, one who is ardent, endowed with moral dread, is capable of enlightenment, capable of Nibbāna, capable of attaining the unsurpassed security from bondage.”	如是，友，热心，有愧者，能觉悟，能涅槃，能得无上离缚之安稳。”
Dutiyaṁ.	Second.	第二。

16.3 - SN 16.3 Candūpamā: Candūpamāsutta

--- SN16.3 - Candūpamāsutta ---	--- SN16.3 - Candūpamāsutta ---	--- SN16.3 - 月喻经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Candūpamā, bhikkhave, kulāni upasaṅkamatha—	“Like the moon, bhikkhus, approach families—	“如月，诸比丘，亲近家庭—
apakasseva kāyaṁ, apakassa cittaṁ, niccanavakā kulesu appagabbhā.	withdrawing the body, withdrawing the mind, always new among families, not overbearing.	收摄身，收摄心，常于家庭中为新，不专横。
Seyyathāpi, bhikkhave, puriso jarudapānaṁ vā olokeyya pabbatavisamaṁ vā nadīviduggaṁ vā—	Just as, bhikkhus, a man might look into an old well, or a mountain precipice, or a rugged river bank—	犹如，诸比丘，人探视古井，或山崖，或崎岖河岸—
apakasseva kāyaṁ, apakassa cittaṁ;	withdrawing the body, withdrawing the mind;	收摄身，收摄心；
evameva kho, bhikkhave, candūpamā kulāni upasaṅkamatha—	even so, bhikkhus, like the moon approach families—	如是，诸比丘，如月亲近家庭—
apakasseva kāyaṁ, apakassa cittaṁ, niccanavakā kulesu appagabbhā.	withdrawing the body, withdrawing the mind, always new among families, not overbearing.	收摄身，收摄心，常于家庭中为新，不专横。
Kassapo, bhikkhave, candūpamo kulāni upasaṅkamati—	Kassapa, bhikkhus, like the moon approaches families—	迦叶，诸比丘，如月亲近家庭—
apakasseva kāyaṁ, apakassa cittaṁ, niccanavako kulesu appagabbho.	withdrawing the body, withdrawing the mind, always new among families, not overbearing.	收摄身，收摄心，常于家庭中为新，不专横。
Taṁ kiṁ maññatha, bhikkhave,	What do you think, bhikkhus,	汝意云何，诸比丘，
kathaṁrūpo bhikkhu arahati kulāni upasaṅkamitun”ti?	what kind of bhikkhu is fit to approach families?”	何种比丘适于亲近家庭？”
“Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.	“Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, have the Blessed One as their resort. It would be good, venerable sir, if the Blessed One himself would clarify the meaning of this statement. Having heard it from the Blessed One, the bhikkhus will remember it.”	“尊者，我等教法根于世尊，导于世尊，以世尊为归。善哉，尊者，若世尊自明此言之义。闻自世尊，诸比丘将忆之。”
Atha kho bhagavā ākāse pāṇiṁ cālesi.	Then the Blessed One waved his hand in the air.	尔时，世尊于空中挥手。
“Seyyathāpi, bhikkhave, ayaṁ ākāse pāṇi na sajjati na gayhati na bajjhati;	“Just as, bhikkhus, this hand in the air does not get stuck, does not get caught, does not get bound;	“犹如，诸比丘，此手于空中不滞，不碍，不缚；
evameva kho, bhikkhave, yassa kassaci bhikkhuno kulāni upasaṅkamato kulesu cittaṁ na sajjati na gayhati na bajjhati:	even so, bhikkhus, of any bhikkhu who, when approaching families, his mind among families does not get stuck, does not get caught, does not get bound, thinking:	如是，诸比丘，凡比丘亲近家庭时，其心于家庭中不滞，不碍，不缚，思惟：
‘labhantu lābhakāmā, puññakāmā karontu puññānī’ti;	‘Let those who desire gain, obtain it; let those who desire merit, make merit’;	‘愿求利者得利；愿求福者作福’；
yathāsakena lābhena attamano hoti sumano, evaṁ paresaṁ lābhena attamano hoti sumano;	who is content with his own gain, gladdened, and likewise is content with the gain of others, gladdened;	于己利知足，欢喜，亦于他利知足，欢喜；
evarūpo kho, bhikkhave, bhikkhu arahati kulāni upasaṅkamituṁ.	such a bhikkhu, bhikkhus, is fit to approach families.	如是之比丘，诸比丘，适于亲近家庭。
Kassapassa, bhikkhave, kulāni upasaṅkamato kulesu cittaṁ na sajjati na gayhati na bajjhati:	Of Kassapa, bhikkhus, when approaching families, his mind among families does not get stuck, does not get caught, does not get bound, thinking:	迦叶，诸比丘，亲近家庭时，其心于家庭中不滞，不碍，不缚，思惟：
‘labhantu lābhakāmā, puññakāmā karontu puññānī’ti;	‘Let those who desire gain, obtain it; let those who desire merit, make merit’;	‘愿求利者得利；愿求福者作福’；
yathāsakena lābhena attamano hoti sumano;	who is content with his own gain, gladdened;	于己利知足，欢喜；
evaṁ paresaṁ lābhena attamano hoti sumano.	and likewise is content with the gain of others, gladdened.	亦于他利知足，欢喜。
Taṁ kiṁ maññatha, bhikkhave,	What do you think, bhikkhus,	汝意云何，诸比丘，
kathaṁrūpassa bhikkhuno aparisuddhā dhammadesanā hoti, kathaṁrūpassa bhikkhuno parisuddhā dhammadesanā hotī”ti?	of what kind of bhikkhu is the teaching of the Dhamma impure, and of what kind of bhikkhu is the teaching of the Dhamma pure?”	何种比丘之说法不净，何种比丘之说法清净？”
“Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.	“Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, have the Blessed One as their resort. It would be good, venerable sir, if the Blessed One himself would clarify the meaning of this statement. Having heard it from the Blessed One, the bhikkhus will remember it.”	“尊者，我等教法根于世尊，导于世尊，以世尊为归。善哉，尊者，若世尊自明此言之义。闻自世尊，诸比丘将忆之。”
“Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.	“Then, bhikkhus, listen and attend closely, I will speak.”	“然则，诸比丘，谛听，善思念之，我当说。”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.	“Yes, venerable sir,” those bhikkhus replied to the Blessed One.	“唯然，尊者，”彼诸比丘答世尊言。
Bhagavā etadavoca:	The Blessed One said this:	世尊如是说：
“Yo hi koci, bhikkhave, bhikkhu evaṁcitto paresaṁ dhammaṁ deseti:	“Any bhikkhu, bhikkhus, who teaches the Dhamma to others with such a mind:	“凡比丘，诸比丘，以如是心向他人说法：
‘aho vata me dhammaṁ suṇeyyuṁ, sutvā ca pana dhammaṁ pasīdeyyuṁ, pasannā ca me pasannākāraṁ kareyyun’ti;	‘Oh, that they might listen to my Dhamma, and having listened, they might be pleased with the Dhamma, and being pleased, they might show their pleasure to me’;	‘哦，愿彼等听我法，闻已，喜法，喜已，示喜于我’；
evarūpassa kho, bhikkhave, bhikkhuno aparisuddhā dhammadesanā hoti.	of such a bhikkhu, bhikkhus, the teaching of the Dhamma is impure.	如是之比丘，诸比丘，其说法不净。
Yo ca kho, bhikkhave, bhikkhu evaṁcitto paresaṁ dhammaṁ deseti:	But any bhikkhu, bhikkhus, who teaches the Dhamma to others with such a mind:	然凡比丘，诸比丘，以如是心向他人说法：
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhīti.	‘The Dhamma is well-expounded by the Blessed One, directly visible, timeless, inviting one to come and see, leading onward, to be personally realized by the wise.	‘法为世尊善说，直接可见，无时，邀来见，导引，为智者亲证。
Aho vata me dhammaṁ suṇeyyuṁ, sutvā ca pana dhammaṁ ājāneyyuṁ, ājānitvā ca pana tathattāya paṭipajjeyyun’ti.	Oh, that they might listen to my Dhamma, and having listened, they might understand the Dhamma, and having understood, they might practice accordingly.’	哦，愿彼等听我法，闻已，解法，解已，如是行。’
Iti dhammasudhammataṁ paṭicca paresaṁ dhammaṁ deseti, kāruññaṁ paṭicca anuddayaṁ paṭicca anukampaṁ upādāya paresaṁ dhammaṁ deseti.	Thus, because of the Dhamma’s very goodness he teaches the Dhamma to others, because of compassion, because of sympathy, because of kindness he teaches the Dhamma to others.	如是，因法之善，彼向他人说法，因悲，因悯，因慈，彼向他人说法。
Evarūpassa kho, bhikkhave, bhikkhuno parisuddhā dhammadesanā hoti.	Of such a bhikkhu, bhikkhus, the teaching of the Dhamma is pure.	如是之比丘，诸比丘，其说法清净。
Kassapo, bhikkhave, evaṁcitto paresaṁ dhammaṁ deseti:	Kassapa, bhikkhus, teaches the Dhamma to others with such a mind:	迦叶，诸比丘，以如是心向他人说法：
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhīti.	‘The Dhamma is well-expounded by the Blessed One, directly visible, timeless, inviting one to come and see, leading onward, to be personally realized by the wise.	‘法为世尊善说，直接可见，无时，邀来见，导引，为智者亲证。
Aho vata me dhammaṁ suṇeyyuṁ, sutvā ca pana dhammaṁ ājāneyyuṁ, ājānitvā ca pana tathattāya paṭipajjeyyun’ti.	Oh, that they might listen to my Dhamma, and having listened, they might understand the Dhamma, and having understood, they might practice accordingly.’	哦，愿彼等听我法，闻已，解法，解已，如是行。’
Iti dhammasudhammataṁ paṭicca paresaṁ dhammaṁ deseti, kāruññaṁ paṭicca anuddayaṁ paṭicca anukampaṁ upādāya paresaṁ dhammaṁ deseti.	Thus, because of the Dhamma’s very goodness he teaches the Dhamma to others, because of compassion, because of sympathy, because of kindness he teaches the Dhamma to others.	如是，因法之善，彼向他人说法，因悲，因悯，因慈，彼向他人说法。
Kassapena vā hi vo, bhikkhave, ovadissāmi yo vā panassa kassapasadiso, ovaditehi ca pana vo tathattāya paṭipajjitabban”ti.	I will exhort you, bhikkhus, as Kassapa does, or as one like Kassapa would; and having been exhorted, you should practice accordingly.”	我将劝汝等，诸比丘，如迦叶所为，或如类迦叶者所为；既受劝，汝等应如是行。”
Tatiyaṁ.	Third.	第三。

16.4 - SN 16.4 Kulūpaka: Kulūpakasutta

--- SN16.4 - Kulūpakasutta ---	--- SN16.4 - Kulūpakasutta ---	--- SN16.4 - 亲近家经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Taṁ kiṁ maññatha, bhikkhave,	“What do you think, bhikkhus,	“汝意云何，诸比丘，
kathaṁrūpo bhikkhu arahati kulūpako hotuṁ, kathaṁrūpo bhikkhu na arahati kulūpako hotun”ti?	what kind of bhikkhu is fit to be a frequenter of families, and what kind of bhikkhu is not fit to be a frequenter of families?”	何种比丘适为家庭之常客，何种比丘不适为家庭之常客？”
Bhagavaṁmūlakā no, bhante, dhammā …pe…	Venerable sir, our teachings are rooted in the Blessed One …and so on…	尊者，我等教法根于世尊…等等…
bhagavā etadavoca:	The Blessed One said this:	世尊如是说：
“Yo hi koci, bhikkhave, bhikkhu evaṁcitto kulāni upasaṅkamati:	“Any bhikkhu, bhikkhus, who approaches families with such a mind:	“凡比丘，诸比丘，以如是心亲近家庭：
‘dentuyeva me, mā nādaṁsu;	‘May they give to me only, not not give;	‘愿彼等唯施我，不不施；
bahukaññeva me dentu, mā thokaṁ;	may they give me much, not little;	愿彼等施我多，非少；
paṇītaññeva me dentu, mā lūkhaṁ;	may they give me fine things, not coarse;	愿彼等施我好物，非粗；
sīghaññeva me dentu, mā dandhaṁ;	may they give me quickly, not slowly;	愿彼等速施我，非慢；
sakkaccaññeva me dentu, mā asakkaccan’ti.	may they give me respectfully, not disrespectfully.’	愿彼等敬施我，非不敬。’
Tassa ce, bhikkhave, bhikkhuno evaṁcittassa kulāni upasaṅkamato na denti, tena bhikkhu sandīyati; so tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvedayati.	If, bhikkhus, when that bhikkhu with such a mind approaches families, they do not give, that bhikkhu is dejected; he then experiences pain and displeasure.	若，诸比丘，彼比丘以如是心亲近家庭，彼等不施，彼比丘沮丧；彼则经验苦与忧。
Thokaṁ denti, no bahukaṁ …pe…	If they give little, not much …and so on…	若彼等施少，非多…等等…
lūkhaṁ denti, no paṇītaṁ …	if they give coarse things, not fine …	若彼等施粗物，非好…
dandhaṁ denti, no sīghaṁ, tena bhikkhu sandīyati; so tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvedayati.	if they give slowly, not quickly, that bhikkhu is dejected; he then experiences pain and displeasure.	若彼等施慢，非速，彼比丘沮丧；彼则经验苦与忧。
Asakkaccaṁ denti, no sakkaccaṁ; tena bhikkhu sandīyati; so tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvedayati.	If they give disrespectfully, not respectfully; that bhikkhu is dejected; he then experiences pain and displeasure.	若彼等不敬施，非敬施；彼比丘沮丧；彼则经验苦与忧。
Evarūpo kho, bhikkhave, bhikkhu na arahati kulūpako hotuṁ.	Such a bhikkhu, bhikkhus, is not fit to be a frequenter of families.	如是之比丘，诸比丘，不适为家庭之常客。
Yo ca kho, bhikkhave, bhikkhu evaṁcitto kulāni upasaṅkamati:	But any bhikkhu, bhikkhus, who approaches families with such a mind:	然凡比丘，诸比丘，以如是心亲近家庭：
‘taṁ kutettha labbhā parakulesu—	‘How could it be obtained from others’ families—	‘如何能从他家得—
dentuyeva me, mā nādaṁsu;	that they should give to me only, not not give;	彼等唯施我，不不施；
bahukaññeva me dentu, mā thokaṁ;	that they should give me much, not little;	彼等施我多，非少；
paṇītaññeva me dentu, mā lūkhaṁ;	that they should give me fine things, not coarse;	彼等施我好物，非粗；
sīghaññeva me dentu, mā dandhaṁ;	that they should give me quickly, not slowly;	彼等速施我，非慢；
sakkaccaññeva me dentu, mā asakkaccan’ti.	that they should give me respectfully, not disrespectfully?’	彼等敬施我，非不敬？’
Tassa ce, bhikkhave, bhikkhuno evaṁcittassa kulāni upasaṅkamato na denti; tena bhikkhu na sandīyati; so na tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvedayati.	If, bhikkhus, when that bhikkhu with such a mind approaches families, they do not give; that bhikkhu is not dejected; he does not then experience pain and displeasure.	若，诸比丘，彼比丘以如是心亲近家庭，彼等不施；彼比丘不沮丧；彼不则经验苦与忧。
Thokaṁ denti, no bahukaṁ; tena bhikkhu na sandīyati; so na tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvedayati.	If they give little, not much; that bhikkhu is not dejected; he does not then experience pain and displeasure.	若彼等施少，非多；彼比丘不沮丧；彼不则经验苦与忧。
Lūkhaṁ denti, no paṇītaṁ; tena bhikkhu na sandīyati; so na tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvedayati.	If they give coarse things, not fine; that bhikkhu is not dejected; he does not then experience pain and displeasure.	若彼等施粗物，非好；彼比丘不沮丧；彼不则经验苦与忧。
Dandhaṁ denti, no sīghaṁ; tena bhikkhu na sandīyati; so na tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvedayati.	If they give slowly, not quickly; that bhikkhu is not dejected; he does not then experience pain and displeasure.	若彼等施慢，非速；彼比丘不沮丧；彼不则经验苦与忧。
Asakkaccaṁ denti, no sakkaccaṁ; tena bhikkhu na sandīyati; so na tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvedayati.	If they give disrespectfully, not respectfully; that bhikkhu is not dejected; he does not then experience pain and displeasure.	若彼等不敬施，非敬施；彼比丘不沮丧；彼不则经验苦与忧。
Evarūpo kho, bhikkhave, bhikkhu arahati kulūpako hotuṁ.	Such a bhikkhu, bhikkhus, is fit to be a frequenter of families.	如是之比丘，诸比丘，适为家庭之常客。
Kassapo, bhikkhave, evaṁcitto kulāni upasaṅkamati:	Kassapa, bhikkhus, approaches families with such a mind:	迦叶，诸比丘，以如是心亲近家庭：
‘taṁ kutettha labbhā parakulesu—	‘How could it be obtained from others’ families—	‘如何能从他家得—
dentuyeva me, mā nādaṁsu;	that they should give to me only, not not give;	彼等唯施我，不不施；
bahukaññeva me dentu, mā thokaṁ;	that they should give me much, not little;	彼等施我多，非少；
paṇītaññeva me dentu, mā lūkhaṁ;	that they should give me fine things, not coarse;	彼等施我好物，非粗；
sīghaññeva me dentu, mā dandhaṁ;	that they should give me quickly, not slowly;	彼等速施我，非慢；
sakkaccaññeva me dentu, mā asakkaccan’ti.	that they should give me respectfully, not disrespectfully?’	彼等敬施我，非不敬？’
Tassa ce, bhikkhave, kassapassa evaṁcittassa kulāni upasaṅkamato na denti; tena kassapo na sandīyati; so na tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvedayati.	If, bhikkhus, when Kassapa with such a mind approaches families, they do not give; Kassapa is not dejected; he does not then experience pain and displeasure.	若，诸比丘，迦叶以如是心亲近家庭，彼等不施；迦叶不沮丧；彼不则经验苦与忧。
Thokaṁ denti, no bahukaṁ; tena kassapo na sandīyati; so na tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvedayati.	If they give little, not much; Kassapa is not dejected; he does not then experience pain and displeasure.	若彼等施少，非多；迦叶不沮丧；彼不则经验苦与忧。
Lūkhaṁ denti, no paṇītaṁ; tena kassapo na sandīyati; so na tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvedayati.	If they give coarse things, not fine; Kassapa is not dejected; he does not then experience pain and displeasure.	若彼等施粗物，非好；迦叶不沮丧；彼不则经验苦与忧。
Dandhaṁ denti, no sīghaṁ; tena kassapo na sandīyati; so na tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvedayati.	If they give slowly, not quickly; Kassapa is not dejected; he does not then experience pain and displeasure.	若彼等施慢，非速；迦叶不沮丧；彼不则经验苦与忧。
Asakkaccaṁ denti, no sakkaccaṁ; tena kassapo na sandīyati; so na tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvedayati.	If they give disrespectfully, not respectfully; Kassapa is not dejected; he does not then experience pain and displeasure.	若彼等不敬施，非敬施；迦叶不沮丧；彼不则经验苦与忧。
Kassapena vā hi vo, bhikkhave, ovadissāmi yo vā panassa kassapasadiso. Ovaditehi ca pana vo tathattāya paṭipajjitabban”ti.	I will exhort you, bhikkhus, as Kassapa does, or as one like Kassapa would. And having been exhorted, you should practice accordingly.”	我将劝汝等，诸比丘，如迦叶所为，或如类迦叶者所为。既受劝，汝等应如是行。”
Catutthaṁ.	Fourth.	第四。

16.5 - SN 16.5 Jiṇṇa: Jiṇṇasutta

--- SN16.5 - Jiṇṇasutta ---	--- SN16.5 - Jiṇṇasutta ---	--- SN16.5 - 老经 ---
Evaṁ me sutaṁ …	Thus have I heard …	如是我闻…
rājagahe veḷuvane.	at Rājagaha in the Bamboo Grove.	于王舍城竹林。
Atha kho āyasmā mahākassapo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ mahākassapaṁ bhagavā etadavoca:	Then the Venerable Mahākassapa went to the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. The Blessed One said this to the Venerable Mahākassapa who was sitting there:	尔时，尊者摩诃迦叶诣世尊所；诣已，礼世尊足，退坐一面。世尊告坐于彼处之尊者摩诃迦叶言：
“jiṇṇosi dāni tvaṁ, kassapa, garukāni ca te imāni sāṇāni paṁsukūlāni nibbasanāni.	“You are now old, Kassapa, and these coarse hempen refuse-rag robes are heavy for you.	“汝今老矣，迦叶，此粗麻粪扫衣于汝为重。
Tasmātiha tvaṁ, kassapa, gahapatāni ceva cīvarāni dhārehi, nimantanāni ca bhuñjāhi, mama ca santike viharāhī”ti.	Therefore, Kassapa, you should wear robes offered by householders, eat invited meals, and dwell near me.”	是故，迦叶，汝应著居士所供之衣，食请食，住于我近。”
“Ahaṁ kho, bhante, dīgharattaṁ āraññiko ceva āraññikattassa ca vaṇṇavādī, piṇḍapātiko ceva piṇḍapātikattassa ca vaṇṇavādī, paṁsukūliko ceva paṁsukūlikattassa ca vaṇṇavādī, tecīvariko ceva tecīvarikattassa ca vaṇṇavādī, appiccho ceva appicchatāya ca vaṇṇavādī, santuṭṭho ceva santuṭṭhiyā ca vaṇṇavādī, pavivitto ceva pavivekassa ca vaṇṇavādī, asaṁsaṭṭho ceva asaṁsaggassa ca vaṇṇavādī, āraddhavīriyo ceva vīriyārambhassa ca vaṇṇavādī”ti.	“Venerable sir, for a long time I have been a forest-dweller and a praiser of forest-dwelling, an alms-collector and a praiser of alms-collecting, a refuse-rag wearer and a praiser of refuse-rag wearing, a wearer of the triple robe and a praiser of wearing the triple robe, of few wishes and a praiser of fewness of wishes, content and a praiser of contentment, secluded and a praiser of seclusion, aloof from society and a praiser of aloofness from society, of aroused energy and a praiser of arousal of energy.”	“尊者，我长时为林住者且赞林住，乞食者且赞乞食，粪扫衣者且赞粪扫衣，三衣者且赞三衣，少欲者且赞少欲，知足者且赞知足，独住者且赞独住，离群者且赞离群，发精进者且赞发精进。”
“Kiṁ pana tvaṁ, kassapa, atthavasaṁ sampassamāno dīgharattaṁ āraññiko ceva āraññikattassa ca vaṇṇavādī, piṇḍapātiko ceva …pe…	“But what benefit, Kassapa, do you see in having been for a long time a forest-dweller and a praiser of forest-dwelling, an alms-collector and …and so on…	“然何利益，迦叶，汝见长时为林住者且赞林住，乞食者且…等等…
paṁsukūliko ceva …	a refuse-rag wearer and …	粪扫衣者且…
tecīvariko ceva …	a wearer of the triple robe and …	三衣者且…
appiccho ceva …	of few wishes and …	少欲者且…
santuṭṭho ceva …	content and …	知足者且…
pavivitto ceva …	secluded and …	独住者且…
asaṁsaṭṭho ceva …	aloof from society and …	离群者且…
āraddhavīriyo ceva vīriyārambhassa ca vaṇṇavādī”ti?	of aroused energy and a praiser of arousal of energy?”	发精进者且赞发精进？”
“Dve khvāhaṁ, bhante, atthavase sampassamāno dīgharattaṁ āraññiko ceva āraññikattassa ca vaṇṇavādī, piṇḍapātiko ceva …pe…	“Two benefits, venerable sir, do I see in having been for a long time a forest-dweller and a praiser of forest-dwelling, an alms-collector and …and so on…	“二利益，尊者，我见长时为林住者且赞林住，乞食者且…等等…
paṁsukūliko ceva …	a refuse-rag wearer and …	粪扫衣者且…
tecīvariko ceva …	a wearer of the triple robe and …	三衣者且…
appiccho ceva …	of few wishes and …	少欲者且…
santuṭṭho ceva …	content and …	知足者且…
pavivitto ceva …	secluded and …	独住者且…
asaṁsaṭṭho ceva …	aloof from society and …	离群者且…
āraddhavīriyo ceva vīriyārambhassa ca vaṇṇavādī.	of aroused energy and a praiser of arousal of energy.	发精进者且赞发精进。
Attano ca diṭṭhadhammasukhavihāraṁ sampassamāno, pacchimañca janataṁ anukampamāno:	Seeing a pleasant dwelling for myself in the visible dhamma, and having compassion for future generations:	见己于现法中之乐住，及悲悯未来世代：
‘appeva nāma pacchimā janatā diṭṭhānugatiṁ āpajjeyyuṁ.	‘May future generations follow this example.	‘愿未来世代效此例。
Ye kira te ahesuṁ buddhānubuddhasāvakā te dīgharattaṁ āraññikā ceva ahesuṁ āraññikattassa ca vaṇṇavādino …pe…	Those who were disciples of the Buddha’s Buddhas, it seems, were for a long time forest-dwellers and praisers of forest-dwelling …and so on…	佛弟子中之佛弟子，似乎，长时为林住者且赞林住…等等…
piṇḍapātikā ceva ahesuṁ …pe…	alms-collectors and …and so on…	乞食者且…等等…
paṁsukūlikā ceva ahesuṁ …	refuse-rag wearers and …	粪扫衣者且…
tecīvarikā ceva ahesuṁ …	wearers of the triple robe and …	三衣者且…
appicchā ceva ahesuṁ …	of few wishes and …	少欲者且…
santuṭṭhā ceva ahesuṁ …	content and …	知足者且…
pavivittā ceva ahesuṁ …	secluded and …	独住者且…
asaṁsaṭṭhā ceva ahesuṁ …	aloof from society and …	离群者且…
āraddhavīriyā ceva ahesuṁ vīriyārambhassa ca vaṇṇavādino’ti.	of aroused energy and praisers of arousal of energy.’	发精进者且赞发精进。’
Te tathattāya paṭipajjissanti, tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāya.	They will practice accordingly; for them that will be for their long-term welfare and happiness.	彼等将如是行；于彼等将为长远福利与乐。
Ime khvāhaṁ, bhante, dve atthavase sampassamāno dīgharattaṁ āraññiko ceva āraññikattassa ca vaṇṇavādī, piṇḍapātiko ceva …pe…	These two benefits, venerable sir, do I see in having been for a long time a forest-dweller and a praiser of forest-dwelling, an alms-collector and …and so on…	此二利益，尊者，我见长时为林住者且赞林住，乞食者且…等等…
paṁsukūliko ceva …	a refuse-rag wearer and …	粪扫衣者且…
tecīvariko ceva …	a wearer of the triple robe and …	三衣者且…
appiccho ceva …	of few wishes and …	少欲者且…
santuṭṭho ceva …	content and …	知足者且…
pavivitto ceva …	secluded and …	独住者且…
asaṁsaṭṭho ceva …	aloof from society and …	离群者且…
āraddhavīriyo ceva vīriyārambhassa ca vaṇṇavādī”ti.	of aroused energy and a praiser of arousal of energy.”	发精进者且赞发精进。”
“Sādhu sādhu, kassapa.	“Good, good, Kassapa.	“善哉，善哉，迦叶。
Bahujanahitāya kira tvaṁ, kassapa, paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.	It seems you are practicing, Kassapa, for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of devas and humans.	汝似为众生之福利，为众生之乐而行，迦叶，出于对世间之悲悯，为天人之善、福利、与乐。
Tasmātiha tvaṁ, kassapa, sāṇāni ceva paṁsukūlāni dhārehi nibbasanāni, piṇḍāya ca carāhi, araññe ca viharāhī”ti.	Therefore, Kassapa, you should wear hempen refuse-rag robes, go for alms, and dwell in the forest.”	是故，迦叶，汝应著麻粪扫衣，行乞食，住于林中。”

16.6 - SN 16.6 Ovāda: Ovādasutta

--- SN16.6 - Ovādasutta ---	--- SN16.6 - Ovādasutta ---	--- SN16.6 - 教诫经 ---
Rājagahe veḷuvane.	At Rājagaha in the Bamboo Grove.	于王舍城竹林。
Atha kho āyasmā mahākassapo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ mahākassapaṁ bhagavā etadavoca:	Then the Venerable Mahākassapa went to the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. The Blessed One said this to the Venerable Mahākassapa who was sitting there:	尔时，尊者摩诃迦叶诣世尊所；诣已，礼世尊足，退坐一面。世尊告坐于彼处之尊者摩诃迦叶言：
“ovada, kassapa, bhikkhū;	“Exhort the bhikkhus, Kassapa;	“教诫诸比丘，迦叶；
karohi, kassapa, bhikkhūnaṁ dhammiṁ kathaṁ.	give the bhikkhus a Dhamma talk, Kassapa.	予诸比丘一法谈，迦叶。
Ahaṁ vā, kassapa, bhikkhū ovadeyyaṁ tvaṁ vā;	Either I, Kassapa, should exhort the bhikkhus, or you;	或我，迦叶，当教诫诸比丘，或汝；
ahaṁ vā bhikkhūnaṁ dhammiṁ kathaṁ kareyyaṁ tvaṁ vā”ti.	either I should give the bhikkhus a Dhamma talk, or you.”	或我当予诸比丘一法谈，或汝。”
“Dubbacā kho, bhante, etarahi bhikkhū, dovacassakaraṇehi dhammehi samannāgatā, akkhamā, appadakkhiṇaggāhino anusāsaniṁ.	“Bhikkhus now, venerable sir, are difficult to admonish; they are endowed with qualities that make them difficult to admonish; they are impatient and do not receive instruction respectfully.	“诸比丘今，尊者，难教诫；彼等具难教诫之质；彼等不耐烦且不敬受教。
Idhāhaṁ, bhante, addasaṁ bhaṇḍañca nāma bhikkhuṁ ānandassa saddhivihāriṁ abhijikañca nāma bhikkhuṁ anuruddhassa saddhivihāriṁ aññamaññaṁ sutena accāvadante:	Here, venerable sir, I saw Bhaṇḍa by name, a bhikkhu, a co-resident of Ānanda, and Abhijika by name, a bhikkhu, a co-resident of Anuruddha, contending with each other about learning:	此，尊者，我见一比丘名槃陀，阿难之同住者，及一比丘名阿毗耆迦，阿那律之同住者，互相争论学问：
‘ehi, bhikkhu, ko bahutaraṁ bhāsissati, ko sundarataraṁ bhāsissati, ko cirataraṁ bhāsissatī’”ti.	‘Come, bhikkhu, who will speak more, who will speak better, who will speak longer?’”	‘来，比丘，谁将说更多，谁将说更好，谁将说更长？’”
Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi:	Then the Blessed One addressed a certain bhikkhu:	尔时，世尊告某比丘言：
“ehi tvaṁ, bhikkhu, mama vacanena bhaṇḍañca bhikkhuṁ ānandassa saddhivihāriṁ abhijikañca bhikkhuṁ anuruddhassa saddhivihāriṁ āmantehi:	“Come, bhikkhu, in my name tell Bhaṇḍa the bhikkhu, Ānanda’s co-resident, and Abhijika the bhikkhu, Anuruddha’s co-resident:	“来，比丘，以我名告比丘槃陀，阿难之同住者，及比丘阿毗耆迦，阿那律之同住者：
‘satthā āyasmante āmantetī’”ti.	‘The Teacher calls you, venerable ones.’”	‘师唤汝等，尊者。’”
“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca:	“Yes, venerable sir,” that bhikkhu replied to the Blessed One, went to those bhikkhus, and on approaching said to those bhikkhus:	“唯然，尊者，”彼比丘答世尊言，往诣彼诸比丘所，诣已白彼诸比丘言：
“satthā āyasmante āmantetī”ti.	“The Teacher calls you, venerable ones.”	“师唤汝等，尊者。”
“Evamāvuso”ti kho te bhikkhū tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te bhikkhū bhagavā etadavoca:	“Yes, friend,” those bhikkhus replied to that bhikkhu, and went to the Blessed One; having approached and paid homage to the Blessed One, they sat down to one side. The Blessed One said this to those bhikkhus who were sitting there:	“唯然，友，”彼诸比丘答彼比丘言，即诣世尊所；诣已，礼世尊足，退坐一面。世尊告坐于彼处之诸比丘言：
“saccaṁ kira tumhe, bhikkhave, aññamaññaṁ sutena accāvadatha:	“Is it true, bhikkhus, that you contend with each other about learning, saying:	“是真，诸比丘，汝等互相争论学问，言：
‘ehi, bhikkhu, ko bahutaraṁ bhāsissati, ko sundarataraṁ bhāsissati, ko cirataraṁ bhāsissatī’”ti?	‘Come, bhikkhu, who will speak more, who will speak better, who will speak longer’?”	‘来，比丘，谁将说更多，谁将说更好，谁将说更长’？”
“Evaṁ, bhante”.	“Yes, venerable sir.”	“唯然，尊者。”
“Kiṁ nu kho me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha:	“Have you understood the Dhamma taught by me in such a way:	“汝等解我所教之法如是：
‘etha tumhe, bhikkhave, aññamaññaṁ sutena accāvadatha—	‘Come, bhikkhus, contend with each other about learning—	‘来，诸比丘，互相争论学问—
ehi, bhikkhu, ko bahutaraṁ bhāsissati, ko sundarataraṁ bhāsissati, ko cirataraṁ bhāsissatī’”ti?	Come, bhikkhu, who will speak more, who will speak better, who will speak longer’?”	来，比丘，谁将说更多，谁将说更好，谁将说更长’？”
“No hetaṁ, bhante”.	“No, venerable sir.”	“不，尊者。”
“No ce kira me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha, atha kiñcarahi tumhe, moghapurisā, kiṁ jānantā kiṁ passantā evaṁ svākkhāte dhammavinaye pabbajitā samānā aññamaññaṁ sutena accāvadatha:	“If indeed, bhikkhus, you have not understood the Dhamma taught by me in such a way, then why, foolish men, knowing what, seeing what, having gone forth in such a well-expounded Dhamma and Discipline, do you contend with each other about learning, saying:	“若实，诸比丘，汝等未解我所教之法如是，然则，愚人，知何，见何，于如是善说之法与律中出家，互相争论学问，言：
‘ehi, bhikkhu, ko bahutaraṁ bhāsissati, ko sundarataraṁ bhāsissati, ko cirataraṁ bhāsissatī’”ti.	‘Come, bhikkhu, who will speak more, who will speak better, who will speak longer’?”	‘来，比丘，谁将说更多，谁将说更好，谁将说更长’？”
Atha kho te bhikkhū bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavocuṁ:	Then those bhikkhus, prostrating themselves with their heads at the Blessed One’s feet, said to the Blessed One:	尔时彼诸比丘，以头顶礼世尊足，白世尊言：
“accayo no, bhante, accagamā, yathābāle yathāmūḷhe yathāakusale, ye mayaṁ evaṁ svākkhāte dhammavinaye pabbajitā samānā aññamaññaṁ sutena accāvadimha:	“A transgression has overcome us, venerable sir, as fools, as deluded ones, as unskillful ones, in that, having gone forth in such a well-expounded Dhamma and Discipline, we contended with each other about learning, saying:	“一过失已胜我等，尊者，如愚者，如迷者，如不巧者，于如是善说之法与律中出家，我等互相争论学问，言：
‘ehi, bhikkhu, ko bahutaraṁ bhāsissati, ko sundarataraṁ bhāsissati, ko cirataraṁ bhāsissatī’ti.	‘Come, bhikkhu, who will speak more, who will speak better, who will speak longer.’	‘来，比丘，谁将说更多，谁将说更好，谁将说更长。’
Tesaṁ no, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti.	May the Blessed One, venerable sir, accept our transgression as a transgression, for the sake of future restraint.”	愿世尊，尊者，受我等过为过，为未来制。”
“Taggha tumhe, bhikkhave, accayo accagamā yathābāle yathāmūḷhe yathāakusale, ye tumhe evaṁ svākkhāte dhammavinaye pabbajitā samānā aññamaññaṁ sutena accāvadittha:	“Indeed, bhikkhus, a transgression overcame you, as fools, as deluded ones, as unskillful ones, in that, having gone forth in such a well-expounded Dhamma and Discipline, you contended with each other about learning, saying:	“实，诸比丘，一过失胜汝等，如愚者，如迷者，如不巧者，于如是善说之法与律中出家，汝等互相争论学问，言：
‘ehi, bhikkhu, ko bahutaraṁ bhāsissati, ko sundarataraṁ bhāsissati, ko cirataraṁ bhāsissatī’ti.	‘Come, bhikkhu, who will speak more, who will speak better, who will speak longer.’	‘来，比丘，谁将说更多，谁将说更好，谁将说更长。’
Yato ca kho tumhe, bhikkhave, accayaṁ accayato disvā yathādhammaṁ paṭikarotha, taṁ vo mayaṁ paṭiggaṇhāma.	And since you, bhikkhus, having seen your transgression as a transgression, make amends in accordance with the Dhamma, we accept it of you.	既汝等，诸比丘，见过为过，依法改过，我等受汝等。
Vuddhi hesā, bhikkhave, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti āyatiñca saṁvaraṁ āpajjatī”ti.	For this is growth in the Noble One’s Discipline, bhikkhus, when one, having seen a transgression as a transgression, makes amends in accordance with the Dhamma, and undertakes future restraint.”	此为圣者律中之成长，诸比丘，当人见过为过，依法改过，并誓未来制。”
Chaṭṭhaṁ.	Sixth.	第六。

16.7 - SN 16.7 Dutiyaovāda: Dutiyaovādasutta

--- SN16.7 - Dutiyaovādasutta ---	--- SN16.7 - Dutiyaovādasutta ---	--- SN16.7 - 第二教诫经 ---
Rājagahe viharati veḷuvane.	Dwelling at Rājagaha in the Bamboo Grove.	住于王舍城竹林。
Atha kho āyasmā mahākassapo yena bhagavā tenupasaṅkami …pe…	Then the Venerable Mahākassapa went to the Blessed One …and so on…	尔时，尊者摩诃迦叶诣世尊所…等等…
ekamantaṁ nisinnaṁ kho āyasmantaṁ mahākassapaṁ bhagavā etadavoca:	The Blessed One said this to the Venerable Mahākassapa who was sitting there:	世尊告坐于彼处之尊者摩诃迦叶言：
“ovada, kassapa, bhikkhū;	“Exhort the bhikkhus, Kassapa;	“教诫诸比丘，迦叶；
karohi, kassapa, bhikkhūnaṁ dhammiṁ kathaṁ.	give the bhikkhus a Dhamma talk, Kassapa.	予诸比丘一法谈，迦叶。
Ahaṁ vā, kassapa, bhikkhū ovadeyyaṁ tvaṁ vā;	Either I, Kassapa, should exhort the bhikkhus, or you;	或我，迦叶，当教诫诸比丘，或汝；
ahaṁ vā bhikkhūnaṁ dhammiṁ kathaṁ kareyyaṁ tvaṁ vā”ti.	either I should give the bhikkhus a Dhamma talk, or you.”	或我当予诸比丘一法谈，或汝。”
“Dubbacā kho, bhante, etarahi bhikkhū, dovacassakaraṇehi dhammehi samannāgatā akkhamā appadakkhiṇaggāhino anusāsaniṁ.	“Bhikkhus now, venerable sir, are difficult to admonish; they are endowed with qualities that make them difficult to admonish; they are impatient and do not receive instruction respectfully.	“诸比丘今，尊者，难教诫；彼等具难教诫之质；彼等不耐烦且不敬受教。
Yassa kassaci, bhante, saddhā natthi kusalesu dhammesu, hirī natthi kusalesu dhammesu, ottappaṁ natthi kusalesu dhammesu, vīriyaṁ natthi kusalesu dhammesu, paññā natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu, no vuddhi.	Of anyone, venerable sir, who has no faith in wholesome states, no shame in regard to wholesome states, no moral dread in regard to wholesome states, no energy in regard to wholesome states, no wisdom in regard to wholesome states, for him, as night or day comes, only decline in wholesome states is to be expected, not growth.	凡人，尊者，于善法无信，于善法无惭，于善法无愧，于善法无精进，于善法无慧，于彼，日夜来临，唯期善法之衰，非增长。
Seyyathāpi, bhante, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena, hāyati maṇḍalena, hāyati ābhāya, hāyati ārohapariṇāhena.	Just as, venerable sir, of the moon in the dark fortnight, as night or day comes, it wanes in color, wanes in circumference, wanes in radiance, wanes in height and breadth.	犹如，尊者，于黑分之月，日夜来临，其色渐衰，其围渐衰，其光渐衰，其高与广渐衰。
Evameva kho, bhante, yassa kassaci saddhā natthi kusalesu dhammesu …pe…	Even so, venerable sir, of anyone who has no faith in wholesome states …and so on…	如是，尊者，凡人于善法无信…等等…
hirī natthi …	no shame …	无惭…
ottappaṁ natthi …	no moral dread …	无愧…
vīriyaṁ natthi …	no energy …	无精进…
paññā natthi … kusalesu dhammesu tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu, no vuddhi.	no wisdom … in regard to wholesome states, for him, as night or day comes, only decline in wholesome states is to be expected, not growth.	无慧…于善法，于彼，日夜来临，唯期善法之衰，非增长。
‘Assaddho purisapuggalo’ti, bhante, parihānametaṁ;	‘A faithless person,’ venerable sir, this is a decline;	‘一无信之人’，尊者，此为衰；
‘ahiriko purisapuggalo’ti, bhante, parihānametaṁ;	‘A shameless person,’ venerable sir, this is a decline;	‘一无惭之人’，尊者，此为衰；
‘anottappī purisapuggalo’ti, bhante, parihānametaṁ;	‘A person without moral dread,’ venerable sir, this is a decline;	‘一无愧之人’，尊者，此为衰；
‘kusīto purisapuggalo’ti, bhante, parihānametaṁ;	‘A lazy person,’ venerable sir, this is a decline;	‘一懒惰之人’，尊者，此为衰；
‘duppañño purisapuggalo’ti, bhante, parihānametaṁ;	‘An unwise person,’ venerable sir, this is a decline;	‘一无慧之人’，尊者，此为衰；
‘kodhano purisapuggalo’ti, bhante, parihānametaṁ;	‘An angry person,’ venerable sir, this is a decline;	‘一愤怒之人’，尊者，此为衰；
‘upanāhī purisapuggalo’ti, bhante, parihānametaṁ;	‘A hostile person,’ venerable sir, this is a decline;	‘一敌意之人’，尊者，此为衰；
‘na santi bhikkhū ovādakā’ti, bhante, parihānametaṁ.	‘There are no bhikkhus who exhort,’ venerable sir, this is a decline.	‘无比丘教诫’，尊者，此为衰。
Yassa kassaci, bhante, saddhā atthi kusalesu dhammesu, hirī atthi kusalesu dhammesu, ottappaṁ atthi kusalesu dhammesu, vīriyaṁ atthi kusalesu dhammesu, paññā atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni.	Of anyone, venerable sir, who has faith in wholesome states, has shame in regard to wholesome states, has moral dread in regard to wholesome states, has energy in regard to wholesome states, has wisdom in regard to wholesome states, for him, as night or day comes, only growth in wholesome states is to be expected, not decline.	凡人，尊者，于善法有信，于善法有惭，于善法有愧，于善法有精进，于善法有慧，于彼，日夜来临，唯期善法之增长，非衰。
Seyyathāpi, bhante, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena, vaḍḍhati maṇḍalena, vaḍḍhati ābhāya, vaḍḍhati ārohapariṇāhena.	Just as, venerable sir, of the moon in the bright fortnight, as night or day comes, it waxes in color, waxes in circumference, waxes in radiance, waxes in height and breadth.	犹如，尊者，于明分之月，日夜来临，其色渐增，其围渐增，其光渐增，其高与广渐增。
Evameva kho, bhante, yassa kassaci saddhā atthi kusalesu dhammesu …	Even so, venerable sir, of anyone who has faith in wholesome states …	如是，尊者，凡人于善法有信…
hirī atthi …pe…	has shame …and so on…	有惭…等等…
ottappaṁ atthi …	has moral dread …	有愧…
vīriyaṁ atthi …	has energy …	有精进…
paññā atthi kusalesu dhammesu tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni.	has wisdom in regard to wholesome states, for him, as night or day comes, only growth in wholesome states is to be expected, not decline.	于善法有慧，于彼，日夜来临，唯期善法之增长，非衰。
‘Saddho purisapuggalo’ti, bhante, aparihānametaṁ;	‘A faithful person,’ venerable sir, this is non-decline;	‘一有信之人’，尊者，此为不衰；
‘hirimā purisapuggalo’ti, bhante, aparihānametaṁ;	‘A conscientious person,’ venerable sir, this is non-decline;	‘一有惭之人’，尊者，此为不衰；
‘ottappī purisapuggalo’ti, bhante, aparihānametaṁ;	‘A person with moral dread,’ venerable sir, this is non-decline;	‘一有愧之人’，尊者，此为不衰；
‘āraddhavīriyo purisapuggalo’ti, bhante, aparihānametaṁ;	‘An energetic person,’ venerable sir, this is non-decline;	‘一精进之人’，尊者，此为不衰；
‘paññavā purisapuggalo’ti, bhante, aparihānametaṁ;	‘A wise person,’ venerable sir, this is non-decline;	‘一有慧之人’，尊者，此为不衰；
‘akkodhano purisapuggalo’ti, bhante, aparihānametaṁ;	‘A non-angry person,’ venerable sir, this is non-decline;	‘一不怒之人’，尊者，此为不衰；
‘anupanāhī purisapuggalo’ti, bhante, aparihānametaṁ;	‘A non-hostile person,’ venerable sir, this is non-decline;	‘一不敌意之人’，尊者，此为不衰；
‘santi bhikkhū ovādakā’ti, bhante, aparihānametan”ti.	‘There are bhikkhus who exhort,’ venerable sir, this is non-decline.”	‘有比丘教诫’，尊者，此为不衰。”
“Sādhu sādhu, kassapa.	“Good, good, Kassapa.	“善哉，善哉，迦叶。
Yassa kassaci, kassapa, saddhā natthi kusalesu dhammesu …pe…	Of anyone, Kassapa, who has no faith in wholesome states …and so on…	凡人，迦叶，于善法无信…等等…
hirī natthi …	no shame …	无惭…
ottappaṁ natthi …	no moral dread …	无愧…
vīriyaṁ natthi …	no energy …	无精进…
paññā natthi kusalesu dhammesu tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu, no vuddhi.	no wisdom in regard to wholesome states, for him, as night or day comes, only decline in wholesome states is to be expected, not growth.	于善法无慧，于彼，日夜来临，唯期善法之衰，非增长。
Seyyathāpi, kassapa, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena …pe…	Just as, Kassapa, of the moon in the dark fortnight, as night or day comes, it wanes in color …and so on…	犹如，迦叶，于黑分之月，日夜来临，其色渐衰…等等…
hāyati ārohapariṇāhena.	wanes in height and breadth.	其高与广渐衰。
Evameva kho, kassapa, yassa kassaci saddhā natthi kusalesu dhammesu …pe…	Even so, Kassapa, of anyone who has no faith in wholesome states …and so on…	如是，迦叶，凡人于善法无信…等等…
hirī natthi …	no shame …	无惭…
ottappaṁ natthi …	no moral dread …	无愧…
vīriyaṁ natthi …	no energy …	无精进…
paññā natthi kusalesu dhammesu tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu, no vuddhi.	no wisdom in regard to wholesome states, for him, as night or day comes, only decline in wholesome states is to be expected, not growth.	于善法无慧，于彼，日夜来临，唯期善法之衰，非增长。
‘Assaddho purisapuggalo’ti, kassapa, parihānametaṁ;	‘A faithless person,’ Kassapa, this is a decline;	‘一无信之人’，迦叶，此为衰；
ahiriko …pe…	shameless …and so on…	无惭…等等…
anottappī …	without moral dread …	无愧…
kusīto …	lazy …	懒惰…
duppañño …	unwise …	无慧…
kodhano …	angry …	愤怒…
‘upanāhī purisapuggalo’ti, kassapa, parihānametaṁ;	‘A hostile person,’ Kassapa, this is a decline;	‘一敌意之人’，迦叶，此为衰；
‘na santi bhikkhū ovādakā’ti, kassapa, parihānametaṁ.	‘There are no bhikkhus who exhort,’ Kassapa, this is a decline.	‘无比丘教诫’，迦叶，此为衰。
Yassa kassaci, kassapa, saddhā atthi kusalesu dhammesu …pe…	Of anyone, Kassapa, who has faith in wholesome states …and so on…	凡人，迦叶，于善法有信…等等…
hirī atthi …	has shame …	有惭…
ottappaṁ atthi …	has moral dread …	有愧…
vīriyaṁ atthi …	has energy …	有精进…
paññā atthi kusalesu dhammesu tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni.	has wisdom in regard to wholesome states, for him, as night or day comes, only growth in wholesome states is to be expected, not decline.	于善法有慧，于彼，日夜来临，唯期善法之增长，非衰。
Seyyathāpi, kassapa, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena, vaḍḍhati maṇḍalena, vaḍḍhati ābhāya, vaḍḍhati ārohapariṇāhena.	Just as, Kassapa, of the moon in the bright fortnight, as night or day comes, it waxes in color, waxes in circumference, waxes in radiance, waxes in height and breadth.	犹如，迦叶，于明分之月，日夜来临，其色渐增，其围渐增，其光渐增，其高与广渐增。
Evameva kho, kassapa, yassa kassaci saddhā atthi kusalesu dhammesu hirī atthi …	Even so, Kassapa, of anyone who has faith in wholesome states, has shame …	如是，迦叶，凡人于善法有信，有惭…
ottappaṁ atthi …	has moral dread …	有愧…
vīriyaṁ atthi …	has energy …	有精进…
paññā atthi kusalesu dhammesu tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni.	has wisdom in regard to wholesome states, for him, as night or day comes, only growth in wholesome states is to be expected, not decline.	于善法有慧，于彼，日夜来临，唯期善法之增长，非衰。
‘Saddho purisapuggalo’ti, kassapa, aparihānametaṁ;	‘A faithful person,’ Kassapa, this is non-decline;	‘一有信之人’，迦叶，此为不衰；
hirimā …pe…	conscientious …and so on…	有惭…等等…
ottappī …	with moral dread …	有愧…
āraddhavīriyo …	energetic …	精进…
paññavā …	wise …	有慧…
akkodhano …	non-angry …	不怒…
‘anupanāhī purisapuggalo’ti, kassapa, aparihānametaṁ;	‘A non-hostile person,’ Kassapa, this is non-decline;	‘一不敌意之人’，迦叶，此为不衰；
‘santi bhikkhū ovādakā’ti, kassapa, aparihānametan”ti.	‘There are bhikkhus who exhort,’ Kassapa, this is non-decline.”	‘有比丘教诫’，迦叶，此为不衰。”

16.8 - SN 16.8 Tatiyaovāda: Tatiyaovādasutta

--- SN16.8 - Tatiyaovādasutta ---	--- SN16.8 - Tatiyaovādasutta ---	--- SN16.8 - 第三教诫经 ---
Rājagahe kalandakanivāpe.	At Rājagaha, in the Squirrels' Sanctuary.	于王舍城，栗鼠庇护处。
Atha kho āyasmā mahākassapo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ mahākassapaṁ bhagavā etadavoca:	Then the Venerable Mahākassapa went to the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. The Blessed One said this to the Venerable Mahākassapa who was sitting there:	尔时，尊者摩诃迦叶诣世尊所；诣已，礼世尊足，退坐一面。世尊告坐于彼处之尊者摩诃迦叶言：
“ovada, kassapa, bhikkhū;	“Exhort the bhikkhus, Kassapa;	“教诫诸比丘，迦叶；
karohi, kassapa, bhikkhūnaṁ dhammiṁ kathaṁ.	give the bhikkhus a Dhamma talk, Kassapa.	予诸比丘一法谈，迦叶。
Ahaṁ vā, kassapa, bhikkhūnaṁ ovadeyyaṁ tvaṁ vā;	Either I, Kassapa, should exhort the bhikkhus, or you;	或我，迦叶，当教诫诸比丘，或汝；
ahaṁ vā bhikkhūnaṁ dhammiṁ kathaṁ kareyyaṁ tvaṁ vā”ti.	either I should give the bhikkhus a Dhamma talk, or you.”	或我当予诸比丘一法谈，或汝。”
“Dubbacā kho, bhante, etarahi bhikkhū, dovacassakaraṇehi dhammehi samannāgatā, akkhamā, appadakkhiṇaggāhino anusāsanin”ti.	“Bhikkhus now, venerable sir, are difficult to admonish; they are endowed with qualities that make them difficult to admonish; they are impatient and do not receive instruction respectfully.”	“诸比丘今，尊者，难教诫；彼等具难教诫之质；彼等不耐烦且不敬受教。”
“Tathā hi pana, kassapa, pubbe therā bhikkhū āraññikā ceva ahesuṁ āraññikattassa ca vaṇṇavādino, piṇḍapātikā ceva ahesuṁ piṇḍapātikattassa ca vaṇṇavādino, paṁsukūlikā ceva ahesuṁ paṁsukūlikattassa ca vaṇṇavādino, tecīvarikā ceva ahesuṁ tecīvarikattassa ca vaṇṇavādino, appicchā ceva ahesuṁ appicchatāya ca vaṇṇavādino, santuṭṭhā ceva ahesuṁ santuṭṭhiyā ca vaṇṇavādino, pavivittā ceva ahesuṁ pavivekassa ca vaṇṇavādino, asaṁsaṭṭhā ceva ahesuṁ asaṁsaggassa ca vaṇṇavādino, āraddhavīriyā ceva ahesuṁ vīriyārambhassa ca vaṇṇavādino.	“Indeed, Kassapa, formerly the elder bhikkhus were forest-dwellers and praisers of forest-dwelling, alms-collectors and praisers of alms-collecting, refuse-rag wearers and praisers of refuse-rag wearing, wearers of the triple robe and praisers of wearing the triple robe, of few wishes and praisers of fewness of wishes, content and praisers of contentment, secluded and praisers of seclusion, aloof from society and praisers of aloofness from society, of aroused energy and praisers of arousal of energy.	“实，迦叶，昔长老比丘为林住者且赞林住，乞食者且赞乞食，粪扫衣者且赞粪扫衣，三衣者且赞三衣，少欲者且赞少欲，知足者且赞知足，独住者且赞独住，离群者且赞离群，发精进者且赞发精进。
Tatra yo hoti bhikkhu āraññiko ceva āraññikattassa ca vaṇṇavādī, piṇḍapātiko ceva piṇḍapātikattassa ca vaṇṇavādī, paṁsukūliko ceva paṁsukūlikattassa ca vaṇṇavādī, tecīvariko ceva tecīvarikattassa ca vaṇṇavādī, appiccho ceva appicchatāya ca vaṇṇavādī, santuṭṭho ceva santuṭṭhiyā ca vaṇṇavādī, pavivitto ceva pavivekassa ca vaṇṇavādī, asaṁsaṭṭho ceva asaṁsaggassa ca vaṇṇavādī, āraddhavīriyo ceva vīriyārambhassa ca vaṇṇavādī, taṁ therā bhikkhū āsanena nimantenti:	There, if a bhikkhu was a forest-dweller and a praiser of forest-dwelling, an alms-collector and a praiser of alms-collecting, a refuse-rag wearer and a praiser of refuse-rag wearing, a wearer of the triple robe and a praiser of wearing the triple robe, of few wishes and a praiser of fewness of wishes, content and a praiser of contentment, secluded and a praiser of seclusion, aloof from society and a praiser of aloofness from society, of aroused energy and a praiser of arousal of energy, the elder bhikkhus would invite him with a seat:	彼处，若一比丘为林住者且赞林住，乞食者且赞乞食，粪扫衣者且赞粪扫衣，三衣者且赞三衣，少欲者且赞少欲，知足者且赞知足，独住者且赞独住，离群者且赞离群，发精进者且赞发精进，长老比丘将以座邀之：
‘ehi, bhikkhu, ko nāmāyaṁ bhikkhu, bhaddako vatāyaṁ bhikkhu, sikkhākāmo vatāyaṁ bhikkhu; ehi, bhikkhu, idaṁ āsanaṁ nisīdāhī’ti.	‘Come, bhikkhu, what is this bhikkhu’s name? This bhikkhu is indeed good, this bhikkhu is indeed keen on the training; come, bhikkhu, this seat, sit down.’	‘来，比丘，此比丘名何？此比丘实善，此比丘实勤于修行；来，比丘，此座，坐下。’
Tatra, kassapa, navānaṁ bhikkhūnaṁ evaṁ hoti:	There, Kassapa, it would occur to the junior bhikkhus:	彼处，迦叶，少壮比丘将思：
‘yo kira so hoti bhikkhu āraññiko ceva āraññikattassa ca vaṇṇavādī, piṇḍapātiko ceva …pe… paṁsukūliko ceva … tecīvariko ceva … appiccho ceva … santuṭṭho ceva … pavivitto ceva … asaṁsaṭṭho ceva … āraddhavīriyo ceva vīriyārambhassa ca vaṇṇavādī, taṁ therā bhikkhū āsanena nimantenti—	‘It seems that if a bhikkhu is a forest-dweller and a praiser of forest-dwelling, an alms-collector and …and so on… a refuse-rag wearer and … a wearer of the triple robe and … of few wishes and … content and … secluded and … aloof from society and … of aroused energy and a praiser of arousal of energy, the elder bhikkhus invite him with a seat—	‘似乎，若一比丘为林住者且赞林住，乞食者且…等等…粪扫衣者且…三衣者且…少欲者且…知足者且…独住者且…离群者且…发精进者且赞发精进，长老比丘以座邀之—
ehi, bhikkhu, ko nāmāyaṁ bhikkhu, bhaddako vatāyaṁ bhikkhu, sikkhākāmo vatāyaṁ bhikkhu; ehi, bhikkhu, idaṁ āsanaṁ nisīdāhī’ti.	Come, bhikkhu, what is this bhikkhu’s name? This bhikkhu is indeed good, this bhikkhu is indeed keen on the training; come, bhikkhu, this seat, sit down.’	来，比丘，此比丘名何？此比丘实善，此比丘实勤于修行；来，比丘，此座，坐下。’
Te tathattāya paṭipajjanti;	They would practice accordingly;	彼等将如是行；
tesaṁ taṁ hoti dīgharattaṁ hitāya sukhāya.	for them that would be for their long-term welfare and happiness.	于彼等将为长远福利与乐。
Etarahi pana, kassapa, therā bhikkhū na ceva āraññikā na ca āraññikattassa vaṇṇavādino, na ceva piṇḍapātikā na ca piṇḍapātikattassa vaṇṇavādino, na ceva paṁsukūlikā na ca paṁsukūlikattassa vaṇṇavādino, na ceva tecīvarikā na ca tecīvarikattassa vaṇṇavādino, na ceva appicchā na ca appicchatāya vaṇṇavādino, na ceva santuṭṭhā na ca santuṭṭhiyā vaṇṇavādino, na ceva pavivittā na ca pavivekassa vaṇṇavādino, na ceva asaṁsaṭṭhā na ca asaṁsaggassa vaṇṇavādino, na ceva āraddhavīriyā na ca vīriyārambhassa vaṇṇavādino.	But now, Kassapa, the elder bhikkhus are not forest-dwellers nor praisers of forest-dwelling, not alms-collectors nor praisers of alms-collecting, not refuse-rag wearers nor praisers of refuse-rag wearing, not wearers of the triple robe nor praisers of wearing the triple robe, not of few wishes nor praisers of fewness of wishes, not content nor praisers of contentment, not secluded nor praisers of seclusion, not aloof from society nor praisers of aloofness from society, not of aroused energy nor praisers of arousal of energy.	然今，迦叶，长老比丘非林住者亦非赞林住，非乞食者亦非赞乞食，非粪扫衣者亦非赞粪扫衣，非三衣者亦非赞三衣，非少欲者亦非赞少欲，非知足者亦非赞知足，非独住者亦非赞独住，非离群者亦非赞离群，非发精进者亦非赞发精进。
Tatra yo hoti bhikkhu ñāto yasassī lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ taṁ therā bhikkhū āsanena nimantenti:	There, if a bhikkhu is known, famous, a recipient of robes, almsfood, lodging, and medicinal requisites for the sick, the elder bhikkhus invite him with a seat:	彼处，若一比丘知名，著名，得衣、食、住、病医药，长老比丘以座邀之：
‘ehi, bhikkhu, ko nāmāyaṁ bhikkhu, bhaddako vatāyaṁ bhikkhu, sabrahmacārikāmo vatāyaṁ bhikkhu; ehi, bhikkhu, idaṁ āsanaṁ nisīdāhī’ti.	‘Come, bhikkhu, what is this bhikkhu’s name? This bhikkhu is indeed good, this bhikkhu is indeed a desirer of fellow-monks; come, bhikkhu, this seat, sit down.’	‘来，比丘，此比丘名何？此比丘实善，此比丘实欲同修；来，比丘，此座，坐下。’
Tatra, kassapa, navānaṁ bhikkhūnaṁ evaṁ hoti:	There, Kassapa, it occurs to the junior bhikkhus:	彼处，迦叶，少壮比丘思：
‘yo kira so hoti bhikkhu ñāto yasassī lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ taṁ therā bhikkhū āsanena nimantenti—	‘It seems that if a bhikkhu is known, famous, a recipient of robes, almsfood, lodging, and medicinal requisites for the sick, the elder bhikkhus invite him with a seat—	‘似乎，若一比丘知名，著名，得衣、食、住、病医药，长老比丘以座邀之—
ehi, bhikkhu, ko nāmāyaṁ bhikkhu, bhaddako vatāyaṁ bhikkhu, sabrahmacārikāmo vatāyaṁ bhikkhu; ehi, bhikkhu, idaṁ āsanaṁ nisīdāhī’ti.	Come, bhikkhu, what is this bhikkhu’s name? This bhikkhu is indeed good, this bhikkhu is indeed a desirer of fellow-monks; come, bhikkhu, this seat, sit down.’	来，比丘，此比丘名何？此比丘实善，此比丘实欲同修；来，比丘，此座，坐下。’
Te tathattāya paṭipajjanti.	They practice accordingly.	彼等如是行。
Tesaṁ taṁ hoti dīgharattaṁ ahitāya dukkhāya.	For them that is for their long-term harm and suffering.	于彼等为长远之害与苦。
Yañhi taṁ, kassapa, sammā vadamāno vadeyya:	Indeed, Kassapa, if one were to speak rightly, one would say:	实，迦叶，若人正说，当言：
‘upaddutā brahmacārī brahmacārūpaddavena abhipatthanā brahmacārī brahmacāriabhipatthanenā’ti, etarahi taṁ, kassapa, sammā vadamāno vadeyya: ‘upaddutā brahmacārī brahmacārūpaddavena abhipatthanā brahmacārī brahmacāriabhipatthanenā’”ti.	‘The holy life is afflicted by an affliction of the holy life, the holy life is oppressed by an oppression of the holy life.’ Now, Kassapa, if one were to speak rightly, one would say: ‘The holy life is afflicted by an affliction of the holy life, the holy life is oppressed by an oppression of the holy life.’”	‘梵行为梵行之苦所苦，梵行为梵行之压所压。’今，迦叶，若人正说，当言：‘梵行为梵行之苦所苦，梵行为梵行之压所压。’”

16.9 - SN 16.9 Jhānābhiñña: Jhānābhiññasutta

--- SN16.9 - Jhānābhiññasutta ---	--- SN16.9 - Jhānābhiññasutta ---	--- SN16.9 - 禅定神通经 ---
Sāvatthiyaṁ viharati.	Dwelling at Sāvatthī.	住于舍卫城。
“Ahaṁ, bhikkhave, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi.	“I, bhikkhus, as long as I wish, quite secluded from sensual pleasures, secluded from unskillful qualities, enter and dwell in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion.	“我，诸比丘，随我意，离欲，离不善法，入而住于初禅，有寻有伺，离生喜乐。
Kassapopi, bhikkhave, yāvade ākaṅkhati vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.	Kassapa too, bhikkhus, as long as he wishes, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion.	迦叶亦，诸比丘，随彼意，离欲，离不善法，入而住于初禅，有寻有伺，离生喜乐。
Ahaṁ, bhikkhave, yāvade ākaṅkhāmi vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharāmi.	I, bhikkhus, as long as I wish, with the subsiding of thought and examination, with internal confidence and singularity of mind, enter and dwell in the second jhāna, which is without thought and without examination, with rapture and happiness born of concentration.	我，诸比丘，随我意，寻伺息，内净，心一境性，入而住于二禅，无寻无伺，定生喜乐。
Kassapopi, bhikkhave, yāvade ākaṅkhati vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati.	Kassapa too, bhikkhus, as long as he wishes, with the subsiding of thought and examination …and so on… enters and dwells in the second jhāna.	迦叶亦，诸比丘，随彼意，寻伺息…等等…入而住于二禅。
Ahaṁ, bhikkhave, yāvade ākaṅkhāmi pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṁvedemi, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharāmi.	I, bhikkhus, as long as I wish, with the fading away of rapture, dwell equanimous, mindful and clearly comprehending, and experience happiness with the body, that of which the noble ones declare: ‘Equanimous, mindful, he dwells happily,’ and enter and dwell in the third jhāna.	我，诸比丘，随我意，离喜，住于舍，正念正知，身受乐，圣者所言：‘舍，念，乐住’，入而住于三禅。
Kassapopi, bhikkhave, yāvade ākaṅkhati pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.	Kassapa too, bhikkhus, as long as he wishes, with the fading away of rapture, dwells equanimous, mindful and clearly comprehending, and experiences happiness with the body, that of which the noble ones declare: ‘Equanimous, mindful, he dwells happily,’ and enters and dwells in the third jhāna.	迦叶亦，诸比丘，随彼意，离喜，住于舍，正念正知，身受乐，圣者所言：‘舍，念，乐住’，入而住于三禅。
Ahaṁ, bhikkhave, yāvade ākaṅkhāmi sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharāmi.	I, bhikkhus, as long as I wish, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, enter and dwell in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.	我，诸比丘，随我意，舍乐舍苦，及先已灭忧喜，入而住于四禅，不苦不乐，舍念清净。
Kassapopi, bhikkhave, yāvade ākaṅkhati sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.	Kassapa too, bhikkhus, as long as he wishes, with the abandoning of pleasure …and so on… enters and dwells in the fourth jhāna.	迦叶亦，诸比丘，随彼意，舍乐…等等…入而住于四禅。
Ahaṁ, bhikkhave, yāvade ākaṅkhāmi sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanaṁ upasampajja viharāmi.	I, bhikkhus, as long as I wish, by completely surmounting perceptions of form, with the disappearance of perceptions of resistance, with non-attention to perceptions of diversity, aware that ‘space is infinite,’ enter and dwell in the base of infinite space.	我，诸比丘，随我意，由全超色想，有对想灭，不作意种种想，知‘空无边’，入而住于空无边处。
Kassapopi, bhikkhave, yāvade ākaṅkhati sabbaso rūpasaññānaṁ samatikkamā …pe… ākāsānañcāyatanaṁ upasampajja viharati.	Kassapa too, bhikkhus, as long as he wishes, by completely surmounting perceptions of form …and so on… enters and dwells in the base of infinite space.	迦叶亦，诸比丘，随彼意，由全超色想…等等…入而住于空无边处。
Ahaṁ, bhikkhave, yāvade ākaṅkhāmi sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇanti viññāṇañcāyatanaṁ upasampajja viharāmi.	I, bhikkhus, as long as I wish, by completely surmounting the base of infinite space, aware that ‘consciousness is infinite,’ enter and dwell in the base of infinite consciousness.	我，诸比丘，随我意，由全超空无边处，知‘识无边’，入而住于识无边处。
Kassapopi, bhikkhave, yāvade ākaṅkhati sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇanti viññāṇañcāyatanaṁ upasampajja viharati.	Kassapa too, bhikkhus, as long as he wishes, by completely surmounting the base of infinite space, aware that ‘consciousness is infinite,’ enters and dwells in the base of infinite consciousness.	迦叶亦，诸比丘，随彼意，由全超空无边处，知‘识无边’，入而住于识无边处。
Ahaṁ, bhikkhave, yāvade ākaṅkhāmi sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharāmi.	I, bhikkhus, as long as I wish, by completely surmounting the base of infinite consciousness, aware that ‘there is nothing,’ enter and dwell in the base of nothingness.	我，诸比丘，随我意，由全超识无边处，知‘无所有’，入而住于无所有处。
Kassapopi, bhikkhave, yāvade ākaṅkhati …pe… ākiñcaññāyatanaṁ upasampajja viharati.	Kassapa too, bhikkhus, as long as he wishes …and so on… enters and dwells in the base of nothingness.	迦叶亦，诸比丘，随彼意…等等…入而住于无所有处。
Ahaṁ, bhikkhave, yāvade ākaṅkhāmi sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharāmi.	I, bhikkhus, as long as I wish, by completely surmounting the base of nothingness, enter and dwell in the base of neither-perception-nor-non-perception.	我，诸比丘，随我意，由全超无所有处，入而住于非想非非想处。
Kassapopi, bhikkhave, yāvade ākaṅkhati …pe… nevasaññānāsaññāyatanaṁ upasampajja viharati.	Kassapa too, bhikkhus, as long as he wishes …and so on… enters and dwells in the base of neither-perception-nor-non-perception.	迦叶亦，诸比丘，随彼意…等等…入而住于非想非非想处。
Ahaṁ, bhikkhave, yāvade ākaṅkhāmi sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharāmi.	I, bhikkhus, as long as I wish, by completely surmounting the base of neither-perception-nor-non-perception, enter and dwell in the cessation of perception and feeling.	我，诸比丘，随我意，由全超非想非非想处，入而住于灭受想定。
Kassapopi, bhikkhave …pe… saññāvedayitanirodhaṁ upasampajja viharati.	Kassapa too, bhikkhus …and so on… enters and dwells in the cessation of perception and feeling.	迦叶亦，诸比丘…等等…入而住于灭受想定。
Ahaṁ, bhikkhave, yāvade ākaṅkhāmi anekavihitaṁ iddhividhaṁ paccanubhomi—ekopi hutvā bahudhā homi, bahudhāpi hutvā eko homi; āvibhāvaṁ, tirobhāvaṁ, tirokuṭṭaṁ, tiropākāraṁ, tiropabbataṁ, asajjamāno gacchāmi, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karomi, seyyathāpi udake; udakepi abhijjamāne gacchāmi, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamāmi, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasāmi parimajjāmi; yāva brahmalokāpi kāyena vasaṁ vattemi.	I, bhikkhus, as long as I wish, wield manifold psychic powers—having been one, I become many; having been many, I become one; I appear and vanish; I go unhindered through walls, through ramparts, through mountains as if through space; I dive in and out of the earth as if it were water; I walk on water without sinking as if it were earth; seated cross-legged, I travel through the sky like a winged bird; with my hand I touch and stroke these sun and moon, so mighty and powerful; I exercise mastery with the body even as far as the Brahma world.	我，诸比丘，随我意，行种种神通—一身变多身；多身变一身；现身隐身；无碍穿墙、穿垒、穿山如穿空；出入地中如出入水；行水上不沉如行地上；结跏趺坐，行于空中如飞鸟；以手触抚此日月，如是威猛有力；身行主宰乃至梵天世界。
Kassapopi, bhikkhave, yāvade ākaṅkhati anekavihitaṁ iddhividhaṁ paccanubhoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti.	Kassapa too, bhikkhus, as long as he wishes, wields manifold psychic powers …and so on… exercises mastery with the body even as far as the Brahma world.	迦叶亦，诸比丘，随彼意，行种种神通…等等…身行主宰乃至梵天世界。
Ahaṁ, bhikkhave, yāvade ākaṅkhāmi dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāmi, dibbe ca mānuse ca, ye dūre santike ca.	I, bhikkhus, as long as I wish, with the divine ear element, purified and surpassing the human, hear both kinds of sounds, divine and human, those that are far as well as near.	我，诸比丘，随我意，以天耳界，清净超人，闻二种声，天与人，远近皆闻。
Kassapopi, bhikkhave, yāvade ākaṅkhati dibbāya sotadhātuyā …pe… dūre santike ca.	Kassapa too, bhikkhus, as long as he wishes, with the divine ear element …and so on… far as well as near.	迦叶亦，诸比丘，随彼意，以天耳界…等等…远近皆闻。
Ahaṁ, bhikkhave, yāvade ākaṅkhāmi parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāmi—	I, bhikkhus, as long as I wish, encompass with my own mind the minds of other beings, other individuals, and understand them—	我，诸比丘，随我意，以自心遍知他众生、他个人之心，并解之—
sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajānāmi,	Understand a mind with lust as a mind with lust,	解有欲心为有欲心，
vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajānāmi,	Understand a mind without lust as a mind without lust,	解无欲心为无欲心，
sadosaṁ vā cittaṁ …pe…	Understand a mind with hate …and so on…	解有嗔心…等等…
vītadosaṁ vā cittaṁ …	Understand a mind without hate …	解无嗔心…
samohaṁ vā cittaṁ …	Understand a mind with delusion …	解有痴心…
vītamohaṁ vā cittaṁ …	Understand a mind without delusion …	解无痴心…
saṅkhittaṁ vā cittaṁ …	Understand a contracted mind …	解收缩心…
vikkhittaṁ vā cittaṁ …	Understand a distracted mind …	解散乱心…
mahaggataṁ vā cittaṁ …	Understand an exalted mind …	解广大心…
amahaggataṁ vā cittaṁ …	Understand an unexalted mind …	解非广大心…
sauttaraṁ vā cittaṁ …	Understand a surpassed mind …	解有上心…
anuttaraṁ vā cittaṁ …	Understand an unsurpassed mind …	解无上心…
samāhitaṁ vā cittaṁ …	Understand a concentrated mind …	解定心…
asamāhitaṁ vā cittaṁ …	Understand an unconcentrated mind …	解非定心…
vimuttaṁ vā cittaṁ …	Understand a liberated mind …	解解脱心…
avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajānāmi.	Understand an unliberated mind as an unliberated mind.	解非解脱心为非解脱心。
Kassapopi, bhikkhave, yāvade ākaṅkhati parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti—	Kassapa too, bhikkhus, as long as he wishes, encompasses with his own mind the minds of other beings, other individuals, and understands them—	迦叶亦，诸比丘，随彼意，以自心遍知他众生、他个人之心，并解之—
sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajānāti …pe…	Understands a mind with lust as a mind with lust …and so on…	解有欲心为有欲心…等等…
avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajānāti.	Understands an unliberated mind as an unliberated mind.	解非解脱心为非解脱心。
Ahaṁ, bhikkhave, yāvade ākaṅkhāmi anekavihitaṁ pubbenivāsaṁ anussarāmi, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.	I, bhikkhus, as long as I wish, recollect manifold past lives, that is—one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of contraction, many eons of expansion, many eons of contraction and expansion: ‘There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such the end of my life span; passing away from there, I was reborn elsewhere; there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such the end of my life span; passing away from there, I have been reborn here.’ Thus I recollect my manifold past lives in their modes and details.	我，诸比丘，随我意，忆念种种过去生，即是—一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十万生，多劫之缩，多劫之张，多劫之缩张：‘彼处我名如是，族如是，貌如是，食如是，乐苦经验如是，寿终如是；逝于彼处，我再生于他处；彼处我亦名如是，族如是，貌如是，食如是，乐苦经验如是，寿终如是；逝于彼处，我已再生于此。’如是我忆念种种过去生之模式与细节。
Kassapopi, bhikkhave, yāvade ākaṅkhati anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.	Kassapa too, bhikkhus, as long as he wishes, recollects manifold past lives, that is—one birth …and so on… thus he recollects his manifold past lives in their modes and details.	迦叶亦，诸比丘，随彼意，忆念种种过去生，即是—一生…等等…如是彼忆念种种过去生之模式与细节。
Ahaṁ, bhikkhave, yāvade ākaṅkhāmi dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi: ‘ime vata, bhonto, sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā, ime vā pana, bhonto, sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi.	I, bhikkhus, as long as I wish, with the divine eye, purified and surpassing the human, see beings passing away and re-arising, inferior and superior, fair and ugly, fortunate and unfortunate, and understand how beings fare according to their kamma: ‘These good beings, endowed with bad conduct of body, speech, and mind, revilers of the noble ones, holding wrong view, undertaking kamma based on wrong view; with the breakup of the body, after death, have reappeared in a state of deprivation, in a bad destination, in perdition, in hell; but these good beings, endowed with good conduct of body, speech, and mind, not revilers of the noble ones, holding right view, undertaking kamma based on right view; with the breakup of the body, after death, have reappeared in a good destination, in a heavenly world.’ Thus with the divine eye, purified and surpassing the human, I see beings passing away and re-arising, inferior and superior, fair and ugly, fortunate and unfortunate, and understand how beings fare according to their kamma.	我，诸比丘，随我意，以天眼，清净超人，见众生逝去与再生，劣与优，美与丑，幸与不幸，并解众生如何随业而行：‘此等善众生，具身、语、意之恶行，毁谤圣者，持邪见，行邪见之业；身坏命终，已现于苦难之境，于恶趣，于堕落，于地狱；然此等善众生，具身、语、意之善行，不毁谤圣者，持正见，行正见之业；身坏命终，已现于善趣，于天界。’如是以天眼，清净超人，我见众生逝去与再生，劣与优，美与丑，幸与不幸，并解众生如何随业而行。
Kassapopi, bhikkhave, yāvade ākaṅkhati dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne …pe… yathākammūpage satte pajānāti.	Kassapa too, bhikkhus, as long as he wishes, with the divine eye, purified and surpassing the human, sees beings passing away …and so on… and understands how beings fare according to their kamma.	迦叶亦，诸比丘，随彼意，以天眼，清净超人，见众生逝去…等等…并解众生如何随业而行。
Ahaṁ, bhikkhave, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharāmi.	I, bhikkhus, by the destruction of the taints, in this very life, realize for myself with direct knowledge, enter and dwell in the taintless liberation of mind, liberation by wisdom.	我，诸比丘，由漏尽，于此生，以直知自证，入而住于无漏心解脱、慧解脱。
Kassapopi, bhikkhave, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti.	Kassapa too, bhikkhus, by the destruction of the taints, in this very life, realizes for himself with direct knowledge, enters and dwells in the taintless liberation of mind, liberation by wisdom.”	迦叶亦，诸比丘，由漏尽，于此生，以直知自证，入而住于无漏心解脱、慧解脱。”

16.10 - SN 16.10 Upassaya: Upassayasutta

--- SN16.10 - Upassayasutta ---	--- SN16.10 - Upassayasutta ---	--- SN16.10 - 住处经 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ āyasmā mahākassapo sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	On one occasion the Venerable Mahākassapa was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.	一时，尊者摩诃迦叶住于舍卫城祇陀林给孤独园。
Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahākassapaṁ etadavoca:	Then the Venerable Ānanda, having dressed in the morning, taking his bowl and robe, went to the Venerable Mahākassapa; having approached, he said to the Venerable Mahākassapa:	尔时，尊者阿难陀，晨起著衣，持钵，诣尊者摩诃迦叶所；诣已，白尊者摩诃迦叶言：
“āyāma, bhante kassapa, yena aññataro bhikkhunupassayo tenupasaṅkamissāmā”ti.	“Let us go, venerable Kassapa, to a certain bhikkhunīs’ quarters.”	“我等往，尊者迦叶，某比丘尼住处。”
“Gaccha tvaṁ, āvuso ānanda, bahukicco tvaṁ bahukaraṇīyo”ti.	“You go, friend Ānanda; you have many duties, much to do.”	“汝往，友阿难；汝多务，多事。”
Dutiyampi kho āyasmā ānando āyasmantaṁ mahākassapaṁ etadavoca:	A second time the Venerable Ānanda said to the Venerable Mahākassapa:	第二次尊者阿难陀白尊者摩诃迦叶言：
“āyāma, bhante kassapa, yena aññataro bhikkhunupassayo tenupasaṅkamissāmā”ti.	“Let us go, venerable Kassapa, to a certain bhikkhunīs’ quarters.”	“我等往，尊者迦叶，某比丘尼住处。”
“Gaccha tvaṁ, āvuso ānanda, bahukicco tvaṁ bahukaraṇīyo”ti.	“You go, friend Ānanda; you have many duties, much to do.”	“汝往，友阿难；汝多务，多事。”
Tatiyampi kho āyasmā ānando āyasmantaṁ mahākassapaṁ etadavoca:	A third time the Venerable Ānanda said to the Venerable Mahākassapa:	第三次尊者阿难陀白尊者摩诃迦叶言：
“āyāma, bhante kassapa, yena aññataro bhikkhunupassayo tenupasaṅkamissāmā”ti.	“Let us go, venerable Kassapa, to a certain bhikkhunīs’ quarters.”	“我等往，尊者迦叶，某比丘尼住处。”
Atha kho āyasmā mahākassapo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āyasmatā ānandena pacchāsamaṇena yena aññataro bhikkhunupassayo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then the Venerable Mahākassapa, having dressed in the morning, taking his bowl and robe, with the Venerable Ānanda as his attendant, went to a certain bhikkhunīs’ quarters; having approached, he sat down on the prepared seat.	尔时，尊者摩诃迦叶，晨起著衣，持钵，以尊者阿难陀为侍者，诣某比丘尼住处；诣已，坐于备座。
Atha kho sambahulā bhikkhuniyo yenāyasmā mahākassapo tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ mahākassapaṁ abhivādetvā ekamantaṁ nisīdiṁsu.	Then many bhikkhunīs went to the Venerable Mahākassapa; having approached and paid homage to the Venerable Mahākassapa, they sat down to one side.	尔时众多比丘尼诣尊者摩诃迦叶所；诣已，礼尊者摩诃迦叶足，退坐一面。
Ekamantaṁ nisinnā kho tā bhikkhuniyo āyasmā mahākassapo dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.	The Venerable Mahākassapa instructed, urged, roused, and gladdened those bhikkhunīs who were sitting to one side with a Dhamma talk.	尊者摩诃迦叶教诫、劝勉、激励、欢喜彼坐于一面之比丘尼以法谈。
Atha kho āyasmā mahākassapo tā bhikkhuniyo dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.	Then the Venerable Mahākassapa, having instructed, urged, roused, and gladdened those bhikkhunīs with a Dhamma talk, rose from his seat and departed.	尔时，尊者摩诃迦叶，既教诫、劝勉、激励、欢喜彼比丘尼以法谈，从座起而去。
Atha kho thullatissā bhikkhunī anattamanā anattamanavācaṁ nicchāresi:	Then the bhikkhunī Thullatissā, displeased, uttered words of displeasure:	尔时，比丘尼粗罗帝须，不悦，出不悦之言：
“kiṁ pana ayyo mahākassapo, ayyassa ānandassa vedehamunino sammukhā dhammaṁ bhāsitabbaṁ maññati?	“What now, does the noble Mahākassapa think he should speak Dhamma in the presence of the noble Ānanda, the Videha sage?	“今何，尊者摩诃迦叶以为当于尊者阿难陀，毗提诃圣者前说法？
Seyyathāpi nāma sūcivāṇijako sūcikārassa santike sūciṁ vikketabbaṁ maññeyya;	Just as if a needle-merchant were to think he should sell a needle in the presence of a needle-maker;	犹如针商以为当于针匠前卖针；
evameva ayyo mahākassapo ayyassa ānandassa vedehamunino sammukhā dhammaṁ bhāsitabbaṁ maññatī”ti.	even so does the noble Mahākassapa think he should speak Dhamma in the presence of the noble Ānanda, the Videha sage.”	如是尊者摩诃迦叶以为当于尊者阿难陀，毗提诃圣者前说法。”
Assosi kho āyasmā mahākassapo thullatissāya bhikkhuniyā imaṁ vācaṁ bhāsamānāya.	The Venerable Mahākassapa heard the bhikkhunī Thullatissā speaking these words.	尊者摩诃迦叶闻比丘尼粗罗帝须说此言。
Atha kho āyasmā mahākassapo āyasmantaṁ ānandaṁ etadavoca:	Then the Venerable Mahākassapa said to the Venerable Ānanda:	尔时，尊者摩诃迦叶告尊者阿难陀言：
“kiṁ nu kho, āvuso ānanda, ahaṁ sūcivāṇijako, tvaṁ sūcikāro;	“What now, friend Ānanda, am I the needle-merchant, and you the needle-maker;	“今何，友阿难，我为针商，汝为针匠；
udāhu ahaṁ sūcikāro, tvaṁ sūcivāṇijako”ti?	or am I the needle-maker, and you the needle-merchant?”	或我为针匠，汝为针商？”
“Khama, bhante kassapa, bālo mātugāmo”ti.	“Forgive him, venerable Kassapa, she is a foolish woman.”	“恕之，尊者迦叶，彼为愚妇。”
“Āgamehi tvaṁ, āvuso ānanda, mā te saṅgho uttari upaparikkhi.	“Hold back, friend Ānanda, lest the Saṅgha investigate you further.	“止，友阿难，免僧伽更查汝。
Taṁ kiṁ maññasi, āvuso ānanda,	What do you think, friend Ānanda,	汝意云何，友阿难，
api nu tvaṁ bhagavato sammukhā bhikkhusaṅghe upanīto:	were you brought before the Saṅgha of bhikkhus in the presence of the Blessed One thus:	汝于世尊前，于比丘僧中被引见如是：
‘ahaṁ, bhikkhave, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi.	‘I, bhikkhus, as long as I wish, quite secluded from sensual pleasures, secluded from unskillful qualities, with thought and examination, enter and dwell in the first jhāna, which is born of seclusion, accompanied by rapture and happiness.	‘我，诸比丘，随我意，离欲，离不善法，有寻有伺，入而住于初禅，离生喜乐。
Ānandopi, bhikkhave, yāvade ākaṅkhati vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharatī’”ti?	Ānanda too, bhikkhus, as long as he wishes, quite secluded from sensual pleasures, secluded from unskillful qualities, with thought and examination, enters and dwells in the first jhāna, which is born of seclusion, accompanied by rapture and happiness’?”	阿难亦，诸比丘，随彼意，离欲，离不善法，有寻有伺，入而住于初禅，离生喜乐’？”
“No hetaṁ, bhante”.	“No, venerable sir.”	“不，尊者。”
“Ahaṁ kho, āvuso, bhagavato sammukhā bhikkhusaṅghe upanīto:	“I, friend, was brought before the Saṅgha of bhikkhus in the presence of the Blessed One thus:	“我，友，于世尊前，于比丘僧中被引见如是：
‘ahaṁ, bhikkhave, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi.	‘I, bhikkhus, as long as I wish, quite secluded from sensual pleasures, secluded from unskillful qualities, with thought and examination, enter and dwell in the first jhāna, which is born of seclusion, accompanied by rapture and happiness.	‘我，诸比丘，随我意，离欲，离不善法，有寻有伺，入而住于初禅，离生喜乐。
Kassapopi, bhikkhave, yāvade ākaṅkhati vivicceva kāmehi vivicca akusalehi dhammehi …pe… paṭhamaṁ jhānaṁ upasampajja viharatī’ti …pe….	Kassapa too, bhikkhus, as long as he wishes, quite secluded from sensual pleasures, secluded from unskillful qualities …and so on… enters and dwells in the first jhāna.’ …and so on….	迦叶亦，诸比丘，随彼意，离欲，离不善法…等等…入而住于初禅。’…等等…。
(Navannaṁ anupubbavihārasamāpattīnaṁ pañcannañca abhiññānaṁ evaṁ vitthāro veditabbo.)	(The elaboration for the nine successive meditative dwellings and the five direct knowledges should be understood in this way.)	（九次第定与五神通之详述应如是理解。）
Taṁ kiṁ maññasi, āvuso ānanda,	What do you think, friend Ānanda,	汝意云何，友阿难，
api nu tvaṁ bhagavato sammukhā bhikkhusaṅghe upanīto:	were you brought before the Saṅgha of bhikkhus in the presence of the Blessed One thus:	汝于世尊前，于比丘僧中被引见如是：
‘ahaṁ, bhikkhave, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharāmi.	‘I, bhikkhus, by the destruction of the taints, in this very life, realize for myself with direct knowledge, enter and dwell in the taintless liberation of mind, liberation by wisdom.	‘我，诸比丘，由漏尽，于此生，以直知自证，入而住于无漏心解脱、慧解脱。
Ānandopi, bhikkhave, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī’”ti?	Ānanda too, bhikkhus, by the destruction of the taints, in this very life, realizes for himself with direct knowledge, enters and dwells in the taintless liberation of mind, liberation by wisdom’?”	阿难亦，诸比丘，由漏尽，于此生，以直知自证，入而住于无漏心解脱、慧解脱’？”
“No hetaṁ, bhante”.	“No, venerable sir.”	“不，尊者。”
“Ahaṁ kho, āvuso, bhagavato sammukhā bhikkhusaṅghe upanīto:	“I, friend, was brought before the Saṅgha of bhikkhus in the presence of the Blessed One thus:	“我，友，于世尊前，于比丘僧中被引见如是：
‘ahaṁ, bhikkhave, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharāmi.	‘I, bhikkhus, by the destruction of the taints, in this very life, realize for myself with direct knowledge, enter and dwell in the taintless liberation of mind, liberation by wisdom.	‘我，诸比丘，由漏尽，于此生，以直知自证，入而住于无漏心解脱、慧解脱。
Kassapopi, bhikkhave, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī’ti.	Kassapa too, bhikkhus, by the destruction of the taints, in this very life, realizes for himself with direct knowledge, enters and dwells in the taintless liberation of mind, liberation by wisdom.’	迦叶亦，诸比丘，由漏尽，于此生，以直知自证，入而住于无漏心解脱、慧解脱。’
Sattaratanaṁ vā, āvuso, nāgaṁ aḍḍhaṭṭhamaratanaṁ vā tālapattikāya chādetabbaṁ maññeyya, yo me cha abhiññā chādetabbaṁ maññeyyā”ti.	One might think to cover a seven-jeweled or eight-and-a-half-jeweled elephant with a palm leaf, friend, if one were to think my six direct knowledges could be covered.”	人或思以棕榈叶覆七宝或八宝半之象，友，若人思我六神通可覆。”
Cavittha ca pana thullatissā bhikkhunī brahmacariyamhāti.	And the bhikkhunī Thullatissā fell away from the holy life.	比丘尼粗罗帝须自梵行中堕落。

16.11 - SN 16.11 Cīvara: Cīvarasutta

--- SN16.11 - Cīvarasutta ---	--- SN16.11 - Cīvarasutta ---	--- SN16.11 - 衣经 ---
Ekaṁ samayaṁ āyasmā mahākassapo rājagahe viharati veḷuvane kalandakanivāpe.	On one occasion the Venerable Mahākassapa was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary.	一时，尊者摩诃迦叶住于王舍城竹林精舍，栗鼠庇护处。
Tena kho pana samayena āyasmā ānando dakkhiṇagirismiṁ cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ.	Now at that time the Venerable Ānanda was wandering on tour in the Southern Hills with a large Saṅgha of bhikkhus.	时尊者阿难陀与大比丘僧于南山游行。
Tena kho pana samayena āyasmato ānandassa tiṁsamattā saddhivihārino bhikkhū sikkhaṁ paccakkhāya hīnāyāvattā bhavanti yebhuyyena kumārabhūtā.	And at that time, some thirty co-resident bhikkhus of the Venerable Ānanda, having disavowed the training, had returned to the lower life, mostly being young men.	时，尊者阿难陀之三十同住比丘，舍戒，还俗，多为青年。
Atha kho āyasmā ānando dakkhiṇagirismiṁ yathābhirantaṁ cārikaṁ caritvā yena rājagahaṁ veḷuvanaṁ kalandakanivāpo yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahākassapaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ āyasmā mahākassapo etadavoca:	Then the Venerable Ānanda, having wandered on tour in the Southern Hills as long as he wished, went to Rājagaha, to the Bamboo Grove, the Squirrels’ Sanctuary, to the Venerable Mahākassapa; having approached and paid homage to the Venerable Mahākassapa, he sat down to one side. The Venerable Mahākassapa said this to the Venerable Ānanda who was sitting there:	尔时尊者阿难陀，于南山游行如意已，往王舍城，竹林精舍，栗鼠庇护处，诣尊者摩诃迦叶所；诣已，礼尊者摩诃迦叶足，退坐一面。尊者摩诃迦叶告坐于彼处之尊者阿难陀言：
“kati nu kho, āvuso ānanda, atthavase paṭicca bhagavatā kulesu tikabhojanaṁ paññattan”ti?	“For how many reasons, friend Ānanda, did the Blessed One prescribe the threefold meal in families?”	“为几因，友阿难，世尊规定家中三餐？”
“Tayo kho, bhante kassapa, atthavase paṭicca bhagavatā kulesu tikabhojanaṁ paññattaṁ—	“For three reasons, venerable Kassapa, did the Blessed One prescribe the threefold meal in families—	“为三因，尊者迦叶，世尊规定家中三餐—
dummaṅkūnaṁ puggalānaṁ niggahāya pesalānaṁ bhikkhūnaṁ phāsuvihārāya, mā pāpicchā pakkhaṁ nissāya saṅghaṁ bhindeyyuṁ, kulānuddayatāya ca.	for the restraint of ill-behaved individuals, for the comfortable living of well-behaved bhikkhus, lest those of evil wishes, relying on a faction, should split the Saṅgha, and out of compassion for families.	为制恶行之人，为善行比丘之安住，免恶欲者，依派，分裂僧伽，及出于对家庭之悲悯。
Ime kho, bhante kassapa, tayo atthavase paṭicca bhagavatā kulesu tikabhojanaṁ paññattan”ti.	These, venerable Kassapa, are the three reasons for which the Blessed One prescribed the threefold meal in families.”	此，尊者迦叶，为世尊规定家中三餐之三因。”
“Atha kiñcarahi tvaṁ, āvuso ānanda, imehi navehi bhikkhūhi indriyesu aguttadvārehi bhojane amattaññūhi jāgariyaṁ ananuyuttehi saddhiṁ cārikaṁ carasi?	“Then why do you, friend Ānanda, wander on tour with these new bhikkhus whose sense faculties are unguarded, who are immoderate in eating, not devoted to wakefulness?	“然何以汝，友阿难，与此等新比丘，根不护，食无度，不勤于觉，游行？
Sassaghātaṁ maññe carasi, kulūpaghātaṁ maññe carasi.	You wander, I think, trampling the crops; you wander, I think, destroying families.	汝行，我思，践踏庄稼；汝行，我思，破坏家庭。
Olujjati kho te, āvuso ānanda, parisā;	Your company, friend Ānanda, is breaking up;	汝之队，友阿难，正在解体；
palujjanti kho te, āvuso, navappāyā.	your new recruits, friend, are falling away.	汝之新募，友，正在堕落。
Na vāyaṁ kumārako mattamaññāsī”ti.	This young boy does not know his measure.”	此幼童不知其量。”
“Api me, bhante kassapa, sirasmiṁ palitāni jātāni.	“Even if my head, venerable Kassapa, has gray hairs,	“纵我头，尊者迦叶，已生白发，
Atha ca pana mayaṁ ajjāpi āyasmato mahākassapassa kumārakavādā na muccāmā”ti.	still now we are not free from the Venerable Mahākassapa’s ‘young boy’ talk.”	然今我等仍不离尊者摩诃迦叶之‘幼童’语。”
“Tathā hi pana tvaṁ, āvuso ānanda, imehi navehi bhikkhūhi indriyesu aguttadvārehi bhojane amattaññūhi jāgariyaṁ ananuyuttehi saddhiṁ cārikaṁ carasi, sassaghātaṁ maññe carasi, kulūpaghātaṁ maññe carasi.	“Indeed, friend Ānanda, you wander on tour with these new bhikkhus whose sense faculties are unguarded, who are immoderate in eating, not devoted to wakefulness; you wander, I think, trampling the crops; you wander, I think, destroying families.	“实，友阿难，汝与此等新比丘，根不护，食无度，不勤于觉，游行；汝行，我思，践踏庄稼；汝行，我思，破坏家庭。
Olujjati kho te, āvuso ānanda, parisā;	Your company, friend Ānanda, is breaking up;	汝之队，友阿难，正在解体；
palujjanti kho te, āvuso, navappāyā.	your new recruits, friend, are falling away.	汝之新募，友，正在堕落。
Na vāyaṁ kumārako mattamaññāsī”ti.	This young boy does not know his measure.”	此幼童不知其量。”
Assosi kho thullanandā bhikkhunī:	The bhikkhunī Thullanandā heard:	比丘尼粗罗难陀闻：
“ayyena kira mahākassapena ayyo ānando vedehamuni kumārakavādena apasādito”ti.	“The noble Mahākassapa, it seems, has disparaged the noble Ānanda, the Videha sage, with ‘young boy’ talk.”	“尊者摩诃迦叶，似乎，以‘幼童’语贬损尊者阿难陀，毗提诃圣者。”
Atha kho thullanandā bhikkhunī anattamanā anattamanavācaṁ nicchāresi:	Then the bhikkhunī Thullanandā, displeased, uttered words of displeasure:	尔时，比丘尼粗罗难陀，不悦，出不悦之言：
“kiṁ pana ayyo mahākassapo aññatitthiyapubbo samāno ayyaṁ ānandaṁ vedehamuniṁ kumārakavādena apasādetabbaṁ maññatī”ti.	“What now, does the noble Mahākassapa, formerly of another sect, think he should disparage the noble Ānanda, the Videha sage, with ‘young boy’ talk?”	“今何，尊者摩诃迦叶，昔为他宗，以为当以‘幼童’语贬损尊者阿难陀，毗提诃圣者？”
Assosi kho āyasmā mahākassapo thullanandāya bhikkhuniyā imaṁ vācaṁ bhāsamānāya.	The Venerable Mahākassapa heard the bhikkhunī Thullanandā speaking these words.	尊者摩诃迦叶闻比丘尼粗罗难陀说此言。
Atha kho āyasmā mahākassapo āyasmantaṁ ānandaṁ etadavoca:	Then the Venerable Mahākassapa said to the Venerable Ānanda:	尔时，尊者摩诃迦叶告尊者阿难陀言：
“tagghāvuso ānanda, thullanandāya bhikkhuniyā sahasā appaṭisaṅkhā vācā bhāsitā.	“Indeed, friend Ānanda, Thullanandā the bhikkhunī has spoken hastily and without reflection.	“实，友阿难，粗罗难陀比丘尼言语仓促，不思。
Yatvāhaṁ, āvuso, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito, nābhijānāmi aññaṁ satthāraṁ uddisitā, aññatra tena bhagavatā arahatā sammāsambuddhena.	Since I, friend, having shaved off my hair and beard, having put on ochre robes, went forth from the home life into homelessness, I do not recall having acknowledged another teacher, apart from that Blessed One, the Arahant, the Fully Enlightened One.	自我，友，剃除须发，著袈裟衣，出家入无家，我不忆曾认他师，除彼世尊，阿罗汉，正等觉。
Pubbe me, āvuso, agārikabhūtassa sato etadahosi:	Formerly, friend, when I was a householder, it occurred to me:	昔，友，我为居士时，生此念：
‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā.	‘Confined is the household life, a path of dust; the going forth is like the open air.	‘居家为束缚，尘之道；出家如露天。
Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ.	It is not easy for one dwelling at home to live the holy life, utterly complete, utterly pure, like a polished shell.	居家者不易修梵行，全圆，全净，如磨光之贝。
Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.	Let me now, having shaved off my hair and beard, having put on ochre robes, go forth from the home life into homelessness.’	我今，剃除须发，著袈裟衣，出家入无家。’
So khvāhaṁ, āvuso, aparena samayena paṭapilotikānaṁ saṅghāṭiṁ kāretvā ye loke arahanto te uddissa kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁ.	Then I, friend, at a later time, having had a patchwork cloak made of rags, having dedicated it to the Arahants in the world, shaved off my hair and beard, put on ochre robes, and went forth from the home life into homelessness.	尔时我，友，后时，制一粪扫衣，献于世间阿罗汉，剃除须发，著袈裟衣，出家入无家。
So evaṁ pabbajito samāno addhānamaggappaṭipanno addasaṁ bhagavantaṁ antarā ca rājagahaṁ antarā ca nāḷandaṁ bahuputte cetiye nisinnaṁ.	Having thus gone forth, while walking along the road, I saw the Blessed One sitting at the Bahuputta Cetiya between Rājagaha and Nāḷandā.	如是出家已，行于道中，我见世尊坐于王舍城与那烂陀间之多子塔。
Disvāna me etadahosi:	Having seen him, it occurred to me:	见已，我生此念：
‘satthārañca vatāhaṁ passeyyaṁ, bhagavantameva passeyyaṁ;	‘If I were to see a Teacher, I would see the Blessed One himself;	‘若我见师，我将见世尊本人；
sugatañca vatāhaṁ passeyyaṁ, bhagavantameva passeyyaṁ;	If I were to see a Fortunate One, I would see the Blessed One himself;	若我见善逝，我将见世尊本人；
sammāsambuddhañca vatāhaṁ passeyyaṁ;	If I were to see a Fully Enlightened One,	若我见正等觉者，
bhagavantameva passeyyan’ti.	I would see the Blessed One himself.’	我将见世尊本人。’
So khvāhaṁ, āvuso, tattheva bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavocaṁ:	Then I, friend, right there, prostrating myself with my head at the Blessed One’s feet, said to the Blessed One:	尔时我，友，即彼处，以头顶礼世尊足，白世尊言：
‘satthā me, bhante, bhagavā, sāvakohamasmi;	‘The Blessed One is my Teacher, venerable sir, I am a disciple;	‘世尊为我师，尊者，我为弟子；
satthā me, bhante, bhagavā, sāvakohamasmī’ti.	The Blessed One is my Teacher, venerable sir, I am a disciple.’	世尊为我师，尊者，我为弟子。’
Evaṁ vutte, maṁ, āvuso, bhagavā etadavoca:	When this was said, friend, the Blessed One said to me:	作是语已，友，世尊告我言：
‘yo kho, kassapa, evaṁ sabbacetasā samannāgataṁ sāvakaṁ ajānaññeva vadeyya jānāmīti, apassaññeva vadeyya passāmīti, muddhāpi tassa vipateyya.	‘Whoever, Kassapa, would say of a disciple so endowed with all heart, without knowing, “I know,” without seeing, “I see,” his head would split.	‘凡，迦叶，于如是具足全心之弟子，不知而言“我知”，不见而言“我见”，其头将裂。
Ahaṁ kho pana, kassapa, jānaññeva vadāmi jānāmīti, passaññeva vadāmi passāmīti.	But I, Kassapa, knowing, say “I know,” seeing, say “I see.”	然我，迦叶，知而言“我知”，见而言“我见”。
Tasmātiha te, kassapa, evaṁ sikkhitabbaṁ:	Therefore, Kassapa, you should train yourself thus:	是故，迦叶，汝应如是修习：
“tibbaṁ me hirottappaṁ paccupaṭṭhitaṁ bhavissati theresu navesu majjhimesū”ti.	“Keen shame and moral dread will be established in me towards elders, new, and middle bhikkhus.”	“于长老、新、中比丘，将立猛利之惭愧。”
Evañhi te, kassapa, sikkhitabbaṁ.	Thus, Kassapa, should you train yourself.	如是，迦叶，汝应修习。
Tasmātiha te, kassapa, evaṁ sikkhitabbaṁ:	Therefore, Kassapa, you should train yourself thus:	是故，迦叶，汝应如是修习：
“yaṁ kiñci dhammaṁ suṇissāmi kusalūpasaṁhitaṁ sabbaṁ taṁ aṭṭhiṁ katvā manasi karitvā sabbacetasā samannāharitvā ohitasoto dhammaṁ suṇissāmī”ti.	“Whatever Dhamma I hear connected with skillfulness, all that, having made it firm, having applied my mind to it, with all my heart I will listen to the Dhamma with an attentive ear.”	“凡我闻与善巧相关之法，一切，既坚定之，既用心于之，我将全心倾听法，以专心之耳。”
Evañhi te, kassapa, sikkhitabbaṁ.	Thus, Kassapa, should you train yourself.	如是，迦叶，汝应修习。
Tasmātiha te, kassapa, evaṁ sikkhitabbaṁ:	Therefore, Kassapa, you should train yourself thus:	是故，迦叶，汝应如是修习：
“sātasahagatā ca me kāyagatāsati na vijahissatī”ti.	“Joyful mindfulness directed to the body will not desert me.”	“喜乐之身念将不离我。”
Evañhi te, kassapa, sikkhitabbanti’.	Thus, Kassapa, should you train yourself.’	如是，迦叶，汝应修习。’
Atha kho maṁ, āvuso, bhagavā iminā ovādena ovaditvā uṭṭhāyāsanā pakkāmi.	Then, friend, the Blessed One, having exhorted me with this exhortation, rose from his seat and departed.	尔时，友，世尊，以此教诫教诫我已，从座起而去。
Sattāhameva khvāhaṁ, āvuso, saraṇo raṭṭhapiṇḍaṁ bhuñjiṁ aṭṭhamiyā aññā udapādi.	For seven days, friend, I ate the country’s almsfood as a debtor; on the eighth day, final knowledge arose.	七日，友，我为债食国之施食；第八日，究竟智生。
Atha kho, āvuso, bhagavā maggā okkamma yena aññataraṁ rukkhamūlaṁ tenupasaṅkami.	Then, friend, the Blessed One, having left the road, went to the root of a certain tree.	尔时，友，世尊，离道，往某树下。
Atha khvāhaṁ, āvuso, paṭapilotikānaṁ saṅghāṭiṁ catugguṇaṁ paññapetvā bhagavantaṁ etadavocaṁ:	Then I, friend, having folded my patchwork cloak of rags into four, said to the Blessed One:	尔时我，友，折我粪扫衣为四，白世尊言：
‘idha, bhante, bhagavā nisīdatu, yaṁ mamassa dīgharattaṁ hitāya sukhāyā’ti.	‘Let the Blessed One, venerable sir, sit here; that will be for my long-term welfare and happiness.’	‘愿世尊，尊者，坐此；于我将为长远福利与乐。’
Nisīdi kho, āvuso, bhagavā paññatte āsane.	The Blessed One, friend, sat down on the prepared seat.	世尊，友，坐于备座。
Nisajja kho maṁ, āvuso, bhagavā etadavoca:	Having sat down, friend, the Blessed One said to me:	坐已，友，世尊告我言：
‘mudukā kho tyāyaṁ, kassapa, paṭapilotikānaṁ saṅghāṭī’ti.	‘Soft, Kassapa, is this patchwork cloak of rags of yours.’	‘软，迦叶，此汝之粪扫衣。’
‘Paṭiggaṇhātu me, bhante, bhagavā paṭapilotikānaṁ saṅghāṭiṁ anukampaṁ upādāyā’ti.	‘May the Blessed One, venerable sir, accept this patchwork cloak of rags, out of compassion.’	‘愿世尊，尊者，受此粪扫衣，出于悲悯。’
‘Dhāressasi pana me tvaṁ, kassapa, sāṇāni paṁsukūlāni nibbasanānī’ti.	‘But will you, Kassapa, wear my hempen refuse-rag robes as your outer cloak?’	‘然汝，迦叶，将著我麻粪扫衣为汝之外衣否？’
‘Dhāressāmahaṁ, bhante, bhagavato sāṇāni paṁsukūlāni nibbasanānī’ti.	‘I will wear, venerable sir, the Blessed One’s hempen refuse-rag robes as my outer cloak.’	‘我将著，尊者，世尊之麻粪扫衣为我之外衣。’
So khvāhaṁ, āvuso, paṭapilotikānaṁ saṅghāṭiṁ bhagavato pādāsiṁ.	So I, friend, gave the patchwork cloak of rags to the Blessed One.	如是我，友，予粪扫衣于世尊。
Ahaṁ pana bhagavato sāṇāni paṁsukūlāni nibbasanāni paṭipajjiṁ.	And I undertook the Blessed One’s hempen refuse-rag robes as my outer cloak.	我受世尊之麻粪扫衣为我之外衣。
Yañhi taṁ, āvuso, sammā vadamāno vadeyya:	Indeed, friend, if one were to speak rightly, one would say:	实，友，若人正说，当言：
‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo, paṭiggahitāni sāṇāni paṁsukūlāni nibbasanānī’ti, mamaṁ taṁ sammā vadamāno vadeyya:	‘A son of the Blessed One, born from his mouth, born of the Dhamma, created by the Dhamma, an heir of the Dhamma, who has received the hempen refuse-rag robes,’ it is of me that, speaking rightly, one would say:	‘世尊之子，口生，法生，法化，法之继承者，受麻粪扫衣者’，是于我，正说者，当言：
‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo, paṭiggahitāni sāṇāni paṁsukūlāni nibbasanānī’ti.	‘A son of the Blessed One, born from his mouth, born of the Dhamma, created by the Dhamma, an heir of the Dhamma, who has received the hempen refuse-rag robes.’	‘世尊之子，口生，法生，法化，法之继承者，受麻粪扫衣者。’
Ahaṁ kho, āvuso, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi.	I, friend, as long as I wish, quite secluded from sensual pleasures, secluded from unskillful qualities, with thought and examination, enter and dwell in the first jhāna, which is born of seclusion, accompanied by rapture and happiness.	我，友，随我意，离欲，离不善法，有寻有伺，入而住于初禅，离生喜乐。
Ahaṁ kho, āvuso, yāvade ākaṅkhāmi …pe…	I, friend, as long as I wish …and so on…	我，友，随我意…等等…
(navannaṁ anupubbavihārasamāpattīnaṁ pañcannañca abhiññānaṁ evaṁ vitthāro veditabbo.)	(The elaboration for the nine successive meditative dwellings and the five direct knowledges should be understood in this way.)	（九次第定与五神通之详述应如是理解。）
Ahaṁ kho, āvuso, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharāmi;	I, friend, by the destruction of the taints, in this very life, realize for myself with direct knowledge, enter and dwell in the taintless liberation of mind, liberation by wisdom;	我，友，由漏尽，于此生，以直知自证，入而住于无漏心解脱、慧解脱；
sattaratanaṁ vā, āvuso, nāgaṁ aḍḍhaṭṭhamaratanaṁ vā tālapattikāya chādetabbaṁ maññeyya, yo me cha abhiññā chādetabbaṁ maññeyyā”ti.	One might think to cover a seven-jeweled or eight-and-a-half-jeweled elephant with a palm leaf, friend, if one were to think my six direct knowledges could be covered.”	人或思以棕榈叶覆七宝或八宝半之象，友，若人思我六神通可覆。”
Cavittha ca pana thullanandā bhikkhunī brahmacariyamhāti.	And the bhikkhunī Thullanandā fell away from the holy life.	比丘尼粗罗难陀自梵行中堕落。

16.12 - SN 16.12 Paraṁmaraṇa: Paraṁmaraṇasutta

--- SN16.12 - Paraṁmaraṇasutta ---	--- SN16.12 - Paraṁmaraṇasutta ---	--- SN16.12 - 死后经 ---
Ekaṁ samayaṁ āyasmā ca mahākassapo āyasmā ca sāriputto bārāṇasiyaṁ viharanti isipatane migadāye.	On one occasion the Venerable Mahākassapa and the Venerable Sāriputta were dwelling at Benares in the Deer Park at Isipatana.	一时，尊者摩诃迦叶与尊者舍利弗住于波罗奈鹿野苑仙人堕处。
Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā āyasmatā mahākassapena saddhiṁ sammodi.	Then the Venerable Sāriputta, in the evening, having risen from seclusion, went to the Venerable Mahākassapa; having approached, he exchanged greetings with the Venerable Mahākassapa.	尔时，尊者舍利弗，于晚间，从静室起，诣尊者摩诃迦叶所；诣已，与尊者摩诃迦叶互致问候。
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ mahākassapaṁ etadavoca:	After concluding his courteous and memorable talk, he sat down to one side. Sitting to one side, the Venerable Sāriputta said this to the Venerable Mahākassapa:	问候与忆念之语毕，坐于一面。坐一面已，尊者舍利弗白尊者摩诃迦叶言：
“kiṁ nu kho, āvuso kassapa, hoti tathāgato paraṁ maraṇā”ti?	“Friend Kassapa, does the Tathāgata exist after death?”	“友迦叶，如来死后存在否？”
“Abyākataṁ kho etaṁ, āvuso, bhagavatā:	“This, friend, has been undeclared by the Blessed One:	“此，友，为世尊所不记：
‘hoti tathāgato paraṁ maraṇā’”ti.	‘The Tathāgata exists after death.’”	‘如来死后存在。’”
“Kiṁ panāvuso, na hoti tathāgato paraṁ maraṇā”ti?	“Then, friend, does the Tathāgata not exist after death?”	“然，友，如来死后不存在否？”
“Evampi kho, āvuso, abyākataṁ bhagavatā:	“This too, friend, has been undeclared by the Blessed One:	“此亦，友，为世尊所不记：
‘na hoti tathāgato paraṁ maraṇā’”ti.	‘The Tathāgata does not exist after death.’”	‘如来死后不存在。’”
“Kiṁ nu kho, āvuso, hoti ca na ca hoti tathāgato paraṁ maraṇā”ti?	“Friend Kassapa, does the Tathāgata both exist and not exist after death?”	“友迦叶，如来死后亦存亦不存在否？”
“Abyākataṁ kho etaṁ, āvuso, bhagavatā:	“This, friend, has been undeclared by the Blessed One:	“此，友，为世尊所不记：
‘hoti ca na ca hoti tathāgato paraṁ maraṇā’”ti.	‘The Tathāgata both exists and not exist after death.’”	‘如来死后亦存亦不存在。’”
“Kiṁ panāvuso, neva hoti, na na hoti tathāgato paraṁ maraṇā”ti?	“Then, friend, does the Tathāgata neither exist nor not exist after death?”	“然，友，如来死后非存非不存在否？”
“Evampi kho, āvuso, abyākataṁ bhagavatā:	“This too, friend, has been undeclared by the Blessed One:	“此亦，友，为世尊所不记：
‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti.	‘The Tathāgata neither exists nor not exist after death.’”	‘如来死后非存非不存在。’”
“Kasmā cetaṁ, āvuso, abyākataṁ bhagavatā”ti?	“And why, friend, has this been undeclared by the Blessed One?”	“云何，友，此为世尊所不记？”
“Na hetaṁ, āvuso, atthasaṁhitaṁ nādibrahmacariyakaṁ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati.	“This, friend, is not connected with the goal, not fundamental to the holy life, it does not lead to revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna.	“此，友，不与目标相关，非梵行之根本，不导向厌离，离欲，息灭，和平，直知，觉悟，涅槃。
Tasmā taṁ abyākataṁ bhagavatā”ti.	Therefore it has been undeclared by the Blessed One.”	是故为世尊所不记。”
“Atha kiñcarahāvuso, byākataṁ bhagavatā”ti?	“Then what, friend, has been declared by the Blessed One?”	“然何，友，为世尊所记？”
“Idaṁ ‘dukkhan’ti kho, āvuso, byākataṁ bhagavatā;	“‘This is suffering,’ friend, has been declared by the Blessed One;	“‘此是苦’，友，为世尊所记；
ayaṁ ‘dukkhasamudayo’ti byākataṁ bhagavatā;	‘This is the origin of suffering,’ has been declared by the Blessed One;	‘此是苦之集’，为世尊所记；
ayaṁ ‘dukkhanirodho’ti byākataṁ bhagavatā;	‘This is the cessation of suffering,’ has been declared by the Blessed One;	‘此是苦之灭’，为世尊所记；
ayaṁ ‘dukkhanirodhagāminī paṭipadā’ti byākataṁ bhagavatā”ti.	‘This is the path leading to the cessation of suffering,’ has been declared by the Blessed One.”	‘此是趣苦灭之道’，为世尊所记。”
“Kasmā cetaṁ, āvuso, byākataṁ bhagavatā”ti?	“And why, friend, has this been declared by the Blessed One?”	“云何，友，此为世尊所记？”
“Etañhi, āvuso, atthasaṁhitaṁ etaṁ ādibrahmacariyakaṁ etaṁ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.	“This, friend, is connected with the goal, this is fundamental to the holy life, this leads to revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna.	“此，友，与目标相关，此为梵行之根本，此导向厌离，离欲，息灭，和平，直知，觉悟，涅槃。
Tasmā taṁ byākataṁ bhagavatā”ti.	Therefore it has been declared by the Blessed One.”	是故为世尊所记。”

16.13 - SN 16.13 Saddhammappatirūpaka: Saddhammappatirūpakasutta

--- SN16.13 - Saddhammappatirūpakasutta ---	--- SN16.13 - Saddhammappatirūpakasutta ---	--- SN16.13 - 像法经 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.	一时，佛住舍卫城祇陀林给孤独园。
Atha kho āyasmā mahākassapo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahākassapo bhagavantaṁ etadavoca:	Then the Venerable Mahākassapa went to the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Sitting to one side, the Venerable Mahākassapa said to the Blessed One:	尔时，尊者摩诃迦叶诣世尊所；诣已，礼世尊足，退坐一面。坐一面已，尊者摩诃迦叶白世尊言：
“ko nu kho, bhante, hetu ko paccayo, yena pubbe appatarāni ceva sikkhāpadāni ahesuṁ bahutarā ca bhikkhū aññāya saṇṭhahiṁsu?	“What, venerable sir, is the cause, what is the reason, why formerly there were fewer training rules but more bhikkhus were established in final knowledge?	“何，尊者，为因，何为缘，昔少学处而多比丘立于究竟智？
Ko pana, bhante, hetu ko paccayo, yenetarahi bahutarāni ceva sikkhāpadāni appatarā ca bhikkhū aññāya saṇṭhahantī”ti?	And what, venerable sir, is the cause, what is the reason, why now there are more training rules but fewer bhikkhus are established in final knowledge?”	何，尊者，为因，何为缘，今多学处而少比丘立于究竟智？”
“Evañcetaṁ, kassapa, hoti sattesu hāyamānesu saddhamme antaradhāyamāne, bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahanti.	“So it is, Kassapa. When beings are degenerating and the true Dhamma is disappearing, there are more training rules but fewer bhikkhus are established in final knowledge.	“如是，迦叶。当众生堕落，正法消失，则多学处而少比丘立于究竟智。
Na tāva, kassapa, saddhammassa antaradhānaṁ hoti yāva na saddhammappatirūpakaṁ loke uppajjati.	The true Dhamma, Kassapa, does not disappear so long as a counterfeit of the true Dhamma has not arisen in the world.	正法，迦叶，不消失，只要像法未于世间生起。
Yato ca kho, kassapa, saddhammappatirūpakaṁ loke uppajjati, atha saddhammassa antaradhānaṁ hoti.	But when, Kassapa, a counterfeit of the true Dhamma arises in the world, then the true Dhamma disappears.	然当，迦叶，像法于世间生起，则正法消失。
Seyyathāpi, kassapa, na tāva jātarūpassa antaradhānaṁ hoti yāva na jātarūpappatirūpakaṁ loke uppajjati.	Just as, Kassapa, gold does not disappear so long as counterfeit gold has not arisen in the world.	犹如，迦叶，金不消失，只要伪金未于世间生起。
Yato ca kho, kassapa, jātarūpappatirūpakaṁ loke uppajjati, atha kho jātarūpassa antaradhānaṁ hoti.	But when, Kassapa, counterfeit gold arises in the world, then true gold disappears.	然当，迦叶，伪金于世间生起，则真金消失。
Evameva kho, kassapa, na tāva saddhammassa antaradhānaṁ hoti yāva na saddhammappatirūpakaṁ loke uppajjati.	Even so, Kassapa, the true Dhamma does not disappear so long as a counterfeit of the true Dhamma has not arisen in the world.	如是，迦叶，正法不消失，只要像法未于世间生起。
Yato ca kho, kassapa, saddhammappatirūpakaṁ loke uppajjati, atha saddhammassa antaradhānaṁ hoti.	But when, Kassapa, a counterfeit of the true Dhamma arises in the world, then the true Dhamma disappears.	然当，迦叶，像法于世间生起，则正法消失。
Na kho, kassapa, pathavīdhātu saddhammaṁ antaradhāpeti, na āpodhātu saddhammaṁ antaradhāpeti, na tejodhātu saddhammaṁ antaradhāpeti, na vāyodhātu saddhammaṁ antaradhāpeti;	It is not, Kassapa, the earth element that makes the true Dhamma disappear, nor the water element that makes the true Dhamma disappear, nor the fire element that makes the true Dhamma disappear, nor the air element that makes the true Dhamma disappear;	非，迦叶，地界使正法消失，亦非水界使正法消失，亦非火界使正法消失，亦非风界使正法消失；
atha kho idheva te uppajjanti moghapurisā ye imaṁ saddhammaṁ antaradhāpenti.	rather, it is foolish people who arise right here who make this true Dhamma disappear.	然，是于此生起之愚人使此正法消失。
Seyyathāpi, kassapa, nāvā ādikeneva opilavati;	Just as, Kassapa, a ship sinks only from being overloaded;	犹如，迦叶，船唯因超载而沉；
na kho, kassapa, evaṁ saddhammassa antaradhānaṁ hoti.	it is not in this way, Kassapa, that the true Dhamma disappears.	非以此方式，迦叶，正法消失。
Pañca khome, kassapa, okkamaniyā dhammā saddhammassa sammosāya antaradhānāya saṁvattanti.	There are, Kassapa, these five debilitating Dhammas that lead to the confusion and disappearance of the true Dhamma.	有，迦叶，此五衰败法，导向正法之混乱与消失。
Katame pañca?	What five?	何五？
Idha, kassapa, bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari agāravā viharanti appatissā, dhamme agāravā viharanti appatissā, saṅghe agāravā viharanti appatissā, sikkhāya agāravā viharanti appatissā, samādhismiṁ agāravā viharanti appatissā—	Here, Kassapa, bhikkhus, bhikkhunīs, male lay followers, and female lay followers dwell without respect and deference for the Teacher, without respect and deference for the Dhamma, without respect and deference for the Saṅgha, without respect and deference for the training, without respect and deference for concentration—	此，迦叶，比丘、比丘尼、优婆塞、优婆夷住于不敬不重于师，不敬不重于法，不敬不重于僧，不敬不重于学，不敬不重于定—
ime kho, kassapa, pañca okkamaniyā dhammā saddhammassa sammosāya antaradhānāya saṁvattanti.	these, Kassapa, are the five debilitating Dhammas that lead to the confusion and disappearance of the true Dhamma.	此，迦叶，为五衰败法，导向正法之混乱与消失。
Pañca khome, kassapa, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattanti.	There are, Kassapa, these five Dhammas that lead to the stability, non-confusion, and non-disappearance of the true Dhamma.	有，迦叶，此五法，导向正法之稳定、不混乱、与不消失。
Katame pañca?	What five?	何五？
Idha, kassapa, bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari sagāravā viharanti sappatissā, dhamme sagāravā viharanti sappatissā, saṅghe sagāravā viharanti sappatissā, sikkhāya sagāravā viharanti sappatissā, samādhismiṁ sagāravā viharanti sappatissā—	Here, Kassapa, bhikkhus, bhikkhunīs, male lay followers, and female lay followers dwell with respect and deference for the Teacher, with respect and deference for the Dhamma, with respect and deference for the Saṅgha, with respect and deference for the training, with respect and deference for concentration—	此，迦叶，比丘、比丘尼、优婆塞、婆夷住于敬重于师，敬重于法，敬重于僧，敬重于学，敬重于定—
ime kho, kassapa, pañca dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattantī”ti.	these, Kassapa, are the five Dhammas that lead to the stability, non-confusion, and non-disappearance of the true Dhamma.”	此，迦叶，为五法，导向正法之稳定、不混乱、与不消失。”
Kassapavaggo paṭhamo.	The Kassapa Chapter, the First.	迦叶品，第一。
Santuṭṭhañca anottappī,	Contentment and Without Moral Dread,	知足与无愧，
candūpamaṁ kulūpakaṁ;	Moon-like, Frequenter of Families;	月喻，亲近家；
Jiṇṇaṁ tayo ca ovādā,	Old, and three on Exhortation,	老，及三说教诫，
jhānābhiññā upassayaṁ;	Jhāna and Direct Knowledge, Quarters;	禅定与直知，住处；
Cīvaraṁ paraṁmaraṇaṁ,	Robe, After Death,	衣，死后，
saddhammappatirūpakanti.	Counterfeit of the True Dhamma.	像法。
Kassapasaṁyuttaṁ samattaṁ.	The Connected Discourses with Kassapa are complete.	迦叶相应部竟。

17 - SN 17 Lābhasakkāra: Connected Discourses on Gains and Honour

==================== SN17 - Lābhasakkārasaṃyutta ====================

Connected Discourses on Gains and Honour

利养恭敬相应部

17.1 - SN 17.1 Dāruṇa: Dāruṇasutta

--- SN17.1 - Dāruṇasutta ---	--- SN17.1 - Dāruṇasutta ---	--- SN17.1 - 严酷经 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.	一时，佛住舍卫城祇陀林给孤独园。
Tatra kho bhagavā bhikkhū āmantesi:	There the Blessed One addressed the bhikkhus:	尔时，世尊告诸比丘言：
“bhikkhavo”ti.	“Bhikkhus.”	“诸比丘。”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.	“Venerable sir,” those bhikkhus replied to the Blessed One.	“尊者，”彼诸比丘答世尊言。
Bhagavā etadavoca:	The Blessed One said this:	世尊如是说：
“Dāruṇo, bhikkhave, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya.	“Gain, honor, and praise, bhikkhus, are harsh, bitter, severe, an obstacle to attaining the unsurpassed security from bondage.	“利养、恭敬、赞誉，诸比丘，为严酷、苦涩、苛刻，为得无上离缚之安稳之障碍。
Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ:	Therefore, bhikkhus, you should train yourselves thus:	是故，诸比丘，汝等应如是修习：
‘uppannaṁ lābhasakkārasilokaṁ pajahissāma, na ca no uppanno lābhasakkārasiloko cittaṁ pariyādāya ṭhassatī’ti.	‘We will abandon arisen gain, honor, and praise, and arisen gain, honor, and praise will not persist obsessing our minds.’	‘我等将舍已生之利养、恭敬、赞誉，已生之利养、恭敬、赞誉将不持续困扰我等心。’
Evañhi vo, bhikkhave, sikkhitabban”ti.	Thus, bhikkhus, should you train yourselves.”	如是，诸比丘，汝等应修习。”

17.2 - SN 17.2 Baḷisa: Baḷisasutta

--- SN17.2 - Baḷisasutta ---	--- SN17.2 - Baḷisasutta ---	--- SN17.2 - 钩经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Dāruṇo, bhikkhave, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya.	"Bhikkhus, gains, honor, and praise are dreadful, bitter, harsh, an obstacle to the attainment of the unsurpassed security from bondage.	“诸比丘，利养、恭敬、赞誉为可怖、苦涩、严酷，为得无上离缚之安稳之障碍。
Seyyathāpi, bhikkhave, bāḷisiko āmisagataṁ baḷisaṁ gambhīre udakarahade pakkhipeyya.	Suppose, bhikkhus, a fisherman were to cast a baited hook into a deep lake.	譬如，诸比丘，一渔夫投饵钩于深湖。
Tamenaṁ aññataro āmisacakkhu maccho gileyya.	A fish with an eye for food would swallow it.	一贪食之鱼将吞之。
Evañhi so, bhikkhave, maccho gilabaḷiso bāḷisikassa anayaṁ āpanno byasanaṁ āpanno yathākāmakaraṇīyo bāḷisikassa.	In such a way, bhikkhus, that fish who has swallowed the hook has met with calamity and disaster and is subject to the fisherman's will.	如是，诸比丘，彼吞钩之鱼已遇灾难，为渔夫所欲。
Bāḷisikoti kho, bhikkhave, mārassetaṁ pāpimato adhivacanaṁ.	'Fisherman,' bhikkhus, is a designation for Māra the Evil One.	‘渔夫’，诸比丘，为魔王波旬之称。
Baḷisanti kho, bhikkhave, lābhasakkārasilokassetaṁ adhivacanaṁ.	'Hook,' bhikkhus, is a designation for gains, honor, and praise.	‘钩’，诸比丘，为利养、恭敬、赞誉之称。
Yo hi koci, bhikkhave, bhikkhu uppannaṁ lābhasakkārasilokaṁ assādeti nikāmeti, ayaṁ vuccati, bhikkhave, bhikkhu gilabaḷiso mārassa anayaṁ āpanno byasanaṁ āpanno yathākāmakaraṇīyo pāpimato.	Whatever bhikkhu, bhikkhus, enjoys and delights in arisen gains, honor, and praise is called a bhikkhu who has swallowed Māra's hook, who has met with calamity and disaster, and is subject to the Evil One's will.	凡比丘，诸比丘，乐于已生之利养、恭敬、赞誉者，称为吞魔钩之比丘，已遇灾难，为魔王所欲。
Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya.	So dreadful, bhikkhus, are gains, honor, and praise: bitter, harsh, an obstacle to the attainment of the unsurpassed security from bondage.	如是可怖，诸比丘，为利养、恭敬、赞誉：苦涩、严酷，为得无上离缚之安稳之障碍。
Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ:	Therefore, bhikkhus, you should train yourselves thus:	是故，诸比丘，汝等应如是修习：
‘uppannaṁ lābhasakkārasilokaṁ pajahissāma, na ca no uppanno lābhasakkārasiloko cittaṁ pariyādāya ṭhassatī’ti.	'We will abandon arisen gains, honor, and praise, and arisen gains, honor, and praise will not persist obsessing our minds.'	‘我等将舍已生之利养、恭敬、赞誉，已生之利养、恭敬、赞誉将不持续困扰我等心。’
Evañhi vo, bhikkhave, sikkhitabban”ti.	Thus, bhikkhus, should you train yourselves."	如是，诸比-丘，汝等应修习。”
Dutiyaṁ.	Second.	第二。

17.3 - SN 17.3 Kumma: Kummasutta

--- SN17.3 - Kummasutta ---	--- SN17.3 - Kummasutta ---	--- SN17.3 - 龟经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Dāruṇo, bhikkhave, lābhasakkārasiloko …pe… adhigamāya.	“Dreadful, bhikkhus, are gains, honor, and praise ... for the attainment of the unsurpassed security from bondage.	“可怖，诸比丘，为利养、恭敬、赞誉…为得无上离缚之安稳。
Bhūtapubbaṁ, bhikkhave, aññatarasmiṁ udakarahade mahākummakulaṁ ciranivāsi ahosi.	Once in the past, bhikkhus, a large colony of turtles had been living for a long time in a certain lake.	昔，诸比丘，一大群龟长时住于某湖。
Atha kho, bhikkhave, aññataro kummo aññataraṁ kummaṁ etadavoca:	Then, bhikkhus, one turtle said to another turtle:	尔时，诸比丘，一龟告另一龟：
‘mā kho tvaṁ, tāta kumma, etaṁ padesaṁ agamāsī’ti.	'Don't you go to that region, friend turtle.'	‘勿往彼域，友龟。’
Agamāsi kho, bhikkhave, so kummo taṁ padesaṁ.	But that turtle went to that region, bhikkhus.	然彼龟往彼域，诸比丘。
Tamenaṁ luddo papatāya vijjhi.	A hunter speared him with a harpoon.	一猎人以鱼叉刺之。
Atha kho, bhikkhave, so kummo yena so kummo tenupasaṅkami.	Then, bhikkhus, that turtle approached the other turtle.	尔时，诸比丘，彼龟诣另一龟所。
Addasā kho, bhikkhave, so kummo taṁ kummaṁ dūratova āgacchantaṁ.	That other turtle saw him coming from afar.	彼另一龟遥见其来。
Disvāna taṁ kummaṁ etadavoca:	Having seen him, he said to that turtle:	见已，告彼龟：
‘kacci tvaṁ, tāta kumma, na taṁ padesaṁ agamāsī’ti?	'I hope, friend turtle, you didn't go to that region?'	‘望，友龟，汝未往彼域？’
‘Agamāsiṁ khvāhaṁ, tāta kumma, taṁ padesan’ti.	'I did go to that region, friend turtle.'	‘我往彼域，友龟。’
‘Kacci panāsi, tāta kumma, akkhato anupahato’ti?	'I hope, friend turtle, you are uninjured, unharmed?'	‘望，友龟，汝无伤，无害？’
‘Akkhato khomhi, tāta kumma, anupahato, atthi ca me idaṁ suttakaṁ piṭṭhito piṭṭhito anubandhan’ti.	'I am uninjured, friend turtle, unharmed, but this cord follows me from behind.'	‘我无伤，友龟，无害，然此绳随我后。’
‘Tagghasi, tāta kumma, khato, taggha upahato.	'Indeed, friend turtle, you are injured; indeed, you are harmed.	‘实，友龟，汝伤；实，汝害。
Etena hi te, tāta kumma, suttakena pitaro ca pitāmahā ca anayaṁ āpannā byasanaṁ āpannā.	It is by this very cord, friend turtle, that your father and grandfather met with calamity and disaster.	以此绳，友龟，汝父汝祖遇灾难。
Gaccha dāni tvaṁ, tāta kumma, na dāni tvaṁ amhākan’ti.	Go now, friend turtle, you are no longer one of us.'	去今，友龟，汝非我等之一。’
Luddoti kho, bhikkhave, mārassetaṁ pāpimato adhivacanaṁ.	'Hunter,' bhikkhus, is a designation for Māra the Evil One.	‘猎人’，诸比丘，为魔王波旬之称。
Papatāti kho, bhikkhave, lābhasakkārasilokassetaṁ adhivacanaṁ.	'Harpoon,' bhikkhus, is a designation for gains, honor, and praise.	‘鱼叉’，诸比丘，为利养、恭敬、赞誉之称。
Suttakanti kho, bhikkhave, nandīrāgassetaṁ adhivacanaṁ.	'Cord,' bhikkhus, is a designation for delight and lust.	‘绳’，诸比丘，为喜与爱之称。
Yo hi koci, bhikkhave, bhikkhu uppannaṁ lābhasakkārasilokaṁ assādeti nikāmeti—	Whatever bhikkhu, bhikkhus, enjoys and delights in arisen gains, honor, and praise—	凡比丘，诸比丘，乐于已生之利养、恭敬、赞誉者—
ayaṁ vuccati, bhikkhave, bhikkhu giddho papatāya anayaṁ āpanno byasanaṁ āpanno yathākāmakaraṇīyo pāpimato.	he is called a bhikkhu who is snared by the harpoon, who has met with calamity and disaster, and is subject to the Evil One's will.	彼称为为鱼叉所困之比丘，已遇灾难，为魔王所欲。
Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe…	So dreadful, bhikkhus, are gains, honor, and praise ...	如是可怖，诸比丘，为利养、恭敬、赞誉…
evañhi vo, bhikkhave, sikkhitabban”ti.	Thus, bhikkhus, should you train yourselves."	如是，诸比丘，汝等应修习。”
Tatiyaṁ.	Third.	第三。

17.4 - SN 17.4 Dīghalomika: Dīghalomikasutta

--- SN17.4 - Dīghalomikasutta ---	--- SN17.4 - Dīghalomikasutta ---	--- SN17.4 - 长毛经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Dāruṇo, bhikkhave, lābhasakkārasiloko …pe… adhigamāya.	“Dreadful, bhikkhus, are gains, honor, and praise ... for the attainment of the unsurpassed security from bondage.	“可怖，诸比丘，为利养、恭敬、赞誉…为得无上离缚之安稳。
Seyyathāpi, bhikkhave, dīghalomikā eḷakā kaṇṭakagahanaṁ paviseyya.	Suppose, bhikkhus, a long-fleeced goat were to enter a thorn-thicket.	譬如，诸比丘，一长毛山羊入一荆棘丛。
Sā tatra tatra sajjeyya, tatra tatra gayheyya, tatra tatra bajjheyya, tatra tatra anayabyasanaṁ āpajjeyya.	She would get stuck here and there, caught here and there, bound here and there, and would meet with calamity and disaster there.	彼将处处被困，处处被捉，处处被缚，于彼处遇灾难。
Evameva kho, bhikkhave, idhekacco bhikkhu lābhasakkārasilokena abhibhūto pariyādiṇṇacitto pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ vā nigamaṁ vā piṇḍāya pavisati.	So too, bhikkhus, some bhikkhu here, being overcome and his mind obsessed by gains, honor, and praise, having dressed in the morning, taking his bowl and robe, enters a village or town for alms.	如是，诸比丘，此间有比丘，为利养、恭敬、赞誉所制其心，晨起著衣，持钵，入村或镇乞食。
So tatra tatra sajjati, tatra tatra gayhati, tatra tatra bajjhati, tatra tatra anayabyasanaṁ āpajjati.	He gets stuck here and there, caught here and there, bound here and there, and meets with calamity and disaster there.	彼处处被困，处处被捉，处处被缚，于彼处遇灾难。
Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe…	So dreadful, bhikkhus, are gains, honor, and praise ...	如是可怖，诸比丘，为利养、恭敬、赞誉…
evañhi vo, bhikkhave, sikkhitabban”ti.	Thus, bhikkhus, should you train yourselves."	如是，诸比丘，汝等应修习。”
Catutthaṁ.	Fourth.	第四。

17.5 - SN 17.5 Mīḷhaka: Mīḷhakasutta

--- SN17.5 - Mīḷhakasutta ---	--- SN17.5 - Mīḷhakasutta ---	--- SN17.5 - 粪甲虫经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Dāruṇo, bhikkhave, lābhasakkārasiloko …pe… adhigamāya.	“Dreadful, bhikkhus, are gains, honor, and praise ... for the attainment of the unsurpassed security from bondage.	“可怖，诸比丘，为利养、恭敬、赞誉…为得无上离缚之安稳。
Seyyathāpi, bhikkhave, mīḷhakā gūthādī gūthapūrā puṇṇā gūthassa. Purato cassa mahāgūthapuñjo.	Suppose, bhikkhus, a dung beetle, a dung-eater, full of dung, with a great pile of dung before it.	譬如，诸比丘，一粪甲虫，食粪者，满是粪，前有一大堆粪。
Sā tena aññā mīḷhakā atimaññeyya:	On account of that it would look down on other dung beetles:	因此彼将轻视他粪甲虫：
‘ahamhi gūthādī gūthapūrā puṇṇā gūthassa, purato ca myāyaṁ mahāgūthapuñjo’ti.	'I am a dung-eater, full of dung, with a great pile of dung before me!'	‘我为食粪者，满是粪，前有一大堆粪！’
Evameva kho, bhikkhave, idhekacco bhikkhu lābhasakkārasilokena abhibhūto pariyādiṇṇacitto pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ vā nigamaṁ vā piṇḍāya pavisati.	So too, bhikkhus, some bhikkhu here, being overcome and his mind obsessed by gains, honor, and praise, having dressed in the morning, taking his bowl and robe, enters a village or town for alms.	如是，诸比丘，此间有比丘，为利养、恭敬、赞誉所制其心，晨起著衣，持钵，入村或镇乞食。
So tattha bhuttāvī ca hoti yāvadattho, nimantito ca svātanāya, piṇḍapāto cassa pūro.	He has eaten there as much as he wants, he is invited for the next day, and his almsbowl is full.	彼食如意，明日受邀，其钵满。
So ārāmaṁ gantvā bhikkhugaṇassa majjhe vikatthati:	Having gone to the monastery, he boasts in the midst of the Saṅgha of bhikkhus:	往寺，于比丘僧中夸耀：
‘bhuttāvī camhi yāvadattho, nimantito camhi svātanāya, piṇḍapāto ca myāyaṁ pūro, lābhī camhi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ, ime panaññe bhikkhū appapuññā appesakkhā na lābhino cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan’ti.	'I have eaten as much as I want, and I am invited for the next day, and my almsbowl is full. I am a gainer of robes, almsfood, lodging, and medicinal requisites for the sick, but these other bhikkhus have little merit, little influence; they are not gainers of robes, almsfood, lodging, and medicinal requisites for the sick.'	‘我食如意，明日受邀，我钵满。我为得衣、食、住、病医药者，然此他比丘少福，少威；非得衣、食、住、病医药者。’
So tena lābhasakkārasilokena abhibhūto pariyādiṇṇacitto aññe pesale bhikkhū atimaññati.	He, being overcome and his mind obsessed by those gains, honor, and praise, looks down on other virtuous bhikkhus.	彼，为彼利养、恭敬、赞誉所制其心，轻视他有德比丘。
Tañhi tassa, bhikkhave, moghapurisassa hoti dīgharattaṁ ahitāya dukkhāya.	That, bhikkhus, will be for that foolish person's harm and suffering for a long time.	彼，诸比丘，将为彼愚人长时之害与苦。
Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe…	So dreadful, bhikkhus, are gains, honor, and praise ...	如是可怖，诸比丘，为利养、恭敬、赞誉…
evañhi vo bhikkhave, sikkhitabban”ti.	Thus, bhikkhus, should you train yourselves."	如是，诸比丘，汝等应修习。”

17.6 - SN 17.6 Asani: Asanisutta

--- SN17.6 - Asanisutta ---	--- SN17.6 - Asanisutta ---	--- SN17.6 - 雷电经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Dāruṇo, bhikkhave, lābhasakkārasiloko …pe… adhigamāya.	“Dreadful, bhikkhus, are gains, honor, and praise ... for the attainment of the unsurpassed security from bondage.	“可怖，诸比丘，为利养、恭敬、赞誉…为得无上离缚之安稳。
Kaṁ, bhikkhave, asanivicakkaṁ āgacchatu, sekhaṁ appattamānasaṁ lābhasakkārasiloko anupāpuṇātu.	Whom, bhikkhus, should a thunderbolt strike? A trainee who has not attained his mind's ideal, whom gains, honor, and praise have befallen.	谁，诸比丘，当受雷击？一学人，未达心之理想，利养、恭敬、赞誉已降。
Asanivicakkanti kho, bhikkhave, lābhasakkārasilokassetaṁ adhivacanaṁ.	'Thunderbolt,' bhikkhus, is a designation for gains, honor, and praise.	‘雷电’，诸比丘，为利养、恭敬、赞誉之称。
Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe…	So dreadful, bhikkhus, are gains, honor, and praise ...	如是可怖，诸比丘，为利养、恭敬、赞誉…
evañhi vo, bhikkhave, sikkhitabban”ti.	Thus, bhikkhus, should you train yourselves."	如是，诸比丘，汝等应修习。”
Chaṭṭhaṁ.	Sixth.	第六。

17.7 - SN 17.7 Diddha: Diddhasutta

--- SN17.7 - Diddhasutta ---	--- SN17.7 - Diddhasutta ---	--- SN17.7 - 毒箭经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Dāruṇo, bhikkhave, lābhasakkārasiloko …pe… adhigamāya.	“Dreadful, bhikkhus, are gains, honor, and praise ... for the attainment of the unsurpassed security from bondage.	“可怖，诸比丘，为利养、恭敬、赞誉…为得无上离缚之安稳。
Kaṁ, bhikkhave, diddhagatena visallena sallena vijjhatu, sekhaṁ appattamānasaṁ lābhasakkārasiloko anupāpuṇātu.	Whom, bhikkhus, should a poisoned, smeared dart strike? A trainee who has not attained his mind's ideal, whom gains, honor, and praise have befallen.	谁，诸比丘，当受毒涂之箭击？一学人，未达心之理想，利养、恭敬、赞誉已降。
Sallanti kho, bhikkhave, lābhasakkārasilokassetaṁ adhivacanaṁ.	'Dart,' bhikkhus, is a designation for gains, honor, and praise.	‘箭’，诸比丘，为利养、恭敬、赞誉之称。
Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe…	So dreadful, bhikkhus, are gains, honor, and praise ...	如是可怖，诸比丘，为利养、恭敬、赞誉…
evañhi vo, bhikkhave, sikkhitabban”ti.	Thus, bhikkhus, should you train yourselves."	如是，诸比丘，汝等应修习。”

17.8 - SN 17.8 Siṅgāla: Siṅgālasutta

--- SN17.8 - Siṅgālasutta ---	--- SN17.8 - Siṅgālasutta ---	--- SN17.8 - 豺狼经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Dāruṇo, bhikkhave, lābhasakkārasiloko …pe… adhigamāya.	“Dreadful, bhikkhus, are gains, honor, and praise ... for the attainment of the unsurpassed security from bondage.	“可怖，诸比丘，为利养、恭敬、赞誉…为得无上离缚之安稳。
Assuttha no tumhe, bhikkhave, rattiyā paccūsasamayaṁ jarasiṅgālassa vassamānassā”ti?	Have you heard, bhikkhus, an old jackal howling in the last watch of the night?”	汝等闻，诸比丘，一夜晚最后一更老豺狼嚎否？”
“Evaṁ, bhante”.	Yes, venerable sir.	唯然，尊者。
“Eso kho, bhikkhave, jarasiṅgālo ukkaṇḍakena nāma rogajātena phuṭṭho neva bilagato ramati, na rukkhamūlagato ramati, na ajjhokāsagato ramati;	"That old jackal, bhikkhus, is afflicted with a disease called mange. It does not find delight in its den, nor at the foot of a tree, nor in the open.	“彼老豺狼，诸比丘，为一病名疥癣所苦。其于洞中不乐，亦非于树下，亦非于露天。
yena yena gacchati, yattha yattha tiṭṭhati, yattha yattha nisīdati, yattha yattha nipajjati; tattha tattha anayabyasanaṁ āpajjati.	Wherever it goes, wherever it stands, wherever it sits, wherever it lies down, it meets with calamity and disaster there.	其往何处，立何处，坐何处，卧何处，彼处遇灾难。
Evameva kho, bhikkhave, idhekacco bhikkhu lābhasakkārasilokena abhibhūto pariyādiṇṇacitto neva suññāgāragato ramati, na rukkhamūlagato ramati, na ajjhokāsagato ramati;	So too, bhikkhus, some bhikkhu here, being overcome and his mind obsessed by gains, honor, and praise, does not find delight in an empty hut, nor at the foot of a tree, nor in the open.	如是，诸比丘，此间有比丘，为利养、恭敬、赞誉所制其心，于空屋不乐，亦非于树下，亦非于露天。
yena yena gacchati, yattha yattha tiṭṭhati, yattha yattha nisīdati, yattha yattha nipajjati; tattha tattha anayabyasanaṁ āpajjati.	Wherever he goes, wherever he stands, wherever he sits, wherever he lies down, he meets with calamity and disaster there.	彼往何处，立何处，坐何处，卧何处，彼处遇灾难。
Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe…	So dreadful, bhikkhus, are gains, honor, and praise ...	如是可怖，诸比丘，为利养、恭敬、赞誉…
evañhi vo, bhikkhave, sikkhitabban”ti.	Thus, bhikkhus, should you train yourselves."	如是，诸比丘，汝等应修习。”

17.9 - SN 17.9 Verambha: Verambhasutta

--- SN17.9 - Verambhasutta ---	--- SN17.9 - Verambhasutta ---	--- SN17.9 - 暴风经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Dāruṇo, bhikkhave, lābhasakkārasiloko …pe… adhigamāya.	“Dreadful, bhikkhus, are gains, honor, and praise ... for the attainment of the unsurpassed security from bondage.	“可怖，诸比丘，为利养、恭敬、赞誉…为得无上离缚之安稳。
Upari, bhikkhave, ākāse verambhā nāma vātā vāyanti.	Up in the sky, bhikkhus, winds called the Verambha winds blow.	于空中，诸比丘，有风名毗岚婆风吹。
Tattha yo pakkhī gacchati tamenaṁ verambhā vātā khipanti.	Whatever bird goes there, the Verambha winds toss it about.	凡鸟往彼处，毗岚婆风掷之。
Tassa verambhavātakkhittassa aññeneva pādā gacchanti, aññena pakkhā gacchanti, aññena sīsaṁ gacchati, aññena kāyo gacchati.	For the bird tossed about by the Verambha winds, its feet go one way, its wings go another, its head goes another, its body goes another.	为毗岚婆风所掷之鸟，其足往一方，其翼往另一方，其头往另一方，其身往另一方。
Evameva kho, bhikkhave, idhekacco bhikkhu lābhasakkārasilokena abhibhūto pariyādiṇṇacitto pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena, anupaṭṭhitāya satiyā, asaṁvutehi indriyehi.	So too, bhikkhus, some bhikkhu here, being overcome and his mind obsessed by gains, honor, and praise, having dressed in the morning, taking his bowl and robe, enters a village or town for alms with his body unguarded, with his speech unguarded, with his mind unguarded, with mindfulness unestablished, with his faculties unrestrained.	如是，诸比丘，此间有比丘，为利养、恭敬、赞誉所制其心，晨起著衣，持钵，入村或镇乞食，身不护，语不护，心不护，念不立，根不制。
So tattha passati mātugāmaṁ dunnivatthaṁ vā duppārutaṁ vā.	There he sees a woman improperly dressed or improperly clad.	彼见一女衣不整或衣不蔽。
Tassa mātugāmaṁ disvā dunnivatthaṁ vā duppārutaṁ vā rāgo cittaṁ anuddhaṁseti.	Having seen a woman improperly dressed or improperly clad, lust assails his mind.	见一女衣不整或衣不蔽，欲心攻其心。
So rāgānuddhaṁsitena cittena sikkhaṁ paccakkhāya hīnāyāvattati.	With his mind assailed by lust, he gives up the training and reverts to the lower life.	以欲心攻之，彼舍戒还俗。
Tassa aññe cīvaraṁ haranti, aññe pattaṁ haranti, aññe nisīdanaṁ haranti, aññe sūcigharaṁ haranti, verambhavātakkhittasseva sakuṇassa.	Some take his robe, others take his bowl, others take his sitting cloth, others take his needle case, just like the bird tossed about by the Verambha winds.	或取其衣，或取其钵，或取其坐具，或取其针筒，如为毗岚婆风所掷之鸟。
Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe…	So dreadful, bhikkhus, are gains, honor, and praise ...	如是可怖，诸比丘，为利养、恭敬、赞誉…
evañhi vo, bhikkhave, sikkhitabban”ti.	Thus, bhikkhus, should you train yourselves."	如是，诸比丘，汝等应修习。”

17.10 - SN 17.10 Sagāthaka: Sagāthakasutta

--- SN17.10 - Sagāthakasutta ---	--- SN17.10 - Sagāthakasutta ---	--- SN17.10 - 有偈经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Dāruṇo, bhikkhave, lābhasakkārasiloko …pe… adhigamāya.	“Dreadful, bhikkhus, are gains, honor, and praise ... for the attainment of the unsurpassed security from bondage.	“可怖，诸比丘，为利养、恭敬、赞誉…为得无上离缚之安稳。
Idhāhaṁ, bhikkhave, ekaccaṁ puggalaṁ passāmi sakkārena abhibhūtaṁ pariyādiṇṇacittaṁ, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannaṁ.	Here, bhikkhus, I see a certain person who, being overcome and his mind obsessed by honor, with the breakup of the body, after death, has been reborn in a state of deprivation, in a bad destination, in the nether world, in hell.	此，诸比丘，我见某人，为恭敬所制其心，身坏命终，已生于苦难之境，于恶趣，于冥界，于地狱。
Idha panāhaṁ, bhikkhave, ekaccaṁ puggalaṁ passāmi asakkārena abhibhūtaṁ pariyādiṇṇacittaṁ, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannaṁ.	Here, bhikkhus, I see a certain person who, being overcome and his mind obsessed by dishonor, with the breakup of the body, after death, has been reborn in a state of deprivation, in a bad destination, in the nether world, in hell.	此，诸比丘，我见某人，为不恭敬所制其心，身坏命终，已生于苦难之境，于恶趣，于冥界，于地狱。
Idha panāhaṁ, bhikkhave, ekaccaṁ puggalaṁ passāmi sakkārena ca asakkārena ca tadubhayena abhibhūtaṁ pariyādiṇṇacittaṁ, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannaṁ.	Here, bhikkhus, I see a certain person who, being overcome and his mind obsessed by both honor and dishonor, with the breakup of the body, after death, has been reborn in a state of deprivation, in a bad destination, in the nether world, in hell.	此，诸比丘，我见某人，为恭敬与不恭敬二者所制其心，身坏命终，已生于苦难之境，于恶趣，于冥界，于地狱。
Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe…	So dreadful, bhikkhus, are gains, honor, and praise ...	如是可怖，诸比丘，为利养、恭敬、赞誉…
evañhi vo, bhikkhave, sikkhitabban”ti.	Thus, bhikkhus, should you train yourselves."	如是，诸比丘，汝等应修习。”
Idamavoca bhagavā.	This the Blessed One said.	此世尊说。
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:	Having said this, the Fortunate One, the Teacher, further said this:	说此语已，善逝，师，复说此：
“Yassa sakkariyamānassa,	“One who, whether honored	“或受敬
asakkārena cūbhayaṁ;	or dishonored, in both cases	或不受敬，二者
Samādhi na vikampati,	has his concentration unshaken,	其定不动，
appamāṇavihārino.	one who abides in heedfulness.	住于不放逸者。
Taṁ jhāyinaṁ sātatikaṁ,	Such a one, a jhāna-attainer, ever-striving,	如是之人，禅定者，常精进，
sukhumaṁ diṭṭhivipassakaṁ;	a subtle seer of views,	微妙之见者，
Upādānakkhayārāmaṁ,	delighting in the destruction of clinging,	乐于取之灭，
āhu sappuriso itī”ti.	they call a true person."	彼等称之为真人。”
Paṭhamo vaggo.	The First Chapter.	第一品。
Dāruṇo baḷisaṁ kummaṁ,	Dreadful, hook, turtle,	可怖，钩，龟，
dīghalomi ca mīḷhakaṁ;	long-haired and dung beetle;	长毛与粪甲虫；
Asani diddhaṁ siṅgālaṁ,	thunderbolt, poisoned, jackal,	雷电，毒，豺狼，
verambhena sagāthakanti.	with hurricane-winds and with a verse.	与飓风与有偈。

17.11 - SN 17.11 Suvaṇṇapāti: Suvaṇṇapātisutta

--- SN17.11 - Suvaṇṇapātisutta ---	--- SN17.11 - Suvaṇṇapātisutta ---	--- SN17.11 - 金钵经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Dāruṇo, bhikkhave, lābhasakkārasiloko …pe… adhigamāya.	“Dreadful, bhikkhus, are gains, honor, and praise ... for the attainment of the unsurpassed security from bondage.	“可怖，诸比丘，为利养、恭敬、赞誉…为得无上离缚之安稳。
Idhāhaṁ, bhikkhave, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi:	Here, bhikkhus, with my own mind I understand the mind of a certain person thus:	此，诸比丘，我以自心解某人之心如是：
‘na cāyamāyasmā suvaṇṇapātiyāpi rūpiyacuṇṇaparipūrāya hetu sampajānamusā bhāseyyā’ti.	'This venerable one would not tell a deliberate lie even for the sake of a golden bowl filled with silver powder.'	‘此尊者纵为一满银粉之金钵亦不说故妄语。’
Tamenaṁ passāmi aparena samayena lābhasakkārasilokena abhibhūtaṁ pariyādiṇṇacittaṁ sampajānamusā bhāsantaṁ.	At a later time I see him, overcome and his mind obsessed by gains, honor, and praise, telling a deliberate lie.	后时我见彼，为利养、恭敬、赞誉所制其心，说故妄语。
Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe…	So dreadful, bhikkhus, are gains, honor, and praise ...	如是可怖，诸比丘，为利养、恭敬、赞誉…
evañhi vo, bhikkhave, sikkhitabban”ti.	Thus, bhikkhus, should you train yourselves."	如是，诸比丘，汝等应修习。”

17.12 - SN 17.12 Rūpiyapāti: Rūpiyapātisutta

--- SN17.12 - Rūpiyapātisutta ---	--- SN17.12 - Rūpiyapātisutta ---	--- SN17.12 - 银钵经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Dāruṇo, bhikkhave, lābhasakkārasiloko …pe…	“Dreadful, bhikkhus, are gains, honor, and praise ...	“可怖，诸比丘，为利养、恭敬、赞誉…
idhāhaṁ, bhikkhave, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi:	Here, bhikkhus, with my own mind I understand the mind of a certain person thus:	此，诸比丘，我以自心解某人之心如是：
‘na cāyamāyasmā rūpiyapātiyāpi suvaṇṇacuṇṇaparipūrāya hetu sampajānamusā bhāseyyā’ti.	'This venerable one would not tell a deliberate lie even for the sake of a silver bowl filled with gold powder.'	‘此尊者纵为一满金粉之银钵亦不说故妄语。’
Tamenaṁ passāmi aparena samayena lābhasakkārasilokena abhibhūtaṁ pariyādiṇṇacittaṁ sampajānamusā bhāsantaṁ.	At a later time I see him, overcome and his mind obsessed by gains, honor, and praise, telling a deliberate lie.	后时我见彼，为利养、恭敬、赞誉所制其心，说故妄语。
Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe…	So dreadful, bhikkhus, are gains, honor, and praise ...	如是可怖，诸比丘，为利养、恭敬、赞誉…
evañhi vo, bhikkhave, sikkhitabban”ti.	Thus, bhikkhus, should you train yourselves."	如是，诸比丘，汝等应修习。”
Dutiyaṁ.	Second.	第二。
--- SN17.13-20 - Suvaṇṇanikkhasuttādiaṭṭhaka ---	--- SN17.13-20 - Suvaṇṇanikkhasuttādiaṭṭhaka ---	--- SN17.13-20 - 金锭经等八经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Idhāhaṁ, bhikkhave, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi:	“Here, bhikkhus, with my own mind I understand the mind of a certain person thus:	“此，诸比丘，我以自心解某人之心如是：
‘na cāyamāyasmā suvaṇṇanikkhassāpi hetu …pe…	‘This venerable one would not tell a deliberate lie even for the sake of a gold ingot ...	‘此尊者纵为一金锭亦不说故妄语…
suvaṇṇanikkhasatassāpi hetu …	... even for the sake of a hundred gold ingots ...	…纵为百金锭…
siṅgīnikkhassāpi hetu …	... even for the sake of a bullion of natural gold ...	…纵为一天然金块…
siṅgīnikkhasatassāpi hetu …	... even for the sake of a hundred bullions of natural gold ...	…纵为百天然金块…
pathaviyāpi jātarūpaparipūrāya hetu …	... even for the sake of the earth filled with gold ...	…纵为满金之大地…
āmisakiñcikkhahetupi …	... even for the sake of some trifle ...	…纵为一小事…
jīvitahetupi …	... even for the sake of his life ...	…纵为己命…
janapadakalyāṇiyāpi hetu sampajānamusā bhāseyyā’ti.	... even for the sake of the most beautiful woman in the country.'	…纵为国中最美之女。’
Tamenaṁ passāmi aparena samayena lābhasakkārasilokena abhibhūtaṁ pariyādiṇṇacittaṁ sampajānamusā bhāsantaṁ.	At a later time I see him, overcome and his mind obsessed by gains, honor, and praise, telling a deliberate lie.	后时我见彼，为利养、恭敬、赞誉所制其心，说故妄语。
Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe…	So dreadful, bhikkhus, are gains, honor, and praise ...	如是可怖，诸比丘，为利养、恭敬、赞誉…
evañhi vo, bhikkhave, sikkhitabban”ti.	Thus, bhikkhus, should you train yourselves."	如是，诸比丘，汝等应修习。”
Dutiyo vaggo.	The Second Chapter.	第二品。
Dve pāti dve suvaṇṇā ca,	Two bowls, two golds,	二钵，二金，
Siṅgīhi apare duve;	then two with natural gold;	然后二与天然金；
Pathavī kiñcikkhajīvitaṁ,	earth, trifle, life,	地，小事，命，
Janapadakalyāṇiyā dasāti.	with the beauty queen, that is ten.	与美女，即十。

17.21 - SN 17.21 Mātugāma: Mātugāmasutta

--- SN17.21 - Mātugāmasutta ---	--- SN17.21 - Mātugāmasutta ---	--- SN17.21 - 妇女经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Dāruṇo, bhikkhave, lābhasakkārasiloko …pe…	“Dreadful, bhikkhus, are gains, honor, and praise ...	“可怖，诸比丘，为利养、恭敬、赞誉…
na tassa, bhikkhave, mātugāmo eko ekassa cittaṁ pariyādāya tiṭṭhati yassa lābhasakkārasiloko cittaṁ pariyādāya tiṭṭhati.	A single woman, bhikkhus, does not obsess the mind of a man as much as gains, honor, and praise obsess his mind.	一独女，诸比丘，不如利养、恭敬、赞誉困扰人之心。
Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe…	So dreadful, bhikkhus, are gains, honor, and praise ...	如是可怖，诸比丘，为利养、恭敬、赞誉…
evañhi vo, bhikkhave, sikkhitabban”ti.	Thus, bhikkhus, should you train yourselves."	如是，诸比丘，汝等应修习。”

17.22 - SN 17.22 Kalyāṇī: Kalyāṇīsutta

--- SN17.22 - Kalyāṇīsutta ---	--- SN17.22 - Kalyāṇīsutta ---	--- SN17.22 - 美女经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Dāruṇo, bhikkhave, lābhasakkārasiloko …pe…	“Dreadful, bhikkhus, are gains, honor, and praise ...	“可怖，诸比丘，为利养、恭敬、赞誉…
na tassa, bhikkhave, janapadakalyāṇī ekā ekassa cittaṁ pariyādāya tiṭṭhati yassa lābhasakkārasiloko cittaṁ pariyādāya tiṭṭhati.	A single country beauty, bhikkhus, does not obsess the mind of a man as much as gains, honor, and praise obsess his mind.	一独国美女，诸比丘，不如利养、恭敬、赞誉困扰人之心。
Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe…	So dreadful, bhikkhus, are gains, honor, and praise ...	如是可怖，诸比丘，为利养、恭敬、赞誉…
evañhi vo, bhikkhave, sikkhitabban”ti.	Thus, bhikkhus, should you train yourselves."	如是，诸比丘，汝等应修习。”
Dutiyaṁ.	Second.	第二。

17.23 - SN 17.23 Ekaputtaka: Ekaputtakasutta

--- SN17.23 - Ekaputtakasutta ---	--- SN17.23 - Ekaputtakasutta ---	--- SN17.23 - 独子经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Dāruṇo, bhikkhave, lābhasakkārasiloko …pe…	“Dreadful, bhikkhus, are gains, honor, and praise ...	“可怖，诸比丘，为利养、恭敬、赞誉…
saddhā, bhikkhave, upāsikā ekaputtakaṁ piyaṁ manāpaṁ evaṁ sammā āyācamānā āyāceyya:	A faithful laywoman, bhikkhus, when rightly wishing for her dear and beloved only son, would wish for him thus:	一信女，诸比丘，当正愿其亲爱之独子时，当如是愿：
‘tādiso, tāta, bhavāhi yādiso citto ca gahapati hatthako ca āḷavako’ti.	'May you be, my dear, like Citta the householder and Hatthaka of Āḷavī.'	‘愿汝，吾爱，如质多居士与阿罗毗之呵达迦。’
Esā, bhikkhave, tulā etaṁ pamāṇaṁ mama sāvakānaṁ upāsakānaṁ, yadidaṁ citto ca gahapati hatthako ca āḷavako.	This, bhikkhus, is the standard, this is the measure for my male lay disciples, that is, Citta the householder and Hatthaka of Āḷavī.	此，诸比丘，为我男优婆塞之标准，此为尺度，即质多居士与阿罗毗之呵达迦。
Sace kho tvaṁ, tāta, agārasmā anagāriyaṁ pabbajasi;	But if, my dear, you go forth from the household life into homelessness,	然若，吾爱，汝从家出家，
tādiso, tāta, bhavāhi yādisā sāriputtamoggallānāti.	may you be, my dear, like Sāriputta and Moggallāna.	愿汝，吾爱，如舍利弗与目犍连。
Esā, bhikkhave, tulā etaṁ pamāṇaṁ mama sāvakānaṁ bhikkhūnaṁ, yadidaṁ sāriputtamoggalānā.	This, bhikkhus, is the standard, this is the measure for my bhikkhu disciples, that is, Sāriputta and Moggallāna.	此，诸比丘，为我比丘弟子之标准，此为尺度，即舍利弗与目犍连。
Mā ca kho tvaṁ, tāta, sekhaṁ appattamānasaṁ lābhasakkārasiloko anupāpuṇātūti.	But, my dear, may gains, honor, and praise not befall you as a trainee who has not attained his mind's ideal.	然，吾爱，愿利养、恭敬、赞誉不降于汝为学人未达心之理想。
Tañce, bhikkhave, bhikkhuṁ sekhaṁ appattamānasaṁ lābhasakkārasiloko anupāpuṇāti, so tassa hoti antarāyāya.	For if, bhikkhus, gains, honor, and praise befall a bhikkhu who is a trainee, who has not attained his mind's ideal, that becomes an obstacle for him.	因若，诸比丘，利养、恭敬、赞誉降于一比丘为学人，未达心之理想，彼为其障碍。
Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe…	So dreadful, bhikkhus, are gains, honor, and praise ...	如是可怖，诸比丘，为利养、恭敬、赞誉…
evañhi vo, bhikkhave, sikkhitabban”ti.	Thus, bhikkhus, should you train yourselves."	如是，诸比丘，汝等应修习。”
Tatiyaṁ.	Third.	第三。

17.24 - SN 17.24 Ekadhītu: Ekadhītusutta

--- SN17.24 - Ekadhītusutta ---	--- SN17.24 - Ekadhītusutta ---	--- SN17.24 - 独女经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Dāruṇo, bhikkhave, lābhasakkārasiloko …pe…	“Dreadful, bhikkhus, are gains, honor, and praise ...	“可怖，诸比丘，为利养、恭敬、赞誉…
saddhā bhikkhave upāsikā ekaṁ dhītaraṁ piyaṁ manāpaṁ evaṁ sammā āyācamānā āyāceyya:	A faithful laywoman, bhikkhus, when rightly wishing for her dear and beloved only daughter, would wish for her thus:	一信女，诸比丘，当正愿其亲爱之独女时，当如是愿：
‘tādisā, ayye, bhavāhi yādisā khujjuttarā ca upāsikā veḷukaṇḍakiyā ca nandamātā’ti.	'May you be, my lady, like Khujjuttarā the laywoman and Veḷukaṇṭakī, Nanda’s mother.'	‘愿汝，吾女，如优婆夷库阇优多罗与难陀母韦卢迦ṇṭakī。’
Esā, bhikkhave, tulā etaṁ pamāṇaṁ mama sāvikānaṁ upāsikānaṁ, yadidaṁ khujjuttarā ca upāsikā veḷukaṇḍakiyā ca nandamātā.	This, bhikkhus, is the standard, this is the measure for my female lay disciples, that is, Khujjuttarā the laywoman and Veḷukaṇṭakī, Nanda’s mother.	此，诸比丘，为我女优婆夷之标准，此为尺度，即优婆夷库阇优多罗与难陀母韦卢迦ṇṭakī。
Sace kho tvaṁ, ayye, agārasmā anagāriyaṁ pabbajasi;	But if, my lady, you go forth from the household life into homelessness,	然若，吾女，汝从家出家，
tādisā, ayye, bhavāhi yādisā khemā ca bhikkhunī uppalavaṇṇā cāti.	may you be, my lady, like Khemā the bhikkhunī and Uppalavaṇṇā.	愿汝，吾女，如比丘尼翅摩与优钵罗华。
Esā, bhikkhave, tulā etaṁ pamāṇaṁ mama sāvikānaṁ bhikkhunīnaṁ, yadidaṁ khemā ca bhikkhunī uppalavaṇṇā ca.	This, bhikkhus, is the standard, this is the measure for my bhikkhunī disciples, that is, Khemā the bhikkhunī and Uppalavaṇṇā.	此，诸比丘，为我比丘尼弟子之标准，此为尺度，即比丘尼翅摩与优钵罗华。
Mā ca kho tvaṁ, ayye, sekhaṁ appattamānasaṁ lābhasakkārasiloko anupāpuṇātūti.	But, my lady, may gains, honor, and praise not befall you as a trainee who has not attained her mind's ideal.	然，吾女，愿利养、恭敬、赞誉不降于汝为学人未达心之理想。
Tañce, bhikkhave, bhikkhuniṁ sekhaṁ appattamānasaṁ lābhasakkārasiloko anupāpuṇāti, so tassā hoti antarāyāya.	For if, bhikkhus, gains, honor, and praise befall a bhikkhunī who is a trainee, who has not attained her mind's ideal, that becomes an obstacle for her.	因若，诸比丘，利养、恭敬、赞誉降于一比丘尼为学人，未达心之理想，彼为其障碍。
Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe…	So dreadful, bhikkhus, are gains, honor, and praise ...	如是可怖，诸比丘，为利养、恭敬、赞誉…
evañhi vo, bhikkhave, sikkhitabban”ti.	Thus, bhikkhus, should you train yourselves."	如是，诸比丘，汝等应修习。”
Catutthaṁ.	Fourth.	第四。

17.25 - SN 17.25 Samaṇabrāhmaṇa: Samaṇabrāhmaṇasutta

--- SN17.25 - Samaṇabrāhmaṇasutta ---	--- SN17.25 - Samaṇabrāhmaṇasutta ---	--- SN17.25 - 沙门婆罗门经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā lābhasakkārasilokassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti,	"Whatever ascetics or brahmins, bhikkhus, do not understand as it really is the gratification, the danger, and the escape in the case of gains, honor, and praise,	“凡沙门或婆罗门，诸比丘，不如实解利养、恭敬、赞誉之喜，危，与出离，
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmantā sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti.	they are not, bhikkhus, considered ascetics among ascetics or brahmins among brahmins, nor have those venerable ones realized for themselves with direct knowledge, in this very life, the goal of asceticism or the goal of brahminhood and entered upon it.	彼等，诸比丘，非视为沙门中之沙门或婆罗门中之婆罗门，亦非彼等尊者以直知自证，于此生，沙门或婆罗门之目标并入而住。
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā lābhasakkārasilokassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti,	But whatever ascetics or brahmins, bhikkhus, understand as it really is the gratification, the danger, and the escape in the case of gains, honor, and praise,	然凡沙门或婆罗门，诸比丘，如实解利养、恭敬、赞誉之喜，危，与出离，
te ca kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.	they are, bhikkhus, considered ascetics among ascetics and brahmins among brahmins, and those venerable ones have realized for themselves with direct knowledge, in this very life, the goal of asceticism and the goal of brahminhood and have entered upon it."	彼等，诸比丘，视为沙门中之沙门及婆罗门中之婆罗门，及彼等尊者以直知自证，于此生，沙门或婆罗门之目标并入而住。”

17.26 - SN 17.26 Dutiyasamaṇabrāhmaṇa: Dutiyasamaṇabrāhmaṇasutta

--- SN17.26 - Dutiyasamaṇabrāhmaṇasutta ---	--- SN17.26 - Dutiyasamaṇabrāhmaṇasutta ---	--- SN17.26 - 第二沙门婆罗门经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā lābhasakkārasilokassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti …pe…	"Whatever ascetics or brahmins, bhikkhus, do not understand as it really is the origin and the passing away, the gratification, the danger, and the escape in the case of gains, honor, and praise ...	“凡沙门或婆罗门，诸比丘，不如实解利养、恭敬、赞誉之集与灭，喜，危，与出离…
pajānanti …pe…	... they understand ...	…彼等解…
sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.	... having realized it for themselves with direct knowledge, they enter upon it and dwell."	…以直知自证，入而住。”
Chaṭṭhaṁ.	Sixth.	第六。

17.27 - SN 17.27 Tatiyasamaṇabrāhmaṇa: Tatiyasamaṇabrāhmaṇasutta

--- SN17.27 - Tatiyasamaṇabrāhmaṇasutta ---	--- SN17.27 - Tatiyasamaṇabrāhmaṇasutta ---	--- SN17.27 - 第三沙门婆罗门经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā lābhasakkārasilokaṁ yathābhūtaṁ nappajānanti, lābhasakkārasilokasamudayaṁ nappajānanti, lābhasakkārasilokanirodhaṁ nappajānanti, lābhasakkārasilokanirodhagāminiṁ paṭipadaṁ nappajānanti …pe…	"Whatever ascetics or brahmins, bhikkhus, do not understand gains, honor, and praise as they really are, do not understand the origin of gains, honor, and praise, do not understand the cessation of gains, honor, and praise, do not understand the way leading to the cessation of gains, honor, and praise ...	“凡沙门或婆罗门，诸比丘，不如实解利养、恭敬、赞誉，不解利养、恭敬、赞誉之集，不解利养、恭敬、赞誉之灭，不解趣利养、恭敬、赞誉灭之道…
pajānanti …pe…	... they understand ...	…彼等解…
sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.	... having realized it for themselves with direct knowledge, they enter upon it and dwell."	…以直知自证，入而住。”

17.28 - SN 17.28 Chavi: Chavisutta

--- SN17.28 - Chavisutta ---	--- SN17.28 - Chavisutta ---	--- SN17.28 - 皮经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Dāruṇo, bhikkhave, lābhasakkārasiloko.	“Dreadful, bhikkhus, are gains, honor, and praise.	“可怖，诸比丘，为利养、恭敬、赞誉。
Lābhasakkārasiloko, bhikkhave, chaviṁ chindati, chaviṁ chetvā cammaṁ chindati, cammaṁ chetvā maṁsaṁ chindati, maṁsaṁ chetvā nhāruṁ chindati, nhāruṁ chetvā aṭṭhiṁ chindati, aṭṭhiṁ chetvā aṭṭhimiñjaṁ āhacca tiṭṭhati.	Gains, honor, and praise, bhikkhus, cut through the outer skin; having cut through the outer skin, they cut through the inner skin; having cut through the inner skin, they cut through the flesh; having cut through the flesh, they cut through the sinews; having cut through the sinews, they cut through the bones; having cut through the bones, they reach the marrow.	利养、恭敬、赞誉，诸比丘，割破外皮；既割破外皮，割破内皮；既割破内皮，割破肉；既割破肉，割破筋；既割破筋，割破骨；既割破骨，达于髓。
Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe…	So dreadful, bhikkhus, are gains, honor, and praise ...	如是可怖，诸比丘，为利养、恭敬、赞誉…
evañhi vo bhikkhave, sikkhitabban”ti.	Thus, bhikkhus, you should train yourselves."	如是，诸比丘，汝等应修习。”

17.29 - SN 17.29 Rajju: Rajjusutta

--- SN17.29 - Rajjusutta ---	--- SN17.29 - Rajjusutta ---	--- SN17.29 - 绳经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Dāruṇo, bhikkhave, lābhasakkārasiloko.	“Dreadful, bhikkhus, are gains, honor, and praise.	“可怖，诸比丘，为利养、恭敬、赞誉。
Lābhasakkārasiloko, bhikkhave, chaviṁ chindati, chaviṁ chetvā cammaṁ chindati, cammaṁ chetvā maṁsaṁ chindati, maṁsaṁ chetvā nhāruṁ chindati, nhāruṁ chetvā aṭṭhiṁ chindati, aṭṭhiṁ chetvā aṭṭhimiñjaṁ āhacca tiṭṭhati.	Gains, honor, and praise, bhikkhus, cut through the outer skin; having cut through the outer skin, they cut through the inner skin; having cut through the inner skin, they cut through the flesh; having cut through the flesh, they cut through the sinews; having cut through the sinews, they cut through the bones; having cut through the bones, they reach the marrow.	利养、恭敬、赞誉，诸比丘，割破外皮；既割破外皮，割破内皮；既割破内皮，割破肉；既割破肉，割破筋；既割破筋，割破骨；既割破骨，达于髓。
Seyyathāpi, bhikkhave, balavā puriso daḷhāya vāḷarajjuyā jaṅghaṁ veṭhetvā ghaṁseyya.	Suppose, bhikkhus, a strong man were to wrap a man's leg with a strong horsehair rope and were to rub it.	譬如，诸比丘，一壮士以强马毛绳裹一人腿，并摩擦之。
Sā chaviṁ chindeyya, chaviṁ chetvā cammaṁ chindeyya, cammaṁ chetvā maṁsaṁ chindeyya, maṁsaṁ chetvā nhāruṁ chindeyya, nhāruṁ chetvā aṭṭhiṁ chindeyya, aṭṭhiṁ chetvā aṭṭhimiñjaṁ āhacca tiṭṭheyya.	It would cut the outer skin; having cut the outer skin, it would cut the inner skin; having cut the inner skin, it would cut the flesh; having cut the flesh, it would cut the sinews; having cut the sinews, it would cut the bone; having cut the bone, it would reach the marrow.	彼将割破外皮；既割破外皮，将割破内皮；既割破内皮，将割破肉；既割破肉，将割破筋；既割破筋，将割破骨；既割破骨，将达于髓。
Evameva kho, bhikkhave, lābhasakkārasiloko chaviṁ chindati, chaviṁ chetvā cammaṁ chindati, cammaṁ chetvā maṁsaṁ chindati, maṁsaṁ chetvā nhāruṁ chindati, nhāruṁ chetvā aṭṭhiṁ chindati, aṭṭhiṁ chetvā aṭṭhimiñjaṁ āhacca tiṭṭhati.	So too, bhikkhus, gains, honor, and praise cut through the outer skin; having cut through the outer skin, they cut through the inner skin; having cut through the inner skin, they cut through the flesh; having cut through the flesh, they cut through the sinews; having cut through the sinews, they cut through the bones; having cut through the bones, they reach the marrow.	如是，诸比丘，利养、恭敬、赞誉割破外皮；既割破外皮，割破内皮；既割破内皮，割破肉；既割破肉，割破筋；既割破筋，割破骨；既割破骨，达于髓。
Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe…	So dreadful, bhikkhus, are gains, honor, and praise ...	如是可怖，诸比-丘，为利养、恭敬、赞誉…
evañhi vo, bhikkhave, sikkhitabban”ti.	Thus, bhikkhus, you should train yourselves."	如是，诸比丘，汝等应修习。”

17.30 - SN 17.30 Bhikkhu: Bhikkhusutta

--- SN17.30 - Bhikkhusutta ---	--- SN17.30 - Bhikkhusutta ---	--- SN17.30 - 比丘经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo tassapāhaṁ lābhasakkārasiloko antarāyāya vadāmī”ti.	“Even for a bhikkhu who is an arahant, a destroyer of the taints, I say that gains, honor, and praise are an obstacle.”	“纵为一比丘为阿罗汉，漏尽者，我说利养、恭敬、赞誉为障碍。”
Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca:	When this was said, the Venerable Ānanda said to the Blessed One:	作是语已，尊者阿难陀白世尊言：
“kissa pana, bhante, khīṇāsavassa bhikkhuno lābhasakkārasiloko antarāyāyā”ti?	But how, venerable sir, can gains, honor, and praise be an obstacle for a bhikkhu who is a destroyer of the taints?	然云何，尊者，利养、恭敬、赞誉能为一漏尽比丘之障碍？
“Yā hissa sā, ānanda, akuppā cetovimutti nāhaṁ tassā lābhasakkārasilokaṁ antarāyāya vadāmi.	“That unshakeable liberation of mind of his, Ānanda, I do not say that gains, honor, and praise are an obstacle to that.	“彼不动摇之心解脱，阿难，我不说利养、恭敬、赞誉为彼之障碍。
Ye ca khvassa, ānanda, appamattassa ātāpino pahitattassa viharato diṭṭhadhammasukhavihārā adhigatā tesāhamassa lābhasakkārasilokaṁ antarāyāya vadāmi.	But those pleasant abidings in this very life that have been attained by him while dwelling heedful, ardent, and resolute, I say that gains, honor, and praise are an obstacle to these.	然彼于此生安住，精进，热心，坚决时所证得之乐住，我说利养、恭敬、赞誉为彼等之障碍。
Evaṁ dāruṇo kho, ānanda, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya.	So dreadful, Ānanda, are gains, honor, and praise: bitter, harsh, an obstacle to the attainment of the unsurpassed security from bondage.	如是可怖，阿难，为利养、恭敬、赞誉：苦涩、严酷，为得无上离缚之安稳之障碍。
Tasmātihānanda, evaṁ sikkhitabbaṁ:	Therefore, Ānanda, you should train yourselves thus:	是故，阿难，汝等应如是修习：
‘uppannaṁ lābhasakkārasilokaṁ pajahissāma, na ca no uppanno lābhasakkārasiloko cittaṁ pariyādāya ṭhassatī’ti.	'We will abandon arisen gains, honor, and praise, and arisen gains, honor, and praise will not persist obsessing our minds.'	‘我等将舍已生之利养、恭敬、赞誉，已生之利养、恭敬、赞誉将不持续困扰我等心。’
Evañhi vo, ānanda, sikkhitabban”ti.	Thus, Ānanda, should you train yourselves."	如是，阿难，汝等应修习。”
Tatiyo vaggo.	Third Chapter.	第三品。
Mātugāmo ca kalyāṇī,	Woman and the beauty,	女与美女，
putto ca ekadhītu ca;	son and only daughter,	子与独女，
Samaṇabrāhmaṇā tīṇi,	three on ascetics and brahmins,	三说沙门婆罗门，
chavi rajju ca bhikkhunāti.	skin, rope, and the bhikkhu.	皮，绳，与比丘。

17.31 - SN 17.31 Bhindi: Bhindisutta

--- SN17.31 - Bhindisutta ---	--- SN17.31 - Bhindisutta ---	--- SN17.31 - 破僧经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Dāruṇo, bhikkhave, lābhasakkārasiloko.	“Dreadful, bhikkhus, are gains, honor, and praise.	“可怖，诸比丘，为利养、恭敬、赞誉。
Lābhasakkārasilokena abhibhūto pariyādiṇṇacitto, bhikkhave, devadatto saṅghaṁ bhindi.	Overcome and with his mind obsessed by gains, honor, and praise, bhikkhus, Devadatta broke the Saṅgha.	为利养、恭敬、赞誉所制其心，诸比丘，提婆达多破僧。
Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe…	So dreadful, bhikkhus, are gains, honor, and praise ...	如是可怖，诸比丘，为利养、恭敬、赞誉…
sikkhitabban”ti.	... should you train yourselves."	…应汝等修习。”

17.32 - SN 17.32 Kusalamūla: Kusalamūlasutta

--- SN17.32 - Kusalamūlasutta ---	--- SN17.32 - Kusalamūlasutta ---	--- SN17.32 - 善根经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Dāruṇo, bhikkhave, lābhasakkārasiloko.	“Dreadful, bhikkhus, are gains, honor, and praise.	“可怖，诸比丘，为利养、恭敬、赞誉。
Lābhasakkārasilokena abhibhūtassa pariyādiṇṇacittassa, bhikkhave, devadattassa kusalamūlaṁ samucchedamagamā.	Because he was overcome and his mind obsessed by gains, honor, and praise, bhikkhus, Devadatta's wholesome roots were cut off.	因彼为利养、恭敬、赞誉所制其心，诸比丘，提婆达多之善根断。
Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe…	So dreadful, bhikkhus, are gains, honor, and praise ...	如是可怖，诸比丘，为利养、恭敬、赞誉…
sikkhitabban”ti.	... should you train yourselves."	…应汝等修习。”
Dutiyaṁ.	Second.	第二。

17.33 - SN 17.33 Kusaladhamma: Kusaladhammasutta

--- SN17.33 - Kusaladhammasutta ---	--- SN17.33 - Kusaladhammasutta ---	--- SN17.33 - 善法经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Dāruṇo, bhikkhave, lābhasakkārasiloko.	“Dreadful, bhikkhus, are gains, honor, and praise.	“可怖，诸比丘，为利养、恭敬、赞誉。
Lābhasakkārasilokena abhibhūtassa pariyādiṇṇacittassa, bhikkhave, devadattassa kusalo dhammo samucchedamagamā.	Because he was overcome and his mind obsessed by gains, honor, and praise, bhikkhus, Devadatta's wholesome states were cut off.	因彼为利养、恭敬、赞誉所制其心，诸比丘，提婆达多之善法断。
Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe…	So dreadful, bhikkhus, are gains, honor, and praise ...	如是可怖，诸比丘，为利养、恭敬、赞誉…
sikkhitabban”ti.	... should you train yourselves."	…应汝等修习。”
Tatiyaṁ.	Third.	第三。

17.34 - SN 17.34 Sukkadhamma: Sukkadhammasutta

--- SN17.34 - Sukkadhammasutta ---	--- SN17.34 - Sukkadhammasutta ---	--- SN17.34 - 白法经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Dāruṇo, bhikkhave, lābhasakkārasiloko.	“Dreadful, bhikkhus, are gains, honor, and praise.	“可怖，诸比丘，为利养、恭敬、赞誉。
Lābhasakkārasilokena abhibhūtassa pariyādiṇṇacittassa, bhikkhave, devadattassa sukko dhammo samucchedamagamā.	Because he was overcome and his mind obsessed by gains, honor, and praise, bhikkhus, Devadatta's bright states were cut off.	因彼为利养、恭敬、赞誉所制其心，诸比丘，提婆达多之白法断。
Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe…	So dreadful, bhikkhus, are gains, honor, and praise ...	如是可怖，诸比丘，为利养、恭敬、赞誉…
sikkhitabban”ti.	... should you train yourselves."	…应汝等修习。”
Catutthaṁ.	Fourth.	第四。

17.35 - SN 17.35 Acirapakkanta: Acirapakkantasutta

--- SN17.35 - Acirapakkantasutta ---	--- SN17.35 - Acirapakkantasutta ---	--- SN17.35 - 离去不久经 ---
Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate acirapakkante devadatte.	On one occasion the Blessed One was dwelling at Rājagaha on Mount Vulture Peak, not long after Devadatta had left.	一时，佛住王舍城灵鹫山，提婆达多离去后不久。
Tatra kho bhagavā devadattaṁ ārabbha bhikkhū āmantesi:	There, referring to Devadatta, the Blessed One addressed the bhikkhus:	彼处，指提婆达多，世尊告诸比丘言：
“attavadhāya, bhikkhave, devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi.	“For his own ruin, bhikkhus, did gains, honor, and praise arise for Devadatta; for his own downfall did gains, honor, and praise arise for Devadatta.	“为己之 ruin，诸比丘，利养、恭敬、赞誉生于提婆达多；为己之 downfall，利养、恭敬、赞誉生于提婆达多。
Seyyathāpi, bhikkhave, kadalī attavadhāya phalaṁ deti, parābhavāya phalaṁ deti;	Just as, bhikkhus, a plantain tree bears fruit for its own ruin, for its own downfall,	犹如，诸比丘，一芭蕉树结果为其 ruin，为其 downfall，
evameva kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi.	so too, bhikkhus, for his own ruin did gains, honor, and praise arise for Devadatta; for his own downfall did gains, honor, and praise arise for Devadatta.	如是，诸比丘，为己之 ruin 利养、恭敬、赞誉生于提婆达多；为己之 downfall 利养、恭敬、赞誉生于提婆达多。
Seyyathāpi, bhikkhave, veḷu attavadhāya phalaṁ deti, parābhavāya phalaṁ deti;	Just as, bhikkhus, a bamboo bears fruit for its own ruin, for its own downfall,	犹如，诸比丘，一竹结果为其 ruin，为其 downfall，
evameva kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi.	so too, bhikkhus, for his own ruin did gains, honor, and praise arise for Devadatta; for his own downfall did gains, honor, and praise arise for Devadatta.	如是，诸比丘，为己之 ruin 利养、恭敬、赞誉生于提婆达多；为己之 downfall 利养、恭敬、赞誉生于提婆达多。
Seyyathāpi, bhikkhave, naḷo attavadhāya phalaṁ deti, parābhavāya phalaṁ deti;	Just as, bhikkhus, a reed bears fruit for its own ruin, for its own downfall,	犹如，诸比丘，一芦苇结果为其 ruin，为其 downfall，
evameva kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi.	so too, bhikkhus, for his own ruin did gains, honor, and praise arise for Devadatta; for his own downfall did gains, honor, and praise arise for Devadatta.	如是，诸比丘，为己之 ruin 利养、恭敬、赞誉生于提婆达多；为己之 downfall 利养、恭敬、赞誉生于提婆达多。
Seyyathāpi, bhikkhave, assatarī attavadhāya gabbhaṁ gaṇhāti, parābhavāya gabbhaṁ gaṇhāti;	Just as, bhikkhus, a mule conceives for her own ruin, for her own downfall,	犹如，诸比丘，一骡怀孕为其 ruin，为其 downfall，
evameva kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi.	so too, bhikkhus, for his own ruin did gains, honor, and praise arise for Devadatta; for his own downfall did gains, honor, and praise arise for Devadatta.	如是，诸比丘，为己之 ruin 利养、恭敬、赞誉生于提婆达多；为己之 downfall 利养、恭敬、赞誉生于提婆达多。
Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko.	So dreadful, bhikkhus, are gains, honor, and praise.	如是可怖，诸比丘，为利养、恭敬、赞誉。
Evañhi vo, bhikkhave, sikkhitabban”ti.	Thus, bhikkhus, should you train yourselves."	如是，诸比丘，汝等应修习。”
Idamavoca bhagavā.	This the Blessed One said.	此世尊说。
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:	Having said this, the Fortunate One, the Teacher, further said this:	说此语已，善逝，师，复说此：
“Phalaṁ ve kadaliṁ hanti,	“The fruit destroys the plantain tree,	“果毁芭蕉树，
phalaṁ veḷuṁ phalaṁ naḷaṁ;	fruit the bamboo, fruit the reed;	果毁竹，果毁芦苇；
Sakkāro kāpurisaṁ hanti,	honor destroys the worthless man,	恭敬毁无价值之人，
gabbho assatariṁ yathā”ti.	as the fetus destroys the mule."	如胎毁骡。”

17.36 - SN 17.36 Pañcarathasata: Pañcarathasatasutta

--- SN17.36 - Pañcarathasatasutta ---	--- SN17.36 - Pañcarathasatasutta ---	--- SN17.36 - 五百车经 ---
Rājagahe viharati veḷuvane kalandakanivāpe.	At Rājagaha in the Bamboo Grove, the Squirrels' Sanctuary.	于王舍城竹林精舍，栗鼠庇护处。
Tena kho pana samayena devadattassa ajātasattukumāro pañcahi rathasatehi sāyaṁ pātaṁ upaṭṭhānaṁ gacchati, pañca ca thālipākasatāni bhattābhihāro abhiharīyati.	Now on that occasion Prince Ajātasattu was attending on Devadatta in the evening and in the morning with five hundred chariots, and five hundred pots of food were brought as a meal-offering.	时阿阇世王子夜朝以五百车侍奉提婆达多，五百锅食为饭供。
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:	Then a number of bhikkhus approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, those bhikkhus said to the Blessed One:	尔时众比丘诣世尊所，礼敬之，坐一面已。坐一面已，彼诸比丘白世尊言：
“devadattassa, bhante, ajātasattukumāro pañcahi rathasatehi sāyaṁ pātaṁ upaṭṭhānaṁ gacchati, pañca ca thālipākasatāni bhattābhihāro abhiharīyatī”ti.	Venerable sir, Prince Ajātasattu is attending on Devadatta in the evening and in the morning with five hundred chariots, and five hundred pots of food are brought as a meal-offering.	尊者，阿阇世王子夜朝以五百车侍奉提婆达多，五百锅食为饭供。
“Mā, bhikkhave, devadattassa lābhasakkārasilokaṁ pihayittha.	“Do not, bhikkhus, envy Devadatta's gains, honor, and praise.	“勿，诸比丘，羡提婆达多之利养、恭敬、赞誉。
Yāvakīvañca, bhikkhave, devadattassa ajātasattukumāro pañcahi rathasatehi sāyaṁ pātaṁ upaṭṭhānaṁ gamissati, pañca ca thālipākasatāni bhattābhihāro āharīyissati, hāniyeva, bhikkhave, devadattassa pāṭikaṅkhā kusalesu dhammesu, no vuddhi.	For as long, bhikkhus, as Prince Ajātasattu attends on Devadatta in the evening and in the morning with five hundred chariots, and five hundred pots of food are brought as a meal-offering, it is only decline, bhikkhus, that can be expected for Devadatta in wholesome states, not growth.	长时，诸比丘，阿阇世王子夜朝以五百车侍奉提婆达多，五百锅食为饭供，唯期提婆达多于善法中衰，非增长。
Seyyathāpi, bhikkhave, caṇḍassa kukkurassa nāsāya pittaṁ bhindeyyuṁ, evañhi so, bhikkhave, kukkuro bhiyyoso mattāya caṇḍataro assa;	Suppose, bhikkhus, they were to break a dog's gall bladder on its nose; in that way, bhikkhus, the dog would become even fiercer.	譬如，诸比丘，彼等破一狗鼻上之胆囊；如是，诸比丘，彼狗将更凶。
evameva, bhikkhave, yāvakīvañca devadattassa ajātasattukumāro pañcahi rathasatehi sāyaṁ pātaṁ upaṭṭhānaṁ gamissati, pañca ca thālipākasatāni bhattābhihāro āharīyissati, hāniyeva, bhikkhave, devadattassa pāṭikaṅkhā kusalesu dhammesu, no vuddhi.	So too, bhikkhus, as long as Prince Ajātasattu attends on Devadatta in the evening and in the morning with five hundred chariots, and five hundred pots of food are brought as a meal-offering, it is only decline, bhikkhus, that can be expected for Devadatta in wholesome states, not growth.	如是，诸比丘，长时阿阇世王子夜朝以五百车侍奉提婆达多，五百锅食为饭供，唯期提婆达多于善法中衰，非增长。
Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe…	So dreadful, bhikkhus, are gains, honor, and praise ...	如是可怖，诸比丘，为利养、恭敬、赞誉…
evañhi vo, bhikkhave, sikkhitabban”ti.	Thus, bhikkhus, should you train yourselves."	如是，诸比丘，汝等应修习。”
Chaṭṭhaṁ.	Sixth.	第六。

17.37 - SN 17.37 Mātu: Mātusutta

--- SN17.37 - Mātusutta ---	--- SN17.37 - Mātusutta ---	--- SN17.37 - 母经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Dāruṇo, bhikkhave, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya.	“Dreadful, bhikkhus, are gains, honor, and praise: bitter, harsh, an obstacle to the attainment of the unsurpassed security from bondage.	“可怖，诸比丘，为利养、恭敬、赞誉：苦涩、严酷，为得无上离缚之安稳之障碍。
Idhāhaṁ, bhikkhave, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi:	Here, bhikkhus, with my own mind I understand the mind of a certain person thus:	此，诸比丘，我以自心解某人之心如是：
‘na cāyamāyasmā mātupi hetu sampajānamusā bhāseyyā’ti.	‘This venerable one would not tell a deliberate lie even for his mother's sake.'	‘此尊者纵为其母之故亦不说故妄语。’
Tamenaṁ passāmi aparena samayena lābhasakkārasilokena abhibhūtaṁ pariyādiṇṇacittaṁ sampajānamusā bhāsantaṁ.	At a later time I see him, overcome and his mind obsessed by gains, honor, and praise, telling a deliberate lie.	后时我见彼，为利养、恭敬、赞誉所制其心，说故妄语。
Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya.	So dreadful, bhikkhus, are gains, honor, and praise: bitter, harsh, an obstacle to the attainment of the unsurpassed security from bondage.	如是可怖，诸比丘，为利养、恭敬、赞誉：苦涩、严酷，为得无上离缚之安稳之障碍。
Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ:	Therefore, bhikkhus, you should train yourselves thus:	是故，诸比丘，汝等应如是修习：
‘uppannaṁ lābhasakkārasilokaṁ pajahissāma.	'We will abandon arisen gains, honor, and praise.	‘我等将舍已生之利养、恭敬、赞誉。
Na ca no uppanno lābhasakkārasiloko cittaṁ pariyādāya ṭhassatī’ti.	And arisen gains, honor, and praise will not persist obsessing our minds.'	已生之利养、恭敬、赞誉将不持续困扰我等心。’
Evañhi vo, bhikkhave, sikkhitabban”ti.	Thus, bhikkhus, should you train yourselves."	如是，诸比丘，汝等应修习。”
--- SN17.38-43 - Pitusuttādichakka ---	--- SN17.38-43 - Pitusuttādichakka ---	--- SN17.38-43 - 父经等六经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Dāruṇo, bhikkhave, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya.	“Dreadful, bhikkhus, are gains, honor, and praise: bitter, harsh, an obstacle to the attainment of the unsurpassed security from bondage.	“可怖，诸比丘，为利养、恭敬、赞誉：苦涩、严酷，为得无上离缚之安稳之障碍。
Idhāhaṁ, bhikkhave, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi:	Here, bhikkhus, with my own mind I understand the mind of a certain person thus:	此，诸比丘，我以自心解某人之心如是：
‘na cāyamāyasmā pitupi hetu …pe…	‘This venerable one would not tell a deliberate lie even for his father's sake ...	‘此尊者纵为其父之故亦不说故妄语…
(vitthāretabbaṁ) …	(to be elaborated) ...	（当详述）…
bhātupi hetu …	... even for his brother's sake ...	…纵为其兄之故…
bhaginiyāpi hetu …	... even for his sister's sake ...	…纵为其姊之故…
puttassapi hetu …	... even for his son's sake ...	…纵为其子之故…
dhītuyāpi hetu …	... even for his daughter's sake ...	…纵为其女之故…
pajāpatiyāpi hetu sampajānamusā bhāseyyā’ti.	... even for his wife's sake.'	…纵为其妻之故。’
Tamenaṁ passāmi aparena samayena lābhasakkārasilokena abhibhūtaṁ pariyādiṇṇacittaṁ sampajānamusā bhāsantaṁ.	At a later time I see him, overcome and his mind obsessed by gains, honor, and praise, telling a deliberate lie.	后时我见彼，为利养、恭敬、赞誉所制其心，说故妄语。
Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya.	So dreadful, bhikkhus, are gains, honor, and praise: bitter, harsh, an obstacle to the attainment of the unsurpassed security from bondage.	如是可怖，诸比丘，为利养、恭敬、赞誉：苦涩、严酷，为得无上离缚之安稳之障碍。
Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ:	Therefore, bhikkhus, you should train yourselves thus:	是故，诸比丘，汝等应如是修习：
‘uppannaṁ lābhasakkārasilokaṁ pajahissāma, na ca no uppanno lābhasakkārasiloko cittaṁ pariyādāya ṭhassatī’ti.	'We will abandon arisen gains, honor, and praise, and arisen gains, honor, and praise will not persist obsessing our minds.'	‘我等将舍已生之利养、恭敬、赞誉，已生之利养、恭敬、赞誉将不持续困扰我等心。’
Evañhi vo, bhikkhave, sikkhitabban”ti.	Thus, bhikkhus, should you train yourselves."	如是，诸比丘，汝等应修习。”
Catuttho vaggo.	The Fourth Chapter.	第四品。
Bhindi mūlaṁ duve dhammā,	Broke, roots, two states,	破，根，二法，
pakkantaṁ ratha mātari;	departed, chariot, mother;	离去，车，母；
Pitā bhātā ca bhaginī,	father, brother, and sister,	父，兄，与姊，
putto dhītā pajāpatīti.	son, daughter, wife.	子，女，妻。
Lābhasakkārasaṁyuttaṁ samattaṁ.	The Connected Discourses on Gains and Honor are complete.	利养恭敬相应部竟。

18 - SN 18 Rāhula: Connected Discourses with Rāhula

==================== SN18 - Rāhulasaṃyutta ====================

Connected Discourses with Rāhula

罗睺罗相应部

18.1 - SN 18.1 Cakkhu: Cakkhusutta

--- SN18.1 - Cakkhusutta ---	--- SN18.1 - Cakkhusutta ---	--- SN18.1 - 眼经 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.	一时，佛住舍卫城祇陀林给孤独园。
Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā rāhulo bhagavantaṁ etadavoca:	Then the Venerable Rāhula approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, the Venerable Rāhula said to the Blessed One:	尔时，尊者罗睺罗诣世尊所，礼敬之，退坐一面。坐一面已，尊者罗睺罗白世尊言：
“sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.	Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, heedful, ardent, and resolute.	尊者，善哉世尊为我略说法，使我闻世尊法已，独住、隐居、精进、热心、坚决。
“Taṁ kiṁ maññasi, rāhula,	"What do you think, Rāhula,	“汝意云何，罗睺罗，
cakkhuṁ niccaṁ vā aniccaṁ vā”ti?	is the eye permanent or impermanent?"	眼为常或无常？”
“Aniccaṁ, bhante”.	Impermanent, venerable sir.	无常，尊者。
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?	But what is impermanent, is it suffering or happiness?	然无常者，为苦或乐？
“Dukkhaṁ, bhante”.	Suffering, venerable sir.	苦，尊者。
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:	"But what is impermanent, suffering, and subject to change, is it fitting to regard it thus:	“然无常，苦，变易法，宜视之为：
‘etaṁ mama, esohamasmi, eso me attā’”ti?	'This is mine, this I am, this is my self'?"	‘此是我所，此是我，此是我之我’？”
“No hetaṁ, bhante”.	No, venerable sir.	不，尊者。
“Sotaṁ niccaṁ vā aniccaṁ vā”ti?	Is the ear permanent or impermanent?	耳为常或无常？
“Aniccaṁ, bhante” …pe….	"Impermanent, venerable sir." ...	“无常，尊者。”…
“Ghānaṁ niccaṁ vā aniccaṁ vā”ti?	Is the nose permanent or impermanent?	鼻为常或无常？
“Aniccaṁ, bhante” …	"Impermanent, venerable sir." ...	“无常，尊者。”…
“Jivhā niccā vā aniccā vā”ti?	Is the tongue permanent or impermanent?	舌为常或无常？
“Aniccā, bhante” …	"Impermanent, venerable sir." ...	“无常，尊者。”…
“Kāyo nicco vā anicco vā”ti?	Is the body permanent or impermanent?	身为常或无常？
“Anicco, bhante” …	"Impermanent, venerable sir." ...	“无常，尊者。”…
“Mano nicco vā anicco vā”ti?	Is the mind permanent or impermanent?	意为常或无常？
“Anicco, bhante”.	Impermanent, venerable sir.	无常，尊者。
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?	But what is impermanent, is it suffering or happiness?	然无常者，为苦或乐？
“Dukkhaṁ, bhante”.	Suffering, venerable sir.	苦，尊者。
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:	"But what is impermanent, suffering, and subject to change, is it fitting to regard it thus:	“然无常，苦，变易法，宜视之为：
‘etaṁ mama, esohamasmi, eso me attā’”ti?	'This is mine, this I am, this is my self'?"	‘此是我所，此是我，此是我之我’？”
“No hetaṁ, bhante”.	No, venerable sir.	不，尊者。
“Evaṁ passaṁ, rāhula, sutavā ariyasāvako cakkhusmimpi nibbindati …pe… sotasmimpi nibbindati … ghānasmimpi nibbindati … jivhāyapi nibbindati … kāyasmimpi nibbindati … manasmimpi nibbindati;	"Seeing thus, Rāhula, the instructed noble-one's-disciple becomes disenchanted with the eye ... he becomes disenchanted with the ear ... he becomes disenchanted with the nose ... he becomes disenchanted with the tongue ... he becomes disenchanted with the body ... he becomes disenchanted with the mind.	“见如是，罗睺罗，已受教之圣弟子厌离于眼…彼厌离于耳…彼厌离于鼻…彼厌离于舌…彼厌离于身…彼厌离于意。
nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.	Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. In the liberated one there is the knowledge: 'It is liberated.'	既厌离，彼离欲。由离欲，彼解脱。于解脱者有智：‘已解脱。’
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.	He understands: 'Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.'"	彼解：‘生已尽，梵行已立，所作已办，不受后有。’”
(Etena peyyālena dasa suttantā kātabbā.)	(Ten suttas should be composed in this way.)	（应如是作十经。）

18.2 - SN 18.2 Rūpa: Rūpasutta

--- SN18.2 - Rūpasutta ---	--- SN18.2 - Rūpasutta ---	--- SN18.2 - 色经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Taṁ kiṁ maññasi, rāhula,	"What do you think, Rāhula,	“汝意云何，罗睺罗，
rūpā niccā vā aniccā vā”ti?	are forms permanent or impermanent?"	色为常或无常？”
“Aniccā, bhante” …pe…	"Impermanent, venerable sir." ...	“无常，尊者。”…
saddā …	sounds ...	声…
gandhā …	odors ...	香…
rasā …	tastes ...	味…
phoṭṭhabbā …	tangibles ...	触…
dhammā niccā vā aniccā vā”ti?	are mental phenomena permanent or impermanent?"	法为常或无常？”
“Aniccā, bhante” …	"Impermanent, venerable sir." ...	“无常，尊者。”…
“evaṁ passaṁ, rāhula, sutavā ariyasāvako rūpesupi nibbindati … saddesupi nibbindati … gandhesupi nibbindati … rasesupi nibbindati … phoṭṭhabbesupi nibbindati … dhammesupi nibbindati;	"Seeing thus, Rāhula, the instructed noble-one's-disciple becomes disenchanted with forms ... he becomes disenchanted with sounds ... he becomes disenchanted with odors ... he becomes disenchanted with tastes ... he becomes disenchanted with tangibles ... he becomes disenchanted with mental phenomena.	“见如是，罗睺罗，已受教之圣弟子厌离于色…彼厌离于声…彼厌离于香…彼厌离于味…彼厌离于触…彼厌离于法。
nibbindaṁ virajjati …pe…	Being disenchanted, he becomes dispassionate ...	既厌离，彼离欲…
pajānātī”ti.	... he understands."	…彼解。”
Dutiyaṁ.	Second.	第二。

18.3 - SN 18.3 Viññāṇa: Viññāṇasutta

--- SN18.3 - Viññāṇasutta ---	--- SN18.3 - Viññāṇasutta ---	--- SN18.3 - 识经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Taṁ kiṁ maññasi, rāhula,	"What do you think, Rāhula,	“汝意云何，罗睺罗，
cakkhuviññāṇaṁ niccaṁ vā aniccaṁ vā”ti?	is eye-consciousness permanent or impermanent?"	眼识为常或无常？”
“Aniccaṁ, bhante” …	"Impermanent, venerable sir." ...	“无常，尊者。”…
“sotaviññāṇaṁ …pe…	"ear-consciousness ...	“耳识…
ghānaviññāṇaṁ …	nose-consciousness ...	鼻识…
jivhāviññāṇaṁ …	tongue-consciousness ...	舌识…
kāyaviññāṇaṁ …	body-consciousness ...	身识…
manoviññāṇaṁ niccaṁ vā aniccaṁ vā”ti?	is mind-consciousness permanent or impermanent?"	意识为常或无常？”
“Aniccaṁ, bhante” …	"Impermanent, venerable sir." ...	“无常，尊者。”…
“evaṁ passaṁ, rāhula, sutavā ariyasāvako cakkhuviññāṇasmimpi nibbindati …pe… sotaviññāṇasmimpi nibbindati … ghānaviññāṇasmimpi nibbindati … jivhāviññāṇasmimpi nibbindati … kāyaviññāṇasmimpi nibbindati … manoviññāṇasmimpi nibbindati;	"Seeing thus, Rāhula, the instructed noble-one's-disciple becomes disenchanted with eye-consciousness ... he becomes disenchanted with ear-consciousness ... he becomes disenchanted with nose-consciousness ... he becomes disenchanted with tongue-consciousness ... he becomes disenchanted with body-consciousness ... he becomes disenchanted with mind-consciousness.	“见如是，罗睺罗，已受教之圣弟子厌离于眼识…彼厌离于耳识…彼厌离于鼻识…彼厌离于舌识…彼厌离于身识…彼厌离于意识。
nibbindaṁ virajjati …pe…	Being disenchanted, he becomes dispassionate ...	既厌离，彼离欲…
pajānātī”ti.	... he understands."	…彼解。”
Tatiyaṁ.	Third.	第三。

18.4 - SN 18.4 Samphassa: Samphassasutta

--- SN18.4 - Samphassasutta ---	--- SN18.4 - Samphassasutta ---	--- SN18.4 - 触经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Taṁ kiṁ maññasi, rāhula,	"What do you think, Rāhula,	“汝意云何，罗睺罗，
cakkhusamphasso nicco vā anicco vā”ti?	is eye-contact permanent or impermanent?"	眼触为常或无常？”
“Anicco, bhante” …	"Impermanent, venerable sir." ...	“无常，尊者。”…
“sotasamphasso …pe…	"ear-contact ...	“耳触…
ghānasamphasso …	nose-contact ...	鼻触…
jivhāsamphasso …	tongue-contact ...	舌触…
kāyasamphasso …	body-contact ...	身触…
manosamphasso nicco vā anicco vā”ti?	is mind-contact permanent or impermanent?"	意触为常或无常？”
“Anicco, bhante” …	"Impermanent, venerable sir." ...	“无常，尊者。”…
“evaṁ passaṁ, rāhula, sutavā ariyasāvako cakkhusamphassasmimpi nibbindati …pe… sotasamphassasmimpi nibbindati … ghānasamphassasmimpi nibbindati … jivhāsamphassasmimpi nibbindati … kāyasamphassasmimpi nibbindati … manosamphassasmimpi nibbindati;	"Seeing thus, Rāhula, the instructed noble-one's-disciple becomes disenchanted with eye-contact ... he becomes disenchanted with ear-contact ... he becomes disenchanted with nose-contact ... he becomes disenchanted with tongue-contact ... he becomes disenchanted with body-contact ... he becomes disenchanted with mind-contact.	“见如是，罗睺罗，已受教之圣弟子厌离于眼触…彼厌离于耳触…彼厌离于鼻触…彼厌离于舌触…彼厌离于身触…彼厌离于意触。
nibbindaṁ virajjati …pe…	Being disenchanted, he becomes dispassionate ...	既厌离，彼离欲…
pajānātī”ti.	... he understands."	…彼解。”
Catutthaṁ.	Fourth.	第四。

18.5 - SN 18.5 Vedanā: Vedanāsutta

--- SN18.5 - Vedanāsutta ---	--- SN18.5 - Vedanāsutta ---	--- SN18.5 - 受经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Taṁ kiṁ maññasi, rāhula,	"What do you think, Rāhula,	“汝意云何，罗睺罗，
cakkhusamphassajā vedanā niccā vā aniccā vā”ti?	is feeling born of eye-contact permanent or impermanent?"	眼触所生受为常或无常？”
“Aniccā, bhante” …	"Impermanent, venerable sir." ...	“无常，尊者。”…
“sotasamphassajā vedanā …pe…	"feeling born of ear-contact ...	“耳触所生受…
ghānasamphassajā vedanā …	feeling born of nose-contact ...	鼻触所生受…
jivhāsamphassajā vedanā …	feeling born of tongue-contact ...	舌触所生受…
kāyasamphassajā vedanā …	feeling born of body-contact ...	身触所生受…
manosamphassajā vedanā niccā vā aniccā vā”ti?	is feeling born of mind-contact permanent or impermanent?"	意触所生受为常或无常？”
“Aniccā, bhante” …	"Impermanent, venerable sir." ...	“无常，尊者。”…
“evaṁ passaṁ, rāhula, sutavā ariyasāvako cakkhusamphassajāya vedanāyapi nibbindati …pe… sota … ghāna … jivhā … kāya … manosamphassajāya vedanāyapi nibbindati …pe…	"Seeing thus, Rāhula, the instructed noble-one's-disciple becomes disenchanted with feeling born of eye-contact ... with ear... with nose... with tongue... with body... he becomes disenchanted with feeling born of mind-contact ...	“见如是，罗睺罗，已受教之圣弟子厌离于眼触所生受…于耳…于鼻…于舌…于身…彼厌离于意触所生受…
pajānātī”ti.	... he understands."	…彼解。”

18.6 - SN 18.6 Saññā: Saññāsutta

--- SN18.6 - Saññāsutta ---	--- SN18.6 - Saññāsutta ---	--- SN18.6 - 想经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Taṁ kiṁ maññasi, rāhula,	"What do you think, Rāhula,	“汝意云何，罗睺罗，
rūpasaññā niccā vā aniccā vā”ti?	is perception of forms permanent or impermanent?"	色想为常或无常？”
“Aniccā, bhante” …	"Impermanent, venerable sir." ...	“无常，尊者。”…
“saddasaññā …pe…	"perception of sounds ...	“声想…
gandhasaññā …	perception of odors ...	香想…
rasasaññā …	perception of tastes ...	味想…
phoṭṭhabbasaññā …	perception of tangibles ...	触想…
dhammasaññā niccā vā aniccā vā”ti?	is perception of mental phenomena permanent or impermanent?"	法想为常或无常？”
“Aniccā, bhante” …	"Impermanent, venerable sir." ...	“无常，尊者。”…
“evaṁ passaṁ, rāhula, sutavā ariyasāvako rūpasaññāyapi nibbindati …pe… saddasaññāyapi nibbindati … gandhasaññāyapi nibbindati … rasasaññāyapi nibbindati … phoṭṭhabbasaññāyapi nibbindati … dhammasaññāyapi nibbindati …pe…	"Seeing thus, Rāhula, the instructed noble-one's-disciple becomes disenchanted with perception of forms ... he becomes disenchanted with perception of sounds ... he becomes disenchanted with perception of odors ... he becomes disenchanted with perception of tastes ... he becomes disenchanted with perception of tangibles ... he becomes disenchanted with perception of mental phenomena ...	“见如是，罗睺罗，已受教之圣弟子厌离于色想…彼厌离于声想…彼厌离于香想…彼厌离于味想…彼厌离于触想…彼厌离于法想…
pajānātī”ti.	... he understands."	…彼解。”
Chaṭṭhaṁ.	Sixth.	第六。

18.7 - SN 18.7 Sañcetanā: Sañcetanāsutta

--- SN18.7 - Sañcetanāsutta ---	--- SN18.7 - Sañcetanāsutta ---	--- SN18.7 - 思经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Taṁ kiṁ maññasi, rāhula,	"What do you think, Rāhula,	“汝意云何，罗睺罗，
rūpasañcetanā niccā vā aniccā vā”ti?	is volition regarding forms permanent or impermanent?"	色思为常或无常？”
“Aniccā, bhante” …	"Impermanent, venerable sir." ...	“无常，尊者。”…
“saddasañcetanā …pe…	"volition regarding sounds ...	“声思…
gandhasañcetanā …	volition regarding odors ...	香思…
rasasañcetanā …	volition regarding tastes ...	味思…
phoṭṭhabbasañcetanā …	volition regarding tangibles ...	触思…
dhammasañcetanā niccā vā aniccā vā”ti?	is volition regarding mental phenomena permanent or impermanent?"	法思为常或无常？”
“Aniccā, bhante” …	"Impermanent, venerable sir." ...	“无常，尊者。”…
“evaṁ passaṁ, rāhula, sutavā ariyasāvako rūpasañcetanāyapi nibbindati …pe… saddasañcetanāyapi nibbindati … gandhasañcetanāyapi nibbindati … rasasañcetanāyapi nibbindati … phoṭṭhabbasañcetanāyapi nibbindati … dhammasañcetanāyapi nibbindati …pe…	"Seeing thus, Rāhula, the instructed noble-one's-disciple becomes disenchanted with volition regarding forms ... he becomes disenchanted with volition regarding sounds ... he becomes disenchanted with volition regarding odors ... he becomes disenchanted with volition regarding tastes ... he becomes disenchanted with volition regarding tangibles ... he becomes disenchanted with volition regarding mental phenomena ...	“见如是，罗睺罗，已受教之圣弟子厌离于色思…彼厌离于声思…彼厌离于香思…彼厌离于味思…彼厌离于触思…彼厌离于法思…
pajānātī”ti.	... he understands."	…彼解。”

18.8 - SN 18.8 Taṇhā: Taṇhāsutta

--- SN18.8 - Taṇhāsutta ---	--- SN18.8 - Taṇhāsutta ---	--- SN18.8 - 爱经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Taṁ kiṁ maññasi, rāhula,	"What do you think, Rāhula,	“汝意云何，罗睺罗，
rūpataṇhā niccā vā aniccā vā”ti?	is craving for forms permanent or impermanent?"	色爱为常或无常？”
“Aniccā, bhante” …	"Impermanent, venerable sir." ...	“无常，尊者。”…
“saddataṇhā …pe…	"craving for sounds ...	“声爱…
gandhataṇhā …	craving for odors ...	香爱…
rasataṇhā …	craving for tastes ...	味爱…
phoṭṭhabbataṇhā …	craving for tangibles ...	触爱…
dhammataṇhā niccā vā aniccā vā”ti?	is craving for mental phenomena permanent or impermanent?"	法爱为常或无常？”
“Aniccā, bhante” …	"Impermanent, venerable sir." ...	“无常，尊者。”…
“evaṁ passaṁ, rāhula, sutavā ariyasāvako rūpataṇhāyapi nibbindati …pe… saddataṇhāyapi nibbindati … gandhataṇhāyapi nibbindati … rasataṇhāyapi nibbindati … phoṭṭhabbataṇhāyapi nibbindati … dhammataṇhāyapi nibbindati …pe…	"Seeing thus, Rāhula, the instructed noble-one's-disciple becomes disenchanted with craving for forms ... he becomes disenchanted with craving for sounds ... he becomes disenchanted with craving for odors ... he becomes disenchanted with craving for tastes ... he becomes disenchanted with craving for tangibles ... he becomes disenchanted with craving for mental phenomena ...	“见如是，罗睺罗，已受教之圣弟子厌离于色爱…彼厌离于声爱…彼厌离于香爱…彼厌离于味爱…彼厌离于触爱…彼厌离于法爱…
pajānātī”ti.	... he understands."	…彼解。”

18.9 - SN 18.9 Dhātu: Dhātusutta

--- SN18.9 - Dhātusutta ---	--- SN18.9 - Dhātusutta ---	--- SN18.9 - 界经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Taṁ kiṁ maññasi, rāhula,	"What do you think, Rāhula,	“汝意云何，罗睺罗，
pathavīdhātu niccā vā aniccā vā”ti?	is the earth element permanent or impermanent?"	地界为常或无常？”
“Aniccā, bhante” …	"Impermanent, venerable sir." ...	“无常，尊者。”…
“āpodhātu …pe…	"the water element ...	“水界…
tejodhātu …	the fire element ...	火界…
vāyodhātu …	the air element ...	风界…
ākāsadhātu …	the space element ...	空界…
viññāṇadhātu niccā vā aniccā vā”ti?	is the consciousness element permanent or impermanent?"	识界为常或无常？”
“Aniccā, bhante” …	"Impermanent, venerable sir." ...	“无常，尊者。”…
“evaṁ passaṁ, rāhula, sutavā ariyasāvako pathavīdhātuyāpi nibbindati …pe… āpodhātuyāpi nibbindati … tejodhātuyāpi nibbindati … vāyodhātuyāpi nibbindati … ākāsadhātuyāpi nibbindati … viññāṇadhātuyāpi nibbindati …pe…	"Seeing thus, Rāhula, the instructed noble-one's-disciple becomes disenchanted with the earth element ... he becomes disenchanted with the water element ... he becomes disenchanted with the fire element ... he becomes disenchanted with the air element ... he becomes disenchanted with the space element ... he becomes disenchanted with the consciousness element ...	“见如是，罗睺罗，已受教之圣弟子厌离于地界…彼厌离于水界…彼厌离于火界…彼厌离于风界…彼厌离于空界…彼厌离于识界…
pajānātī”ti.	... he understands."	…彼解。”

18.10 - SN 18.10 Khandha: Khandhasutta

--- SN18.10 - Khandhasutta ---	--- SN18.10 - Khandhasutta ---	--- SN18.10 - 蕴经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Taṁ kiṁ maññasi, rāhula,	"What do you think, Rāhula,	“汝意云何，罗睺罗，
rūpaṁ niccaṁ vā aniccaṁ vā”ti?	is form permanent or impermanent?"	色为常或无常？”
“Aniccaṁ, bhante” …	"Impermanent, venerable sir." ...	“无常，尊者。”…
“vedanā …pe…	"Feeling ...	“受…
saññā …	Perception ...	想…
saṅkhārā …	Volitional formations ...	行…
viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?	is consciousness permanent or impermanent?"	识为常或无常？”
“Aniccaṁ, bhante” …	"Impermanent, venerable sir." ...	“无常，尊者。”…
“evaṁ passaṁ, rāhula, sutavā ariyasāvako rūpasmimpi nibbindati …pe… vedanāyapi nibbindati … saññāyapi nibbindati … saṅkhāresupi nibbindati … viññāṇasmimpi nibbindati;	"Seeing thus, Rāhula, the instructed noble-one's-disciple becomes disenchanted with form ... he becomes disenchanted with feeling ... he becomes disenchanted with perception ... he becomes disenchanted with volitional formations ... he becomes disenchanted with consciousness.	“见如是，罗睺罗，已受教之圣弟子厌离于色…彼厌离于受…彼厌离于想…彼厌离于行…彼厌离于识。
nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.	Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. In the liberated one there is the knowledge: 'It is liberated.'	既厌离，彼离欲。由离欲，彼解脱。于解脱者有智：‘已解脱。’
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.	He understands: 'Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.'"	彼解：‘生已尽，梵行已立，所作已办，不受后有。’”
Paṭhamo vaggo.	The First Chapter.	第一品。
Cakkhu rūpañca viññāṇaṁ,	Eye, form, and consciousness,	眼，色，与识，
samphasso vedanāya ca;	contact and with feeling;	触与受；
Saññā sañcetanā taṇhā,	perception, volition, craving,	想，思，爱，
dhātu khandhena te dasāti.	element, and with the aggregates, that makes ten.	界，与蕴，即十。

18.11 - SN 18.11 Cakkhu: Cakkhusutta

--- SN18.11 - Cakkhusutta ---	--- SN18.11 - Cakkhusutta ---	--- SN18.11 - 眼经 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati.	On one occasion the Blessed One was dwelling at Sāvatthī.	一时，佛住舍卫城。
Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ rāhulaṁ bhagavā etadavoca:	Then the Venerable Rāhula approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One said to the Venerable Rāhula seated to one side:	尔时，尊者罗睺罗诣世尊所，礼敬之，退坐一面。世尊告坐于一面之尊者罗睺罗言：
“Taṁ kiṁ maññasi, rāhula,	"What do you think, Rāhula,	“汝意云何，罗睺罗，
cakkhuṁ niccaṁ vā aniccaṁ vā”ti?	is the eye permanent or impermanent?"	眼为常或无常？”
“Aniccaṁ, bhante”.	Impermanent, venerable sir.	无常，尊者。
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?	But what is impermanent, is it suffering or happiness?	然无常者，为苦或乐？
“Dukkhaṁ, bhante”.	Suffering, venerable sir.	苦，尊者。
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:	"But what is impermanent, suffering, and subject to change, is it fitting to regard it thus:	“然无常，苦，变易法，宜视之为：
‘etaṁ mama, esohamasmi, eso me attā’”ti?	'This is mine, this I am, this is my self'?"	‘此是我所，此是我，此是我之我’？”
“No hetaṁ, bhante”.	No, venerable sir.	不，尊者。
“Sotaṁ …pe…	"The ear ...	“耳…
ghānaṁ …	the nose ...	鼻…
jivhā …	the tongue ...	舌…
kāyo …	the body ...	身…
mano nicco vā anicco vā”ti?	is the mind permanent or impermanent?"	意为常或无常？”
“Anicco, bhante”.	Impermanent, venerable sir.	无常，尊者。
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?	But what is impermanent, is it suffering or happiness?	然无常者，为苦或乐？
“Dukkhaṁ, bhante”.	Suffering, venerable sir.	苦，尊者。
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:	"But what is impermanent, suffering, and subject to change, is it fitting to regard it thus:	“然无常，苦，变易法，宜视之为：
‘etaṁ mama, esohamasmi, eso me attā’”ti?	'This is mine, this I am, this is my self'?"	‘此是我所，此是我，此是我之我’？”
“No hetaṁ, bhante”.	No, venerable sir.	不，尊者。
“Evaṁ passaṁ, rāhula, sutavā ariyasāvako cakkhusmimpi nibbindati …pe… sotasmimpi nibbindati … ghānasmimpi nibbindati … jivhāyapi nibbindati … kāyasmimpi nibbindati … manasmimpi nibbindati;	"Seeing thus, Rāhula, the instructed noble-one's-disciple becomes disenchanted with the eye ... he becomes disenchanted with the ear ... he becomes disenchanted with the nose ... he becomes disenchanted with the tongue ... he becomes disenchanted with the body ... he becomes disenchanted with the mind.	“见如是，罗睺罗，已受教之圣弟子厌离于眼…彼厌离于耳…彼厌离于鼻…彼厌离于舌…彼厌离于身…彼厌离于意。
nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.	Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. In the liberated one there is the knowledge: 'It is liberated.'	既厌离，彼离欲。由离欲，彼解脱。于解脱者有智：‘已解脱。’
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.	He understands: 'Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.'"	彼解：‘生已尽，梵行已立，所作已办，不受后有。’”
(Etena peyyālena dasa suttantā kātabbā.)	(Ten suttas should be composed in this way.)	（应如是作十经。）

18.12 - SN 18.12 - Rūpādi: Rūpādisuttanavaka

--- SN18.12-20 - Rūpādisuttanavaka ---	--- SN18.12-20 - Rūpādisuttanavaka ---	--- SN18.12-20 - 色等九经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Taṁ kiṁ maññasi, rāhula,	"What do you think, Rāhula,	“汝意云何，罗睺罗，
rūpā niccā vā aniccā vā”ti?	are forms permanent or impermanent?"	色为常或无常？”
“Aniccā, bhante” …pe…	"Impermanent, venerable sir." ...	“无常，尊者。”…
saddā …	sounds ...	声…
gandhā …	odors ...	香…
rasā …	tastes ...	味…
phoṭṭhabbā …	tangibles ...	触…
dhammā ….	mental phenomena ....	法…。
“Cakkhuviññāṇaṁ …pe…	"Eye-consciousness ...	“眼识…
sotaviññāṇaṁ …	ear-consciousness ...	耳识…
ghānaviññāṇaṁ …	nose-consciousness ...	鼻识…
jivhāviññāṇaṁ …	tongue-consciousness ...	舌识…
kāyaviññāṇaṁ …	body-consciousness ...	身识…
manoviññāṇaṁ ….	mind-consciousness ....	意识…。
Cakkhusamphasso …pe…	Eye-contact ...	眼触…
sotasamphasso …	ear-contact ...	耳触…
ghānasamphasso …	nose-contact ...	鼻触…
jivhāsamphasso …	tongue-contact ...	舌触…
kāyasamphasso …	body-contact ...	身触…
manosamphasso ….	mind-contact ....	意触…。
Cakkhusamphassajā vedanā …pe…	Feeling born of eye-contact ...	眼触所生受…
sotasamphassajā vedanā …	feeling born of ear-contact ...	耳触所生受…
ghānasamphassajā vedanā …	feeling born of nose-contact ...	鼻触所生受…
jivhāsamphassajā vedanā …	feeling born of tongue-contact ...	舌触所生受…
kāyasamphassajā vedanā …	feeling born of body-contact ...	身触所生受…
manosamphassajā vedanā ….	feeling born of mind-contact ....	意触所生受…。
Rūpasaññā …pe…	Perception of form ...	色想…
saddasaññā …	perception of sound ...	声想…
gandhasaññā …	perception of odor ...	香想…
rasasaññā …	perception of taste ...	味想…
phoṭṭhabbasaññā …	perception of tangibles ...	触想…
dhammasaññā ….	perception of mental phenomena ....	法想…。
Rūpasañcetanā …pe…	Volition for forms ...	色思…
saddasañcetanā …	volition for sounds ...	声思…
gandhasañcetanā …	volition for odors ...	香思…
rasasañcetanā …	volition for tastes ...	味思…
phoṭṭhabbasañcetanā …	volition for tangibles ...	触思…
dhammasañcetanā ….	volition for mental phenomena ....	法思…。
Rūpataṇhā …pe…	Craving for forms ...	色爱…
saddataṇhā …	craving for sounds ...	声爱…
gandhataṇhā …	craving for odors ...	香爱…
rasataṇhā …	craving for tastes ...	味爱…
phoṭṭhabbataṇhā …	craving for tangibles ...	触爱…
dhammataṇhā ….	craving for mental phenomena ....	法爱…。
Pathavīdhātu …pe…	The earth element ...	地界…
āpodhātu …	the water element ...	水界…
tejodhātu …	the fire element ...	火界…
vāyodhātu …	the air element ...	风界…
ākāsadhātu …	the space element ...	空界…
viññāṇadhātu ….	the consciousness element ....	识界…。
Rūpaṁ …pe…	Form ...	色…
vedanā …	feeling ...	受…
saññā …	perception ...	想…
saṅkhārā …	volitional formations ...	行…
viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?	is consciousness permanent or impermanent?"	识为常或无常？”
Aniccaṁ, bhante …pe…	Impermanent, venerable sir. ...	无常，尊者。…
“evaṁ passaṁ rāhula …pe…	"Seeing thus, Rāhula ...	“见如是，罗睺罗…
nāparaṁ itthattāyā’ti pajānātī”ti.	... he understands: 'there is no more for this state of being.'"	…彼解：‘不受后有。’”

18.21 - SN 18.21 Anusaya: Anusayasutta

--- SN18.21 - Anusayasutta ---	--- SN18.21 - Anusayasutta ---	--- SN18.21 - 随眠经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā rāhulo bhagavantaṁ etadavoca:	Then the Venerable Rāhula approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, the Venerable Rāhula said to the Blessed One:	尔时，尊者罗睺罗诣世尊所，礼敬之，退坐一面。坐一面已，尊者罗睺罗白世尊言：
“kathaṁ nu kho, bhante, jānato kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti?	Venerable sir, how should one know, how should one see, so that in regard to this body with its consciousness and in regard to all external signs, the underlying tendencies to I-making, mine-making, and conceit do not occur?	尊者，当如何知，如何见，于此有识之身及一切外相，我作、我所作、慢之随眠不生？
“Yaṁ kiñci, rāhula, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.	"Any kind of form whatsoever, Rāhula, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—one sees all form with correct wisdom as it really is: 'This is not mine, this I am not, this is not my self.'	“凡任何色，罗睺罗，无论过去、未来、或现在，内或外，粗或细，劣或优，远或近—以正慧如实见一切色：‘此非我所，此非我，此非我之我。’
Yā kāci vedanā …pe…	Any kind of feeling whatsoever ...	凡任何受…
yā kāci saññā …	Any kind of perception whatsoever ...	凡任何想…
ye keci saṅkhārā …	Any kind of volitional formations whatsoever ...	凡任何行…
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.	Any kind of consciousness whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—one sees all consciousness with correct wisdom as it really is: 'This is not mine, this I am not, this is not my self.'	凡任何识，无论过去、未来、或现在，内或外，粗或细，劣或优，远或近—以正慧如实见一切识：‘此非我所，此非我，此非我之我。’
Evaṁ kho, rāhula, jānato evaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti.	It is by knowing and seeing thus, Rāhula, that in regard to this body with its consciousness and in regard to all external signs, the underlying tendencies to I-making, mine-making, and conceit do not occur."	如是知见，罗睺罗，于此有识之身及一切外相，我作、我所作、慢之随眠不生。”

18.22 - SN 18.22 Apagata: Apagatasutta

--- SN18.22 - Apagatasutta ---	--- SN18.22 - Apagatasutta ---	--- SN18.22 - 远离经 ---
Sāvatthinidānaṁ.	At Sāvatthī.	于舍卫城。
Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā rāhulo bhagavantaṁ etadavoca:	Then the Venerable Rāhula approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, the Venerable Rāhula said to the Blessed One:	尔时，尊者罗睺罗诣世尊所，礼敬之，退坐一面。坐一面已，尊者罗睺罗白世尊言：
“kathaṁ nu kho, bhante, jānato kathaṁ passato imasmiṁ ca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti vidhā samatikkantaṁ santaṁ suvimuttan”ti?	Venerable sir, how should one know, how should one see so that, in regard to this body with its consciousness and in regard to all external signs, the mind is rid of I-making, mine-making, and conceit, has transcended discrimination, and is peaceful and well liberated?	尊者，当如何知，如何见，于此有识之身及一切外相，心离我作、我所作、慢，已超分别，和平善解脱？
“Yaṁ kiñci, rāhula, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādā vimutto hoti.	"Any kind of form whatsoever, Rāhula, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—having seen all form with correct wisdom as it really is: 'This is not mine, this I am not, this is not my self,' one is liberated by non-clinging.	“凡任何色，罗睺罗，无论过去、未来、或现在，内或外，粗或细，劣或优，远或近—以正慧如实见一切色：‘此非我所，此非我，此非我之我’，由不取而解脱。
Yā kāci vedanā …pe…	Any kind of feeling whatsoever ...	凡任何受…
yā kāci saññā …	Any kind of perception whatsoever ...	凡任何想…
ye keci saṅkhārā …	Any kind of volitional formations whatsoever ...	凡任何行…
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādā vimutto hoti.	Any kind of consciousness whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—having seen all consciousness with correct wisdom as it really is: 'This is not mine, this I am not, this is not my self,' one is liberated by non-clinging.	凡任何识，无论过去、未来、或现在，内或外，粗或细，劣或优，远或近—以正慧如实见一切识：‘此非我所，此非我，此非我之我’，由不取而解脱。
Evaṁ kho, rāhula, jānato evaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti vidhā samatikkantaṁ santaṁ suvimuttan”ti.	It is by knowing and seeing thus, Rāhula, that in regard to this body with its consciousness and in regard to all external signs, the mind is rid of I-making, mine-making, and conceit, has transcended discrimination, and is peaceful and well liberated."	如是知见，罗睺罗，于此有识之身及一切外相，心离我作、我所作、慢，已超分别，和平善解脱。”
Dutiyo vaggo.	The Second Chapter.	第二品。
Cakkhu rūpañca viññāṇaṁ,	Eye, form, and consciousness,	眼，色，与识，
Samphasso vedanāya ca;	Contact and with feeling;	触与受；
Saññā sañcetanā taṇhā,	Perception, volition, craving,	想，思，爱，
Dhātu khandhena te dasa;	Element, and with the aggregates, that makes ten;	界，与蕴，即十；
Anusayaṁ apagatañceva,	Underlying tendency and being rid of it,	随眠与远离，
Vaggo tena pavuccatīti.	The chapter is thus called.	品如是称。
Rāhulasaṁyuttaṁ samattaṁ.	The Connected Discourses with Rāhula are complete.	罗睺罗相应部竟。

19 - SN 19 Lakkhaṇa: Connected Discourses with Lakkhaṇa

==================== SN19 - Lakkhaṇasaṃyutta ====================

Connected Discourses with Lakkhaṇa

勒叉那相应部

19.1 - SN 19.1 Aṭṭhi: Aṭṭhisutta

--- SN19.1 - Aṭṭhisutta ---	--- SN19.1 - Aṭṭhisutta ---	--- SN19.1 - 骨经 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary.	一时，佛住王舍城竹林精舍，栗鼠庇护处。
Tena kho pana samayena āyasmā ca lakkhaṇo āyasmā ca mahāmoggallāno gijjhakūṭe pabbate viharanti.	Now on that occasion the Venerable Lakkhaṇa and the Venerable Mahāmoggallāna were dwelling on Mount Vulture Peak.	时尊者勒叉那与尊者摩诃目犍连住于灵鹫山。
Atha kho āyasmā mahāmoggallāno pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yenāyasmā lakkhaṇo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ lakkhaṇaṁ etadavoca:	Then, in the morning, the Venerable Mahāmoggallāna dressed, and taking his bowl and robe, he approached the Venerable Lakkhaṇa and said to him:	尔时，晨，尊者摩诃目犍连著衣，持钵，诣尊者勒叉那所，告之言：
“āyāmāvuso lakkhaṇa, rājagahaṁ piṇḍāya pavisissāmā”ti.	Let's go, friend Lakkhaṇa, let's enter Rājagaha for alms.	我等往，友勒叉那，入王舍城乞食。
“Evamāvuso”ti kho āyasmā lakkhaṇo āyasmato mahāmoggallānassa paccassosi.	"Yes, friend," the Venerable Lakkhaṇa replied to the Venerable Mahāmoggallāna.	“唯然，友，”尊者勒叉那答尊者摩诃目犍连言。
Atha kho āyasmā mahāmoggallāno gijjhakūṭā pabbatā orohanto aññatarasmiṁ padese sitaṁ pātvākāsi.	Then, while descending from Mount Vulture Peak, the Venerable Mahāmoggallāna smiled at a certain place.	尔时，下灵鹫山时，尊者摩诃目犍连于某处微笑。
Atha kho āyasmā lakkhaṇo āyasmantaṁ mahāmoggallānaṁ etadavoca:	Then the Venerable Lakkhaṇa said to the Venerable Mahāmoggallāna:	尔时尊者勒叉那告尊者摩诃目犍连言：
“ko nu kho, āvuso moggallāna, hetu ko paccayo sitassa pātukammāyā”ti?	What is the reason, friend Moggallāna, what is the cause for your smiling?	何因，友目犍连，何缘汝微笑？
“Akālo kho, āvuso lakkhaṇa, etassa pañhassa.	"It is not the right time, friend Lakkhaṇa, for this question.	“非时，友勒叉那，为此问。
Bhagavato maṁ santike etaṁ pañhaṁ pucchā”ti.	Ask me this question in the presence of the Blessed One."	于世尊前问我此问。”
Atha kho āyasmā ca lakkhaṇo āyasmā ca mahāmoggallāno rājagahe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho āyasmā lakkhaṇo āyasmantaṁ mahāmoggallānaṁ etadavoca:	Then the Venerable Lakkhaṇa and the Venerable Mahāmoggallāna, having wandered for alms in Rājagaha, after the meal, returning from the alms round, approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, the Venerable Lakkhaṇa said to the Venerable Mahāmoggallāna:	尔时尊者勒叉那与尊者摩诃目犍连，于王舍城乞食已，食后，从乞食还，诣世尊所，礼敬之，退坐一面。坐一面已，尊者勒叉那告尊者摩诃目犍连言：
“idhāyasmā mahāmoggallāno gijjhakūṭā pabbatā orohanto aññatarasmiṁ padese sitaṁ pātvākāsi.	"Here, while descending from Mount Vulture Peak, the Venerable Mahāmoggallāna smiled at a certain place.	“此，下灵鹫山时，尊者摩诃目犍连于某处微笑。
Ko nu kho, āvuso moggallāna, hetu ko paccayo sitassa pātukammāyā”ti?	What is the reason, friend Moggallāna, what is the cause for your smiling?"	何因，友目犍连，何缘汝微笑？”
“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ aṭṭhikasaṅkhalikaṁ vehāsaṁ gacchantiṁ.	"Just now, friend, while descending from Mount Vulture Peak, I saw a chain of bones flying through the air.	“方才，友，下灵鹫山时，我见一骨链飞于空中。
Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā phāsuḷantarikāhi vitudenti vitacchenti virājenti.	Vultures, crows, and hawks were following it, again and again, pecking at it between the ribs, stabbing at it, and tearing it apart.	兀鹰，乌鸦，与鹰随之，再三，啄其肋间，刺之，并撕之。
Sā sudaṁ aṭṭassaraṁ karoti.	It was uttering cries of pain.	彼发痛苦之声。
Tassa mayhaṁ, āvuso, etadahosi:	To me, friend, this thought occurred:	于我，友，生此念：
‘acchariyaṁ vata bho, abbhutaṁ vata bho.	'How amazing, sirs, how astonishing, sirs!	‘何其奇哉，诸君，何其惊哉，诸君！
Evarūpopi nāma satto bhavissati.	That a being of such a kind will exist.	有如是之众生将存在。
Evarūpopi nāma yakkho bhavissati.	That a yakkha of such a kind will exist.	有如是之夜叉将存在。
Evarūpopi nāma attabhāvapaṭilābho bhavissatī’”ti.	That a personal existence of such a kind will be acquired.'"	有如是之个人存在将被获得。’”
Atha kho bhagavā bhikkhū āmantesi:	Then the Blessed One addressed the bhikkhus:	尔时，世尊告诸比丘言：
“cakkhubhūtā vata, bhikkhave, sāvakā viharanti;	"The disciples dwell with vision, bhikkhus;	“弟子住于见，诸比丘；
ñāṇabhūtā vata, bhikkhave, sāvakā viharanti, yatra hi nāma sāvako evarūpaṁ ñassati vā dakkhati vā sakkhiṁ vā karissati.	the disciples dwell with knowledge, bhikkhus, inasmuch as a disciple will know or see or witness such a form.	弟子住于知，诸比丘，因弟子将知或见或证如是之形。
Pubbeva me so, bhikkhave, satto diṭṭho ahosi, api cāhaṁ na byākāsiṁ.	I had seen that being before, bhikkhus, but I did not declare it.	我昔曾见彼众生，诸比丘，然我未宣说。
Ahañcetaṁ byākareyyaṁ, pare ca me na saddaheyyuṁ.	If I had declared it, others would not have believed me.	若我宣说，他人将不信我。
Ye me na saddaheyyuṁ, tesaṁ taṁ assa dīgharattaṁ ahitāya dukkhāya.	And for those who would not believe me, that would be for their long-term harm and suffering.	于不信我者，将为其长远之害与苦。
Eso, bhikkhave, satto imasmiṁyeva rājagahe goghātako ahosi.	This being, bhikkhus, was a cattle-butcher right here in Rājagaha.	此众生，诸比丘，即于此王舍城为一屠牛者。
So tassa kammassa vipākena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni niraye paccitvā tasseva kammassa vipākāvasesena evarūpaṁ attabhāvapaṭilābhaṁ paṭisaṁvedayatī”ti.	As a result of that kamma, he was tormented in hell for many years, for many hundreds of years, for many thousands of years, for many hundreds of thousands of years, and as a residual result of that same kamma, he is experiencing such a personal existence."	因此业之果，彼于地狱受苦多年，多百年，多千年，多十万年，并因此同业之余果，彼正经验如是之个人存在。”
(Sabbesaṁ suttantānaṁ eseva peyyālo.)	(This is the same template for all the suttas.)	（此为所有经之同模板。）

19.2 - SN 19.2 Pesi: Pesisutta

--- SN19.2 - Pesisutta ---	--- SN19.2 - Pesisutta ---	--- SN19.2 - 肉块经 ---
“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ maṁsapesiṁ vehāsaṁ gacchantiṁ.	"Just now, friend, while descending from Mount Vulture Peak, I saw a lump of flesh flying through the air.	“方才，友，下灵鹫山时，我见一肉块飞于空中。
Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti virājenti.	Vultures, crows, and hawks were following it, again and again, tearing it apart and pulling it to pieces.	兀鹰，乌鸦，与鹰随之，再三，撕之并扯之。
Sā sudaṁ aṭṭassaraṁ karoti …pe…	It was uttering cries of pain ...	彼发痛苦之声…
eso, bhikkhave, satto imasmiṁyeva rājagahe goghātako ahosi …pe….	This being, bhikkhus, was a cattle-butcher right here in Rājagaha ...	此众生，诸比丘，即于此王舍城为一屠牛者…
Dutiyaṁ.	Second.	第二。

19.3 - SN 19.3 Piṇḍa: Piṇḍasutta

--- SN19.3 - Piṇḍasutta ---	--- SN19.3 - Piṇḍasutta ---	--- SN19.3 - 肉片经 ---
“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ maṁsapiṇḍaṁ vehāsaṁ gacchantaṁ.	"Just now, friend, while descending from Mount Vulture Peak, I saw a piece of flesh flying through the air.	“方才，友，下灵鹫山时，我见一片肉飞于空中。
Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti virājenti.	Vultures, crows, and hawks were following it, again and again, tearing it apart and pulling it to pieces.	兀鹰，乌鸦，与鹰随之，再三，撕之并扯之。
Sā sudaṁ aṭṭassaraṁ karoti …pe…	It was uttering cries of pain ...	彼发痛苦之声…
eso, bhikkhave, satto imasmiṁyeva rājagahe sākuṇiko ahosi …pe….	This being, bhikkhus, was a fowler right here in Rājagaha ...	此众生，诸比丘，即于此王舍城为一捕鸟者…
Tatiyaṁ.	Third.	第三。

19.4 - SN 19.4 Nicchavi: Nicchavisutta

--- SN19.4 - Nicchavisutta ---	--- SN19.4 - Nicchavisutta ---	--- SN19.4 - 无皮经 ---
“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ nicchaviṁ purisaṁ vehāsaṁ gacchantaṁ.	"Just now, friend, while descending from Mount Vulture Peak, I saw a flayed man flying through the air.	“方才，友，下灵鹫山时，我见一无皮人飞于空中。
Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti virājenti.	Vultures, crows, and hawks were following him, again and again, tearing him apart and pulling him to pieces.	兀鹰，乌鸦，与鹰随之，再三，撕之并扯之。
So sudaṁ aṭṭassaraṁ karoti …pe…	He was uttering cries of pain ...	彼发痛苦之声…
eso, bhikkhave, satto imasmiṁyeva rājagahe orabbhiko ahosi …pe….	This being, bhikkhus, was a sheep-butcher right here in Rājagaha ...	此众生，诸比丘，即于此王舍城为一屠羊者…
Catutthaṁ.	Fourth.	第四。

19.5 - SN 19.5 Asiloma: Asilomasutta

--- SN19.5 - Asilomasutta ---	--- SN19.5 - Asilomasutta ---	--- SN19.5 - 剑毛经 ---
“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ asilomaṁ purisaṁ vehāsaṁ gacchantaṁ.	"Just now, friend, while descending from Mount Vulture Peak, I saw a man with sword-like hairs flying through the air.	“方才，友，下灵鹫山时，我见一剑毛人飞于空中。
Tassa te asī uppatitvā uppatitvā tasseva kāye nipatanti.	Those swords, rising up, fell back on his own body.	彼剑，升起，落回其身。
So sudaṁ aṭṭassaraṁ karoti …pe…	He was uttering cries of pain ...	彼发痛苦之声…
eso, bhikkhave, satto imasmiṁyeva rājagahe sūkariko ahosi …pe….	This being, bhikkhus, was a pork-butcher right here in Rājagaha ...	此众生，诸比丘，即于此王舍城为一屠猪者…

19.6 - SN 19.6 Satti: Sattisutta

--- SN19.6 - Sattisutta ---	--- SN19.6 - Sattisutta ---	--- SN19.6 - 矛经 ---
“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ sattilomaṁ purisaṁ vehāsaṁ gacchantaṁ.	"Just now, friend, while descending from Mount Vulture Peak, I saw a man with spear-like hairs flying through the air.	“方才，友，下灵鹫山时，我见一矛毛人飞于空中。
Tassa tā sattiyo uppatitvā uppatitvā tasseva kāye nipatanti.	Those spears, rising up, fell back on his own body.	彼矛，升起，落回其身。
So sudaṁ aṭṭassaraṁ karoti …pe…	He was uttering cries of pain ...	彼发痛苦之声…
eso, bhikkhave, satto imasmiṁyeva rājagahe māgaviko ahosi …pe….	This being, bhikkhus, was a deer-hunter right here in Rājagaha ...	此众生，诸比丘，即于此王舍城为一猎鹿者…
Chaṭṭhaṁ.	Sixth.	第六。

19.7 - SN 19.7 Usuloma: Usulomasutta

--- SN19.7 - Usulomasutta ---	--- SN19.7 - Usulomasutta ---	--- SN19.7 - 箭毛经 ---
“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ usulomaṁ purisaṁ vehāsaṁ gacchantaṁ.	"Just now, friend, while descending from Mount Vulture Peak, I saw a man with arrow-like hairs flying through the air.	“方才，友，下灵鹫山时，我见一箭毛人飞于空中。
Tassa te usū uppatitvā uppatitvā tasseva kāye nipatanti.	Those arrows, rising up, fell back on his own body.	彼箭，升起，落回其身。
So sudaṁ aṭṭassaraṁ karoti …pe…	He was uttering cries of pain ...	彼发痛苦之声…
eso, bhikkhave, satto imasmiṁyeva rājagahe kāraṇiko ahosi …pe….	This being, bhikkhus, was an executioner right here in Rājagaha ...	此众生，诸比丘，即于此王舍城为一刽子手…

19.8 - SN 19.8 Sūciloma: Sūcilomasutta

--- SN19.8 - Sūcilomasutta ---	--- SN19.8 - Sūcilomasutta ---	--- SN19.8 - 针毛经 ---
“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ sūcilomaṁ purisaṁ vehāsaṁ gacchantaṁ.	"Just now, friend, while descending from Mount Vulture Peak, I saw a man with needle-like hairs flying through the air.	“方才，友，下灵鹫山时，我见一针毛人飞于空中。
Tassa tā sūciyo uppatitvā uppatitvā tasseva kāye nipatanti.	Those needles, rising up, fell back on his own body.	彼针，升起，落回其身。
So sudaṁ aṭṭassaraṁ karoti …pe…	He was uttering cries of pain ...	彼发痛苦之声…
eso, bhikkhave, satto imasmiṁyeva rājagahe sūto ahosi …pe….	This being, bhikkhus, was a charioteer (slanderer) right here in Rājagaha ...	此众生，诸比丘，即于此王舍城为一车夫（诽谤者）…

19.9 - SN 19.9 Dutiyasūciloma: Dutiyasūcilomasutta

--- SN19.9 - Dutiyasūcilomasutta ---	--- SN19.9 - Dutiyasūcilomasutta ---	--- SN19.9 - 第二针毛经 ---
“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ sūcilomaṁ purisaṁ vehāsaṁ gacchantaṁ.	"Just now, friend, while descending from Mount Vulture Peak, I saw a man with needle-like hairs flying through the air.	“方才，友，下灵鹫山时，我见一针毛人飞于空中。
Tassa tā sūciyo sīse pavisitvā mukhato nikkhamanti;	Those needles entered his head and came out of his mouth;	彼针入其头而出其口；
mukhe pavisitvā urato nikkhamanti;	they entered his mouth and came out of his chest;	入其口而出其胸；
ure pavisitvā udarato nikkhamanti;	they entered his chest and came out of his stomach;	入其胸而出其腹；
udare pavisitvā ūrūhi nikkhamanti;	they entered his stomach and came out of his thighs;	入其腹而出其腿；
ūrūsu pavisitvā jaṅghāhi nikkhamanti;	they entered his thighs and came out of his calves;	入其腿而出其胫；
jaṅghāsu pavisitvā pādehi nikkhamanti;	they entered his calves and came out of his feet;	入其胫而出其足；
so sudaṁ aṭṭassaraṁ karoti …pe…	he was uttering cries of pain ...	彼发痛苦之声…
eso, bhikkhave, satto imasmiṁyeva rājagahe sūcako ahosi …pe….	This being, bhikkhus, was a slanderer right here in Rājagaha ...	此众生，诸比丘，即于此王舍城为一诽谤者…

19.10 - SN 19.10 Kumbhaṇḍa: Kumbhaṇḍasutta

--- SN19.10 - Kumbhaṇḍasutta ---	--- SN19.10 - Kumbhaṇḍasutta ---	--- SN19.10 - 巨睾经 ---
“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ kumbhaṇḍaṁ purisaṁ vehāsaṁ gacchantaṁ.	"Just now, friend, while descending from Mount Vulture Peak, I saw a man with huge testicles flying through the air.	“方才，友，下灵鹫山时，我见一巨睾人飞于空中。
So gacchantopi teva aṇḍe khandhe āropetvā gacchati.	When he walked, he walked carrying those testicles on his shoulder.	彼行时，负彼睾于肩。
Nisīdantopi tesveva aṇḍesu nisīdati.	When he sat down, he sat on those very testicles.	彼坐时，坐于彼睾上。
Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti virājenti.	Vultures, crows, and hawks were following him, again and again, tearing at them and pulling them to pieces.	兀鹰，乌鸦，与鹰随之，再三，啄之并扯之。
So sudaṁ aṭṭassaraṁ karoti …pe…	He was uttering cries of pain ...	彼发痛苦之声…
eso, bhikkhave, satto imasmiṁyeva rājagahe gāmakūṭako ahosi …pe….	This being, bhikkhus, was a corrupt village official right here in Rājagaha ...	此众生，诸比丘，即于此王舍城为一贪官…
Paṭhamo vaggo.	First Chapter.	第一品。
Aṭṭhi pesi ubho gāvaghātakā,	Bones, flesh, both cattle-butchers,	骨，肉，皆屠牛者，
Piṇḍo sākuṇiyo nicchavorabbhi;	Piece of flesh, a fowler; flayed, a sheep-butcher;	肉片，一捕鸟者；无皮，一屠羊者；
Asi sūkariko sattimāgavi,	Sword, a pork-butcher; spear, a deer-hunter;	剑，一屠猪者；矛，一猎鹿者；
Usu kāraṇiko sūci sārathi;	Arrow, an executioner; needle, a charioteer;	箭，一刽子手；针，一车夫；
Yo ca sibbiyati sūcako hi so,	He who is sewn up was a slanderer,	缝合者为诽谤者，
Aṇḍabhāri ahu gāmakūṭakoti.	The one with heavy testicles was a corrupt village official.	重睾者为贪官。

19.11 - SN 19.11 Sasīsaka: Sasīsakasutta

--- SN19.11 - Sasīsakasutta ---	--- SN19.11 - Sasīsakasutta ---	--- SN19.11 - 没头经 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ rājagahe veḷuvane.	On one occasion at Rājagaha in the Bamboo Grove.	一时于王舍城竹林。
“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ purisaṁ gūthakūpe sasīsakaṁ nimuggaṁ …pe…	"Just now, friend, while descending from Mount Vulture Peak, I saw a man submerged up to his head in a pit of excrement ...	“方才，友，下灵鹫山时，我见一人沉于粪坑至头…
eso, bhikkhave, satto imasmiṁyeva rājagahe pāradāriko ahosi …pe….	This being, bhikkhus, was an adulterer right here in Rājagaha ...	此众生，诸比丘，即于此王舍城为一奸夫…

19.12 - SN 19.12 Gūthakhāda: Gūthakhādasutta

--- SN19.12 - Gūthakhādasutta ---	--- SN19.12 - Gūthakhādasutta ---	--- SN19.12 - 食粪经 ---
“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ purisaṁ gūthakūpe nimuggaṁ ubhohi hatthehi gūthaṁ khādantaṁ …pe…	"Just now, friend, while descending from Mount Vulture Peak, I saw a man submerged in a pit of excrement, eating the excrement with both hands ...	“方才，友，下灵鹫山时，我见一人沉于粪坑，以双手食粪…
eso, bhikkhave, satto imasmiṁyeva rājagahe duṭṭhabrāhmaṇo ahosi.	This being, bhikkhus, was a malevolent brahmin right here in Rājagaha.	此众生，诸比丘，即于此王舍城为一恶婆罗门。
So kassapassa sammāsambuddhassa pāvacane bhikkhusaṅghaṁ bhattena nimantetvā doṇiyo gūthassa pūrāpetvā etadavoca—	In the dispensation of the Perfectly Enlightened One Kassapa, he invited the Saṅgha of bhikkhus for a meal, filled troughs with excrement, and said—	于迦叶正等觉之教法中，彼邀比丘僧食，以粪满槽，并言—
aho bhonto yāvadatthaṁ bhuñjantu ceva harantu cā’ti …pe….	'Sirs, eat as much as you like and take some away' ...	‘诸君，随量食并携去’…
Dutiyaṁ.	Second.	第二。

19.13 - SN 19.13 Nicchavitthi: Nicchavitthisutta

--- SN19.13 - Nicchavitthisutta ---	--- SN19.13 - Nicchavitthisutta ---	--- SN19.13 - 无皮女经 ---
“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ nicchaviṁ itthiṁ vehāsaṁ gacchantiṁ.	"Just now, friend, while descending from Mount Vulture Peak, I saw a flayed woman flying through the air.	“方才，友，下灵鹫山时，我见一无皮女飞于空中。
Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti virājenti.	Vultures, crows, and hawks were following her, again and again, tearing her apart and pulling her to pieces.	兀鹰，乌鸦，与鹰随之，再三，撕之并扯之。
Sā sudaṁ aṭṭassaraṁ karoti …pe…	She was uttering cries of pain ...	彼发痛苦之声…
esā, bhikkhave, itthī imasmiṁyeva rājagahe aticārinī ahosi …pe….	This woman, bhikkhus, was an adulteress right here in Rājagaha ...	此女，诸比丘，即于此王舍城为一奸妇…
Tatiyaṁ.	Third.	第三。

19.14 - SN 19.14 Maṅgulitthi: Maṅgulitthisutta

--- SN19.14 - Maṅgulitthisutta ---	--- SN19.14 - Maṅgulitthisutta ---	--- SN19.14 - 臭女经 ---
“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ itthiṁ duggandhaṁ maṅguliṁ vehāsaṁ gacchantiṁ.	"Just now, friend, while descending from Mount Vulture Peak, I saw a foul-smelling, leprous woman flying through the air.	“方才，友，下灵鹫山时，我见一恶臭，麻风女飞于空中。
Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti virājenti.	Vultures, crows, and hawks were following her, again and again, tearing her apart and pulling her to pieces.	兀鹰，乌鸦，与鹰随之，再三，撕之并扯之。
Sā sudaṁ aṭṭassaraṁ karoti …pe…	She was uttering cries of pain ...	彼发痛苦之声…
esā, bhikkhave, itthī imasmiṁyeva rājagahe ikkhaṇikā ahosi …pe….	This woman, bhikkhus, was a sorceress right here in Rājagaha ...	此女，诸比丘，即于此王舍城为一女巫…
Catutthaṁ.	Fourth.	第四。

19.15 - SN 19.15 Okilinī: Okilinīsutta

--- SN19.15 - Okilinīsutta ---	--- SN19.15 - Okilinīsutta ---	--- SN19.15 - 焦黑经 ---
“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ itthiṁ uppakkaṁ okiliniṁ okiriniṁ vehāsaṁ gacchantiṁ.	"Just now, friend, while descending from Mount Vulture Peak, I saw a woman who was charred, covered in soot, and scattering soot, flying through the air.	“方才，友，下灵鹫山时，我见一焦黑，覆 soot，并撒 soot 之女飞于空中。
Sā sudaṁ aṭṭassaraṁ karoti …pe…	She was uttering cries of pain ...	彼发痛苦之声…
esā, bhikkhave, itthī kaliṅgassa rañño aggamahesī ahosi.	This woman, bhikkhus, was the chief queen of the king of Kalinga.	此女，诸比丘，为迦陵伽王之正后。
Sā issāpakatā sapattiṁ aṅgārakaṭāhena okiri …pe….	Out of jealousy, she poured a pan of hot coals over her rival wife ...	出于嫉妒，彼以一盘热炭浇其情敌…

19.16 - SN 19.16 Asīsaka: Asīsakasutta

--- SN19.16 - Asīsakasutta ---	--- SN19.16 - Asīsakasutta ---	--- SN19.16 - 无头经 ---
“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ asīsakaṁ kabandhaṁ vehāsaṁ gacchantaṁ.	"Just now, friend, while descending from Mount Vulture Peak, I saw a headless trunk flying through the air.	“方才，友，下灵鹫山时，我见一无头躯干飞于空中。
Tassa ure akkhīni ceva honti mukhañca.	Its eyes and mouth were on its chest.	其眼与口在其胸。
Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti virājenti.	Vultures, crows, and hawks were following it, again and again, tearing it apart and pulling it to pieces.	兀鹰，乌鸦，与鹰随之，再三，撕之并扯之。
So sudaṁ aṭṭassaraṁ karoti …pe…	It was uttering cries of pain ...	彼发痛苦之声…
eso, bhikkhave, satto imasmiṁyeva rājagahe hāriko nāma coraghātako ahosi …pe….	This being, bhikkhus, was a bandit-killer named Hārika right here in Rājagaha ...	此众生，诸比-丘，即于此王舍城为一名为诃利迦之盗匪杀手…
Chaṭṭhaṁ.	Sixth.	第六。

19.17 - SN 19.17 Pāpabhikkhu: Pāpabhikkhusutta

--- SN19.17 - Pāpabhikkhusutta ---	--- SN19.17 - Pāpabhikkhusutta ---	--- SN19.17 - 恶比丘经 ---
“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ bhikkhuṁ vehāsaṁ gacchantaṁ.	"Just now, friend, while descending from Mount Vulture Peak, I saw a bhikkhu flying through the air.	“方才，友，下灵鹫山时，我见一比丘飞于空中。
Tassa saṅghāṭipi ādittā sampajjalitā sajotibhūtā, pattopi āditto sampajjalito sajotibhūto, kāyabandhanampi ādittaṁ sampajjalitaṁ sajotibhūtaṁ, kāyopi āditto sampajjalito sajotibhūto.	His outer robe was ablaze, burning, and in flames; his bowl was ablaze, burning, and in flames; his waistband was ablaze, burning, and in flames; his body was ablaze, burning, and in flames.	其外衣 ablaze，燃烧，与火焰中；其钵 ablaze，燃烧，与火焰中；其腰带 ablaze，燃烧，与火焰中；其身 ablaze，燃烧，与火焰中。
So sudaṁ aṭṭassaraṁ karoti …pe…	He was uttering cries of pain ...	彼发痛苦之声…
eso, bhikkhave, bhikkhu kassapassa sammāsambuddhassa pāvacane pāpabhikkhu ahosi …pe….	This bhikkhu, bhikkhus, was a wicked bhikkhu in the dispensation of the Perfectly Enlightened One Kassapa ...	此比丘，诸比丘，为迦叶正等觉之教法中一恶比丘…

19.18 - SN 19.18 Pāpabhikkhunī: Pāpabhikkhunīsutta

--- SN19.18 - Pāpabhikkhunīsutta ---	--- SN19.18 - Pāpabhikkhunīsutta ---	--- SN19.18 - 恶比丘尼经 ---
“Addasaṁ bhikkhuniṁ vehāsaṁ gacchantiṁ.	"I saw a bhikkhunī flying through the air.	“我见一比丘尼飞于空中。
Tassā saṅghāṭipi ādittā …pe…	Her outer robe was ablaze ...	其外衣 ablaze…
pāpabhikkhunī ahosi …pe….	... she was a wicked bhikkhunī ...	…彼为一恶比丘尼…

19.19 - SN 19.19 Pāpasikkhamāna: Pāpasikkhamānasutta

--- SN19.19 - Pāpasikkhamānasutta ---	--- SN19.19 - Pāpasikkhamānasutta ---	--- SN19.19 - 恶学法女经 ---
“Addasaṁ sikkhamānaṁ vehāsaṁ gacchantiṁ.	"I saw a female probationer flying through the air.	“我见一学法女飞于空中。
Tassā saṅghāṭipi ādittā …pe…	Her outer robe was ablaze ...	其外衣 ablaze…
pāpasikkhamānā ahosi …pe….	... she was a wicked female probationer ...	…彼为一恶学法女…

19.20 - SN 19.20 Pāpasāmaṇera: Pāpasāmaṇerasutta

--- SN19.20 - Pāpasāmaṇerasutta ---	--- SN19.20 - Pāpasāmaṇerasutta ---	--- SN19.20 - 恶沙弥经 ---
“Addasaṁ sāmaṇeraṁ vehāsaṁ gacchantaṁ.	"I saw a male novice flying through the air.	“我见一沙弥飞于空中。
Tassa saṅghāṭipi ādittā …pe…	His outer robe was ablaze ...	其外衣 ablaze…
pāpasāmaṇero ahosi …pe….	... he was a wicked male novice ...	…彼为一恶沙弥…

19.21 - SN 19.21 Pāpasāmaṇerī: Pāpasāmaṇerīsutta

--- SN19.21 - Pāpasāmaṇerīsutta ---	--- SN19.21 - Pāpasāmaṇerīsutta ---	--- SN19.21 - 恶沙弥尼经 ---
“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ sāmaṇeriṁ vehāsaṁ gacchantiṁ.	"Just now, friend, while descending from Mount Vulture Peak, I saw a female novice flying through the air.	“方才，友，下灵鹫山时，我见一沙弥尼飞于空中。
Tassā saṅghāṭipi ādittā sampajjalitā sajotibhūtā, pattopi āditto sampajjalito sajotibhūto, kāyabandhanampi ādittaṁ sampajjalitaṁ sajotibhūtaṁ, kāyopi āditto sampajjalito sajotibhūto.	Her outer robe was ablaze, burning, and in flames; her bowl was ablaze, burning, and in flames; her waistband was ablaze, burning, and in flames; her body was ablaze, burning, and in flames.	其外衣 ablaze，燃烧，与火焰中；其钵 ablaze，燃烧，与火焰中；其腰带 ablaze，燃烧，与火焰中；其身 ablaze，燃烧，与火焰中。
Sā sudaṁ aṭṭassaraṁ karoti.	She was uttering cries of pain.	彼发痛苦之声。
Tassa mayhaṁ, āvuso, etadahosi:	To me, friend, this thought occurred:	于我，友，生此念：
‘acchariyaṁ vata bho, abbhutaṁ vata bho.	'How amazing, sirs, how astonishing, sirs!	‘何其奇哉，诸君，何其惊哉，诸君！
Evarūpopi nāma satto bhavissati.	That a being of such a kind will exist.	有如是之众生将存在。
Evarūpopi nāma yakkho bhavissati.	That a yakkha of such a kind will exist.	有如是之夜叉将存在。
Evarūpopi nāma attabhāvapaṭilābho bhavissatī’”ti.	That a personal existence of such a kind will be acquired.'"	有如是之个人存在将被获得。’”
Atha kho bhagavā bhikkhū āmantesi:	Then the Blessed One addressed the bhikkhus:	尔时，世尊告诸比丘言：
“cakkhubhūtā vata, bhikkhave, sāvakā viharanti;	"The disciples dwell with vision, bhikkhus;	“弟子住于见，诸比丘；
ñāṇabhūtā vata, bhikkhave, sāvakā viharanti, yatra hi nāma sāvako evarūpaṁ ñassati vā dakkhati vā sakkhiṁ vā karissati.	the disciples dwell with knowledge, bhikkhus, inasmuch as a disciple will know or see or witness such a form.	弟子住于知，诸比丘，因弟子将知或见或证如是之形。
Pubbeva me sā, bhikkhave, sāmaṇerī diṭṭhā ahosi.	I had seen that female novice before, bhikkhus.	我昔曾见彼沙弥尼，诸比丘。
Api cāhaṁ na byākāsiṁ.	But I did not declare it.	然我未宣说。
Ahañcetaṁ byākareyyaṁ, pare ca me na saddaheyyuṁ.	If I had declared it, others would not have believed me.	若我宣说，他人将不信我。
Ye me na saddaheyyuṁ, tesaṁ taṁ assa dīgharattaṁ ahitāya dukkhāya.	And for those who would not believe me, that would be for their long-term harm and suffering.	于不信我者，将为其长远之害与苦。
Esā, bhikkhave, sāmaṇerī kassapassa sammāsambuddhassa pāvacane pāpasāmaṇerī ahosi.	This female novice, bhikkhus, was a wicked female novice in the dispensation of the Perfectly Enlightened One Kassapa.	此沙弥尼，诸比丘，为迦叶正等觉之教法中一恶沙弥尼。
Sā tassa kammassa vipākena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni niraye paccitvā tasseva kammassa vipākāvasesena evarūpaṁ attabhāvapaṭilābhaṁ paṭisaṁvedayatī”ti.	As a result of that kamma, she was tormented in hell for many years, for many hundreds of years, for many thousands of years, for many hundreds of thousands of years, and as a residual result of that same kamma, she is experiencing such a personal existence."	因此业之果，彼于地狱受苦多年，多百年，多千年，多十万年，并因此同业之余果，彼正经验如是之个人存在。”
Dutiyo vaggo.	The Second Chapter.	第二品。
Kūpe nimuggo hi so pāradāriko,	Submerged in a pit was the adulterer,	沉于坑为奸夫，
Gūthakhādi ahu duṭṭhabrāhmaṇo;	Eating excrement was the wicked brahmin;	食粪为恶婆罗门；
Nicchavitthi aticārinī ahu,	The flayed woman was an adulteress,	无皮女为奸妇，
Maṅgulitthi ahu ikkhaṇitthikā;	The leprous woman was a sorceress;	麻风女为女巫；
Okilini sapattaṅgārokiri,	The soot-covered one poured coals on her rival,	覆煤者浇炭于其情敌，
Sīsacchinno ahu coraghātako.	The headless one was a bandit-killer.	无头者为盗匪杀手。
Bhikkhu bhikkhunī sikkhamānā,	A bhikkhu, a bhikkhunī, a female probationer,	一比丘，一比丘尼，一学法女，
Sāmaṇero atha sāmaṇerikā;	A male novice, and then a female novice;	一沙弥，然后一沙弥尼；
Kassapassa vinayasmiṁ pabbajjaṁ,	In Kassapa's discipline, they had gone forth,	于迦叶律中，彼等已出家，
Pāpakammaṁ kariṁsu tāvadeti.	They committed wicked deeds.	彼等行恶业。
Lakkhaṇasaṁyuttaṁ samattaṁ.	The Connected Discourses with Lakkhaṇa are complete.	勒叉那相应部竟。

20 - SN 20 Opammā: Connected Discourses with Similes

==================== SN20 - Opammāsaṃyutta ====================

Connected Discourses with Similes

譬喻相应部

20.1 - SN 20.1 Kūṭa: Kūṭasutta

--- SN20.1 - Kūṭasutta ---	--- SN20.1 - Kūṭasutta ---	--- SN20.1 - 屋顶经 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.	一时，佛住舍卫城祇陀林给孤独园。
Tatra kho bhagavā …pe… etadavoca:	There the Blessed One ... said this:	尔时世尊…说此：
“seyyathāpi, bhikkhave, kūṭāgārassa yā kāci gopānasiyo sabbā tā kūṭaṅgamā kūṭasamosaraṇā kūṭasamugghātā sabbā tā samugghātaṁ gacchanti;	"Bhikkhus, just as all the rafters of a gabled house lead to the peak, incline to the peak, converge at the peak, and are all removed when the peak is removed;	“诸比丘，犹如重阁之所有椽皆趣于顶，倾向于顶，汇于顶，顶去则皆去；
evameva kho, bhikkhave, ye keci akusalā dhammā sabbe te avijjāmūlakā avijjāsamosaraṇā avijjāsamugghātā, sabbe te samugghātaṁ gacchanti.	so too, bhikkhus, whatever unwholesome states there are, they are all rooted in ignorance, converge in ignorance, and are all removed when ignorance is removed.	如是，诸比丘，凡不善法，皆根于无明，汇于无明，无明去则皆去。
Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ:	Therefore, bhikkhus, you should train yourselves thus:	是故，诸比丘，汝等应如是修习：
‘appamattā viharissāmā’ti.	'We will dwell heedfully.'	‘我等将不放逸住。’
Evañhi vo, bhikkhave, sikkhitabban”ti.	Thus, bhikkhus, should you train yourselves."	如是，诸比丘，汝等应修习。”

20.2 - SN 20.2 Nakhasikha: Nakhasikhasutta

--- SN20.2 - Nakhasikhasutta ---	--- SN20.2 - Nakhasikhasutta ---	--- SN20.2 - 指甲经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
Atha kho bhagavā parittaṁ nakhasikhāyaṁ paṁsuṁ āropetvā bhikkhū āmantesi:	Then the Blessed One, having taken up a little bit of dust on his fingernail, addressed the bhikkhus:	尔时，世尊，以指甲取少许尘，告诸比丘言：
“Taṁ kiṁ maññatha, bhikkhave,	"What do you think, bhikkhus?	“汝意云何，诸比丘？
katamaṁ nu kho bahutaraṁ, yo cāyaṁ mayā paritto nakhasikhāyaṁ paṁsu āropito yā cāyaṁ mahāpathavī”ti?	Which is more: this little bit of dust I have taken up on my fingernail, or this great earth?"	何者为多：我指甲所取之少尘，或此大地？”
“Etadeva, bhante, bahutaraṁ yadidaṁ mahāpathavī.	"Venerable sir, the great earth is much more.	“尊者，大地多得多。
Appamattakoyaṁ bhagavatā paritto nakhasikhāyaṁ paṁsu āropito.	The little bit of dust the Blessed One has taken up on his fingernail is trifling.	世尊指甲所取之少尘为微不足道。
Saṅkhampi na upeti upanidhimpi na upeti kalabhāgampi na upeti mahāpathaviṁ upanidhāya bhagavatā paritto nakhasikhāyaṁ paṁsu āropito”ti.	Compared to the great earth, the little bit of dust the Blessed One has taken up on his fingernail does not count, does not amount to a fraction, does not bear comparison."	比之大地，世尊指甲所取之少尘不计，不成一分，不可比。”
“Evameva kho, bhikkhave, appakā te sattā ye manussesu paccājāyanti;	"So too, bhikkhus, those beings who are reborn among humans are few.	“如是，诸比丘，生于人中之众生少。
atha kho eteyeva bahutarā sattā ye aññatra manussehi paccājāyanti.	But those beings who are reborn elsewhere than among humans are far more numerous.	然生于人外之众生多得多。
Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ:	Therefore, bhikkhus, you should train yourselves thus:	是故，诸比丘，汝等应如是修习：
‘appamattā viharissāmā’ti.	'We will dwell heedfully.'	‘我等将不放逸住。’
Evañhi vo, bhikkhave, sikkhitabban”ti.	Thus, bhikkhus, should you train yourselves."	如是，诸比丘，汝等应修习。”
Dutiyaṁ.	Second.	第二。

20.3 - SN 20.3 Kula: Kulasutta

--- SN20.3 - Kulasutta ---	--- SN20.3 - Kulasutta ---	--- SN20.3 - 家庭经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Seyyathāpi, bhikkhave, yāni kānici kulāni bahutthikāni appapurisāni tāni suppadhaṁsiyāni honti corehi kumbhatthenakehi;	"Bhikkhus, just as those families with many women and few men are easily assaulted by robbers, by thieves;	“诸比丘，犹如多女少男之家易为盗贼所侵；
evameva kho, bhikkhave, yassa kassaci bhikkhuno mettācetovimutti abhāvitā abahulīkatā so suppadhaṁsiyo hoti amanussehi.	so too, bhikkhus, any bhikkhu whose liberation of mind by loving-kindness has not been developed and cultivated is easily assaulted by non-human beings.	如是，诸比丘，凡比丘之慈心解脱未发展、未培养，易为非人所侵。
Seyyathāpi, bhikkhave, yāni kānici kulāni appitthikāni bahupurisāni tāni duppadhaṁsiyāni honti corehi kumbhatthenakehi;	Bhikkhus, just as those families with few women and many men are not easily assaulted by robbers, by thieves;	诸比丘，犹如少女多男之家不易为盗贼所侵；
evameva kho, bhikkhave, yassa kassaci bhikkhuno mettācetovimutti bhāvitā bahulīkatā so duppadhaṁsiyo hoti amanussehi.	so too, bhikkhus, any bhikkhu whose liberation of mind by loving-kindness has been developed and cultivated is not easily assaulted by non-human beings.	如是，诸比丘，凡比丘之慈心解脱已发展、已培养，不易为非人所侵。
Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ:	Therefore, bhikkhus, you should train yourselves thus:	是故，诸比丘，汝等应如是修习：
‘mettā no cetovimutti bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti.	'Our liberation of mind by loving-kindness will be developed, cultivated, made a vehicle, made a basis, established, consolidated, and well undertaken.'	‘我等之慈心解脱将发展、培养、作成车乘、作成基础、建立、巩固、并善行之。’
Evañhi vo, bhikkhave, sikkhitabban”ti.	Thus, bhikkhus, should you train yourselves."	如是，诸比丘，汝等应修习。”
Tatiyaṁ.	Third.	第三。

20.4 - SN 20.4 Okkhā: Okkhāsutta

--- SN20.4 - Okkhāsutta ---	--- SN20.4 - Okkhāsutta ---	--- SN20.4 - 锅经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Yo, bhikkhave, pubbaṇhasamayaṁ okkhāsataṁ dānaṁ dadeyya, yo majjhanhikasamayaṁ okkhāsataṁ dānaṁ dadeyya, yo sāyanhasamayaṁ okkhāsataṁ dānaṁ dadeyya, yo vā pubbaṇhasamayaṁ antamaso gadduhanamattampi mettacittaṁ bhāveyya, yo vā majjhanhikasamayaṁ antamaso gadduhanamattampi mettacittaṁ bhāveyya, yo vā sāyanhasamayaṁ antamaso gadduhanamattampi mettacittaṁ bhāveyya, idaṁ tato mahapphalataraṁ.	"Bhikkhus, if one were to give a gift of a hundred pots of food in the morning, and a gift of a hundred pots of food at noon, and a gift of a hundred pots of food in the evening, or if one were to develop a mind of loving-kindness in the morning for just the time it takes to milk a cow, and so at noon, and so in the evening, this latter would be far more fruitful.	“诸比丘，若人晨施百锅食，午施百锅食，晚施百锅食，或人晨修慈心仅如挤牛乳之时，午亦然，晚亦然，后者果报远大。
Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ:	Therefore, bhikkhus, you should train yourselves thus:	是故，诸比丘，汝等应如是修习：
‘mettā no cetovimutti bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti.	'Our liberation of mind by loving-kindness will be developed, cultivated, made a vehicle, made a basis, established, consolidated, and well undertaken.'	‘我等之慈心解脱将发展、培养、作成车乘、作成基础、建立、巩固、并善行之。’
Evañhi vo, bhikkhave, sikkhitabban”ti.	Thus, bhikkhus, should you train yourselves."	如是，诸比丘，汝等应修习。”
Catutthaṁ.	Fourth.	第四。

20.5 - SN 20.5 Satti: Sattisutta

--- SN20.5 - Sattisutta ---	--- SN20.5 - Sattisutta ---	--- SN20.5 - 矛经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Seyyathāpi, bhikkhave, satti tiṇhaphalā.	"Suppose, bhikkhus, there was a sharp-pointed spear. Then a man would come along and think:	“譬如，诸比丘，有一利矛。人来思：
Atha puriso āgaccheyya:	'I will bend back this sharp-pointed spear with my hand or my fist, I will twist it, I will turn it back.'	‘我将以手或拳弯此利矛，我将扭之，我将转之。’
‘ahaṁ imaṁ sattiṁ tiṇhaphalaṁ pāṇinā vā muṭṭhinā vā paṭileṇissāmi paṭikoṭṭissāmi paṭivaṭṭessāmī’ti.
Taṁ kiṁ maññatha, bhikkhave,	What do you think, bhikkhus?	汝意云何，诸比丘？
bhabbo nu kho so puriso amuṁ sattiṁ tiṇhaphalaṁ pāṇinā vā muṭṭhinā vā paṭileṇetuṁ paṭikoṭṭetuṁ paṭivaṭṭetun”ti?	Would that man be able to bend back that sharp-pointed spear with his hand or his fist, to twist it, to turn it back?"	彼人能以手或拳弯彼利矛，扭之，转之否？”
“No hetaṁ, bhante”.	No, venerable sir.	不，尊者。
“Taṁ kissa hetu”?	For what reason?	何以故？
“Asu hi, bhante, satti tiṇhaphalā na sukarā pāṇinā vā muṭṭhinā vā paṭileṇetuṁ paṭikoṭṭetuṁ paṭivaṭṭetuṁ.	"Because, venerable sir, that sharp-pointed spear is not easy to bend back, twist, or turn back with the hand or fist.	“因为，尊者，彼利矛不易以手或拳弯、扭、或转。
Yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.	That man would only reap weariness and vexation."	彼人唯得疲劳与烦恼。”
“Evameva kho, bhikkhave, yassa kassaci bhikkhuno mettācetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, tassa ce amanusso cittaṁ khipitabbaṁ maññeyya;	"So too, bhikkhus, in the case of any bhikkhu for whom the liberation of mind by loving-kindness has been developed, cultivated, made a vehicle, made a basis, established, consolidated, and well undertaken, if a non-human being thinks of deranging his mind,	“如是，诸比丘，于凡比丘之慈心解脱已发展、培养、作成车乘、作成基础、建立、巩固、并善行之，若非人思乱其心，
atha kho sveva amanusso kilamathassa vighātassa bhāgī assa.	that non-human being would himself reap weariness and vexation.	彼非人自得疲劳与烦恼。
Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ:	Therefore, bhikkhus, you should train yourselves thus:	是故，诸比丘，汝等应如是修习：
‘mettā no cetovimutti bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti.	'Our liberation of mind by loving-kindness will be developed, cultivated, made a vehicle, made a basis, established, consolidated, and well undertaken.'	‘我等之慈心解脱将发展、培养、作成车乘、作成基础、建立、巩固、并善行之。’
Evañhi vo, bhikkhave, sikkhitabban”ti.	Thus, bhikkhus, should you train yourselves."	如是，诸比丘，汝等应修习。”

20.6 - SN 20.6 Dhanuggaha: Dhanuggahasutta

--- SN20.6 - Dhanuggahasutta ---	--- SN20.6 - Dhanuggahasutta ---	--- SN20.6 - 弓手经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Seyyathāpi, bhikkhave, cattāro daḷhadhammā dhanuggahā susikkhitā katahatthā katūpāsanā catuddisā ṭhitā assu.	"Suppose, bhikkhus, there were four strong archers, well-trained, skilled, practiced, standing in the four directions.	“譬如，诸比丘，有四强弓手，善训，善巧，熟练，立于四方。
Atha puriso āgaccheyya:	Then a man would come along and think:	人来思：
‘ahaṁ imesaṁ catunnaṁ daḷhadhammānaṁ dhanuggahānaṁ susikkhitānaṁ katahatthānaṁ katūpāsanānaṁ catuddisā kaṇḍe khitte appatiṭṭhite pathaviyaṁ gahetvā āharissāmī’ti.	'I will catch and bring back the arrows shot by these four strong archers, well-trained, skilled, practiced, in the four directions before they hit the ground.'	‘我将捕此四强弓手，善训，善巧，熟练，于四方所射之箭，未落地前携回。’
Taṁ kiṁ maññatha, bhikkhave,	What do you think, bhikkhus?	汝意云何，诸比丘？
‘javano puriso paramena javena samannāgato’ti alaṁvacanāyā”ti?	Would it be right to say, 'That man is endowed with the highest speed'?"	言‘彼人具最高速度’为正否？”
“Ekassa cepi, bhante, daḷhadhammassa dhanuggahassa susikkhitassa katahatthassa katūpāsanassa kaṇḍaṁ khittaṁ appatiṭṭhitaṁ pathaviyaṁ gahetvā āhareyya:	"Venerable sir, even if he were to catch and bring back the arrow shot by one strong archer, well-trained, skilled, practiced, before it hit the ground,	“尊者，纵彼能捕一强弓手，善训，善巧，熟练，所射之箭，未落地前携回，
‘javano puriso paramena javena samannāgato’ti alaṁvacanāya, ko pana vādo catunnaṁ daḷhadhammānaṁ dhanuggahānaṁ susikkhitānaṁ katahatthānaṁ katūpāsanānan”ti?	it would be right to say, '	言‘…
“Yathā ca, bhikkhave, tassa purisassa javo, yathā ca candimasūriyānaṁ javo, tato sīghataro.	the speed of that man, bhikkhus, and as the speed of the sun and moon, this is faster.	彼人之速度，诸比丘，及日月之速度，此为更快。
Yathā ca, bhikkhave, tassa purisassa javo yathā ca candimasūriyānaṁ javo yathā ca yā devatā candimasūriyānaṁ purato dhāvanti tāsaṁ devatānaṁ javo, (…) tato sīghataraṁ āyusaṅkhārā khīyanti.	Whatever, bhikkhus, is the speed of that man, and the speed of the sun and moon, and the speed of the devas who run before the sun and moon, (...) faster than that the life formations waste away.	无论，诸比丘，彼人之速度，日月之速度，及日月前行之天神之速度，(...) 快于此者，生命之行消逝。
Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ:	Therefore, bhikkhus, you should train yourselves thus:	是故，诸比丘，汝等应如是修习：
‘appamattā viharissāmā’ti.	‘We will dwell heedfully.’	‘我等将不放逸住。’
Evañhi vo, bhikkhave, sikkhitabban”ti.	Thus, bhikkhus, should you train yourselves."	如是，诸比丘，汝等应修习。”
Chaṭṭhaṁ.	Sixth.	第六。

20.7 - SN 20.7 Āṇi: Āṇisutta

--- SN20.7 - Āṇisutta ---	--- SN20.7 - Āṇisutta ---	--- SN20.7 - 鼓经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Bhūtapubbaṁ, bhikkhave, dasārahānaṁ ānako nāma mudiṅgo ahosi.	"Once in the past, bhikkhus, the Dasārahas had a drum called the Ānaka.	“昔，诸比丘，十力族有鼓名阿那伽。
Tassa dasārahā ānake ghaṭite aññaṁ āṇiṁ odahiṁsu.	When the Ānaka drum split, the Dasārahas inserted another peg.	阿那伽鼓破时，十力族插入另一钉。
Ahu kho so, bhikkhave, samayo yaṁ ānakassa mudiṅgassa porāṇaṁ pokkharaphalakaṁ antaradhāyi.	There came a time, bhikkhus, when the original drumhead of the Ānaka drum disappeared.	时至，诸比丘，阿那伽鼓之原鼓面消失。
Āṇisaṅghāṭova avasissi.	Only the framework of pegs remained.	唯余钉之框架。
Evameva kho, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṁ, ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatappaṭisaṁyuttā, tesu bhaññamānesu na sussūsissanti na sotaṁ odahissanti na aññā cittaṁ upaṭṭhāpessanti na ca te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññissanti.	So too, bhikkhus, in the future there will be bhikkhus who, when those suttas spoken by the Tathāgata—deep, deep in meaning, transcendent, connected with emptiness—are being recited, they will not want to listen, will not lend an ear, will not set their minds to understanding, and will not consider those teachings worth learning and mastering.	如是，诸比丘，未来将有比丘，当如来所说之经—深，义深，超越，与空相关—被诵读时，彼等将不欲听，不倾耳，不立心理解，且不认为彼等教法值得学习掌握。
Ye pana te suttantā kavikatā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā, tesu bhaññamānesu sussūsissanti, sotaṁ odahissanti, aññā cittaṁ upaṭṭhāpessanti, te ca dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññissanti.	But when those suttas that are the work of poets, poetic, with beautiful words and phrases, external, spoken by disciples, are being recited, they will want to listen, will lend an ear, will set their minds to understanding, and will consider those teachings worth learning and mastering.	然当诗人所作之经，诗意，词句优美，外在，弟子所说，被诵读时，彼等将欲听，将倾耳，将立心理解，且将认为彼等教法值得学习掌握。
Evametesaṁ, bhikkhave, suttantānaṁ tathāgatabhāsitānaṁ gambhīrānaṁ gambhīratthānaṁ lokuttarānaṁ suññatappaṭisaṁyuttānaṁ antaradhānaṁ bhavissati.	In this way, bhikkhus, the suttas spoken by the Tathāgata—deep, deep in meaning, transcendent, connected with emptiness—will disappear.	如是，诸比丘，如来所说之经—深，义深，超越，与空相关—将消失。
Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ:	Therefore, bhikkhus, you should train yourselves thus:	是故，诸比丘，汝等应如是修习：
‘ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatappaṭisaṁyuttā, tesu bhaññamānesu sussūsissāma, sotaṁ odahissāma, aññā cittaṁ upaṭṭhāpessāma, te ca dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññissāmā’ti.	'When those suttas spoken by the Tathāgata—deep, deep in meaning, transcendent, connected with emptiness—are being recited, we will want to listen, we will lend an ear, we will set our minds to understanding, and we will consider those teachings worth learning and mastering.'	‘当如来所说之经—深，义深，超越，与空相关—被诵读时，我等将欲听，将倾耳，将立心理解，且将认为彼等教法值得学习掌握。’
Evañhi vo, bhikkhave, sikkhitabban”ti.	Thus, bhikkhus, should you train yourselves."	如是，诸比-丘，汝等应修习。”

20.8 - SN 20.8 Kaliṅgara: Kaliṅgarasutta

--- SN20.8 - Kaliṅgarasutta ---	--- SN20.8 - Kaliṅgarasutta ---	--- SN20.8 - 迦陵伽罗经 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.	On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof.	一时，世尊住于毗舍离大林中，重阁讲堂。
Tatra kho bhagavā bhikkhū āmantesi:	There the Blessed One addressed the bhikkhus:	尔时，世尊告诸比丘言：
“bhikkhavo”ti.	Bhikkhus.	诸比丘。
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.	"Venerable sir," those bhikkhus replied to the Blessed One.	“尊者，”彼诸比丘答世尊言。
Bhagavā etadavoca:	The Blessed One said this:	世尊如是说：
“Kaliṅgarūpadhānā, bhikkhave, etarahi licchavī viharanti appamattā ātāpino upāsanasmiṁ.	"Like a sliver of kaliṅgara-wood, bhikkhus, the Licchavis now dwell, heedful and ardent in their training.	“如一迦陵伽罗木片，诸比丘，离车族今住，于修行中不放逸而热心。
Tesaṁ rājā māgadho ajātasattu vedehiputto na labhati otāraṁ na labhati ārammaṇaṁ.	The Magadhan king Ajātasattu, son of the Videhan queen, finds no opening against them, no foothold.	摩揭陀王阿阇世，毗提诃后之子，不得其机，不得其 foothold。
Bhavissanti, bhikkhave, anāgatamaddhānaṁ licchavī sukhumālā mudutalunahatthapādā	In the future, bhikkhus, the Licchavis will become delicate, with soft and tender hands and feet.	未来，诸比丘，离车族将变娇嫩，手足柔嫩。
te mudukāsu seyyāsu tūlabibbohanāsu yāvasūriyuggamanā seyyaṁ kappissanti.	On soft couches with cotton pillows they will sleep until sunrise.	于软榻棉枕上将睡至日出。
Tesaṁ rājā māgadho ajātasattu vedehiputto lacchati otāraṁ lacchati ārammaṇaṁ.	The Magadhan king Ajātasattu, son of the Videhan queen, will then find an opening, will find a foothold.	摩揭陀王阿阇世，毗提诃后之子，将得其机，将得其 foothold。
Kaliṅgarūpadhānā, bhikkhave, etarahi bhikkhū viharanti appamattā ātāpino padhānasmiṁ.	Like a sliver of kaliṅgara-wood, bhikkhus, the bhikkhus now dwell, heedful and ardent in their striving.	如一迦陵伽罗木片，诸比丘，比丘今住，于精进中不放逸而热心。
Tesaṁ māro pāpimā na labhati otāraṁ na labhati ārammaṇaṁ.	Māra the Evil One finds no opening against them, no foothold.	魔王波旬不得其机，不得其 foothold。
Bhavissanti, bhikkhave, anāgatamaddhānaṁ bhikkhū sukhumā mudutalunahatthapādā.	In the future, bhikkhus, there will be bhikkhus who are delicate, with soft and tender hands and feet.	未来，诸比丘，将有比丘娇嫩，手足柔嫩。
Te mudukāsu seyyāsu tūlabibbohanāsu yāvasūriyuggamanā seyyaṁ kappissanti.	On soft couches with cotton pillows they will sleep until sunrise.	于软榻棉枕上将睡至日出。
Tesaṁ māro pāpimā lacchati otāraṁ lacchati ārammaṇaṁ.	Māra the Evil One will then find an opening, will find a foothold.	魔王波旬将得其机，将得其 foothold。
Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ:	Therefore, bhikkhus, you should train yourselves thus:	是故，诸比丘，汝等应如是修习：
‘kaliṅgarūpadhānā viharissāma appamattā ātāpino padhānasmin’ti.	'We will dwell like a sliver of kaliṅgara-wood, heedful and ardent in our striving.'	‘我等将如一迦陵伽罗木片住，于精进中不放逸而热心。’
Evañhi vo, bhikkhave, sikkhitabban”ti.	Thus, bhikkhus, should you train yourselves."	如是，诸比丘，汝等应修习。”

20.9 - SN 20.9 Nāga: Nāgasutta

--- SN20.9 - Nāgasutta ---	--- SN20.9 - Nāgasutta ---	--- SN20.9 - 象经 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.	一时，佛住舍卫城祇陀林给孤独园。
Tena kho pana samayena aññataro navo bhikkhu ativelaṁ kulāni upasaṅkamati.	Now on that occasion a certain new bhikkhu was visiting families excessively.	时有一新比丘过度拜访家庭。
Tamenaṁ bhikkhū evamāhaṁsu:	The bhikkhus said to him:	诸比丘告之：
“māyasmā ativelaṁ kulāni upasaṅkamī”ti.	Venerable sir, do not visit families excessively.	尊者，勿过度拜访家庭。
So bhikkhu bhikkhūhi vuccamāno evamāha:	That bhikkhu, being spoken to by the bhikkhus, said:	彼比丘，为诸比丘所言，曰：
“ime hi nāma therā bhikkhū kulāni upasaṅkamitabbaṁ maññissanti, kimaṅgaṁ panāhan”ti?	If these elder bhikkhus think it fit to visit families, why not I?	若此等长老比丘以为适于拜访家庭，何以我不可？
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:	Then a number of bhikkhus approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, those bhikkhus said to the Blessed One:	尔时众比丘诣世尊所，礼敬之，坐一面已。坐一面已，彼诸比丘白世尊言：
“idha, bhante, aññataro navo bhikkhu ativelaṁ kulāni upasaṅkamati.	"Here, venerable sir, a certain new bhikkhu is visiting families excessively.	“此，尊者，一新比丘过度拜访家庭。
Tamenaṁ bhikkhū evamāhaṁsu:	The bhikkhus said to him:	诸比丘告之：
‘māyasmā ativelaṁ kulāni upasaṅkamī’ti.	'Venerable sir, do not visit families excessively.'	‘尊者，勿过度拜访家庭。’
So bhikkhu bhikkhūhi vuccamāno evamāha:	That bhikkhu, being spoken to by the bhikkhus, said:	彼比丘，为诸比丘所言，曰：
‘ime hi nāma therā bhikkhū kulāni upasaṅkamitabbaṁ maññissanti, kimaṅgaṁ panāhan’”ti.	'If these elder bhikkhus think it fit to visit families, why not I?'"	‘若此等长老比丘以为适于拜访家庭，何以我不可？’”
“Bhūtapubbaṁ, bhikkhave, araññāyatane mahāsarasī.	"Once in the past, bhikkhus, in a wilderness region there was a great lake.	“昔，诸比丘，于一荒野地带有一大湖。
Taṁ nāgā upanissāya viharanti.	Bull elephants lived dependent on it.	公象依之而活。
Te taṁ sarasiṁ ogāhetvā soṇḍāya bhisamuḷālaṁ abbuhetvā suvikkhālitaṁ vikkhāletvā akaddamaṁ saṅkhāditvā ajjhoharanti.	They would enter that lake, pull up lotus stalks with their trunks, wash them thoroughly, and having cleaned them of mud, they would chew and swallow them.	彼等入彼湖，以鼻拔莲茎，洗之净，去泥，嚼而吞之。
Tesaṁ taṁ vaṇṇāya ceva hoti balāya ca, na ca tatonidānaṁ maraṇaṁ vā nigacchanti maraṇamattaṁ vā dukkhaṁ.	This was for their good complexion and strength, and on account of it they did not meet with death or deadly suffering.	此为其肤色与力量之善，因此彼等不遇死或致命之苦。
Tesaṁyeva kho pana, bhikkhave, mahānāgānaṁ anusikkhamānā taruṇā bhiṅkacchāpā taṁ sarasiṁ ogāhetvā soṇḍāya bhisamuḷālaṁ abbuhetvā na suvikkhālitaṁ vikkhāletvā sakaddamaṁ asaṅkhāditvā ajjhoharanti.	But then, bhikkhus, imitating those great bull elephants, young elephant calves would enter that lake, pull up lotus stalks with their trunks, but not wash them thoroughly, and swallowing them with mud and without chewing, they would consume them.	然，诸比丘，模仿彼等大公象，幼象入彼湖，以鼻拔莲茎，然不洗净，带泥吞之，不嚼，而食之。
Tesaṁ taṁ neva vaṇṇāya hoti na balāya.	This was not for their good complexion or strength.	此非为其肤色或力量之善。
Tatonidānaṁ maraṇaṁ vā nigacchanti maraṇamattaṁ vā dukkhaṁ.	On account of it they met with death or deadly suffering.	因此彼等遇死或致命之苦。
Evameva kho, bhikkhave, idha therā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ vā nigamaṁ vā piṇḍāya pavisanti.	So too, bhikkhus, here the elder bhikkhus, having dressed in the morning, taking their bowl and robe, enter a village or town for alms.	如是，诸比丘，此长老比丘，晨起著衣，持钵，入村或镇乞食。
Te tattha dhammaṁ bhāsanti.	There they speak the Dhamma.	彼处说法。
Tesaṁ gihī pasannākāraṁ karonti.	The lay people show signs of confidence in them.	居士于彼等示信心。
Te taṁ lābhaṁ agadhitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti.	They partake of that gain without being tied to it, infatuated, or attached, seeing the danger and understanding the escape.	彼等食彼得而不缚，不迷，不著，见危而出离。
Tesaṁ taṁ vaṇṇāya ceva hoti balāya ca, na ca tatonidānaṁ maraṇaṁ vā nigacchanti maraṇamattaṁ vā dukkhaṁ.	This is for their good complexion and strength, and on account of it they do not meet with death or deadly suffering.	此为其肤色与力量之善，因此彼等不遇死或致命之苦。
Tesaṁyeva kho pana, bhikkhave, therānaṁ bhikkhūnaṁ anusikkhamānā navā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ vā nigamaṁ vā piṇḍāya pavisanti.	But then, bhikkhus, imitating those elder bhikkhus, new bhikkhus, having dressed in the morning, taking their bowl and robe, enter a village or town for alms.	然，诸比丘，模仿彼等长老比丘，新比丘，晨起著衣，持钵，入村或镇乞食。
Te tattha dhammaṁ bhāsanti.	There they speak the Dhamma.	彼处说法。
Tesaṁ gihī pasannākāraṁ karonti.	The lay people show signs of confidence in them.	居士于彼等示信心。
Te taṁ lābhaṁ gadhitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti.	They partake of that gain while being tied to it, infatuated, and attached, not seeing the danger and not understanding the escape.	彼等食彼得而缚，迷，著，不见危，不解出离。
Tesaṁ taṁ neva vaṇṇāya hoti na balāya, te tatonidānaṁ maraṇaṁ vā nigacchanti maraṇamattaṁ vā dukkhaṁ.	This is not for their good complexion or strength, and on account of it they meet with death or deadly suffering.	此非为其肤色或力量之善，因此彼等遇死或致命之苦。
Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ:	Therefore, bhikkhus, you should train yourselves thus:	是故，诸比丘，汝等应如是修习：
‘agadhitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā taṁ lābhaṁ paribhuñjissāmā’ti.	'We will partake of that gain without being tied to it, infatuated, or attached, seeing the danger and understanding the escape.'	‘我等将食彼得而不缚，不迷，不著，见危而出离。’
Evañhi vo, bhikkhave, sikkhitabban”ti.	Thus, bhikkhus, should you train yourselves."	如是，诸比丘，汝等应修习。”

20.10 - SN 20.10 Biḷāra: Biḷārasutta

--- SN20.10 - Biḷārasutta ---	--- SN20.10 - Biḷārasutta ---	--- SN20.10 - 猫经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
Tena kho pana samayena aññataro bhikkhu ativelaṁ kulesu cārittaṁ āpajjati.	Now on that occasion a certain bhikkhu was behaving improperly among families.	时有一比丘于家庭中行为不端。
Tamenaṁ bhikkhū evamāhaṁsu:	The bhikkhus said to him:	诸比丘告之：
“māyasmā ativelaṁ kulesu cārittaṁ āpajjī”ti.	Venerable sir, do not behave improperly among families.	尊者，勿于家庭中行为不端。
So bhikkhu bhikkhūhi vuccamāno na viramati.	That bhikkhu, though spoken to by the bhikkhus, did not desist.	彼比丘，纵为诸比丘所言，不 desist。
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:	Then a number of bhikkhus approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, those bhikkhus said to the Blessed One:	尔时众比丘诣世尊所，礼敬之，坐一面已。坐一面已，彼诸比丘白世尊言：
“idha, bhante, aññataro bhikkhu ativelaṁ kulesu cārittaṁ āpajjati.	"Here, venerable sir, a certain bhikkhu is behaving improperly among families.	“此，尊者，一比丘于家庭中行为不端。
Tamenaṁ bhikkhū evamāhaṁsu:	The bhikkhus said to him:	诸比丘告之：
‘māyasmā ativelaṁ kulesu cārittaṁ āpajjī’ti.	'Venerable sir, do not behave improperly among families.'	‘尊者，勿于家庭中行为不端。’
So bhikkhu bhikkhūhi vuccamāno na viramatī”ti.	That bhikkhu, though spoken to by the bhikkhus, does not desist."	彼比丘，纵为诸比丘所言，不 desist。”
“Bhūtapubbaṁ, bhikkhave, biḷāro sandhisamalasaṅkaṭīre ṭhito ahosi mudumūsiṁ maggayamāno:	"Once in the past, bhikkhus, a cat was standing on a heap of refuse by a drain, looking for a soft-bodied mouse, thinking:	“昔，诸比丘，一猫立于沟边垃圾堆上，觅一软身鼠，思：
‘yadāyaṁ mudumūsi gocarāya pakkamissati, tattheva naṁ gahetvā khādissāmī’ti.	'When this soft-bodied mouse comes out for food, right there I will seize it and eat it.'	‘此软身鼠出食时，即彼处我将捕而食之。’
Atha kho so, bhikkhave, mudumūsi gocarāya pakkāmi.	Then, bhikkhus, that soft-bodied mouse came out for food.	尔时，诸比丘，彼软身鼠出食。
Tamenaṁ biḷāro gahetvā sahasā saṅkhāditvā ajjhohari.	The cat seized it, and hastily swallowed it after biting it.	彼猫捕之，咬后仓促吞之。
Tassa so mudumūsi antampi khādi, antaguṇampi khādi.	That soft-bodied mouse gnawed its intestines, gnawed its entrails.	彼软身鼠啮其肠，啮其脏。
So tatonidānaṁ maraṇampi nigacchi maraṇamattampi dukkhaṁ.	On account of that, it met with death or deadly suffering.	因此，彼遇死或致命之苦。
Evameva kho, bhikkhave, idhekacco bhikkhu pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena, anupaṭṭhitāya satiyā, asaṁvutehi indriyehi.	So too, bhikkhus, some bhikkhu here, having dressed in the morning, taking his bowl and robe, enters a village or town for alms with his body unguarded, with his speech unguarded, with his mind unguarded, with mindfulness unestablished, with his faculties unrestrained.	如是，诸比丘，此间有比丘，晨起著衣，持钵，入村或镇乞食，身不护，语不护，心不护，念不立，根不制。
So tattha passati mātugāmaṁ dunnivatthaṁ vā duppārutaṁ vā.	There he sees a woman improperly dressed or improperly clad.	彼见一女衣不整或衣不蔽。
Tassa mātugāmaṁ disvā dunnivatthaṁ vā duppārutaṁ vā rāgo cittaṁ anuddhaṁseti.	Having seen a woman improperly dressed or improperly clad, lust assails his mind.	见一女衣不整或衣不蔽，欲心攻其心。
So rāgānuddhaṁsena cittena maraṇaṁ vā nigacchati maraṇamattaṁ vā dukkhaṁ.	With a mind assailed by lust, he meets with death or deadly suffering.	以欲心攻之，彼遇死或致命之苦。
Maraṇañhetaṁ, bhikkhave, ariyassa vinaye yo sikkhaṁ paccakkhāya hīnāyāvattati.	This, bhikkhus, is death in the discipline of the noble one: that one gives up the training and reverts to the lower life.	此，诸比丘，为圣者律中之死：即舍戒还俗。
Maraṇamattañhetaṁ, bhikkhave, dukkhaṁ yadidaṁ aññataraṁ saṅkiliṭṭhaṁ āpattiṁ āpajjati.	This, bhikkhus, is deadly suffering: that one commits some defiled offense.	此，诸比丘，为致命之苦：即犯某染污之罪。
Yathārūpāya āpattiyā vuṭṭhānaṁ paññāyati.	For which kind of offense an emergence is declared.	为此种罪，宣出离。
Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ:	Therefore, bhikkhus, you should train yourselves thus:	是故，诸比丘，汝等应如是修习：
‘rakkhiteneva kāyena rakkhitāya vācāya rakkhitena cittena, upaṭṭhitāya satiyā, saṁvutehi indriyehi gāmaṁ vā nigamaṁ vā piṇḍāya pavisissāmā’ti.	'With body guarded, speech guarded, mind guarded, with mindfulness established, with faculties restrained, we will enter a village or town for alms.'	‘身护，语护，心护，念立，根制，我等将入村或镇乞食。’
Evañhi vo, bhikkhave, sikkhitabban”ti.	Thus, bhikkhus, should you train yourselves."	如是，诸比丘，汝等应修习。”

20.11 - SN 20.11 Siṅgāla: Siṅgālasutta

--- SN20.11 - Siṅgālasutta ---	--- SN20.11 - Siṅgālasutta ---	--- SN20.11 - 豺狼经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Assuttha no tumhe, bhikkhave, rattiyā paccūsasamayaṁ jarasiṅgālassa vassamānassā”ti?	Have you heard, bhikkhus, an old jackal howling in the last watch of the night?	汝等闻，诸比丘，一夜晚最后一更老豺狼嚎否？
“Evaṁ, bhante”.	Yes, venerable sir.	唯然，尊者。
“Eso kho, bhikkhave, jarasiṅgālo ukkaṇḍakena nāma rogajātena phuṭṭho.	"That old jackal, bhikkhus, is afflicted with a disease called mange.	“彼老豺狼，诸比丘，为一病名疥癣所苦。
So yena yena icchati tena tena gacchati;	It goes wherever it wants;	彼随其欲往；
yattha yattha icchati tattha tattha tiṭṭhati;	it stands wherever it wants;	随其欲立；
yattha yattha icchati tattha tattha nisīdati;	it sits wherever it wants;	随其欲坐；
yattha yattha icchati tattha tattha nipajjati;	it lies down wherever it wants;	随其欲卧；
sītakopi naṁ vāto upavāyati.	and a cold wind blows on it.	冷风吹之。
Sādhu khvassa, bhikkhave, yaṁ idhekacco sakyaputtiyapaṭiñño evarūpampi attabhāvapaṭilābhaṁ paṭisaṁvediyetha.	It would be good, bhikkhus, if some so-called son of the Sakyans were to experience such a personal existence.	善哉，诸比丘，若某所谓释迦子经验如是之个人存在。
Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ:	Therefore, bhikkhus, you should train yourselves thus:	是故，诸比丘，汝等应如是修习：
‘appamattā viharissāmā’ti.	'We will dwell heedfully.'	‘我等将不放逸住。’
Evañhi vo, bhikkhave, sikkhitabban”ti.	Thus, bhikkhus, should you train yourselves."	如是，诸比丘，汝等应修习。”

20.12 - SN 20.12 Dutiyasiṅgāla: Dutiyasiṅgālasutta

--- SN20.12 - Dutiyasiṅgālasutta ---	--- SN20.12 - Dutiyasiṅgālasutta ---	--- SN20.12 - 第二豺狼经 ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	于舍卫城。
“Assuttha no tumhe, bhikkhave, rattiyā paccūsasamayaṁ jarasiṅgālassa vassamānassā”ti?	Have you heard, bhikkhus, an old jackal howling in the last watch of the night?	汝等闻，诸比丘，一夜晚最后一更老豺狼嚎否？
“Evaṁ, bhante”.	Yes, venerable sir.	唯然，尊者。
“Siyā kho, bhikkhave, tasmiṁ jarasiṅgāle yā kāci kataññutā kataveditā, na tveva idhekacce sakyaputtiyapaṭiññe siyā yā kāci kataññutā kataveditā.	"It may be, bhikkhus, that in that old jackal there is some gratitude, some thankfulness, but not so in some so-called son of the Sakyans is there any gratitude or thankfulness.	“或，诸比丘，于彼老豺狼有某种感恩，某种感谢，然于某所谓释迦子则无任何感恩或感谢。
Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ:	Therefore, bhikkhus, you should train yourselves thus:	是故，诸比丘，汝等应如是修习：
‘kataññuno bhavissāma katavedino;	'We will be grateful and thankful;	‘我等将感恩且感谢；
na ca no amhesu appakampi kataṁ nassissatī’ti.	and for us not even the slightest thing done will be lost.'	于我等纵微小之事亦不失。’
Evañhi vo, bhikkhave, sikkhitabban”ti.	Thus, bhikkhus, should you train yourselves."	如是，诸比丘，汝等应修习。”
Opammavaggo paṭhamo.	First Chapter on Similes.	譬喻第一品。
Kūṭaṁ nakhasikhaṁ kulaṁ,	Gabled house, fingernail, family,	重阁，指甲，家庭，
okkhā satti dhanuggaho;	pots, spear, archer;	锅，矛，弓手；
Āṇi kaliṅgaro nāgo,	peg, kaliṅgara, elephant,	钉，迦陵伽罗，象，
biḷāro dve siṅgālakāti.	cat, and two jackals.	猫，与二豺狼。
Opammasaṁyuttaṁ samattaṁ.	The Connected Discourses with Similes are complete.	譬喻相应部竟。

21 - SN 21 Bhikkhu: Connected Discourses with Bhikkhus

==================== SN21 - Bhikkhusaṃyutta ====================

Connected Discourses with Bhikkhus

比丘相应部

21.1 - SN 21.1 Kolita: Kolitasutta

--- SN21.1 - Kolitasutta ---	--- SN21.1 - Kolitasutta ---	--- SN21.1 - 拘利多经 ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我闻。
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.	一时，佛住舍卫城祇陀林给孤独园。
Tatra kho āyasmā mahāmoggallāno bhikkhū āmantesi:	There the Venerable Mahāmoggallāna addressed the bhikkhus:	尔时尊者摩诃目犍连告诸比丘言：
“āvuso bhikkhave”ti.	Friends, bhikkhus.	诸友，诸比丘。
“Āvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṁ.	"Friend," those bhikkhus replied to the Venerable Mahāmoggallāna.	“友，”彼诸比丘答尊者摩诃目犍连言。
Āyasmā mahāmoggallāno etadavoca:	The Venerable Mahāmoggallāna said this:	尊者摩诃目犍连说此：
“idha mayhaṁ, āvuso, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:	"Here, friends, while I was in seclusion, withdrawn, this thought arose in my mind:	“此，诸友，我于静处，隐居时，此念生于我心：
‘ariyo tuṇhībhāvo, ariyo tuṇhībhāvoti vuccati.	'Noble silence, noble silence, it is said.	‘圣默然，圣默然，如是说。
Katamo nu kho ariyo tuṇhībhāvo’ti?	What now is noble silence?'	今何为圣默然？’
Tassa mayhaṁ āvuso, etadahosi:	Then, friends, this thought occurred to me:	尔时，诸友，此念生于我：
‘idha bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.	'Here, a bhikkhu, with the stilling of thought and examination, enters and dwells in the second jhāṅa, which has internal confidence and unification of mind, is without thought and examination, and is filled with rapture and happiness born of concentration.	‘此，一比丘，寻伺息，入而住于二禅，有内净，心一境性，无寻无伺，定生喜乐。
Ayaṁ vuccati ariyo tuṇhībhāvo’ti.	This is called noble silence.'	此名为圣默然。’
So khvāhaṁ, āvuso, vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihariṁ.	So I, friends, with the stilling of thought and examination, entered and dwelled in the second jhāṅa...	如是我，诸友，寻伺息，入而住于二禅…
Tassa mayhaṁ, āvuso, iminā vihārena viharato vitakkasahagatā saññāmanasikārā samudācaranti.	As I was dwelling in this attainment, friends, perceptions and attentions accompanied by thought arose in me.	我住于此 attainment，诸友，有寻有伺之想与作意生于我。
Atha kho maṁ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca:	Then, friends, the Blessed One approached me through his psychic power and said this:	尔时，诸友，世尊以神通诣我所，说此：
‘moggallāna moggallāna, mā, brāhmaṇa, ariyaṁ tuṇhībhāvaṁ pamādo, ariye tuṇhībhāve cittaṁ saṇṭhapehi, ariye tuṇhībhāve cittaṁ ekodibhāvaṁ karohi, ariye tuṇhībhāve cittaṁ samādahā’ti.	'Moggallāna, Moggallāna, brahmin, do not be negligent of the noble silence! Settle your mind in the noble silence, unify your mind in the noble silence, concentrate your mind in the noble silence.'	‘目犍连，目犍连，婆罗门，勿放逸于圣默然！安住汝心于圣默然，统一汝心于圣默然，专注汝心于圣默然。’
So khvāhaṁ, āvuso, aparena samayena vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharāmi.	Then I, friends, at a later time, with the stilling of thought and examination, entered and dwelled in the second jhāṅa, which has internal confidence and unification of mind, is without thought and examination, and is filled with rapture and happiness born of concentration.	尔时我，诸友，后时，寻伺息，入而住于二禅，有内净，心一境性，无寻无伺，定生喜乐。
Yañhi taṁ, āvuso, sammā vadamāno vadeyya:	If, friends, one speaking rightly were to say:	若，诸友，人正说当言：
‘satthārā anuggahito sāvako mahābhiññataṁ patto’ti, mamaṁ taṁ sammā vadamāno vadeyya:	'A disciple assisted by the Teacher has attained great direct knowledge,' it is of me that one speaking rightly would say:	‘一弟子为师所助得大直知’，是于我，正说者当言：
‘satthārā anuggahito sāvako mahābhiññataṁ patto’”ti.	'A disciple assisted by the Teacher has attained great direct knowledge.'"	‘一弟子为师所助得大直知。’”

21.2 - SN 21.2 Upatissa

--- SN21.2 - Upatissasutta ---
Sāvatthinidānaṁ.	At Sāvatthī.	于舍卫城。
Tatra kho āyasmā sāriputto bhikkhū āmantesi:	There the Venerable Sāriputta addressed the bhikkhus:	尔时尊者舍利弗告诸比丘言：
“āvuso bhikkhave”ti.	Friends, bhikkhus.	诸友，诸比丘。
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.	"Friend," those bhikkhus replied to the Venerable Sāriputta.	“友，”彼诸比丘答尊者舍利弗言。
Āyasmā sāriputto etadavoca:	The Venerable Sāriputta said this:	尊者舍利弗说此：
“Idha mayhaṁ, āvuso, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:	"Here, friends, while I was in seclusion, withdrawn, this thought arose in my mind:	“此，诸友，我于静处，隐居时，此念生于我心：
‘atthi nu kho taṁ kiñci lokasmiṁ yassa me vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā’ti?	'Is there anything at all in the world, the change and alteration of which would give rise to sorrow, lamentation, pain, grief, and despair in me?'	‘世间有何物，其变易将使我生愁、悲、苦、忧、恼？’
Tassa mayhaṁ, āvuso, etadahosi:	Then, friends, this thought occurred to me:	尔时，诸友，此念生于我：
‘natthi kho taṁ kiñci lokasmiṁ yassa me vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā’”ti.	'There is nothing at all in the world, the change and alteration of which would give rise to sorrow, lamentation, pain, grief, and despair in me.'"	‘世间无何物，其变易将使我生愁、悲、苦、忧、恼。’”
Evaṁ vutte, āyasmā ānando āyasmantaṁ sāriputtaṁ etadavoca:	When this was said, the Venerable Ānanda said to the Venerable Sāriputta:	作是语已，尊者阿难陀告尊者舍利弗言：
“satthupi kho te, āvuso sāriputta, vipariṇāmaññathābhāvā nuppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?	But friend Sāriputta, would not the change and alteration of the Teacher give rise to sorrow, lamentation, pain, grief, and despair in you?	然友舍利弗，师之变易岂不使汝生愁、悲、苦、忧、恼？
“Satthupi kho me, āvuso, vipariṇāmaññathābhāvā nuppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā, api ca me evamassa:	"Friend, even if the Teacher were to change and become otherwise, sorrow, lamentation, pain, grief, and despair would not arise in me, but it would be thus for me:	“友，纵师变易，愁、悲、苦、忧、恼亦不于我生，然于我将如是：
‘mahesakkho vata bho satthā antarahito mahiddhiko mahānubhāvo.	'Alas, the Teacher, so mighty, of such great psychic power and influence, has passed away.	‘哀哉，师，如是威猛，具如是大神通与影响力，已逝。
Sace hi bhagavā ciraṁ dīghamaddhānaṁ tiṭṭheyya tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.	If the Blessed One were to remain for a long, long time, it would be for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of devas and humans.'	若世尊长久住世，将为众生之福利，为众生之乐，出于对世间之悲悯，为天人之善、福利、与乐。’
Tathā hi panāyasmato sāriputtassa dīgharattaṁ ahaṅkāramamaṅkāramānānusayā susamūhatā.	However, for the Venerable Sāriputta, the underlying tendencies to I-making, mine-making, and conceit have been well uprooted for a long time.	然，于尊者舍利弗，我作、我所作、慢之随眠已久善根除。
Tasmā āyasmato sāriputtassa satthupi vipariṇāmaññathābhāvā nuppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti.	Therefore, the change and alteration of the Teacher would not give rise to sorrow, lamentation, pain, grief, and despair in the Venerable Sāriputta."	是故，师之变易不于尊者舍利弗生愁、悲、苦、忧、恼。”
Dutiyaṁ.	Second.	第二。

21.3 - SN 21.3 Ghaṭa: Ghaṭasutta

--- SN21.3 - Ghaṭasutta ---	--- SN21.3 - Ghaṭasutta ---	--- SN21.3 - Ghaṭasutta ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我聞。
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.	一時，世尊住舍衛城祇樹給孤獨園。
Tena kho pana samayena āyasmā ca sāriputto āyasmā ca mahāmoggallāno rājagahe viharanti veḷuvane kalandakanivāpe ekavihāre.	Now on that occasion the Venerable Sāriputta and the Venerable Mahāmoggallāna were dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Sanctuary, in a single dwelling.	爾時，尊者舍利弗與尊者大目犍連住王舍城竹林迦蘭陀園，同一住處。
Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahāmoggallānena saddhiṁ sammodi.	Then the Venerable Sāriputta, having emerged from seclusion in the evening, approached the Venerable Mahāmoggallāna; having approached, he exchanged greetings with the Venerable Mahāmoggallāna.	其時，尊者舍利弗於晡時從宴坐起，詣尊者大目犍連所；至已，與尊者大目犍連共相問訊。
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ mahāmoggallānaṁ etadavoca:	Having exchanged courteous and memorable greetings, he sat down to one side. Seated to one side, the Venerable Sāriputta said to the Venerable Mahāmoggallāna:	交換友善可記憶之寒暄已，坐於一面。坐於一面之尊者舍利弗白尊者大目犍連言：
“Vippasannāni kho te, āvuso moggallāna, indriyāni;	"Your faculties are serene, friend Moggallāna;	「友目犍連，汝根門清淨；
parisuddho mukhavaṇṇo pariyodāto santena nūnāyasmā mahāmoggallāno ajja vihārena vihāsī”ti.	your facial complexion is pure and bright. Did the Venerable Mahāmoggallāna dwell today in a peaceful abiding?"	汝面色純潔明亮。尊者大目犍連今日住於寂靜住耶？」
“Oḷārikena khvāhaṁ, āvuso, ajja vihārena vihāsiṁ.	"I dwelt today in a gross abiding, friend.	「友，我今日住於粗住。
Api ca me ahosi dhammī kathā”ti.	And yet I had a Dhamma talk."	然我亦有法談。」
“Kena saddhiṁ panāyasmato mahāmoggallānassa ahosi dhammī kathā”ti?	With whom did the Venerable Mahāmoggallāna have a Dhamma talk?	尊者大目犍連與誰有法談？
“Bhagavatā kho me, āvuso, saddhiṁ ahosi dhammī kathā”ti.	I had a Dhamma talk with the Blessed One, friend.	友，我與世尊有法談。
“Dūre kho, āvuso, bhagavā etarahi sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	"But the Blessed One, friend, is now far away, dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.	「然友，世尊今遠住舍衛城祇樹給孤獨園。
Kiṁ nu kho āyasmā mahāmoggallāno bhagavantaṁ iddhiyā upasaṅkami;	Did the Venerable Mahāmoggallāna approach the Blessed One with psychic power,	尊者大目犍連以神通力詣世尊所耶，
udāhu bhagavā āyasmantaṁ mahāmoggallānaṁ iddhiyā upasaṅkamī”ti?	or did the Blessed One approach the Venerable Mahāmoggallāna with psychic power?"	或世尊以神通力詣尊者大目犍連所耶？」
“Na khvāhaṁ, āvuso, bhagavantaṁ iddhiyā upasaṅkamiṁ;	"I did not approach the Blessed One with psychic power, friend;	「友，我非以神通力詣世尊所；
napi maṁ bhagavā iddhiyā upasaṅkami.	nor did the Blessed One approach me with psychic power.	世尊亦非以神通力詣我所。
Api ca me yāvatā bhagavā ettāvatā dibbacakkhu visujjhi dibbā ca sotadhātu.	But rather, as far as the Blessed One is, so far my divine eye was purified and my divine ear element.	然，世尊所在之處，我天眼清淨，天耳界亦然。
Bhagavatopi yāvatāhaṁ ettāvatā dibbacakkhu visujjhi dibbā ca sotadhātū”ti.	And as far as I am, so far the Blessed One's divine eye was purified and his divine ear element."	我所在之處，世尊天眼清淨，天耳界亦然。」
“Yathākathaṁ panāyasmato mahāmoggallānassa bhagavatā saddhiṁ ahosi dhammī kathā”ti?	In what way did the Venerable Mahāmoggallāna have a Dhamma talk with the Blessed One?	尊者大目犍連以何方式與世尊有法談？
“Idhāhaṁ, āvuso, bhagavantaṁ etadavocaṁ:	"Here, friend, I said this to the Blessed One:	「友，於此，我白世尊言：
‘āraddhavīriyo āraddhavīriyoti, bhante, vuccati.	'One with aroused energy, one with aroused energy, venerable sir, is it said.	『謂「發勤精進者，發勤精進者」，尊者，
Kittāvatā nu kho, bhante, āraddhavīriyo hotī’ti?	In what way, venerable sir, is one with aroused energy?'	尊者，以何為發勤精進者耶？』
Evaṁ vutte, maṁ, āvuso, bhagavā etadavoca:	When this was said, friend, the Blessed One said this to me:	友，聞此言已，世尊告我言：
‘idha, moggallāna, bhikkhu āraddhavīriyo viharati—	'Here, Moggallāna, a bhikkhu dwells with energy aroused, thinking:	『目犍連，於此，比丘發勤精進而住，思惟：
kāmaṁ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṁsalohitaṁ, yaṁ taṁ purisathāmena purisavīriyena purisaparakkamena pattabbaṁ na taṁ apāpuṇitvā vīriyassa saṇṭhānaṁ bhavissatīti.	Willingly, let only skin, sinews, and bones remain, and let the flesh and blood in my body dry up; there will be no slackening of energy until I have attained what can be attained by human strength, by human energy, by human striving.	「願唯餘皮、筋、骨，願我身中血肉枯竭；凡以人力、人精進、人勇猛可得者，不得，精進不止。」
Evaṁ kho, moggallāna, āraddhavīriyo hotī’ti.	Thus, Moggallāna, is one with aroused energy.'	目犍連，如是為發勤精進者。』
Evaṁ kho me, āvuso, bhagavatā saddhiṁ ahosi dhammī kathā”ti.	In this way, friend, I had a Dhamma talk with the Blessed One."	友，我如是與世尊有法談。」
“Seyyathāpi, āvuso, himavato pabbatarājassa parittā pāsāṇasakkharā yāvadeva upanikkhepanamattāya;	"Just as, friend, a few tiny stone chips are to the Himalayan king of mountains, for the sake of comparison;	「友，譬如以喜馬拉雅山王比，少許小石子；
evameva kho mayaṁ āyasmato mahāmoggallānassa yāvadeva upanikkhepanamattāya.	so are we to the Venerable Mahāmoggallāna, for the sake of comparison.	以尊者大目犍連比，我等亦然。
Āyasmā hi mahāmoggallāno mahiddhiko mahānubhāvo ākaṅkhamāno kappaṁ tiṭṭheyyā”ti.	For the Venerable Mahāmoggallāna is of such great psychic power and influence that he could, if he wished, remain for an eon."	蓋尊者大目犍連有如是大神通、大威力，若欲，可住一劫。」
“Seyyathāpi, āvuso, mahatiyā loṇaghaṭāya parittā loṇasakkharāya yāvadeva upanikkhepanamattāya;	"Just as, friend, a few tiny salt crystals are to a great salt pot, for the sake of comparison;	「友，譬如以大鹽甕比，少許小鹽晶；
evameva kho mayaṁ āyasmato sāriputtassa yāvadeva upanikkhepanamattāya.	so are we to the Venerable Sāriputta, for the sake of comparison.	以尊者舍利弗比，我等亦然。
Āyasmā hi sāriputto bhagavatā anekapariyāyena thomito vaṇṇito pasattho:	For the Venerable Sāriputta has been praised, extolled, and commended by the Blessed One in many ways:	蓋尊者舍利弗為世尊以多方讚歎、稱揚、嘉獎：
‘Sāriputtova paññāya,	'Sāriputta, in wisdom,	『舍利弗，於智慧、
sīlena upasamena ca;	in virtue and in peace;	於戒、於寂靜；
Yopi pāraṅgato bhikkhu,	Even a bhikkhu who has gone to the far shore,	縱使已至彼岸之比丘，
etāvaparamo siyā’”ti.	at most would be his equal.'"	至多與彼相等。』」
Itiha te ubho mahānāgā aññamaññassa subhāsitaṁ sulapitaṁ samanumodiṁsūti.	Thus did those two great nāgas delight in each other's well-spoken and well-said words.	如是彼二大龍象，互喜善說善言。
Tatiyaṁ.	Third.	第三。

21.4 - SN 21.4 Nava: Navasutta

--- SN21.4 - Navasutta ---	--- SN21.4 - Navasutta ---	--- SN21.4 - Navasutta ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	於舍衛城。
Tena kho pana samayena aññataro navo bhikkhu pacchābhattaṁ piṇḍapātapaṭikkanto vihāraṁ pavisitvā appossukko tuṇhībhūto saṅkasāyati, na bhikkhūnaṁ veyyāvaccaṁ karoti cīvarakārasamaye.	Now on that occasion a certain new bhikkhu, after the meal, having returned from his alms round, entered the monastery and, being untroubled and silent, moped, and did not do his service for the bhikkhus at the time of robe-making.	爾時，有一新比丘，食後自乞食還，入寺，心煩意亂，默然不樂，於製衣時不為諸比丘服務。
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:	Then a number of bhikkhus approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, those bhikkhus said to the Blessed One:	時，有眾多比丘詣世尊所；至已，禮敬世尊，坐於一面。坐於一面之彼諸比丘白世尊言：
“idha, bhante, aññataro navo bhikkhu pacchābhattaṁ piṇḍapātapaṭikkanto vihāraṁ pavisitvā appossukko tuṇhībhūto saṅkasāyati, na bhikkhūnaṁ veyyāvaccaṁ karoti cīvarakārasamaye”ti.	Here, venerable sir, a certain new bhikkhu, after the meal, having returned from his alms round, entered the monastery and, being untroubled and silent, mopes, and did not do his service for the bhikkhus at the time of robe-making.	尊者，於此，有一新比丘，食後自乞食還，入寺，心煩意亂，默然不樂，於製衣時不為諸比丘服務。
Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi:	Then the Blessed One addressed a certain bhikkhu:	時，世尊告一比丘言：
“ehi tvaṁ, bhikkhu, mama vacanena taṁ bhikkhuṁ āmantehi ‘satthā taṁ, āvuso, āmantetī’”ti.	Come, bhikkhu, in my name summon that bhikkhu, saying, 'The Teacher summons you, friend.'	來，比丘，汝以我名召彼比丘，言：『友，導師召汝。』
“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ etadavoca:	"Yes, venerable sir," that bhikkhu replied to the Blessed One, and he approached that bhikkhu; having approached, he said to that bhikkhu:	「唯然，尊者。」彼比丘應諾世尊，詣彼比丘所；至已，告彼比丘言：
“satthā taṁ, āvuso, āmantetī”ti.	The Teacher summons you, friend.	友，導師召汝。
“Evamāvuso”ti kho so bhikkhu tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho taṁ bhikkhuṁ bhagavā etadavoca:	"Yes, friend," that bhikkhu replied to that bhikkhu, and he approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. The Blessed One said to that bhikkhu seated to one side:	「唯然，友。」彼比丘應諾彼比丘，詣世尊所；至已，禮敬世尊，坐於一面。世尊告坐於一面之彼比丘言：
“saccaṁ kira tvaṁ, bhikkhu, pacchābhattaṁ piṇḍapātapaṭikkanto vihāraṁ pavisitvā appossukko tuṇhībhūto saṅkasāyasi, na bhikkhūnaṁ veyyāvaccaṁ karosi cīvarakārasamaye”ti?	Is it true, bhikkhu, that after the meal, having returned from your alms round, you enter the monastery and, being untroubled and silent, you mope, and do not do your service for the bhikkhus at the time of robe-making?	比丘，汝食後自乞食還，入寺，心煩意亂，默然不樂，於製衣時不為諸比丘服務，是真實耶？
“Ahampi kho, bhante, sakaṁ kiccaṁ karomī”ti.	I too, venerable sir, am doing my own task.	尊者，我亦自為己事。
Atha kho bhagavā tassa bhikkhuno cetasā cetoparivitakkamaññāya bhikkhū āmantesi:	Then the Blessed One, having known with his own mind the thought in that bhikkhu's mind, addressed the bhikkhus:	時，世尊以自心知彼比丘心中所念，告諸比丘言：
“mā kho tumhe, bhikkhave, etassa bhikkhuno ujjhāyittha.	"Do not find fault with this bhikkhu, bhikkhus.	「諸比丘，勿責此比丘。
Eso kho, bhikkhave, bhikkhu catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī akicchalābhī akasiralābhī, yassa catthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti.	This bhikkhu, bhikkhus, is an obtainer at will, without difficulty, without trouble, of the four jhānas that are of the higher mind, pleasant abidings in this very life. And for the sake of which clansmen rightly go forth from the household life into homelessness, that unsurpassed consummation of the holy life he has realized for himself with direct knowledge, in this very life, and having entered upon it, he dwells."	諸比丘，此比丘隨意得，無難無礙得四禪，屬增上心，於現法樂住。且為彼故，善男子正信出家，趣於無家，彼無上梵行之究竟，於現法自證知，作證已，具足而住。」
Idamavoca bhagavā.	This the Blessed One said.	此為世尊所說。
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:	Having said this, the Fortunate One, the Teacher, further said this:	善逝、導師說此已，復作是言：
“Nayidaṁ sithilamārabbha,	"Not by starting slackly,	「非以懈怠始，
nayidaṁ appena thāmasā;	not by little strength;	非以少力；
Nibbānaṁ adhigantabbaṁ,	is Nibbāna to be attained,	可證涅槃，
sabbadukkhappamocanaṁ.	the release from all suffering.	解脫一切苦。
Ayañca daharo bhikkhu,	And this young bhikkhu,	此青年比丘，
ayamuttamapuriso;	this supreme person;	此至上之人；
Dhāreti antimaṁ dehaṁ,	He wears his final body,	彼著最後身，
jetvā māraṁ savāhinin”ti.	having conquered Māra and his mount."	已降伏魔及其乘。」
Catutthaṁ.	Fourth.	第四。

21.5 - SN 21.5 Sujāta: Sujātasutta

--- SN21.5 - Sujātasutta ---	--- SN21.5 - Sujātasutta ---	--- SN21.5 - Sujātasutta ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	於舍衛城。
Atha kho āyasmā sujāto yena bhagavā tenupasaṅkami.	Then the Venerable Sujāta approached the Blessed One.	時，尊者善生詣世尊所。
Addasā kho bhagavā āyasmantaṁ sujātaṁ dūratova āgacchantaṁ.	The Blessed One saw the Venerable Sujāta coming from afar.	世尊遙見尊者善生來。
Disvāna bhikkhū āmantesi:	Having seen him, he addressed the bhikkhus:	見已，告諸比丘言：
“ubhayenevāyaṁ, bhikkhave, kulaputto sobhati—	"This clansman, bhikkhus, is beautiful in two ways—	「諸比丘，此善男子於二事為美—
yañca abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, yassa catthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti tadanuttaraṁ brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti.	he is handsome, good-looking, pleasing, endowed with supreme beauty of complexion, and that for the sake of which clansmen rightly go forth from the household life into homelessness, that unsurpassed consummation of the holy life, he has realized for himself with direct knowledge in this very life, and having entered upon it, he dwells."	彼儀容端正，悅意，具足上妙膚色，且為彼故，善男子正信出家，趣於無家，彼無上梵行之究竟，於現法自證知，作證已，具足而住。」
Idamavoca bhagavā …pe…	This the Blessed One said ...	此為世尊所說…
satthā:	the Teacher:	導師：
“Sobhati vatāyaṁ bhikkhu,	"This bhikkhu is indeed beautiful,	「此比丘實美，
ujubhūtena cetasā;	with a mind that is straight;	心正直；
Vippayutto visaṁyutto,	Detached, disjoined,	離執，解脫，
anupādāya nibbuto;	extinguished through non-clinging;	不取故滅；
Dhāreti antimaṁ dehaṁ,	He wears his final body,	彼著最後身，
jetvā māraṁ savāhinin”ti.	having conquered Māra and his mount."	已降伏魔及其乘。」

21.6 - SN 21.6 Lakuṇḍakabhaddiya: Lakuṇḍakabhaddiyasutta

--- SN21.6 - Lakuṇḍakabhaddiyasutta ---	--- SN21.6 - Lakuṇḍakabhaddiyasutta ---	--- SN21.6 - Lakuṇḍakabhaddiyasutta ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	於舍衛城。
Atha kho āyasmā lakuṇḍakabhaddiyo yena bhagavā tenupasaṅkami.	Then the Venerable Lakuṇḍaka Bhaddiya approached the Blessed One.	時，尊者矮巴帝亞詣世尊所。
Addasā kho bhagavā āyasmantaṁ lakuṇḍakabhaddiyaṁ dūratova āgacchantaṁ.	The Blessed One saw the Venerable Lakuṇḍaka Bhaddiya coming from afar.	世尊遙見尊者矮巴帝亞來。
Disvāna bhikkhū āmantesi:	Having seen him, he addressed the bhikkhus:	見已，告諸比丘言：
“passatha no tumhe, bhikkhave, etaṁ bhikkhuṁ āgacchantaṁ dubbaṇṇaṁ duddasikaṁ okoṭimakaṁ bhikkhūnaṁ paribhūtarūpan”ti?	Do you see, bhikkhus, that bhikkhu coming, unsightly, ill-favored, dwarfish, a form despised by the bhikkhus?	諸比丘，汝等見彼比丘來，形容醜陋，不堪入目，身材矮小，為諸比丘所輕視耶？
“Evaṁ, bhante”.	Yes, venerable sir.	唯然，尊者。
“Eso kho, bhikkhave, bhikkhu mahiddhiko mahānubhāvo, na ca sā samāpatti sulabharūpā yā tena bhikkhunā asamāpannapubbā.	"That bhikkhu, bhikkhus, is of great psychic power and great influence, and there is no attainment easy to obtain that has not been previously attained by that bhikkhu.	「諸比丘，彼比丘有大神足、大威力，無有易得之成就而非彼比丘昔所未得。
Yassa catthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti.	And for the sake of which clansmen rightly go forth from the household life into homelessness, that unsurpassed consummation of the holy life, he has realized for himself with direct knowledge in this very life, and having entered upon it, he dwells."	且為彼故，善男子正信出家，趣於無家，彼無上梵行之究竟，於現法自證知，作證已，具足而住。」
Idamavoca bhagavā …pe…	This the Blessed One said ...	此為世尊所說…
satthā:	the Teacher:	導師：
“Haṁsā koñcā mayūrā ca,	"Swans, herons, and peacocks,	「天鵝、鷺、孔雀，
hatthayo pasadā migā;	elephants, spotted deer;	象、斑鹿；
Sabbe sīhassa bhāyanti,	All are afraid of the lion,	皆畏獅子，
natthi kāyasmiṁ tulyatā.	there is no equality in body.	身形無平等。
Evameva manussesu,	So too among humans,	人中亦然，
daharo cepi paññavā;	one may be young but wise;	或年少而智；
So hi tattha mahā hoti,	He is great among them,	彼為眾中大，
neva bālo sarīravā”ti.	not the fool with a large body."	非大身之愚。」
Chaṭṭhaṁ.	Sixth.	第六。

21.7 - SN 21.7 Visākha: Visākhasutta

--- SN21.7 - Visākhasutta ---	--- SN21.7 - Visākhasutta ---	--- SN21.7 - Visākhasutta ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我聞。
ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.	On one occasion the Blessed One was dwelling at Vesālī in the Great Wood, in the Hall with the Peaked Roof.	一時，世尊住毗舍離大林重閣講堂。
Tena kho pana samayena āyasmā visākho pañcālaputto upaṭṭhānasālāyaṁ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti, poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāya.	Now on that occasion the Venerable Visākha Pañcālaputta was in the assembly hall instructing, exhorting, inspiring, and gladdening the bhikkhus with a Dhamma talk, with speech that was urbane, clear, articulate, conveying the meaning, complete, and detached.	爾時，尊者毗舍佉班遮羅子於集會堂為諸比丘說法，教誡、勸勉、策勵、令喜，言辭文雅、清晰、分明，能達其義，圓滿、離執。
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then the Blessed One, having emerged from seclusion in the evening, approached the assembly hall; having approached, he sat down on the prepared seat.	其時，世尊於晡時從宴坐起，詣集會堂；至已，於所設座上坐。
Nisajja kho bhagavā bhikkhū āmantesi:	Having sat down, the Blessed One addressed the bhikkhus:	坐已，世尊告諸比丘言：
“ko nu kho, bhikkhave, upaṭṭhānasālāyaṁ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyā”ti?	Who, bhikkhus, was in the assembly hall instructing, exhorting, inspiring, and gladdening the bhikkhus with a Dhamma talk, with speech that is urbane, clear, articulate, conveying the meaning, complete, and detached?	諸比丘，誰於集會堂為諸比丘說法，教誡、勸勉、策勵、令喜，言辭文雅、清晰、分明，能達其義，圓滿、離執耶？
“Āyasmā, bhante, visākho pañcālaputto upaṭṭhānasālāyaṁ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti, poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyā”ti.	Venerable sir, it was the Venerable Visākha Pañcālaputta who was in the assembly hall instructing, exhorting, inspiring, and gladdening the bhikkhus with a Dhamma talk, with speech that is urbane, clear, articulate, conveying the meaning, complete, and detached.	尊者，乃尊者毗舍佉班遮羅子於集會堂為諸比丘說法，教誡、勸勉、策勵、令喜，言辭文雅、清晰、分明，能達其義，圓滿、離執。
Atha kho bhagavā āyasmantaṁ visākhaṁ pañcālaputtaṁ āmantesi:	Then the Blessed One addressed the Venerable Visākha Pañcālaputta:	時，世尊告尊者毗舍佉班遮羅子言：
“sādhu sādhu, visākha,	"Good, good, Visākha!	「善哉，善哉，毗舍佉！
sādhu kho tvaṁ, visākha, bhikkhū dhammiyā kathāya sandassesi …pe… atthassa viññāpaniyā pariyāpannāya anissitāyā”ti.	It is good, Visākha, that you instruct the bhikkhus with a Dhamma talk ... conveying the meaning, complete, and detached."	善哉，毗舍佉，汝為諸比丘說法…能達其義，圓滿、離執。」
Idamavoca bhagavā.	This the Blessed One said.	此為世尊所說。
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:	Having said this, the Fortunate One, the Teacher, further said this:	善逝、導師說此已，復作是言：
“Nābhāsamānaṁ jānanti,	"One does not know a wise person mixed with fools	「智者雜於愚，
missaṁ bālehi paṇḍitaṁ;	if he does not speak;	若不言，人不知；
Bhāsamānañca jānanti,	But when he speaks, teaching the deathless state,	然當其言教不死之境，
desentaṁ amataṁ padaṁ.	they know him.	人乃知之。
Bhāsaye jotaye dhammaṁ,	He should speak and illuminate the Dhamma,	彼應說法，闡明法，
paggaṇhe isinaṁ dhajaṁ;	and raise the sages' banner;	高舉聖賢之幢；
Subhāsitadhajā isayo,	Well-spoken words are the banner of sages,	善說之語乃聖賢之幢，
dhammo hi isinaṁ dhajo”ti.	the Dhamma is the sages' banner."	法乃聖賢之幢。」

21.8 - SN 21.8 Nanda: Nandasutta

--- SN21.8 - Nandasutta ---	--- SN21.8 - Nandasutta ---	--- SN21.8 - Nandasutta ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	於舍衛城。
Atha kho āyasmā nando bhagavato mātucchāputto ākoṭitapaccākoṭitāni cīvarāni pārupitvā akkhīni añjetvā acchaṁ pattaṁ gahetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ nandaṁ bhagavā etadavoca:	Then the Venerable Nanda, the Blessed One's maternal cousin, having put on robes that were pressed and re-pressed, having anointed his eyes, and having taken a fine bowl, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. The Blessed One said to the Venerable Nanda seated to one side:	時，尊者難陀，世尊姨母之子，著熨了又熨之衣，塗飾眼目，持精美之缽，詣世尊所；至已，禮敬世尊，坐於一面。世尊告坐於一面之尊者難陀言：
“na kho te taṁ, nanda, patirūpaṁ kulaputtassa saddhā agārasmā anagāriyaṁ pabbajitassa, yaṁ tvaṁ ākoṭitapaccākoṭitāni cīvarāni pārupeyyāsi, akkhīni ca añjeyyāsi, acchañca pattaṁ dhāreyyāsi.	"It is not fitting for you, Nanda, a clansman who has gone forth in faith from the household life into homelessness, that you should wear robes that are pressed and re-pressed, anoint your eyes, and carry a fine bowl.	「難陀，汝為善男子，以信出家，趣於無家，著熨了又熨之衣，塗飾眼目，持精美之缽，此非所宜。
Etaṁ kho te, nanda, patirūpaṁ kulaputtassa saddhā agārasmā anagāriyaṁ pabbajitassa, yaṁ tvaṁ āraññiko ca assasi, piṇḍapātiko ca paṁsukūliko ca kāmesu ca anapekkho vihareyyāsī”ti.	This, Nanda, is fitting for you, a clansman who has gone forth in faith from the household life into homelessness: that you should be a forest-dweller, an alms-gatherer, a rag-robe wearer, and should dwell without longing for sensual pleasures."	難陀，汝為善男子，以信出家，趣於無家，應為林住者、乞食者、著糞掃衣者，於諸欲樂無有渴愛而住，此為所宜。」
Idamavoca bhagavā …pe…	This the Blessed One said ...	此為世尊所說…
satthā:	the Teacher:	導師：
“Kadāhaṁ nandaṁ passeyyaṁ,	"When shall I see Nanda,	「我何時得見難陀，
āraññaṁ paṁsukūlikaṁ;	a forest-dweller, wearing rag-robes,	林住者，著糞掃衣，
Aññātuñchena yāpentaṁ,	sustaining himself by what others have discarded,	以他人所棄自活，
kāmesu anapekkhinan”ti.	without longing for sensual pleasures?"	於諸欲樂無有渴愛？」
Atha kho āyasmā nando aparena samayena āraññiko ca piṇḍapātiko ca paṁsukūliko ca kāmesu ca anapekkho vihāsīti.	Then, at a later time, the Venerable Nanda dwelt as a forest-dweller, an alms-gatherer, a rag-robe wearer, and without longing for sensual pleasures.	其後，尊者難陀為林住者、乞食者、著糞掃衣者，於諸欲樂無有渴愛而住。

21.9 - SN 21.9 Tissa: Tissasutta

--- SN21.9 - Tissasutta ---	--- SN21.9 - Tissasutta ---	--- SN21.9 - Tissasutta ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	於舍衛城。
Atha kho āyasmā tisso bhagavato pitucchāputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi dukkhī dummano assūni pavattayamāno. Atha kho bhagavā āyasmantaṁ tissaṁ etadavoca:	Then the Venerable Tissa, the Blessed One's paternal cousin, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side, sad, dejected, shedding tears. Then the Blessed One said to the Venerable Tissa:	時，尊者帝沙，世尊姑母之子，詣世尊所；至已，禮敬世尊，坐於一面，愁憂、沮喪、流淚。時，世尊告尊者帝沙言：
“kiṁ nu kho tvaṁ, tissa, ekamantaṁ nisinno dukkhī dummano assūni pavattayamāno”ti?	Why, Tissa, are you sitting to one side, sad, dejected, shedding tears?	帝沙，汝何故坐於一面，愁憂、沮喪、流淚？
“Tathā hi pana maṁ, bhante, bhikkhū samantā vācāyasannitodakena sañjambharimakaṁsū”ti.	Because, venerable sir, the bhikkhus from all around have drenched me with a shower of words.	尊者，因諸比丘從四方以言語之雨淋我。
“Tathāhi pana tvaṁ, tissa, vattā no ca vacanakkhamo;	"But that is because you, Tissa, are one who speaks but is not able to bear being spoken to.	「然帝沙，此乃因汝能言而不能受言。
na kho te taṁ, tissa, patirūpaṁ kulaputtassa saddhā agārasmā anagāriyaṁ pabbajitassa, yaṁ tvaṁ vattā no ca vacanakkhamo.	It is not fitting for you, Tissa, a clansman who has gone forth in faith from the household life into homelessness, that you should be one who speaks but is not able to bear being spoken to.	帝沙，汝為善男子，以信出家，趣於無家，能言而不能受言，此非所宜。
Etaṁ kho te, tissa, patirūpaṁ kulaputtassa saddhā agārasmā anagāriyaṁ pabbajitassa:	This is fitting for you, Tissa, a clansman who has gone forth in faith from the household life into homelessness:	帝沙，汝為善男子，以信出家，趣於無家，此為所宜：
‘yaṁ tvaṁ vattā ca assa vacanakkhamo cā’”ti.	'that you should be one who speaks and is able to bear being spoken to.'"	『汝應能言且能受言。』」
Idamavoca bhagavā.	This the Blessed One said.	此為世尊所說。
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:	Having said this, the Fortunate One, the Teacher, further said this:	善逝、導師說此已，復作是言：
“Kiṁ nu kujjhasi mā kujjhi,	"Why do you get angry, don't get angry,	「汝何故瞋，莫瞋，
Akkodho tissa te varaṁ;	Non-anger is better for you, Tissa.	不瞋於汝為佳，帝沙。
Kodhamānamakkhavinayatthañhi,	For the purpose of disciplining anger and conceit, Tissa,	為調伏瞋與慢，帝沙，
Tissa brahmacariyaṁ vussatī”ti.	is the holy life lived."	乃修梵行。」

21.10 - SN 21.10 Theranāmaka: Theranāmakasutta

--- SN21.10 - Theranāmakasutta ---	--- SN21.10 - Theranāmakasutta ---	--- SN21.10 - Theranāmakasutta ---
Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Sanctuary.	一時，世尊住王舍城竹林迦蘭陀園。
Tena kho pana samayena aññataro bhikkhu theranāmako ekavihārī ceva hoti ekavihārassa ca vaṇṇavādī.	Now on that occasion a certain bhikkhu named Thera was a solitary dweller and a praiser of solitary dwelling.	爾時，有一名為長老之比丘，為獨住者，讚歎獨住。
So eko gāmaṁ piṇḍāya pavisati eko paṭikkamati eko raho nisīdati eko caṅkamaṁ adhiṭṭhāti.	He would enter the village for alms alone, return alone, sit in seclusion alone, and undertake walking meditation alone.	彼獨自入村乞食，獨自歸來，獨自宴坐，獨自經行。
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:	Then a number of bhikkhus approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, those bhikkhus said to the Blessed One:	時，有眾多比丘詣世尊所；至已，禮敬世尊，坐於一面。坐於一面之彼諸比丘白世尊言：
“idha, bhante, aññataro bhikkhu theranāmako ekavihārī ekavihārassa ca vaṇṇavādī”ti.	Here, venerable sir, a certain bhikkhu named Thera is a solitary dweller and a praiser of solitary dwelling.	尊者，於此，有一名為長老之比丘，為獨住者，讚歎獨住。
Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi:	Then the Blessed One addressed a certain bhikkhu:	時，世尊告一比丘言：
“ehi tvaṁ, bhikkhu, mama vacanena theraṁ bhikkhuṁ āmantehi:	"Come, bhikkhu, in my name summon the bhikkhu Thera, saying:	「來，比丘，以我名召長老比丘，言：
‘satthā taṁ, āvuso thera, āmantetī’”ti.	'The Teacher summons you, friend Thera.'"	『友長老，導師召汝。』」
“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā thero tenupasaṅkami; upasaṅkamitvā āyasmantaṁ theraṁ etadavoca:	"Yes, venerable sir," that bhikkhu replied to the Blessed One, and he approached the Venerable Thera; having approached, he said to the Venerable Thera:	「唯然，尊者。」彼比丘應諾世尊，詣尊者長老所；至已，白尊者長老言：
“satthā taṁ, āvuso thera, āmantetī”ti.	The Teacher summons you, friend Thera.	友長老，導師召汝。
“Evamāvuso”ti kho āyasmā thero tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ theraṁ bhagavā etadavoca:	"Yes, friend," the Venerable Thera replied to that bhikkhu, and he approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. The Blessed One said to the Venerable Thera seated to one side:	「唯然，友。」尊者長老應諾彼比丘，詣世尊所；至已，禮敬世尊，坐於一面。世尊告坐于一面之尊者長老言：
“saccaṁ kira tvaṁ, thera, ekavihārī ekavihārassa ca vaṇṇavādī”ti?	Is it true, Thera, that you are a solitary dweller and a praiser of solitary dwelling?	長老，汝為獨住者，讚歎獨住，是真實耶？
“Evaṁ, bhante”.	Yes, venerable sir.	唯然，尊者。
“Yathā kathaṁ pana tvaṁ, thera, ekavihārī ekavihārassa ca vaṇṇavādī”ti?	And in what way, Thera, are you a solitary dweller and a praiser of solitary dwelling?	長老，汝以何方式為獨住者，讚歎獨住？
“Idhāhaṁ, bhante, eko gāmaṁ piṇḍāya pavisāmi eko paṭikkamāmi eko raho nisīdāmi eko caṅkamaṁ adhiṭṭhāmi.	"Here, venerable sir, I enter the village for alms alone, I return alone, I sit in seclusion alone, and I undertake walking meditation alone.	「尊者，於此，我獨自入村乞食，獨自歸來，獨自宴坐，獨自經行。
Evaṁ khvāhaṁ, bhante, ekavihārī ekavihārassa ca vaṇṇavādī”ti.	In this way, venerable sir, I am a solitary dweller and a praiser of solitary dwelling."	尊者，我如是為獨住者，讚歎獨住。」
“Attheso, thera, ekavihāro neso natthīti vadāmi.	"There is this solitary dwelling, Thera, I do not say there is not.	「長老，有此獨住，我不言其無。
Api ca, thera, yathā ekavihāro vitthārena paripuṇṇo hoti	But, Thera, how solitary dwelling is fulfilled in detail,	然，長老，獨住如何詳盡圓滿，
taṁ suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.	listen to that and apply your mind well; I will speak."	諦聽，善思念之，我當說。」
“Evaṁ, bhante”ti kho …pe….	"Yes, venerable sir," ...	「唯然，尊者。」…
“Kathañca, thera, ekavihāro vitthārena paripuṇṇo hoti.	"And how, Thera, is solitary dwelling fulfilled in detail?	「長老，獨住如何詳盡圓滿？
Idha, thera, yaṁ atītaṁ taṁ pahīnaṁ, yaṁ anāgataṁ taṁ paṭinissaṭṭhaṁ, paccuppannesu ca attabhāvapaṭilābhesu chandarāgo suppaṭivinīto.	Here, Thera, what is past is abandoned, what is future is relinquished, and desire and lust for present states of personal existence are thoroughly subdued.	於此，長老，過去者已捨，未來者已棄，於現在個人存在之狀態，欲與貪已徹底調伏。
Evaṁ kho, thera, ekavihāro vitthārena paripuṇṇo hotī”ti.	In this way, Thera, is solitary dwelling fulfilled in detail."	長老，如是獨住詳盡圓滿。」
Idamavoca bhagavā.	This the Blessed One said.	此為世尊所說。
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:	Having said this, the Fortunate One, the Teacher, further said this:	善逝、導師說此已，復作是言：
“Sabbābhibhuṁ sabbaviduṁ sumedhaṁ,	"The all-vanquishing, all-knowing, wise one,	「一切勝者，一切智者，
Sabbesu dhammesu anūpalittaṁ;	in all things unsullied;	於一切法無染；
Sabbañjahaṁ taṇhākkhaye vimuttaṁ,	Who has abandoned all, freed in craving's destruction,	捨棄一切，於愛盡解脫，
Tamahaṁ naraṁ ekavihārīti brūmī”ti.	that man I call a solitary dweller."	我稱彼人為獨住者。」

21.11 - SN 21.11 Mahākappina: Mahākappinasutta

--- SN21.11 - Mahākappinasutta ---	--- SN21.11 - Mahākappinasutta ---	--- SN21.11 - Mahākappinasutta ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	於舍衛城。
Atha kho āyasmā mahākappino yena bhagavā tenupasaṅkami.	Then the Venerable Mahākappina approached the Blessed One.	時，尊者大劫賓那詣世尊所。
Addasā kho bhagavā āyasmantaṁ mahākappinaṁ dūratova āgacchantaṁ.	The Blessed One saw the Venerable Mahākappina coming from afar.	世尊遙見尊者大劫賓那來。
Disvāna bhikkhū āmantesi:	Having seen him, he addressed the bhikkhus:	見已，告諸比丘言：
“passatha no tumhe, bhikkhave, etaṁ bhikkhuṁ āgacchantaṁ odātakaṁ tanukaṁ tuṅganāsikan”ti?	Do you see, bhikkhus, that bhikkhu coming, fair, thin, with a prominent nose?	諸比丘，汝等見彼比丘來，膚色白皙，身材瘦削，鼻樑高挺耶？
“Evaṁ, bhante”.	Yes, venerable sir.	唯然，尊者。
“Eso kho, bhikkhave, bhikkhu mahiddhiko mahānubhāvo.	"That bhikkhu, bhikkhus, is of great psychic power and great influence.	「諸比丘，彼比丘有大神足、大威力。
Na ca sā samāpatti sulabharūpā yā tena bhikkhunā asamāpannapubbā.	And there is no attainment easy to obtain that has not been previously attained by that bhikkhu.	無有易得之成就而非彼比丘昔所未得。
Yassa catthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti tadanuttaraṁ brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti.	And for the sake of which clansmen rightly go forth from the household life into homelessness, that unsurpassed consummation of the holy life, he has realized for himself with direct knowledge in this very life, and having entered upon it, he dwells."	且為彼故，善男子正信出家，趣於無家，彼無上梵行之究竟，於現法自證知，作證已，具足而住。」
Idamavoca bhagavā.	This the Blessed One said.	此為世尊所說。
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:	Having said this, the Fortunate One, the Teacher, further said this:	善逝、導師說此已，復作是言：
“Khattiyo seṭṭho janetasmiṁ,	"The warrior is best among those people	「於以氏族為標準之眾人中，剎帝利為最；
ye gottapaṭisārino;	who take clan as their standard;	然具足明行者，
Vijjācaraṇasampanno,	But one endowed with knowledge and conduct	於天人中最。
so seṭṭho devamānuse.	is best among devas and humans.	日照於晝，
Divā tapati ādicco,	The sun shines by day,	月輝於夜；
rattimābhāti candimā;	the moon is radiant by night;	披甲戰士閃耀，
Sannaddho khattiyo tapati,	The armored warrior shines,	婆羅門於禪中放光；
jhāyī tapati brāhmaṇo;	the brahmin shines in jhāna;	然晝夜一切時，
Atha sabbamahorattiṁ,	But all day and all night,	佛陀以光輝照耀。」
buddho tapati tejasā”ti.	the Buddha shines with radiance."

21.12 - SN 21.12 Sahāyaka: Sahāyakasutta

--- SN21.12 - Sahāyakasutta ---	--- SN21.12 - Sahāyakasutta ---	--- SN21.12 - Sahāyakasutta ---
Sāvatthiyaṁ viharati.	At Sāvatthī.	於舍衛城。
Atha kho dve bhikkhū sahāyakā āyasmato mahākappinassa saddhivihārino yena bhagavā tenupasaṅkamiṁsu.	Then two bhikkhus, companions, co-residents of the Venerable Mahākappina, approached the Blessed One.	時，有二比丘，為伴侶，乃尊者大劫賓那之同住者，詣世尊所。
Addasā kho bhagavā te bhikkhū dūratova āgacchante.	The Blessed One saw those bhikkhus coming from afar.	世尊遙見彼諸比丘來。
Disvāna bhikkhū āmantesi:	Having seen them, he addressed the bhikkhus:	見已，告諸比丘言：
“passatha no tumhe, bhikkhave, ete bhikkhū sahāyake āgacchante kappinassa saddhivihārino”ti?	Do you see, bhikkhus, those companion bhikkhus coming, co-residents of Kappina?	諸比丘，汝等見彼伴侶比丘來，乃劫賓那之同住者耶？
“Evaṁ, bhante”.	Yes, venerable sir.	唯然，尊者。
“Ete kho te bhikkhū mahiddhikā mahānubhāvā.	"Those bhikkhus are of great psychic power and great influence.	「彼諸比丘有大神足、大威力。
Na ca sā samāpatti sulabharūpā, yā tehi bhikkhūhi asamāpannapubbā.	And there is no attainment easy to obtain that has not been previously attained by those bhikkhus.	無有易得之成就而非彼諸比丘昔所未得。
Yassa catthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti tadanuttaraṁ brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.	And for the sake of which clansmen rightly go forth from the household life into homelessness, that unsurpassed consummation of the holy life, they have realized for themselves with direct knowledge in this very life, and having entered upon it, they dwell."	且為彼故，善男子正信出家，趣於無家，彼無上梵行之究竟，於現法自證知，作證已，具足而住。」
Idamavoca bhagavā.	This the Blessed One said.	此為世尊所說。
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:	Having said this, the Fortunate One, the Teacher, further said this:	善逝、導師說此已，復作是言：
“Sahāyāvatime bhikkhū,	"These bhikkhus have been companions,	「此諸比丘為伴侶，
cirarattaṁ sametikā;	for a long time they have come together;	長時共相往來；
Sameti nesaṁ saddhammo,	The good Dhamma unites them,	善法使彼等結合，
dhamme buddhappavedite.	in the Dhamma revealed by the Buddha.	於佛所顯之法中。
Suvinītā kappinena,	Well trained by Kappina,	善受劫賓那訓練，
dhamme ariyappavedite;	in the Dhamma revealed by the Noble One;	於聖者所顯之法中；
Dhārenti antimaṁ dehaṁ,	They wear their final bodies,	彼等著最後身，
jetvā māraṁ savāhinin”ti.	having conquered Māra and his mount."	已降伏魔及其乘。」
Bhikkhuvaggo paṭhamo.	The First Chapter on Bhikkhus.	比丘品第一。
Kolito upatisso ca,	Kolita and Upatissa,	拘利陀與優波底沙，
ghaṭo cāpi pavuccati;	and Ghaṭa is also mentioned;	亦提及伽陀；
Navo sujāto bhaddi ca,	Nava, Sujāta, and Bhaddiya,	那婆、善生與跋提，
visākho nando tisso ca;	Visākha, Nanda, and Tissa;	毗舍佉、難陀與帝沙；
Theranāmo ca kappino,	Theranāma and Kappina,	長老名與劫賓那，
sahāyena ca dvādasāti.	and with the companions, that is twelve.	與伴侶共十二。
Bhikkhusaṁyuttaṁ samattaṁ.	The Connected Discourses with Bhikkhus is complete.	比丘相應部竟。
Nidānavaggo dutiyo.	The Second Division of the Foundation.	基礎第二分。
Nidānābhisamayadhātu,	Foundation, Comprehension, Element,	基礎、遍知、界，
anamataggena kassapaṁ;	With Anamatagga, Kassapa;	與無始、迦葉；
Sakkārarāhulalakkhaṇo,	Gains, Rāhula, Lakkhaṇa,	利、羅睺羅、勒叉那，
opammabhikkhunā vaggo.	The chapter with similes and bhikkhus.	譬喻與比丘品。
Dutiyo tena pavuccatīti.	The second is thus called.	第二如是稱。
Nidānavaggasaṁyuttapāḷi niṭṭhitā.	The Pali text of the Connected Discourses on the Foundation is finished.	基礎相應部巴利文本竟。

22 - SN 22 Khandha: Connected Discourses on the Aggregates

==================== SN22 - Khandhasaṃyutta ====================

Connected Discourses on the Aggregates

蘊相應

22.1 - SN 22.1 Nakulapitu: Nakulapitusutta

--- SN22.1 - Nakulapitusutta ---	--- SN22.1 - Nakulapitusutta ---	--- SN22.1 - Nakulapitusutta ---
Evaṁ me sutaṁ—	Thus have I heard—	如是我聞—
ekaṁ samayaṁ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye.	On one occasion the Blessed One was dwelling among the Bhaggas at Susumāragira in the Bhesakaḷā Grove, the Deer Park.	一時，世尊住於跋伽國蘇蘇瑪羅山，在畢沙迦羅林鹿野苑。
Atha kho nakulapitā gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho nakulapitā gahapati bhagavantaṁ etadavoca:	Then the householder Nakulapitā went to the Blessed One, paid homage to him, and sat down to one side. Sitting there, he said to the Blessed One:	其時，居士那拘羅父詣世尊所，禮敬已，坐於一面。坐於彼處，彼白世尊言：
“Ahamasmi, bhante, jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto āturakāyo abhikkhaṇātaṅko.	"Bhante, I am old, frail, an elder, advanced in years, come to the last stage of life, sick in body, constantly ill.	「尊者，我已年邁、體衰、為長者，年事已高，至生命末期，身有疾，常病。
Aniccadassāvī kho panāhaṁ, bhante, bhagavato manobhāvanīyānañca bhikkhūnaṁ.	And, Bhante, I rarely get to see the Blessed One and the monks worthy of esteem.	且，尊者，我罕得見世尊及值得尊敬之諸比丘。
Ovadatu maṁ, bhante, bhagavā;	Let the Blessed One exhort me, Bhante;	願世尊教誨我，尊者；
anusāsatu maṁ, bhante, bhagavā;	let the Blessed One instruct me, Bhante;	願世尊教導我，尊者；
yaṁ mamassa dīgharattaṁ hitāya sukhāyā”ti.	it will be for my welfare and happiness for a long time."	此將為我長時之福利與安樂。」
“Evametaṁ, gahapati, evametaṁ, gahapati.	"So it is, householder, so it is!	「居士，誠然如是，誠然如是！
Āturo hāyaṁ, gahapati, kāyo aṇḍabhūto pariyonaddho.	This body, householder, is afflicted, a flimsy thing, enveloped.	居士，此身乃病苦，脆弱之物，為所包覆。
Yo hi, gahapati, imaṁ kāyaṁ pariharanto muhuttampi ārogyaṁ paṭijāneyya, kimaññatra bālyā?	Indeed, householder, who, carrying this body around, would claim even a moment of health, except from foolishness?	實然，居士，誰攜此身而行，能稱片刻健康，除非愚癡？
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ:	Therefore, householder, you should train yourself thus:	是故，居士，汝應如是學：
‘āturakāyassa me sato cittaṁ anāturaṁ bhavissatī’ti.	‘Though my body is afflicted, my mind will be unafflicted.’	『雖我身病，我心將不病。』
Evañhi te, gahapati, sikkhitabban”ti.	Thus, householder, should you train yourself."	居士，汝應如是學。」
Atha kho nakulapitā gahapati bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sāriputtaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho nakulapitaraṁ gahapatiṁ āyasmā sāriputto etadavoca:	Then the householder Nakulapitā, having delighted and rejoiced in the Blessed One’s words, rose from his seat, paid homage to the Blessed One, and, keeping him on his right, went to the Venerable Sāriputta. Having approached, he paid homage to the Venerable Sāriputta and sat down to one side. The Venerable Sāriputta then said to the householder Nakulapitā, who was sitting there:	時，居士那拘羅父，聞世尊言，歡喜踴躍，從座起，禮敬世尊，右繞已，詣尊者舍利弗所。至已，禮敬尊者舍利弗，坐於一面。尊者舍利弗乃告坐於彼處之居士那拘羅父言：
“vippasannāni kho te, gahapati, indriyāni;	"Householder, your faculties are serene;	「居士，汝諸根寂靜；
parisuddho mukhavaṇṇo pariyodāto.	your facial complexion is pure and bright.	汝面色清淨明亮。
Alattha no ajja bhagavato sammukhā dhammiṁ kathaṁ savanāyā”ti?	Did you get to hear a Dhamma talk in the Blessed One’s presence today?"	今日得聞世尊法語耶？」
“Kathañhi no siyā, bhante.	"How could it be otherwise, Bhante?	「尊者，豈有他哉？
Idānāhaṁ, bhante, bhagavatā dhammiyā kathāya amatena abhisitto”ti.	Just now, Bhante, I was anointed with the deathless by the Blessed One’s Dhamma talk."	尊者，適才我為世尊法語以甘露灌頂。」
“Yathā kathaṁ pana tvaṁ, gahapati, bhagavatā dhammiyā kathāya amatena abhisitto”ti?	"But in what way, householder, were you anointed with the deathless by the Blessed One’s Dhamma talk?"	「然居士，汝以何方式為世尊法語以甘露灌頂？」
“Idhāhaṁ, bhante, yena bhagavā tenupasaṅkamiṁ; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinno khvāhaṁ, bhante, bhagavantaṁ etadavocaṁ:	"Here, Bhante, I went to the Blessed One, paid homage to him, and sat down to one side. Sitting there, I said to the Blessed One:	「於此，尊者，我詣世尊所，禮敬已，坐於一面。坐於彼處，我白世尊言：
‘ahamasmi, bhante, jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto āturakāyo abhikkhaṇātaṅko.	‘Bhante, I am old, frail, an elder, advanced in years, come to the last stage of life, sick in body, constantly ill.	『尊者，我已年邁、體衰、為長者，年事已高，至生命末期，身有疾，常病。
Aniccadassāvī kho panāhaṁ, bhante, bhagavato manobhāvanīyānañca bhikkhūnaṁ.	And, Bhante, I rarely get to see the Blessed One and the monks worthy of esteem.	且，尊者，我罕得見世尊及值得尊敬之諸比丘。
Ovadatu maṁ, bhante, bhagavā;	Let the Blessed One exhort me, Bhante;	願世尊教誨我，尊者；
anusāsatu maṁ, bhante, bhagavā;	let the Blessed One instruct me, Bhante;	願世尊教導我，尊者；
yaṁ mamassa dīgharattaṁ hitāya sukhāyā’ti.	it will be for my welfare and happiness for a long time.’	此將為我長時之福利與安樂。』
Evaṁ vutte, maṁ, bhante, bhagavā etadavoca:	When this was said, Bhante, the Blessed One told me:	尊者，聞此言已，世尊告我言：
‘evametaṁ, gahapati, evametaṁ, gahapati.	‘So it is, householder, so it is!	『居士，誠然如是，誠然如是！
Āturo hāyaṁ, gahapati, kāyo aṇḍabhūto pariyonaddho.	This body, householder, is afflicted, a flimsy thing, enveloped.	居士，此身乃病苦，脆弱之物，為所包覆。
Yo hi, gahapati, imaṁ kāyaṁ pariharanto muhuttampi ārogyaṁ paṭijāneyya, kimaññatra bālyā?	Indeed, householder, who, carrying this body around, would claim even a moment of health, except from foolishness?	實然，居士，誰攜此身而行，能稱片刻健康，除非愚癡？
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ—	Therefore, householder, you should train yourself thus—	是故，居士，汝應如是學—
āturakāyassa me sato cittaṁ anāturaṁ bhavissatīti.	though my body is afflicted, my mind will be unafflicted.	雖我身病，我心將不病。
Evañhi te, gahapati, sikkhitabban’ti.	Thus, householder, should you train yourself.’	居士，汝應如是學。』
Evaṁ khvāhaṁ, bhante, bhagavatā dhammiyā kathāya amatena abhisitto”ti.	It was thus, Bhante, that I was anointed with the deathless by the Blessed One’s Dhamma talk."	尊者，如是我為世尊法語以甘露灌頂。」
“Na hi pana taṁ, gahapati, paṭibhāsi bhagavantaṁ uttariṁ paṭipucchituṁ:	"But did it not occur to you, householder, to question the Blessed One further:	「然居士，汝豈不思更問世尊：
‘kittāvatā nu kho, bhante, āturakāyo ceva hoti āturacitto ca, kittāvatā ca pana āturakāyo hi kho hoti no ca āturacitto’”ti?	‘To what extent, Bhante, is one afflicted in body and afflicted in mind, and to what extent is one afflicted in body but not afflicted in mind?’"	『尊者，至何程度為身病心亦病，至何程度為身病心不病？』」
“Dūratopi kho mayaṁ, bhante, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṁ.	"Indeed, Bhante, we would come from far away to learn the meaning of this statement from the Venerable Sāriputta.	「實然，尊者，我等當從遠方來，向尊者舍利弗學習此言之義。
Sādhu vatāyasmantaṁyeva sāriputtaṁ paṭibhātu etassa bhāsitassa attho”ti.	It would be good if the Venerable Sāriputta himself would clarify the meaning of this statement."	若尊者舍利弗親自闡明此言之義，善莫大焉。」
“Tena hi, gahapati, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.	"Then listen, householder, and attend carefully; I will speak."	「然則諦聽，居士，善思念之，我當說。」
“Evaṁ, bhante”ti kho nakulapitā gahapati āyasmato sāriputtassa paccassosi.	"Yes, Bhante," the householder Nakulapitā replied to the Venerable Sāriputta.	「唯然，尊者。」居士那拘羅父應諾尊者舍利弗。
Āyasmā sāriputto etadavoca:	The Venerable Sāriputta said this:	尊者舍利弗作是言：
“Kathañca, gahapati, āturakāyo ceva hoti, āturacitto ca?	"And how, householder, is one afflicted in body and afflicted in mind?	「居士，云何為身病心亦病？
Idha, gahapati, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto	Here, householder, an uninstructed worldling, who has no regard for noble ones, is unskilled and untrained in the Dhamma of the noble ones, has no regard for true men, is unskilled and untrained in the Dhamma of the true men,	於此，居士，未受教之凡夫，不敬聖者，於聖者之法不善巧、未受訓，不敬真人，於真人之法不善巧、未受訓，
rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ.	regards form as self, or self as possessing form, or form as in self, or self as in form.	視色為我，或我為有色，或色在我中，或我在色中。
‘Ahaṁ rūpaṁ, mama rūpan’ti pariyuṭṭhaṭṭhāyī hoti.	He lives obsessed with the notion: ‘I am form, form is mine.’	彼執著於此念而住：『我是色，色是我的。』
Tassa ‘ahaṁ rūpaṁ, mama rūpan’ti pariyuṭṭhaṭṭhāyino taṁ rūpaṁ vipariṇamati aññathā hoti.	As he lives obsessed with this notion, that form of his changes and alters.	彼執著此念而住，彼之色變易。
Tassa rūpavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.	With the change and alteration of form, sorrow, lamentation, pain, grief, and despair arise in him.	隨色之變易，愁、悲、苦、憂、絕望生起。
Vedanaṁ attato samanupassati, vedanāvantaṁ vā attānaṁ; attani vā vedanaṁ, vedanāya vā attānaṁ.	He regards feeling as self, or self as possessing feeling, or feeling as in self, or self as in feeling.	彼視受為我，或我為有受，或受在我中，或我在受中。
‘Ahaṁ vedanā, mama vedanā’ti pariyuṭṭhaṭṭhāyī hoti.	He lives obsessed with the notion: ‘I am feeling, feeling is mine.’	彼執著於此念而住：『我是受，受是我的。』
Tassa ‘ahaṁ vedanā, mama vedanā’ti pariyuṭṭhaṭṭhāyino, sā vedanā vipariṇamati aññathā hoti.	As he lives obsessed with this notion, that feeling of his changes and alters.	彼執著此念而住，彼之受變易。
Tassa vedanāvipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.	With the change and alteration of feeling, sorrow, lamentation, pain, grief, and despair arise in him.	隨受之變易，愁、悲、苦、憂、絕望生起。
Saññaṁ attato samanupassati, saññāvantaṁ vā attānaṁ; attani vā saññaṁ, saññāya vā attānaṁ.	He regards perception as self, or self as possessing perception, or perception as in self, or self as in perception.	彼視想為我，或我為有想，或想在我中，或我在想中。
‘Ahaṁ saññā, mama saññā’ti pariyuṭṭhaṭṭhāyī hoti.	He lives obsessed with the notion: ‘I am perception, perception is mine.’	彼執著於此念而住：『我是想，想是我的。』
Tassa ‘ahaṁ saññā, mama saññā’ti pariyuṭṭhaṭṭhāyino, sā saññā vipariṇamati aññathā hoti.	As he lives obsessed with this notion, that perception of his changes and alters.	彼執著此念而住，彼之想變易。
Tassa saññāvipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.	With the change and alteration of perception, sorrow, lamentation, pain, grief, and despair arise in him.	隨想之變易，愁、悲、苦、憂、絕望生起。
Saṅkhāre attato samanupassati, saṅkhāravantaṁ vā attānaṁ; attani vā saṅkhāre, saṅkhāresu vā attānaṁ.	He regards volitional formations as self, or self as possessing volitional formations, or volitional formations as in self, or self as in volitional formations.	彼視行為我，或我為有行，或行在我中，或我在行中。
‘Ahaṁ saṅkhārā, mama saṅkhārā’ti pariyuṭṭhaṭṭhāyī hoti.	He lives obsessed with the notion: ‘I am volitional formations, volitional formations are mine.’	彼執著於此念而住：『我是行，行是我的。』
Tassa ‘ahaṁ saṅkhārā, mama saṅkhārā’ti pariyuṭṭhaṭṭhāyino, te saṅkhārā vipariṇamanti aññathā honti.	As he lives obsessed with this notion, those volitional formations of his change and alter.	彼執著此念而住，彼之行變易。
Tassa saṅkhāravipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.	With the change and alteration of volitional formations, sorrow, lamentation, pain, grief, and despair arise in him.	隨行之變易，愁、悲、苦、憂、絕望生起。
Viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ.	He regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness.	彼視識為我，或我為有識，或識在我中，或我在識中。
‘Ahaṁ viññāṇaṁ, mama viññāṇan’ti pariyuṭṭhaṭṭhāyī hoti.	He lives obsessed with the notion: ‘I am consciousness, consciousness is mine.’	彼執著於此念而住：『我是識，識是我的。』
Tassa ‘ahaṁ viññāṇaṁ, mama viññāṇan’ti pariyuṭṭhaṭṭhāyino, taṁ viññāṇaṁ vipariṇamati aññathā hoti.	As he lives obsessed with this notion, that consciousness of his changes and alters.	彼執著此念而住，彼之識變易。
Tassa viññāṇavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.	With the change and alteration of consciousness, sorrow, lamentation, pain, grief, and despair arise in him.	隨識之變易，愁、悲、苦、憂、絕望生起。
Evaṁ kho, gahapati, āturakāyo ceva hoti āturacitto ca.	It is in this way, householder, that one is afflicted in body and afflicted in mind.	居士，如是為身病心亦病。
Kathañca, gahapati, āturakāyo hi kho hoti no ca āturacitto?	And how, householder, is one afflicted in body but not afflicted in mind?	居士，云何為身病心不病？
Idha, gahapati, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto	Here, householder, an instructed noble-one's-disciple, who has regard for noble ones, is skilled and trained in the Dhamma of the noble ones, has regard for true men, is skilled and trained in the Dhamma of the true men,	於此，居士，已受教之聖弟子，敬聖者，於聖者之法善巧、已受訓，敬真人，於真人之法善巧、已受訓，
na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ; na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ.	does not regard form as self, or self as possessing form, or form as in self, or self as in form.	不視色為我，或我為有色，或色在我中，或我在色中。
‘Ahaṁ rūpaṁ, mama rūpan’ti na pariyuṭṭhaṭṭhāyī hoti.	He does not live obsessed with the notion: ‘I am form, form is mine.’	彼不住於執著此念：『我是色，色是我的。』
Tassa ‘ahaṁ rūpaṁ, mama rūpan’ti apariyuṭṭhaṭṭhāyino, taṁ rūpaṁ vipariṇamati aññathā hoti.	As he does not live obsessed with this notion, that form of his changes and alters.	彼不住於執著此念，彼之色變易。
Tassa rūpavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.	With the change and alteration of form, sorrow, lamentation, pain, grief, and despair do not arise in him.	隨色之變易，愁、悲、苦、憂、絕望不生。
Na vedanaṁ attato samanupassati, na vedanāvantaṁ vā attānaṁ; na attani vā vedanaṁ, na vedanāya vā attānaṁ.	He does not regard feeling as self, or self as possessing feeling, or feeling as in self, or self as in feeling.	彼不視受為我，或我為有受，或受在我中，或我在受中。
‘Ahaṁ vedanā, mama vedanā’ti na pariyuṭṭhaṭṭhāyī hoti.	He does not live obsessed with the notion: ‘I am feeling, feeling is mine.’	彼不住於執著此念：『我是受，受是我的。』
Tassa ‘ahaṁ vedanā, mama vedanā’ti apariyuṭṭhaṭṭhāyino, sā vedanā vipariṇamati aññathā hoti.	As he does not live obsessed with this notion, that feeling of his changes and alters.	彼不住於執著此念，彼之受變易。
Tassa vedanāvipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.	With the change and alteration of feeling, sorrow, lamentation, pain, grief, and despair do not arise in him.	隨受之變易，愁、悲、苦、憂、絕望不生。
Na saññaṁ attato samanupassati, na saññāvantaṁ vā attānaṁ; na attani vā saññaṁ, na saññāya vā attānaṁ.	He does not regard perception as self, or self as possessing perception, or perception as in self, or self as in perception.	彼不視想為我，或我為有想，或想在我中，或我在想中。
‘Ahaṁ saññā, mama saññā’ti na pariyuṭṭhaṭṭhāyī hoti.	He does not live obsessed with the notion: ‘I am perception, perception is mine.’	彼不住於執著此念：『我是想，想是我的。』
Tassa ‘ahaṁ saññā, mama saññā’ti apariyuṭṭhaṭṭhāyino, sā saññā vipariṇamati aññathā hoti.	As he does not live obsessed with this notion, that perception of his changes and alters.	彼不住於執著此念，彼之想變易。
Tassa saññāvipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.	With the change and alteration of perception, sorrow, lamentation, pain, grief, and despair do not arise in him.	隨想之變易，愁、悲、苦、憂、絕望不生。
Na saṅkhāre attato samanupassati, na saṅkhāravantaṁ vā attānaṁ; na attani vā saṅkhāre, na saṅkhāresu vā attānaṁ.	He does not regard volitional formations as self, or self as possessing volitional formations, or volitional formations as in self, or self as in volitional formations.	彼不視行為我，或我為有行，或行在我中，或我在行中。
‘Ahaṁ saṅkhārā, mama saṅkhārā’ti na pariyuṭṭhaṭṭhāyī hoti.	He does not live obsessed with the notion: ‘I am volitional formations, volitional formations are mine.’	彼不住於執著此念：『我是行，行是我的。』
Tassa ‘ahaṁ saṅkhārā, mama saṅkhārā’ti apariyuṭṭhaṭṭhāyino, te saṅkhārā vipariṇamanti aññathā honti.	As he does not live obsessed with this notion, those volitional formations of his change and alter.	彼不住於執著此念，彼之行變易。
Tassa saṅkhāravipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.	With the change and alteration of volitional formations, sorrow, lamentation, pain, grief, and despair do not arise in him.	隨行之變易，愁、悲、苦、憂、絕望不生。
Na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ; na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ.	He does not regard consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness.	彼不視識為我，或我為有識，或識在我中，或我在識中。
‘Ahaṁ viññāṇaṁ, mama viññāṇan’ti na pariyuṭṭhaṭṭhāyī hoti.	He does not live obsessed with the notion: ‘I am consciousness, consciousness is mine.’	彼不住於執著此念：『我是識，識是我的。』
Tassa ‘ahaṁ viññāṇaṁ, mama viññāṇan’ti apariyuṭṭhaṭṭhāyino, taṁ viññāṇaṁ vipariṇamati aññathā hoti.	As he does not live obsessed with this notion, that consciousness of his changes and alters.	彼不住於執著此念，彼之識變易。
Tassa viññāṇavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.	With the change and alteration of consciousness, sorrow, lamentation, pain, grief, and despair do not arise in him.	隨識之變易，愁、悲、苦、憂、絕望不生。
Evaṁ kho, gahapati, āturakāyo hoti no ca āturacitto”ti.	It is in this way, householder, that one is afflicted in body but not afflicted in mind."	居士，如是為身病心不病。」
Idamavoca āyasmā sāriputto.	This is what the Venerable Sāriputta said.	此為尊者舍利弗所說。
Attamano nakulapitā gahapati āyasmato sāriputtassa bhāsitaṁ abhinandīti.	Gratified, the householder Nakulapitā delighted in the Venerable Sāriputta’s words.	居士那拘羅父心悅誠服，歡喜尊者舍利弗之言。

22.2 - SN 22.2 Devadaha: Devadahasutta

--- SN22.2 - Devadahasutta ---	--- SN22.2 - Devadahasutta ---	--- SN22.2 - Devadahasutta ---
Evaṁ me sutaṁ—	Thus have I heard—	如是我聞—
ekaṁ samayaṁ bhagavā sakkesu viharati devadahaṁ nāma sakyānaṁ nigamo.	On one occasion the Blessed One was dwelling among the Sakyans at a Sakyan town named Devadaha.	一時，世尊住於釋迦族，在一名為天作之釋迦鎮。
Atha kho sambahulā pacchābhūmagamikā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:	Then a number of monks who were about to go to the western region approached the Blessed One, paid homage to him, and sat down to one side. Sitting there, those monks said to the Blessed One:	時有眾多比丘將往西方，詣世尊所，禮敬已，坐於一面。坐於彼處，彼諸比丘白世尊言：
“icchāma mayaṁ, bhante, pacchābhūmaṁ janapadaṁ gantuṁ, pacchābhūme janapade nivāsaṁ kappetun”ti.	"Bhante, we wish to go to the western region to take up residence there."	「尊者，我等欲往西方，於彼處安居。」
“Apalokito pana vo, bhikkhave, sāriputto”ti?	"Have you taken leave of Sāriputta, monks?"	「諸比丘，汝等已向舍利弗告假否？」
“Na kho no, bhante, apalokito āyasmā sāriputto”ti.	"No, Bhante, we have not taken leave of the Venerable Sāriputta."	「尊者，未也，我等未向尊者舍利弗告假。」
“Apaloketha, bhikkhave, sāriputtaṁ.	"Then take leave of Sāriputta, monks.	「然則向舍利弗告假，諸比丘。
Sāriputto, bhikkhave, paṇḍito, bhikkhūnaṁ anuggāhako sabrahmacārīnan”ti.	Sāriputta, monks, is wise, a benefactor to his fellow monks."	諸比丘，舍利弗有智慧，能利益其同修比丘。」
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.	"Yes, Bhante," those monks replied to the Blessed One.	「唯然，尊者。」彼諸比丘應諾世尊。
Tena kho pana samayena āyasmā sāriputto bhagavato avidūre aññatarasmiṁ eḷagalāgumbe nisinno hoti.	Now on that occasion the Venerable Sāriputta was sitting not far from the Blessed One in a certain Eḷagalā bush.	爾時，尊者舍利弗坐於離世尊不遠處之一娑羅伽羅樹叢中。
Atha kho te bhikkhū bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yenāyasmā sāriputto tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodiṁsu.	Then those monks, having delighted and rejoiced in the Blessed One’s words, rose from their seats, paid homage to the Blessed One, and, keeping him on their right, went to the Venerable Sāriputta. Having approached, they exchanged greetings with the Venerable Sāriputta.	時，彼諸比丘，聞世尊言，歡喜踴躍，從座起，禮敬世尊，右繞已，詣尊者舍利弗所。至已，與尊者舍利弗共相問訊。
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ sāriputtaṁ etadavocuṁ:	When they had concluded their courteous and memorable talk, they sat down to one side. Sitting there, those monks said to the Venerable Sāriputta:	結束友善可記憶之談話後，坐於一面。坐於彼處，彼諸比丘白尊者舍利弗言：
“icchāma mayaṁ, āvuso sāriputta, pacchābhūmaṁ janapadaṁ gantuṁ, pacchābhūme janapade nivāsaṁ kappetuṁ.	"Friend Sāriputta, we wish to go to the western region to take up residence there.	「友舍利弗，我等欲往西方，於彼處安居。
Apalokito no satthā”ti.	We have taken leave of the Teacher."	我等已向導師告假。」
“Santi hāvuso, nānāverajjagataṁ bhikkhuṁ pañhaṁ pucchitāro—	"Friends, there are those from various other sects who will question a monk—	「友等，有種種異派之人將詰問比丘—
khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi.	wise khattiyas, wise brahmins, wise householders, wise ascetics.	智者剎帝利、智者婆羅門、智者居士、智者沙門。
Paṇḍitā hāvuso, manussā vīmaṁsakā:	Wise men, friends, are investigators:	友等，智者乃探究者：
‘kiṁvādī panāyasmantānaṁ satthā kimakkhāyī’ti, kacci vo āyasmantānaṁ dhammā sussutā suggahitā sumanasikatā sūpadhāritā suppaṭividdhā paññāya, yathā byākaramānā āyasmanto vuttavādino ceva bhagavato assatha, na ca bhagavantaṁ abhūtena abbhācikkheyyātha, dhammassa cānudhammaṁ byākareyyātha, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgaccheyyā”ti?	‘What does your Teacher say? What does he declare?’ Have you, venerable ones, thoroughly heard, grasped, attended to, considered, and penetrated with wisdom the Dhamma, so that when you explain it, you would be repeating what has been said by the Blessed One, would not misrepresent the Blessed One with what is untrue, would explain in accordance with the Dhamma, and no legitimate consequence of your assertion would give ground for criticism?"	『汝師所說為何？彼所宣云何？』汝等尊者，已詳盡聽聞、領會、注意、思量、以慧洞達此法，以便汝等解說時，乃重複世尊所說，不以不實誣謗世尊，依於法而解說，且汝等主張之任何正當推論，不致引起批評否？」
“Dūratopi kho mayaṁ, āvuso, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṁ.	"Indeed, friend, we would come from far away to learn the meaning of this statement from the Venerable Sāriputta.	「實然，友，我等當從遠方來，向尊者舍利弗學習此言之義。
Sādhu vatāyasmantaṁyeva sāriputtaṁ paṭibhātu etassa bhāsitassa attho”ti.	It would be good if the Venerable Sāriputta himself would clarify the meaning of this statement."	若尊者舍利弗親自闡明此言之義，善莫大焉。」
“Tena hāvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.	"Then listen, friends, and attend carefully; I will speak."	「然則諦聽，友等，善思念之，我當說。」
“Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.	"Yes, friend," those monks replied to the Venerable Sāriputta.	「唯然，友。」彼諸比丘應諾尊者舍利弗。
Āyasmā sāriputto etadavoca:	The Venerable Sāriputta said this:	尊者舍利弗作是言：
“Santi hāvuso, nānāverajjagataṁ bhikkhuṁ pañhaṁ pucchitāro—	"Friends, there are those from various other sects who will question a monk—	「友等，有種種異派之人將詰問比丘—
khattiyapaṇḍitāpi …pe… samaṇapaṇḍitāpi.	wise khattiyas …pe… wise ascetics.	智者剎帝利……乃至……智者沙門。
Paṇḍitā hāvuso, manussā vīmaṁsakā:	Wise men, friends, are investigators:	友等，智者乃探究者：
‘kiṁvādī panāyasmantānaṁ satthā kimakkhāyī’ti?	‘What does your Teacher say? What does he declare?’	『汝師所說為何？彼所宣云何？』
Evaṁ puṭṭhā tumhe, āvuso, evaṁ byākareyyātha:	When asked thus, friends, you should explain thus:	友等，若被如是問，汝等應如是解說：
‘chandarāgavinayakkhāyī kho no, āvuso, satthā’ti.	‘Our Teacher, friends, declares the removal of desire and lust.’	『友等，我師宣說斷除欲與貪。』
Evaṁ byākatepi kho, āvuso, assuyeva uttariṁ pañhaṁ pucchitāro—	Even when explained thus, friends, there would still be those who would question further—	友等，縱如是解說，仍有更進一步詰問者—
khattiyapaṇḍitāpi …pe… samaṇapaṇḍitāpi.	wise khattiyas …pe… wise ascetics.	智者剎帝利……乃至……智者沙門。
Paṇḍitā hāvuso, manussā vīmaṁsakā:	Wise men, friends, are investigators:	友等，智者乃探究者：
‘kismiṁ panāyasmantānaṁ chandarāgavinayakkhāyī satthā’ti?	‘In regard to what does your Teacher declare the removal of desire and lust?’	『汝師於何者宣說斷除欲與貪？』
Evaṁ puṭṭhā tumhe, āvuso, evaṁ byākareyyātha:	When asked thus, friends, you should explain thus:	友等，若被如是問，汝等應如是解說：
‘rūpe kho, āvuso, chandarāgavinayakkhāyī satthā,	‘In regard to form, friends, the Teacher declares the removal of desire and lust,	『友等，於色，師宣說斷除欲與貪，
vedanāya …	in regard to feeling …	於受……
saññāya …	in regard to perception …	於想……
saṅkhāresu …	in regard to volitional formations …	於行……
viññāṇe chandarāgavinayakkhāyī satthā’ti.	in regard to consciousness, the Teacher declares the removal of desire and lust.’	於識，師宣說斷除欲與貪。』
Evaṁ byākatepi kho, āvuso, assuyeva uttariṁ pañhaṁ pucchitāro—	Even when explained thus, friends, there would still be those who would question further—	友等，縱如是解說，仍有更進一步詰問者—
khattiyapaṇḍitāpi …pe… samaṇapaṇḍitāpi.	wise khattiyas …pe… wise ascetics.	智者剎帝利……乃至……智者沙門。
Paṇḍitā hāvuso, manussā vīmaṁsakā:	Wise men, friends, are investigators:	友等，智者乃探究者：
‘kiṁ panāyasmantānaṁ ādīnavaṁ disvā rūpe chandarāgavinayakkhāyī satthā,	‘Seeing what danger, venerable ones, does your Teacher declare the removal of desire and lust in regard to form,	『見何危險，尊者等，汝師於色宣說斷除欲與貪，
vedanāya …	in regard to feeling …	於受……
saññāya …	in regard to perception …	于想……
saṅkhāresu …	in regard to volitional formations …	於行……
viññāṇe chandarāgavinayakkhāyī satthā’ti?	in regard to consciousness, does your Teacher declare the removal of desire and lust?’	於識，汝師宣說斷除欲與貪耶？』
Evaṁ puṭṭhā tumhe, āvuso, evaṁ byākareyyātha:	When asked thus, friends, you should explain thus:	友等，若被如是問，汝等應如是解說：
‘rūpe kho, āvuso, avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa tassa rūpassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.	‘In regard to form, friends, for one whose lust is not removed, whose desire is not removed, whose affection is not removed, whose thirst is not removed, whose fever is not removed, whose craving is not removed, from the change and alteration of that form, sorrow, lamentation, pain, grief, and despair arise.	『友等，於色，若人之貪未除，欲未除，愛未除，渴未除，熱未除，愛未除，由彼色之變易，愁、悲、苦、憂、絕望生起。
Vedanāya …	In regard to feeling …	於受……
saññāya …	in regard to perception …	於想……
saṅkhāresu avigatarāgassa …pe…	in regard to volitional formations, for one whose lust is not removed …pe…	於行，若人之貪未除……乃至……
avigatataṇhassa tesaṁ saṅkhārānaṁ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.	whose craving is not removed, from the change and alteration of those volitional formations, sorrow, lamentation, pain, grief, and despair arise.	愛未除，由彼行之變易，愁、悲、苦、憂、絕望生起。
Viññāṇe avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa tassa viññāṇassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.	In regard to consciousness, for one whose lust is not removed, whose desire is not removed, whose affection is not removed, whose thirst is not removed, whose fever is not removed, whose craving is not removed, from the change and alteration of that consciousness, sorrow, lamentation, pain, grief, and despair arise.	於識，若人之貪未除，欲未除，愛未除，渴未除，熱未除，愛未除，由彼識之變易，愁、悲、苦、憂、絕望生起。
Idaṁ kho no, āvuso, ādīnavaṁ disvā rūpe chandarāgavinayakkhāyī satthā,	Seeing this danger, friends, our Teacher declares the removal of desire and lust in regard to form,	友等，見此危險，我師於色宣說斷除欲與貪，
vedanāya …	in regard to feeling …	於受……
saññāya …	in regard to perception …	於想……
saṅkhāresu …	in regard to volitional formations …	於行……
viññāṇe chandarāgavinayakkhāyī satthā’ti.	in regard to consciousness, our Teacher declares the removal of desire and lust.’	於識，我師宣說斷除欲與貪。』
Evaṁ byākatepi kho, āvuso, assuyeva uttariṁ pañhaṁ pucchitāro—	Even when explained thus, friends, there would still be those who would question further—	友等，縱如是解說，仍有更進一步詰問者—
khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi.	wise khattiyas, wise brahmins, wise householders, wise ascetics.	智者剎帝利、智者婆羅門、智者居士、智者沙門。
Paṇḍitā hāvuso, manussā vīmaṁsakā:	Wise men, friends, are investigators:	友等，智者乃探究者：
‘kiṁ panāyasmantānaṁ ānisaṁsaṁ disvā rūpe chandarāgavinayakkhāyī satthā,	‘Seeing what benefit, venerable ones, does your Teacher declare the removal of desire and lust in regard to form,	『見何利益，尊者等，汝師於色宣說斷除欲與貪，
vedanāya …	in regard to feeling …	於受……
saññāya …	in regard to perception …	於想……
saṅkhāresu …	in regard to volitional formations …	於行……
viññāṇe chandarāgavinayakkhāyī satthā’ti?	in regard to consciousness, does your Teacher declare the removal of desire and lust?’	於識，汝師宣說斷除欲與貪耶？』
Evaṁ puṭṭhā tumhe, āvuso, evaṁ byākareyyātha:	When asked thus, friends, you should explain thus:	友等，若被如是問，汝等應如是解說：
‘rūpe kho, āvuso, vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tassa rūpassa vipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.	‘In regard to form, friends, for one whose lust is removed, whose desire is removed, whose affection is removed, whose thirst is removed, whose fever is removed, whose craving is removed, from the change and alteration of that form, sorrow, lamentation, pain, grief, and despair do not arise.	『友等，於色，若人之貪已除，欲已除，愛已除，渴已除，熱已除，愛已除，由彼色之變易，愁、悲、苦、憂、絕望不生。
Vedanāya …	In regard to feeling …	於受……
saññāya …	in regard to perception …	於想……
saṅkhāresu vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tesaṁ saṅkhārānaṁ vipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.	in regard to volitional formations, for one whose lust is removed, whose desire is removed, whose affection is removed, whose thirst is removed, whose fever is removed, whose craving is removed, from the change and alteration of those volitional formations, sorrow, lamentation, pain, grief, and despair do not arise.	於行，若人之貪已除，欲已除，愛已除，渴已除，熱已除，愛已除，由彼行之變易，愁、悲、苦、憂、絕望不生。
Viññāṇe vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tassa viññāṇassa vipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.	In regard to consciousness, for one whose lust is removed, whose desire is removed, whose affection is removed, whose thirst is removed, whose fever is removed, whose craving is removed, from the change and alteration of that consciousness, sorrow, lamentation, pain, grief, and despair do not arise.	於識，若人之貪已除，欲已除，愛已除，渴已除，熱已除，愛已除，由彼識之變易，愁、悲、苦、憂、絕望不生。
Idaṁ kho no, āvuso, ānisaṁsaṁ disvā rūpe chandarāgavinayakkhāyī satthā, vedanāya …	Seeing this benefit, friends, our Teacher declares the removal of desire and lust in regard to form, in regard to feeling …	友等，見此利益，我師於色、於受……
saññāya …	in regard to perception …	於想……
saṅkhāresu …	in regard to volitional formations …	於行……
viññāṇe chandarāgavinayakkhāyī satthā’ti.	in regard to consciousness, our Teacher declares the removal of desire and lust.’	於識，我師宣說斷除欲與貪。』
Akusale cāvuso, dhamme upasampajja viharato diṭṭhe ceva dhamme sukho vihāro abhavissa avighāto anupāyāso apariḷāho, kāyassa ca bhedā paraṁ maraṇā sugati pāṭikaṅkhā, nayidaṁ bhagavā akusalānaṁ dhammānaṁ pahānaṁ vaṇṇeyya.	Friends, if one who has entered upon unwholesome states were to dwell happily in the present life, without vexation, despair, or fever, and if, after the breakup of the body, beyond death, a good destination could be expected, the Blessed One would not praise the abandoning of unwholesome states.	友等，若入不善法者，於現生能安樂住，無惱、無絕望、無熱，且身壞命終後，可期善趣，則世尊不讚歎捨離不善法。
Yasmā ca kho, āvuso, akusale dhamme upasampajja viharato diṭṭhe ceva dhamme dukkho vihāro savighāto saupāyāso sapariḷāho, kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā, tasmā bhagavā akusalānaṁ dhammānaṁ pahānaṁ vaṇṇeti.	But because, friends, one who has entered upon unwholesome states dwells unhappily in the present life, with vexation, despair, and fever, and because, after the breakup of the body, beyond death, a bad destination can be expected, therefore the Blessed One praises the abandoning of unwholesome states.	然友等，因入不善法者，於現生不安樂住，有惱、有絕望、有熱，且身壞命終後，可期惡趣，是故世尊讚歎捨離不善法。
Kusale cāvuso, dhamme upasampajja viharato diṭṭhe ceva dhamme dukkho vihāro abhavissa savighāto saupāyāso sapariḷāho, kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā, nayidaṁ bhagavā kusalānaṁ dhammānaṁ upasampadaṁ vaṇṇeyya.	Friends, if one who has entered upon wholesome states were to dwell unhappily in the present life, with vexation, despair, and fever, and if, after the breakup of the body, beyond death, a bad destination could be expected,	友等，若入善法者，於現生不安樂住，有惱、有絕望、有熱，且身壞命終後，可期惡趣，
Yasmā ca kho, āvuso, kusale dhamme upasampajja viharato diṭṭhe ceva dhamme sukho vihāro avighāto anupāyāso apariḷāho, kāyassa ca bhedā paraṁ maraṇā sugati pāṭikaṅkhā, tasmā bhagavā kusalānaṁ dhammānaṁ upasampadaṁ vaṇṇetī”ti.	the Blessed One would not praise the undertaking of wholesome states.	世尊則不讚歎行持善法。
Idamavocāyasmā sāriputto.	But because, friends, one who has entered upon wholesome states dwells happily in the present life, without vexation, despair, or fever, and because, after the breakup of the body, beyond death, a good destination can be expected, therefore the Blessed One praises the undertaking of wholesome states."	然友等，因入善法者，於現生安樂住，無惱、無絕望、無熱，且身壞命終後，可期善趣，是故世尊讚歎行持善法。」
Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti.	This is what the Venerable Sāriputta said.	此為尊者舍利弗所說。
Dutiyaṁ.	Gratified, those monks delighted in the Venerable Sāriputta’s words.	彼諸比丘心悅誠服，歡喜尊者舍利弗之言。
	Second.	第二。

22.3 - SN 22.3 Hāliddikāni: Hāliddikānisutta

--- SN22.3 - Hāliddikānisutta ---	--- SN22.3 - Hāliddikānisutta ---	--- SN22.3 - Hāliddikānisutta ---
Evaṁ me sutaṁ—	Thus have I heard—	如是我聞—
ekaṁ samayaṁ āyasmā mahākaccāno avantīsu viharati kuraraghare papāte pabbate.	On one occasion the Venerable Mahākaccāna was dwelling in Avanti at Kuraraghara on the Steep Mountain.	一時，尊者大迦旃延住於阿槃提國拘羅羅伽羅之陡山。
Atha kho hāliddikāni gahapati yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho hāliddikāni gahapati āyasmantaṁ mahākaccānaṁ etadavoca:	Then the householder Hāliddikāni went to the Venerable Mahākaccāna, paid homage to him, and sat down to one side. Sitting there, the householder Hāliddikāni said to the Venerable Mahākaccāna:	時，居士訶梨提迦尼詣尊者大迦旃延所，禮敬已，坐於一面。坐於彼處，居士訶梨提迦尼白尊者大迦旃延言：
“vuttamidaṁ, bhante, bhagavatā aṭṭhakavaggiye māgaṇḍiyapañhe:	"Bhante, this was said by the Blessed One in the Māgaṇḍiya Sutta of the Aṭṭhakavagga:	「尊者，此乃世尊於《八品》中之《摩犍提耶經》所說：
‘Okaṁ pahāya aniketasārī,	‘Having left home, a sage, not forming intimacies in the village,	『捨家而出，聖者，於村中不結親，
Gāme akubbaṁ muni santhavāni;	rid of sensual pleasures, not preferring anything,	離諸欲樂，不偏愛任何事物，
Kāmehi ritto apurakkharāno,	how would he contend with people?’	彼如何與人諍論？』
Kathaṁ na viggayha janena kayirā’ti.	How, Bhante, should the meaning of this, stated in brief by the Blessed One, be seen in detail?"	尊者，此世尊簡略所述之義，應如何詳見之？」
Imassa nu kho, bhante, bhagavatā saṅkhittena bhāsitassa kathaṁ vitthārena attho daṭṭhabbo”ti?	"The form element, householder, is a home for consciousness.	「居士，色界為識之所依。
“Rūpadhātu kho, gahapati, viññāṇassa oko.	And consciousness bound by lust for the form element is called ‘one who resorts to a home.’	為色界之貪所縛之識，名為『依止於家者』。
Rūpadhāturāgavinibandhañca pana viññāṇaṁ ‘okasārī’ti vuccati.	The feeling element, householder, is a home for consciousness.	居士，受界為識之所依。
Vedanādhātu kho, gahapati, viññāṇassa oko.	And consciousness bound by lust for the feeling element is called ‘one who resorts to a home.’	為受界之貪所縛之識，名為『依止於家者』。
Vedanādhāturāgavinibandhañca pana viññāṇaṁ ‘okasārī’ti vuccati.	The perception element, householder, is a home for consciousness.	居士，想界為識之所依。
Saññādhātu kho, gahapati, viññāṇassa oko.	And consciousness bound by lust for the perception element is called ‘one who resorts to a home.’	為想界之貪所縛之識，名為『依止於家者』。
Saññādhāturāgavinibandhañca pana viññāṇaṁ ‘okasārī’ti vuccati.	The volitional formations element, householder, is a home for consciousness.	居士，行界為識之所依。
Saṅkhāradhātu kho, gahapati, viññāṇassa oko.	And consciousness bound by lust for the volitional formations element is called ‘one who resorts to a home.’	為行界之貪所縛之識，名為『依止於家者』。
Saṅkhāradhāturāgavinibandhañca pana viññāṇaṁ ‘okasārī’ti vuccati.	Thus, householder, one resorts to a home.	如是，居士，一人依止於家。
Evaṁ kho, gahapati, okasārī hoti.	And how, householder, does one not resort to a home?	居士，云何為不依止於家？
Kathañca, gahapati, anokasārī hoti?	In regard to the form element, householder, whatever desire, lust, delight, craving,	居士，於色界，凡欲、貪、喜、愛，
Rūpadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.	whatever attachments, clingings, mental adherences, and underlying tendencies—these have been abandoned by the Tathāgata, cut off at the root, made like a palm stump, exterminated, so that they are no longer subject to future arising.	凡執著、粘著、心之附著與潛在傾向——此等已被如來捨棄，斷其根，如斷頭棕櫚，滅盡無餘，使其未來不復生。
Tasmā tathāgato ‘anokasārī’ti vuccati.	Therefore the Tathāgata is called ‘one who does not resort to a home.’	是故如來名為『不依止於家者』。
Vedanādhātuyā kho, gahapati …	In regard to the feeling element, householder …	居士，於受界…
saññādhātuyā kho, gahapati …	In regard to the perception element, householder …	居士，於想界…
saṅkhāradhātuyā kho, gahapati …	In regard to the volitional formations element, householder …	居士，於行界…
viññāṇadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.	in regard to the consciousness element, householder, whatever desire, lust, delight, craving, whatever attachments, clingings, mental adherences, and underlying tendencies—these have been abandoned by the Tathāgata, cut off at the root, made like a palm stump, exterminated, so that they are no longer subject to future arising.	居士，於識界，凡欲、貪、喜、愛，凡執著、粘著、心之附著與潛在傾向——此等已被如來捨棄，斷其根，如斷頭棕櫚，滅盡無餘，使其未來不復生。
Tasmā tathāgato ‘anokasārī’ti vuccati.	Therefore the Tathāgata is called ‘one who does not resort to a home.’	是故如來名為『不依止於家者』。
Evaṁ kho, gahapati, anokasārī hoti.	Thus, householder, one does not resort to a home.	如是，居士，一人不依止於家。
Kathañca, gahapati, niketasārī hoti?	And how, householder, does one resort to a support?	居士，云何為依止於支助？
Rūpanimittaniketavisāravinibandhā kho, gahapati, ‘niketasārī’ti vuccati.	One who is bound by the support of the sign of form, householder, is called ‘one who resorts to a support.’	居士，為色相之支助所縛者，名為『依止於支助者』。
Saddanimitta …pe…	The sign of sound …pe…	聲相…乃至…
gandhanimitta …	the sign of odor …	香相…
rasanimitta …	the sign of taste …	味相…
phoṭṭhabbanimitta …	the sign of a tangible object …	觸相…
dhammanimittaniketavisāravinibandhā kho, gahapati, ‘niketasārī’ti vuccati.	one who is bound by the support of the sign of a mental phenomenon, householder, is called ‘one who resorts to a support.’	居士，為法相之支助所縛者，名為『依止于支助者』。
Evaṁ kho, gahapati, niketasārī hoti.	Thus, householder, one resorts to a support.	如是，居士，一人依止於支助。
Kathañca, gahapati, aniketasārī hoti?	And how, householder, does one not resort to a support?	居士，云何為不依止於支助？
Rūpanimittaniketavisāravinibandhā kho, gahapati, tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.	The bonds of the support of the sign of form, householder, have been abandoned by the Tathāgata, cut off at the root, made like a palm stump, exterminated, so that they are no longer subject to future arising.	居士，色相支助之縛，已被如來捨棄，斷其根，如斷頭棕櫚，滅盡無餘，使其未來不復生。
Tasmā tathāgato ‘aniketasārī’ti vuccati.	Therefore the Tathāgata is called ‘one who does not resort to a support.’	是故如來名為『不依止於支助者』。
Saddanimitta …	The sign of sound …	聲相…
gandhanimitta …	the sign of odor …	香相…
rasanimitta …	the sign of taste …	味相…
phoṭṭhabbanimitta …	the sign of a tangible object …	觸相…
dhammanimittaniketavisāravinibandhā kho, gahapati, tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.	the bonds of the support of the sign of a mental phenomenon, householder, have been abandoned by the Tathāgata, cut off at the root, made like a palm stump, exterminated, so that they are no longer subject to future arising.	居士，法相支助之縛，已被如來捨棄，斷其根，如斷頭棕櫚，滅盡無餘，使其未來不復生。
Tasmā tathāgato ‘aniketasārī’ti vuccati.	Therefore the Tathāgata is called ‘one who does not resort to a support.’	是故如來名為『不依止於支助者』。
Evaṁ kho, gahapati, aniketasārī hoti.	Thus, householder, one does not resort to a support.	如是，居士，一人不依止於支助。
Kathañca, gahapati, gāme santhavajāto hoti?	And how, householder, is one one who forms intimacies in the village?	居士，云何為於村中結親者？
Idha, gahapati, ekacco gihīhi saṁsaṭṭho viharati sahanandī sahasokī, sukhitesu sukhito, dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanā tesu yogaṁ āpajjati.	Here, householder, someone lives in association with laypeople, rejoicing with them and grieving with them, happy when they are happy, suffering when they suffer, and taking on their business and duties as his own.	居士，於此，有人與在家人交往，與彼等同喜同悲，彼等樂時己亦樂，彼等苦時己亦苦，且以彼等事務為己任。
Evaṁ kho, gahapati, gāme santhavajāto hoti.	Thus, householder, one is one who forms intimacies in the village.	如是，居士，一人為於村中結親者。
Kathañca, gahapati, gāme na santhavajāto hoti?	And how, householder, is one not one who forms intimacies in the village?	居士，云何為不於村中結親者？
Idha, gahapati, bhikkhu gihīhi asaṁsaṭṭho viharati na sahanandī na sahasokī na sukhitesu sukhito na dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu na attanā tesu yogaṁ āpajjati.	Here, householder, a monk lives unassociated with laypeople,	居士，於此，一比丘不與在家人交往，
Evaṁ kho, gahapati, gāme na santhavajāto hoti.	not rejoicing with them nor grieving with them, not happy when they are happy nor suffering when they suffer, and not taking on their business and duties as his own.	不與彼等同喜同悲，不因彼等樂而樂，不因彼等苦而苦，亦不以彼等事務為己任。
Kathañca, gahapati, kāmehi aritto hoti?	Thus, householder, one is not one who forms intimacies in the village.	如是，居士，一人為不於村中結親者。
Idha, gahapati, ekacco kāmesu avigatarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho.	And how, householder, is one not rid of sensual pleasures?	居士，云何為未離諸欲樂者？
Evaṁ kho, gahapati, kāmehi aritto hoti.	Here, householder, someone has not abandoned lust for sensual pleasures, has not abandoned desire, affection, thirst, fever, and craving for sensual pleasures.	居士，於此，有人未捨離對諸欲樂之貪，未捨離欲、愛、渴、熱與愛。
Kathañca, gahapati, kāmehi ritto hoti?	Thus, householder, one is not rid of sensual pleasures.	如是，居士，一人為未離諸欲樂者。
Idha, gahapati, ekacco kāmesu vigatarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho.	And how, householder, is one rid of sensual pleasures?	居士，云何為已離諸欲樂者？
Evaṁ kho, gahapati, kāmehi ritto hoti.	Here, householder, someone has abandoned lust for sensual pleasures, has abandoned desire, affection, thirst, fever, and craving for sensual pleasures.	居士，於此，有人已捨離對諸欲樂之貪，已捨離欲、愛、渴、熱與愛。
Kathañca, gahapati, purakkharāno hoti?	Thus, householder, one is rid of sensual pleasures.	如是，居士，一人為已離諸欲樂者。
Idha, gahapati, ekaccassa evaṁ hoti:	And how, householder, is one one who prefers?	居士，云何為偏愛者？
‘evaṁrūpo siyaṁ anāgatamaddhānaṁ, evaṁvedano siyaṁ anāgatamaddhānaṁ, evaṁsañño siyaṁ anāgatamaddhānaṁ, evaṁsaṅkhāro siyaṁ anāgatamaddhānaṁ, evaṁviññāṇo siyaṁ anāgatamaddhānan’ti.	Here, householder, it occurs to someone:	居士，於此，有人作是念：
Evaṁ kho, gahapati, purakkharāno hoti.	‘May I be of such form in the future! May I be of such feeling in the future!	『願我未來有如是色！願我未來有如是受！
Kathañca, gahapati, apurakkharāno hoti?	May I be of such perception in the future! May I be of such volitional formations in the future! May I be of such consciousness in the future!’	願我未來有如是想！願我未來有如是行！願我未來有如是識！』
Idha, gahapati, ekaccassa na evaṁ hoti:	Thus, householder, one is one who prefers.	如是，居士，一人為偏愛者。
‘evaṁrūpo siyaṁ anāgatamaddhānaṁ, evaṁvedano siyaṁ anāgatamaddhānaṁ, evaṁsañño siyaṁ anāgatamaddhānaṁ, evaṁsaṅkhāro siyaṁ anāgatamaddhānaṁ, evaṁviññāṇo siyaṁ anāgatamaddhānan’ti.	And how, householder, is one not one who prefers?	居士，云何為不偏愛者？
Evaṁ kho, gahapati, apurakkharāno hoti.	Here, householder, it does not occur to someone:	居士，於此，有人不作是念：
Kathañca, gahapati, kathaṁ viggayha janena kattā hoti?	‘May I be of such form in the future! May I be of such feeling in the future! May I be of such perception in the future! May I be of such volitional formations in the future! May I be of such consciousness in the future!’	『願我未來有如是色！願我未來有如是受！願我未來有如是想！願我未來有如是行！願我未來有如是識！』
Idha, gahapati, ekacco evarūpiṁ kathaṁ kattā hoti:	Thus, householder, one is not one who prefers.	如是，居士，一人為不偏愛者。
‘na tvaṁ imaṁ dhammavinayaṁ ājānāsi; ahaṁ imaṁ dhammavinayaṁ ājānāmi. Kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi? Micchāpaṭipanno tvamasi; ahamasmi sammāpaṭipanno. Pure vacanīyaṁ pacchā avaca; pacchā vacanīyaṁ pure avaca. Sahitaṁ me, asahitaṁ te. Adhiciṇṇaṁ te viparāvattaṁ. Āropito te vādo; cara vādappamokkhāya. Niggahitosi; nibbeṭhehi vā sace pahosī’ti.	And how, householder, is one one who contends with people?	居士，云何為與人諍論者？
Evaṁ kho, gahapati, kathaṁ viggayha janena kattā hoti.	Here, householder, someone engages in such talk as this:	居士，於此，有人作如是言：
Kathañca, gahapati, kathaṁ na viggayha janena kattā hoti?	‘You do not understand this Dhamma and discipline; I understand this Dhamma and discipline. What, you understand this Dhamma and discipline? You are practicing wrongly; I am practicing rightly. What should have been said before, you said after; what should have been said after, you said before.	『汝不知此法與律，我知此法與律。汝何知此法與律？汝行邪道，我行正道。應先說者，汝後說；應後說者，汝先說。
Idha, gahapati, bhikkhu na evarūpiṁ kathaṁ kattā hoti:	My statement is coherent; yours is incoherent. What you have long pondered is overturned. Your assertion is refuted; go to refute it. You are censured; disentangle yourself if you can.’	我言有條理，汝言無條理。汝久思之論已覆。汝之主張被駁斥，往駁斥之。汝受譴責，若能，自解脫之。』
‘na tvaṁ imaṁ dhammavinayaṁ ājānāsi …pe… nibbeṭhehi vā sace pahosī’ti.	Thus, householder, one is one who contends with people.	如是，居士，一人為與人諍論者。
Evaṁ kho, gahapati, kathaṁ na viggayha janena kattā hoti.	And how, householder, is one not one who contends with people?	居士，云何為不與人諍論者？
Iti kho, gahapati, yaṁ taṁ vuttaṁ bhagavatā aṭṭhakavaggiye māgaṇḍiyapañhe:	Here, householder, a monk does not engage in such talk as this:	居士，於此，一比丘不作如是言：
‘Okaṁ pahāya aniketasārī,	‘You do not understand this Dhamma and discipline …pe… disentangle yourself if you can.’	『汝不知此法與律……乃至……自解脫之，若能。』
Gāme akubbaṁ munisanthavāni;	Thus, householder, one is not one who contends with people.	如是，居士，一人為不與人諍論者。
Kāmehi ritto apurakkharāno,	Thus, householder, concerning what was said by the Blessed One in the Māgaṇḍiya Sutta of the Aṭṭhakavagga:	如是，居士，關於世尊於《八品》中之《摩犍提耶經》所說：
Kathaṁ na viggayha janena kayirā’ti.	‘Having left home, a sage, not forming intimacies in the village,	『捨家而出，聖者，於村中不結親，
Imassa kho, gahapati, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti.	rid of sensual pleasures, not preferring anything,	離諸欲樂，不偏愛任何事物，
Tatiyaṁ.	how would he contend with people?’	彼如何與人諍論？』
	This, householder, is how the meaning of this, stated in brief by the Blessed One, should be seen in detail."	居士，此即是世尊簡略所述之義，應詳見之。」
	Third.	第三。

22.4 - SN 22.4 Dutiyahāliddikāni: Dutiyahāliddikānisutta

--- SN22.4 - Dutiyahāliddikānisutta ---	--- SN22.4 - Dutiyahāliddikānisutta ---	--- SN22.4 - Dutiyahāliddikānisutta ---
Evaṁ me sutaṁ—	Thus have I heard—	如是我聞—
ekaṁ samayaṁ āyasmā mahākaccāno avantīsu viharati kuraraghare papāte pabbate.	On one occasion the Venerable Mahākaccāna was dwelling in Avanti at Kuraraghara on the Steep Mountain.	一時，尊者大迦旃延住於阿槃提國拘羅羅伽羅之陡山。
Atha kho hāliddikāni gahapati yenāyasmā mahākaccāno …pe… ekamantaṁ nisinno kho hāliddikāni gahapati āyasmantaṁ mahākaccānaṁ etadavoca:	Then the householder Hāliddikāni went to the Venerable Mahākaccāna …pe… sitting to one side, the householder Hāliddikāni said to the Venerable Mahākaccāna:	時，居士訶梨提迦尼詣尊者大迦旃延所……乃至……坐於一面，居士訶梨提迦尼白尊者大迦旃延言：
“vuttamidaṁ, bhante, bhagavatā sakkapañhe:	"Bhante, this was said by the Blessed One in the Sakkapañha:	「尊者，此乃世尊於《帝釋問經》所說：
‘ye te samaṇabrāhmaṇā taṇhāsaṅkhayavimuttā, te accantaniṭṭhā accantayogakkhemino accantabrahmacārino accantapariyosānā seṭṭhā devamanussānan’ti.	‘Those ascetics and brahmins who are liberated by the destruction of craving, they are those who have reached the ultimate end, the ultimate security from bondage, the ultimate holy life, the ultimate consummation, the best among gods and humans.’	『彼諸沙門婆羅門，因斷愛而解脫，彼等乃達究竟邊際、究竟離縛、究竟梵行、究竟圓滿、天人中最勝者。』
Imassa nu kho, bhante, bhagavatā saṅkhittena bhāsitassa kathaṁ vitthārena attho daṭṭhabbo”ti?	How, Bhante, should the meaning of this, stated in brief by the Blessed One, be seen in detail?"	尊者，此世尊簡略所述之義，應如何詳見之？」
“Rūpadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā ‘cittaṁ suvimuttanti’ vuccati.	"In regard to the form element, householder, whatever desire, lust, delight, craving, whatever attachments, clingings, mental adherences, and underlying tendencies—through their destruction, fading away, cessation, giving up, and relinquishment,	「居士，於色界，凡欲、貪、喜、愛，凡執著、粘著、心之附著與潛在傾向——經由其斷、離、滅、捨、棄，
Vedanādhātuyā kho, gahapati …	the mind is said to be well liberated.	心名善解脫。
saññādhātuyā kho, gahapati …	In regard to the feeling element, householder …	居士，於受界…
saṅkhāradhātuyā kho, gahapati …	In regard to the perception element, householder …	居士，於想界…
viññāṇadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā ‘cittaṁ suvimuttanti’ vuccati.	In regard to the volitional formations element, householder …	居士，於行界…
Iti kho, gahapati, yaṁ taṁ vuttaṁ bhagavatā sakkapañhe:	in regard to the consciousness element, householder, whatever desire, lust, delight, craving, whatever attachments, clingings, mental adherences, and underlying tendencies—through their destruction, fading away, cessation, giving up, and relinquishment, the mind is said to be well liberated.	居士，於識界，凡欲、貪、喜、愛，凡執著、粘著、心之附著與潛在傾向——經由其斷、離、滅、捨、棄，心名善解脫。
‘ye te samaṇabrāhmaṇā taṇhāsaṅkhayavimuttā te accantaniṭṭhā accantayogakkhemino accantabrahmacārino accantapariyosānā seṭṭhā devamanussānan’ti.	Thus, householder, concerning what was said by the Blessed One in the Sakkapañha:	如是，居士，關於世尊於《帝釋問經》所說：
Imassa kho, gahapati, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti.	‘Those ascetics and brahmins who are liberated by the destruction of craving, they are those who have reached the ultimate end, the ultimate security from bondage, the ultimate holy life, the ultimate consummation, the best among gods and humans.’	『彼諸沙門婆羅門，因斷愛而解脫，彼等乃達究竟邊際、究竟離縛、究竟梵行、究竟圓滿、天人中最勝者。』
Catutthaṁ.	This, householder, is how the meaning of this, stated in brief by the Blessed One, should be seen in detail."	居士，此即是世尊簡略所述之義，應詳見之。」
	Fourth.	第四。

22.5 - SN 22.5 Samādhi: Samādhisutta

--- SN22.5 - Samādhisutta ---	--- SN22.5 - Samādhisutta ---	--- SN22.5 - Samādhisutta ---
Evaṁ me sutaṁ—	Thus have I heard—	如是我聞—
…pe… sāvatthiyaṁ …	…pe… at Sāvatthī …	…乃至…於舍衛城…
tatra kho …pe… etadavoca:	There …pe… he said this:	於彼…乃至…彼作是言：
“samādhiṁ, bhikkhave, bhāvetha;	"Develop concentration, monks;	「修定，諸比丘；
samāhito, bhikkhave, bhikkhu yathābhūtaṁ pajānāti.	a concentrated monk, monks, understands things as they really are.	諸比丘，得定之比丘，如實了知諸法。
Kiñca yathābhūtaṁ pajānāti?	And what does he understand as it really is?	彼如實了知何法？
Rūpassa samudayañca atthaṅgamañca, vedanāya samudayañca atthaṅgamañca, saññāya samudayañca atthaṅgamañca, saṅkhārānaṁ samudayañca atthaṅgamañca, viññāṇassa samudayañca atthaṅgamañca.	The origin and passing away of form, the origin and passing away of feeling, the origin and passing away of perception, the origin and passing away of volitional formations, the origin and passing away of consciousness.	色之集與滅，受之集與滅，想之集與滅，行之集與滅，識之集與滅。
Ko ca, bhikkhave, rūpassa samudayo, ko vedanāya samudayo, ko saññāya samudayo, ko saṅkhārānaṁ samudayo, ko viññāṇassa samudayo?	And what, monks, is the origin of form, what is the origin of feeling, what is the origin of perception, what is the origin of volitional formations, what is the origin of consciousness?	諸比丘，何為色之集，何為受之集，何為想之集，何為行之集，何為識之集？
Idha, bhikkhave, bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.	Here, monks, a monk delights, welcomes, and remains holding.	於此，諸比丘，一比丘喜樂、歡迎、持續執持。
Kiñca abhinandati abhivadati ajjhosāya tiṭṭhati?	And what does he delight in, welcome, and remain holding?	彼喜樂、歡迎、持續執持何物？
Rūpaṁ abhinandati abhivadati ajjhosāya tiṭṭhati.	He delights in form, welcomes it, and remains holding it.	彼喜樂於色，歡迎之，持續執持之。
Tassa rūpaṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī.	For him who delights in form, welcomes it, and remains holding it, delight arises.	於喜樂色、歡迎之、持續執持之者，喜生。
Yā rūpe nandī tadupādānaṁ.	That delight in form is clinging.	於色之喜即是取。
Tassupādānapaccayā bhavo;	With his clinging as condition, existence comes to be;	以其取為緣，有生；
bhavapaccayā jāti;	with existence as condition, birth;	以有為緣，生；
jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.	with birth as condition, aging-and-death, sorrow, lamentation, pain, grief, and despair come to be.	以生為緣，老死、愁、悲、苦、憂、絕望生。
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.	Such is the origin of this whole mass of suffering.	如是此全苦蘊之集。
Vedanaṁ abhinandati …pe…	He delights in feeling …pe…	彼喜樂於受……乃至……
saññaṁ abhinandati …	He delights in perception …	彼喜樂於想……
saṅkhāre abhinandati …	He delights in volitional formations …	彼喜樂於行……
viññāṇaṁ abhinandati abhivadati ajjhosāya tiṭṭhati.	He delights in consciousness, welcomes it, and remains holding it.	彼喜樂於識，歡迎之，持續執持之。
Tassa viññāṇaṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī.	For him who delights in consciousness, welcomes it, and remains holding it, delight arises.	於喜樂識、歡迎之、持續執持之者，喜生。
Yā viññāṇe nandī tadupādānaṁ.	That delight in consciousness is clinging.	於識之喜即是取。
Tassupādānapaccayā bhavo;	With his clinging as condition, existence comes to be;	以其取為緣，有生；
bhavapaccayā jāti;	with existence as condition, birth;	以有為緣，生；
jātipaccayā …pe…	with birth as condition …pe…	以生為緣……乃至……
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	such is the origin of this whole mass of suffering.	如是此全苦蘊之集。
Ayaṁ, bhikkhave, rūpassa samudayo;	This, monks, is the origin of form;	諸比丘，此是色之集；
ayaṁ vedanāya samudayo;	this is the origin of feeling;	此是受之集；
ayaṁ saññāya samudayo;	this is the origin of perception;	此是想之集；
ayaṁ saṅkhārānaṁ samudayo;	this is the origin of volitional formations;	此是行之集；
ayaṁ viññāṇassa samudayo.	this is the origin of consciousness.	此是識之集。
Ko ca, bhikkhave, rūpassa atthaṅgamo, ko vedanāya …	And what, monks, is the passing away of form, what is the passing away of feeling …	諸比丘，云何為色之滅，云何為受之滅…
ko saññāya …	what is the passing away of perception …	云何為想之滅…
ko saṅkhārānaṁ …	what is the passing away of volitional formations …	云何為行之滅…
ko viññāṇassa atthaṅgamo?	what is the passing away of consciousness?	云何為識之滅？
Idha, bhikkhave, nābhinandati nābhivadati nājjhosāya tiṭṭhati.	Here, monks, he does not delight, does not welcome, does not remain holding.	於此，諸比丘，彼不喜樂、不歡迎、不持續執持。
Kiñca nābhinandati nābhivadati nājjhosāya tiṭṭhati?	And what does he not delight in, not welcome, not remain holding?	彼不喜樂、不歡迎、不持續執持何物？
Rūpaṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati.	He does not delight in form, does not welcome it, does not remain holding it.	彼不喜樂於色，不歡迎之，不持續執持之。
Tassa rūpaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā rūpe nandī sā nirujjhati.	For him who does not delight in form, does not welcome it, does not remain holding it, the delight in form ceases.	於不喜樂色、不歡迎之、不持續執持之者，於色之喜滅。
Tassa nandīnirodhā upādānanirodho;	With the cessation of his delight comes cessation of clinging;	隨其喜之滅，取滅；
upādānanirodhā bhavanirodho …pe…	with the cessation of clinging, cessation of existence …pe…	隨取之滅，有滅……乃至……
evametassa kevalassa dukkhakkhandhassa nirodho hoti.	such is the cessation of this whole mass of suffering.	如是此全苦蘊之滅。
Vedanaṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati.	He does not delight in feeling, does not welcome it, does not remain holding it.	彼不喜樂於受，不歡迎之，不持續執持之。
Tassa vedanaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāya nandī sā nirujjhati.	For him who does not delight in feeling, does not welcome it, does not remain holding it, the delight in feeling ceases.	於不喜樂受、不歡迎之、不持續執持之者，於受之喜滅。
Tassa nandīnirodhā upādānanirodho;	With the cessation of his delight comes cessation of clinging;	隨其喜之滅，取滅；
upādānanirodhā bhavanirodho …pe…	with the cessation of clinging, cessation of existence …pe…	隨取之滅，有滅……乃至……
evametassa kevalassa dukkhakkhandhassa nirodho hoti.	such is the cessation of this whole mass of suffering.	如是此全苦蘊之滅。
Saññaṁ nābhinandati …pe…	He does not delight in perception …pe…	彼不喜樂於想……乃至……
saṅkhāre nābhinandati nābhivadati nājjhosāya tiṭṭhati.	He does not delight in volitional formations, does not welcome them, does not remain holding them.	彼不喜樂於行，不歡迎之，不持續執持之。
Tassa saṅkhāre anabhinandato anabhivadato anajjhosāya tiṭṭhato yā saṅkhāresu nandī sā nirujjhati.	For him who does not delight in volitional formations, does not welcome them, does not remain holding them, the delight in volitional formations ceases.	於不喜樂行、不歡迎之、不持續執持之者，於行之喜滅。
Tassa nandīnirodhā upādānanirodho;	With the cessation of his delight comes cessation of clinging;	隨其喜之滅，取滅；
upādānanirodhā bhavanirodho …pe…	with the cessation of clinging, cessation of existence …pe…	隨取之滅，有滅……乃至……
evametassa kevalassa dukkhakkhandhassa nirodho hoti.	such is the cessation of this whole mass of suffering.	如是此全苦蘊之滅。
Viññāṇaṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati.	He does not delight in consciousness, does not welcome it, does not remain holding it.	彼不喜樂於識，不歡迎之，不持續執持之。
Tassa viññāṇaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā viññāṇe nandī sā nirujjhati.	For him who does not delight in consciousness, does not welcome it, does not remain holding it, the delight in consciousness ceases.	於不喜樂識、不歡迎之、不持續執持之者，於識之喜滅。
Tassa nandīnirodhā upādānanirodho …pe…	With the cessation of his delight comes cessation of clinging …pe…	隨其喜之滅，取滅……乃至……
evametassa kevalassa dukkhakkhandhassa nirodho hoti.	such is the cessation of this whole mass of suffering.	如是此全苦蘊之滅。
Ayaṁ, bhikkhave, rūpassa atthaṅgamo, ayaṁ vedanāya atthaṅgamo, ayaṁ saññāya atthaṅgamo, ayaṁ saṅkhārānaṁ atthaṅgamo, ayaṁ viññāṇassa atthaṅgamo”ti.	This, monks, is the passing away of form, this is the passing away of feeling, this is the passing away of perception, this is the passing away of volitional formations, this is the passing away of consciousness."	諸比丘，此是色之滅，此是受之滅，此是想之滅，此是行之滅，此是識之滅。」

22.6 - SN 22.6 Paṭisallāṇa: Paṭisallāṇasutta

--- SN22.6 - Paṭisallāṇasutta ---	--- SN22.6 - Paṭisallāṇasutta ---	--- SN22.6 - Paṭisallāṇasutta ---
Sāvatthinidānaṁ.	Sāvatthī is the setting.	舍衛城為場景。
“Paṭisallāṇe, bhikkhave, yogamāpajjatha.	"Strive in seclusion, monks.	「勤修宴坐，諸比丘。
Paṭisallīṇo, bhikkhave, bhikkhu yathābhūtaṁ pajānāti.	A secluded monk, monks, understands things as they really are.	諸比丘，宴坐之比丘，如實了知諸法。
Kiñca yathābhūtaṁ pajānāti?	And what does he understand as it really is?	彼如實了知何法？
Rūpassa samudayañca atthaṅgamañca, vedanāya samudayañca atthaṅgamañca, saññāya samudayañca atthaṅgamañca, saṅkhārānaṁ samudayañca atthaṅgamañca, viññāṇassa samudayañca atthaṅgamañca …pe…	The origin and passing away of form, the origin and passing away of feeling, the origin and passing away of perception, the origin and passing away of volitional formations, the origin and passing away of consciousness …pe…	色之集與滅，受之集與滅，想之集與滅，行之集與滅，識之集與滅……乃至……
(yathā paṭhamasutte tathā vitthāretabbo.)	(To be elaborated as in the first sutta.)	（應如初經詳述。）
Chaṭṭhaṁ.	Sixth.	第六。

22.7 - SN 22.7 Upādāparitassanā: Upādāparitassanāsutta

--- SN22.7 - Upādāparitassanāsutta ---	--- SN22.7 - Upādāparitassanāsutta ---	--- SN22.7 - Upādāparitassanāsutta ---
Sāvatthinidānaṁ.	Sāvatthī is the setting.	舍衛城為場景。
“Upādāparitassanañca vo, bhikkhave, desessāmi anupādāaparitassanañca.	"I will teach you, monks, agitation through clinging and non-agitation through non-clinging.	「我將教汝等，諸比丘，由取而有憂惱，由不取而無憂惱。
Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.	Listen to that, attend carefully, I will speak."	諦聽，善思念之，我當說。」
“Evaṁ, bhante”ti, kho te bhikkhū bhagavato paccassosuṁ.	"Yes, Bhante," those monks replied to the Blessed One.	「唯然，尊者。」彼諸比丘應諾世尊。
Bhagavā etadavoca:	The Blessed One said this:	世尊作是言：
“Kathañca, bhikkhave, upādāparitassanā hoti?	"And how, monks, does agitation through clinging come about?	「諸比丘，云何由取而有憂惱？
Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto	Here, monks, an uninstructed worldling, who has no regard for noble ones, is unskilled and untrained in the Dhamma of the noble ones, has no regard for true men, is unskilled and untrained in the Dhamma of the true men,	於此，諸比丘，未受教之凡夫，不敬聖者，於聖者之法不善巧、未受訓，不敬真人，於真人之法不善巧、未受訓，
rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ.	regards form as self, or self as possessing form, or form as in self, or self as in form.	視色為我，或我為有色，或色在我中，或我在色中。
Tassa taṁ rūpaṁ vipariṇamati aññathā hoti.	That form of his changes and alters.	彼之色變易。
Tassa rūpavipariṇāmaññathābhāvā rūpavipariṇāmānuparivatti viññāṇaṁ hoti.	With the change and alteration of form, consciousness that revolves around the change of form arises.	隨色之變易，圍繞色變而轉之識生起。
Tassa rūpavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti.	Agitations born of the arising of (unwholesome) mental states due to the change and alteration of form occupy his mind.	因色變易而生起之（不善）心所生之憂惱，佔據其心。
Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati.	Because his mind is occupied, he is fearful, distressed, and worried, and through clinging he becomes agitated.	因其心被佔據，彼恐懼、苦惱、憂慮，由取而生憂惱。
Vedanaṁ attato samanupassati, vedanāvantaṁ vā attānaṁ; attani vā vedanaṁ, vedanāya vā attānaṁ.	He regards feeling as self, or self as possessing feeling, or feeling as in self, or self as in feeling.	彼視受為我，或我為有受，或受在我中，或我在受中。
Tassa sā vedanā vipariṇamati aññathā hoti.	That feeling of his changes and alters.	彼之受變易。
Tassa vedanāvipariṇāmaññathābhāvā vedanāvipariṇāmānuparivatti viññāṇaṁ hoti.	With the change and alteration of feeling, consciousness that revolves around the change of feeling arises.	隨受之變易，圍繞受變而轉之識生起。
Tassa vedanāvipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti.	Agitations born of the arising of (unwholesome) mental states due to the change and alteration of feeling occupy his mind.	因受變易而生起之（不善）心所生之憂惱，佔據其心。
Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati.	Because his mind is occupied, he is fearful, distressed, and worried, and through clinging he becomes agitated.	因其心被佔據，彼恐懼、苦惱、憂慮，由取而生憂惱。
Saññaṁ attato samanupassati …pe…	He regards perception as self …pe…	彼視想為我…乃至…
saṅkhāre attato samanupassati, saṅkhāravantaṁ vā attānaṁ; attani vā saṅkhāre, saṅkhāresu vā attānaṁ.	He regards volitional formations as self, or self as possessing volitional formations, or volitional formations as in self, or self as in volitional formations.	彼視行為我，或我為有行，或行在我中，或我在行中。
Tassa te saṅkhārā vipariṇamanti aññathā honti.	Those volitional formations of his change and alter.	彼之行變易。
Tassa saṅkhāravipariṇāmaññathābhāvā saṅkhāravipariṇāmānuparivatti viññāṇaṁ hoti.	With the change and alteration of volitional formations, consciousness that revolves around the change of volitional formations arises.	隨行之變易，圍繞行變而轉之識生起。
Tassa saṅkhāravipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti.	Agitations born of the arising of (unwholesome) mental states due to the change and alteration of volitional formations occupy his mind.	因行變易而生起之（不善）心所生之憂惱，佔據其心。
Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati.	Because his mind is occupied, he is fearful, distressed, and worried, and through clinging he becomes agitated.	因其心被佔據，彼恐懼、苦惱、憂慮，由取而生憂惱。
Viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ.	He regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness.	彼視識為我，或我為有識，或識在我中，或我在識中。
Tassa taṁ viññāṇaṁ vipariṇamati aññathā hoti.	That consciousness of his changes and alters.	彼之識變易。
Tassa viññāṇavipariṇāmaññathābhāvā viññāṇavipariṇāmānuparivatti viññāṇaṁ hoti.	With the change and alteration of consciousness, consciousness that revolves around the change of consciousness arises.	隨識之變易，圍繞識變而轉之識生起。
Tassa viññāṇavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti.	Agitations born of the arising of (unwholesome) mental states due to the change and alteration of consciousness occupy his mind.	因識變易而生起之（不善）心所生之憂惱，佔據其心。
Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati.	Because his mind is occupied, he is fearful, distressed, and worried, and through clinging he becomes agitated.	因其心被佔據，彼恐懼、苦惱、憂慮，由取而生憂惱。
Evaṁ kho, bhikkhave, upādāparitassanā hoti.	Thus, monks, does agitation through clinging come about.	諸比丘，如是由取而生憂惱。
Kathañca, bhikkhave, anupādāaparitassanā hoti?	And how, monks, does non-agitation through non-clinging come about?	諸比丘，云何由不取而無憂惱？
Idha, bhikkhave, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto	Here, monks, an instructed noble-one's-disciple, who has regard for noble ones, is skilled and trained in the Dhamma of the noble ones, has regard for true men, is skilled and trained in the Dhamma of the true men,	於此，諸比丘，已受教之聖弟子，敬聖者，於聖者之法善巧、已受訓，敬真人，於真人之法善巧、已受訓，
na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ; na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ.	does not regard form as self, or self as possessing form, or form as in self, or self as in form.	不視色為我，或我為有色，或色在我中，或我在色中。
Tassa taṁ rūpaṁ vipariṇamati aññathā hoti.	That form of his changes and alters.	彼之色變易。
Tassa rūpavipariṇāmaññathābhāvā na rūpavipariṇāmānuparivatti viññāṇaṁ hoti.	With the change and alteration of form, consciousness that revolves around the change of form does not arise.	隨色之變易，圍繞色變而轉之識不生。
Tassa na rūpavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti.	Agitations born of the arising of (unwholesome) mental states due to the change and alteration of form do not occupy his mind.	因色變易而生起之（不善）心所生之憂惱，不佔據其心。
Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.	Because his mind is not occupied, he is not fearful, distressed, or worried, and through non-clinging he does not become agitated.	因其心不被佔據，彼不恐懼、不苦惱、不憂慮，由不取而不生憂惱。
Na vedanaṁ attato samanupassati, na vedanāvantaṁ vā attānaṁ; na attani vā vedanaṁ, na vedanāya vā attānaṁ.	He does not regard feeling as self, or self as possessing feeling, or feeling as in self, or self as in feeling.	彼不視受為我，或我為有受，或受在我中，或我在受中。
Tassa sā vedanā vipariṇamati aññathā hoti.	That feeling of his changes and alters.	彼之受變易。
Tassa vedanāvipariṇāmaññathābhāvā na vedanāvipariṇāmānuparivatti viññāṇaṁ hoti.	With the change and alteration of feeling, consciousness that revolves around the change of feeling does not arise.	隨受之變易，圍繞受變而轉之識不生。
Tassa na vedanāvipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti.	Agitations born of the arising of (unwholesome) mental states due to the change and alteration of feeling do not occupy his mind.	因受變易而生起之（不善）心所生之憂惱，不佔據其心。
Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.	Because his mind is not occupied, he is not fearful, distressed, or worried, and through non-clinging he does not become agitated.	因其心不被佔據，彼不恐懼、不苦惱、不憂慮，由不取而不生憂惱。
Na saññaṁ …pe… na saṅkhāre attato samanupassati,	He does not regard perception …pe… he does not regard volitional formations as self,	彼不視想…乃至…彼不視行為我，
na attani vā saṅkhāre, na saṅkhāresu vā attānaṁ.	or volitional formations as in self, or self as in volitional formations.	或行在我中，或我在行中。
na saṅkhāravantaṁ vā attānaṁ;	nor self as possessing volitional formations;	亦非我為有行；
Tassa te saṅkhārā vipariṇamanti aññathā honti.	Those volitional formations of his change and alter.	彼之行變易。
Tassa saṅkhāravipariṇāmaññathābhāvā na saṅkhāravipariṇāmānuparivatti viññāṇaṁ hoti.	With the change and alteration of volitional formations, consciousness that revolves around the change of volitional formations does not arise.	隨行之變易，圍繞行變而轉之識不生。
Tassa na saṅkhāravipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti.	Agitations born of the arising of (unwholesome) mental states due to the change and alteration of volitional formations do not occupy his mind.	因行變易而生起之（不善）心所生之憂惱，不佔據其心。
Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.	Because his mind is not occupied, he is not fearful, distressed, or worried, and through non-clinging he does not become agitated.	因其心不被佔據，彼不恐懼、不苦惱、不憂慮，由不取而不生憂惱。
Na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ …pe…	He does not regard consciousness as self, or self as possessing consciousness …pe…	彼不視識為我，或我為有識…乃至…
tassa taṁ viññāṇaṁ vipariṇamati aññathā hoti.	that consciousness of his changes and alters.	彼之識變易。
Tassa viññāṇavipariṇāmaññathābhāvā na viññāṇavipariṇāmānuparivatti viññāṇaṁ hoti.	With the change and alteration of consciousness, consciousness that revolves around the change of consciousness does not arise.	隨識之變易，圍繞識變而轉之識不生。
Tassa na viññāṇavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti.	Agitations born of the arising of (unwholesome) mental states due to the change and alteration of consciousness do not occupy his mind.	因識變易而生起之（不善）心所生之憂惱，不佔據其心。
Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.	Because his mind is not occupied, he is not fearful, distressed, or worried, and through non-clinging he does not become agitated.	因其心不被佔據，彼不恐懼、不苦惱、不憂慮，由不取而不生憂惱。
Evaṁ kho, bhikkhave, anupādā aparitassanaṁ hotī”ti.	Thus, monks, does non-agitation through non-clinging come about."	諸比丘，如是由不取而無憂惱。」

22.8 - SN 22.8 Dutiyaupādāparitassanā: Dutiyaupādāparitassanāsutta

--- SN22.8 - Dutiyaupādāparitassanāsutta ---	--- SN22.8 - Dutiyaupādāparitassanāsutta ---	--- SN22.8 - Dutiyaupādāparitassanāsutta ---
Sāvatthinidānaṁ.	Sāvatthī is the setting.	舍衛城為場景。
“Upādāparitassanañca vo, bhikkhave, desessāmi anupādāaparitassanañca.	"I will teach you, monks, agitation through clinging and non-agitation through non-clinging.	「我將教汝等，諸比丘，由取而有憂惱，由不取而無憂惱。
Taṁ suṇātha …pe…	Listen to that …pe…	諦聽之……乃至……
kathañca, bhikkhave, upādāparitassanā hoti?	And how, monks, does agitation through clinging come about?	諸比丘，云何由取而有憂惱？
Idha, bhikkhave, assutavā puthujjano rūpaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati.	Here, monks, an uninstructed worldling regards form thus: ‘This is mine, this I am, this is my self.’	於此，諸比丘，未受教之凡夫，視色如是：『此是我的，此是我，此是我的我。』
Tassa taṁ rūpaṁ vipariṇamati aññathā hoti.	That form of his changes and alters.	彼之色變易。
Tassa rūpavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.	With the change and alteration of form, sorrow, lamentation, pain, grief, and despair arise in him.	隨色之變易，愁、悲、苦、憂、絕望生起。
Vedanaṁ etaṁ mama …pe…	He regards feeling thus: ‘This is mine’ …pe…	彼視受如是：『此是我的』…乃至…
saññaṁ etaṁ mama …	He regards perception thus: ‘This is mine’ …	彼視想如是：『此是我的』…
saṅkhāre etaṁ mama …	He regards volitional formations thus: ‘This is mine’ …	彼視行如是：『此是我的』…
viññāṇaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati.	He regards consciousness thus: ‘This is mine, this I am, this is my self.’	彼視識如是：『此是我的，此是我，此是我的我。』
Tassa taṁ viññāṇaṁ vipariṇamati aññathā hoti.	That consciousness of his changes and alters.	彼之識變易。
Tassa viññāṇavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.	With the change and alteration of consciousness, sorrow, lamentation, pain, grief, and despair arise in him.	隨識之變易，愁、悲、苦、憂、絕望生起。
Evaṁ kho, bhikkhave, upādāparitassanā hoti.	Thus, monks, does agitation through clinging come about.	諸比丘，如是由取而生憂惱。
Kathañca, bhikkhave, anupādāaparitassanā hoti?	And how, monks, does non-agitation through non-clinging come about?	諸比丘，云何由不取而無憂惱？
Idha, bhikkhave, sutavā ariyasāvako rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.	Here, monks, an instructed noble-one's-disciple regards form thus: ‘This is not mine, this I am not, this is not my self.’	於此，諸比丘，已受教之聖弟子，視色如是：『此非我的，此非我，此非我的我。』
Tassa taṁ rūpaṁ vipariṇamati aññathā hoti.	That form of his changes and alters.	彼之色變易。
Tassa rūpavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.	With the change and alteration of form, sorrow, lamentation, pain, grief, and despair do not arise in him.	隨色之變易，愁、悲、苦、憂、絕望不生。
Vedanaṁ netaṁ mama …	He regards feeling thus: ‘This is not mine’ …	彼視受如是：『此非我的』…
saññaṁ netaṁ mama …	He regards perception thus: ‘This is not mine’ …	彼視想如是：『此非我的』…
saṅkhāre netaṁ mama …	He regards volitional formations thus: ‘This is not mine’ …	彼視行如是：『此非我的』…
viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.	He regards consciousness thus: ‘This is not mine, this I am not, this is not my self.’	彼視識如是：『此非我的，此非我，此非我的我。』
Tassa taṁ viññāṇaṁ vipariṇamati aññathā hoti.	That consciousness of his changes and alters.	彼之識變易。
Tassa viññāṇavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.	With the change and alteration of consciousness, sorrow, lamentation, pain, grief, and despair do not arise in him.	隨識之變易，愁、悲、苦、憂、絕望不生。
Evaṁ kho, bhikkhave, anupādāaparitassanā hotī”ti.	Thus, monks, does non-agitation through non-clinging come about."	諸比官，如是由不取而無憂惱。」

22.9 - SN 22.9 Kālattayaanicca: Kālattayaaniccasutta

--- SN22.9 - Kālattayaaniccasutta ---	--- SN22.9 - Kālattayaaniccasutta ---	--- SN22.9 - Kālattayaaniccasutta ---
Sāvatthinidānaṁ.	Sāvatthī is the setting.	舍衛城為場景。
“Rūpaṁ, bhikkhave, aniccaṁ atītānāgataṁ;	"Form, monks, is impermanent, past and future;	「諸比丘，色，過去未來，皆是無常；
ko pana vādo paccuppannassa.	what to say of the present?	何況現在？
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ rūpasmiṁ anapekkho hoti;	Seeing thus, monks, an instructed noble-one's-disciple is unconcerned about past form;	諸比丘，如是見者，已受教之聖弟子，於過去色不顧；
anāgataṁ rūpaṁ nābhinandati;	he does not delight in future form;	於未來色不喜；
paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭipanno hoti.	he is practicing for disenchantment, dispassion, and cessation in regard to present form.	於現在色，為厭、離、滅而行。
Vedanā aniccā …pe…	Feeling is impermanent …pe…	受是無常…乃至…
saññā aniccā …	Perception is impermanent …	想是無常…
saṅkhārā aniccā atītānāgatā;	Volitional formations are impermanent, past and future;	行，過去未來，皆是無常；
ko pana vādo paccuppannānaṁ.	what to say of the present?	何況現在？
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītesu saṅkhāresu anapekkho hoti;	Seeing thus, monks, an instructed noble-one's-disciple is unconcerned about past volitional formations;	諸比丘，如是見者，已受教之聖弟子，於過去行不顧；
anāgate saṅkhāre nābhinandati;	he does not delight in future volitional formations;	於未來行不喜；
paccuppannānaṁ saṅkhārānaṁ nibbidāya virāgāya nirodhāya paṭipanno hoti.	he is practicing for disenchantment, dispassion, and cessation in regard to present volitional formations.	於現在行，為厭、離、滅而行。
Viññāṇaṁ aniccaṁ atītānāgataṁ;	Consciousness is impermanent, past and future;	識，過去未來，皆是無常；
ko pana vādo paccuppannassa.	what to say of the present?	何況現在？
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ viññāṇasmiṁ anapekkho hoti;	Seeing thus, monks, an instructed noble-one's-disciple is unconcerned about past consciousness;	諸比-丘，如是見者，已受教之聖弟子，於過去識不顧；
anāgataṁ viññāṇaṁ nābhinandati;	he does not delight in future consciousness;	於未來識不喜；
paccuppannassa viññāṇassa nibbidāya virāgāya nirodhāya paṭipanno hotī”ti.	he is practicing for disenchantment, dispassion, and cessation in regard to present consciousness."	於現在識，為厭、離、滅而行。」

22.10 - SN 22.10 Kālattayadukkha: Kālattayadukkhasutta

--- SN22.10 - Kālattayadukkhasutta ---	--- SN22.10 - Kālattayadukkhasutta ---	--- SN22.10 - Kālattayadukkhasutta ---
Sāvatthinidānaṁ.	Sāvatthī is the setting.	舍衛城為場景。
“Rūpaṁ, bhikkhave, dukkhaṁ atītānāgataṁ;	"Form, monks, is suffering, past and future;	「諸比丘，色，過去未來，皆是苦；
ko pana vādo paccuppannassa.	what to say of the present?	何況現在？
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ rūpasmiṁ anapekkho hoti;	Seeing thus, monks, an instructed noble-one's-disciple is unconcerned about past form;	諸比丘，如是見者，已受教之聖弟子，於過去色不顧；
anāgataṁ rūpaṁ nābhinandati;	he does not delight in future form;	於未來色不喜；
paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭipanno hoti.	he is practicing for disenchantment, dispassion, and cessation in regard to present form.	於現在色，為厭、離、滅而行。
Vedanā dukkhā …	Feeling is suffering …	受是苦…
saññā dukkhā …	Perception is suffering …	想是苦…
saṅkhārā dukkhā …	Volitional formations are suffering …	行是苦…
viññāṇaṁ dukkhaṁ atītānāgataṁ;	Consciousness is suffering, past and future;	識，過去未來，皆是苦；
ko pana vādo paccuppannassa.	what to say of the present?	何況現在？
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ viññāṇasmiṁ anapekkho hoti;	Seeing thus, monks, an instructed noble-one's-disciple is unconcerned about past consciousness;	諸比丘，如是見者，已受教之聖弟子，於過去識不顧；
anāgataṁ viññāṇaṁ nābhinandati;	he does not delight in future consciousness;	於未來識不喜；
paccuppannassa viññāṇassa nibbidāya virāgāya nirodhāya paṭipanno hotī”ti.	he is practicing for disenchantment, dispassion, and cessation in regard to present consciousness."	於現在識，為厭、離、滅而行。」

22.11 - SN 22.11 Kālattayaanatta: Kālattayaanattasutta

--- SN22.11 - Kālattayaanattasutta ---	--- SN22.11 - Kālattayaanattasutta ---	--- SN22.11 - Kālattayaanattasutta ---
Sāvatthinidānaṁ.	Sāvatthī is the setting.	舍衛城為場景。
“Rūpaṁ, bhikkhave, anattā atītānāgataṁ;	“Form, monks, is not-self, past and future;	「諸比丘，色，過去未來，皆非我；
ko pana vādo paccuppannassa.	what to say of the present?	何況現在？
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ rūpasmiṁ anapekkho hoti;	Seeing thus, monks, an instructed noble-one's-disciple is unconcerned about past form;	諸比丘，如是見者，已受教之聖弟子，於過去色不顧；
anāgataṁ rūpaṁ nābhinandati;	he does not delight in future form;	於未來色不喜；
paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭipanno hoti.	he is practicing for disenchantment, dispassion, and cessation in regard to present form.	於現在色，為厭、離、滅而行。
Vedanā anattā …	Feeling is not-self …	受非我…
saññā anattā …	perception is not-self …	想非我…
saṅkhārā anattā …	volitional formations are not-self …	行非我…
viññāṇaṁ anattā atītānāgataṁ;	consciousness is not-self, past and future;	識，過去未來，皆非我；
ko pana vādo paccuppannassa.	what to say of the present?	何況現在？
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ viññāṇasmiṁ anapekkho hoti;	Seeing thus, monks, an instructed noble-one's-disciple is unconcerned about past consciousness;	諸比丘，如是見者，已受教之聖弟子，於過去識不顧；
anāgataṁ viññāṇaṁ nābhinandati;	he does not delight in future consciousness;	於未來識不喜；
paccuppannassa viññāṇassa nibbidāya virāgāya nirodhāya paṭipanno hotī”ti.	he is practicing for disenchantment, dispassion, and cessation in regard to present consciousness.”	於現在識，為厭、離、滅而行。」
Nakulapituvaggo paṭhamo.	The Nakulapitā Chapter, the First.	那拘羅父品，第一。
Nakulapitā devadahā,	Nakulapitā, Devadaha,	那拘羅父，天臂，
Dvepi hāliddikāni ca;	And the two Hāliddikāni;	與二訶梨提迦尼；
Samādhipaṭisallāṇā,	Concentration, Seclusion,	定，宴坐，
Upādāparitassanā duve;	Two on Agitation through Clinging;	二關於取之憂惱；
Atītānāgatapaccuppannā,	Past, Future, and Present,	過去，未來，與現在，
Vaggo tena pavuccati.	The chapter is thereby reckoned.	品由此計。

22.12 - SN 22.12 Anicca: Aniccasutta

--- SN22.12 - Aniccasutta ---	--- SN22.12 - Aniccasutta ---	--- SN22.12 - Aniccasutta ---
Evaṁ me sutaṁ—	Thus have I heard—	如是我聞—
sāvatthiyaṁ.	At Sāvatthī.	於舍衛城。
Tatra kho …pe…	There …pe…	於彼…乃至…
“rūpaṁ, bhikkhave, aniccaṁ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṁ aniccaṁ.	“Form, monks, is impermanent, feeling is impermanent, perception is impermanent, volitional formations are impermanent, consciousness is impermanent.	「諸比丘，色無常，受無常，想無常，行無常，識無常。
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati.	Seeing thus, monks, an instructed noble-one's-disciple becomes disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with volitional formations, disenchanted with consciousness.	諸比丘，如是見者，已受教之聖弟子，厭於色，厭於受，厭於想，厭於行，厭於識。
Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.	Becoming disenchanted, he becomes dispassionate; through dispassion, he is liberated. When liberated, there is knowledge: ‘It is liberated.’	厭故離欲；離欲故解脫。解脫時，有智：『已解脫。』
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.	He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’”	彼知：『生已盡，梵行已立，所作已辦，不受後有。』」

22.13 - SN 22.13 Dukkha: Dukkhasutta

--- SN22.13 - Dukkhasutta ---	--- SN22.13 - Dukkhasutta ---	--- SN22.13 - Dukkhasutta ---
Sāvatthinidānaṁ.	Sāvatthī is the setting.	舍衛城為場景。
“Rūpaṁ, bhikkhave, dukkhaṁ, vedanā dukkhā, saññā dukkhā, saṅkhārā dukkhā, viññāṇaṁ dukkhaṁ.	“Form, monks, is suffering, feeling is suffering, perception is suffering, volitional formations are suffering, consciousness is suffering.	「諸比丘，色是苦，受是苦，想是苦，行是苦，識是苦。
Evaṁ passaṁ …pe…	Seeing thus …pe…	見如是…乃至…
nāparaṁ itthattāyāti pajānātī”ti.	he understands: ‘there is no more for this state of being.’”	彼知：『不受後有。』」
Dutiyaṁ.	Second.	第二。

22.14 - SN 22.14 Anatta: Anattasutta

--- SN22.14 - Anattasutta ---	--- SN22.14 - Anattasutta ---	--- SN22.14 - Anattasutta ---
Sāvatthinidānaṁ.	Sāvatthī is the setting.	舍衛城為場景。
“Rūpaṁ, bhikkhave, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṁ anattā.	“Form, monks, is not-self, feeling is not-self, perception is not-self, volitional formations are not-self, consciousness is not-self.	「諸比丘，色非我，受非我，想非我，行非我，識非我。
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati.	Seeing thus, monks, an instructed noble-one's-disciple becomes disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with volitional formations, disenchanted with consciousness.	諸比丘，如是見者，已受教之聖弟子，厭於色，厭於受，厭於想，厭於行，厭於識。
Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.	Becoming disenchanted, he becomes dispassionate; through dispassion, he is liberated. When liberated, there is knowledge: ‘It is liberated.’	厭故離欲；離欲故解脫。解脫時，有智：『已解脫。』
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.	He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’”	彼知：『生已盡，梵行已立，所作已辦，不受後有。』」
Tatiyaṁ.	Third.	第三。

22.15 - SN 22.15 Yadanicca: Yadaniccasutta

--- SN22.15 - Yadaniccasutta ---	--- SN22.15 - Yadaniccasutta ---	--- SN22.15 - Yadaniccasutta ---
Sāvatthinidānaṁ.	Sāvatthī is the setting.	舍衛城為場景。
“Rūpaṁ, bhikkhave, aniccaṁ.	“Form, monks, is impermanent.	「諸比丘，色無常。
Yadaniccaṁ taṁ dukkhaṁ;	What is impermanent, that is suffering;	無常者即是苦；
yaṁ dukkhaṁ tadanattā;	what is suffering, that is not-self;	苦者即是非我；
yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.	what is not-self, that should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’	非我者，應以正慧如實觀之：『此非我所，此非我，此非我之我。』
Vedanā aniccā.	Feeling is impermanent.	受無常。
Yadaniccaṁ taṁ dukkhaṁ;	What is impermanent, that is suffering;	無常者即是苦；
yaṁ dukkhaṁ tadanattā;	what is suffering, that is not-self;	苦者即是非我；
yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.	what is not-self, that should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’	非我者，應以正慧如實觀之：『此非我所，此非我，此非我之我。』
Saññā aniccā …pe…	Perception is impermanent …pe…	想無常…乃至…
saṅkhārā aniccā …	volitional formations are impermanent …	行無常…
viññāṇaṁ aniccaṁ.	consciousness is impermanent.	識無常。
Yadaniccaṁ taṁ dukkhaṁ;	What is impermanent, that is suffering;	無常者即是苦；
yaṁ dukkhaṁ tadanattā;	what is suffering, that is not-self;	苦者即是非我；
yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.	what is not-self, that should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’	非我者，應以正慧如實觀之：『此非我所，此非我，此非我之我。』
Evaṁ passaṁ …pe…	Seeing thus …pe…	見如是…乃至…
nāparaṁ itthattāyā’ti pajānātī”ti.	he understands: ‘there is no more for this state of being.’”	彼知：『不受後有。』」
Catutthaṁ.	Fourth.	第四。

22.16 - SN 22.16 Yaṁdukkha: Yaṁdukkhasutta

--- SN22.16 - Yaṁdukkhasutta ---	--- SN22.16 - Yaṁdukkhasutta ---	--- SN22.16 - Yaṁdukkhasutta ---
Sāvatthinidānaṁ.	Sāvatthī is the setting.	舍衛城為場景。
“Rūpaṁ, bhikkhave, dukkhaṁ.	“Form, monks, is suffering.	「諸比丘，色是苦。
Yaṁ dukkhaṁ tadanattā;	What is suffering, that is not-self;	苦者即是非我；
yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.	what is not-self, that should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’	非我者，應以正慧如實觀之：『此非我所，此非我，此非我之我。』
Vedanā dukkhā …	Feeling is suffering …	受是苦…
saññā dukkhā …	perception is suffering …	想是苦…
saṅkhārā dukkhā …	volitional formations are suffering …	行是苦…
viññāṇaṁ dukkhaṁ.	consciousness is suffering.	識是苦。
Yaṁ dukkhaṁ tadanattā;	What is suffering, that is not-self;	苦者即是非我；
yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.	what is not-self, that should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’	非我者，應以正慧如實觀之：『此非我所，此非我，此非我之我。』
Evaṁ passaṁ …pe…	Seeing thus …pe…	見如是…乃至…
nāparaṁ itthattāyā’ti pajānātī”ti.	he understands: ‘there is no more for this state of being.’”	彼知：『不受後有。』」

22.17 - SN 22.17 Yadanattā: Yadanattāsutta

--- SN22.17 - Yadanattāsutta ---	--- SN22.17 - Yadanattāsutta ---	--- SN22.17 - Yadanattāsutta ---
Sāvatthinidānaṁ.	Sāvatthī is the setting.	舍衛城為場景。
“Rūpaṁ, bhikkhave, anattā.	“Form, monks, is not-self.	「諸比丘，色非我。
Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.	What is not-self, that should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’	非我者，應以正慧如實觀之：『此非我所，此非我，此非我之我。』
Vedanā anattā …	Feeling is not-self …	受非我…
saññā anattā …	perception is not-self …	想非我…
saṅkhārā anattā …	volitional formations are not-self …	行非我…
viññāṇaṁ anattā.	consciousness is not-self.	識非我。
Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.	What is not-self, that should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’	非我者，應以正慧如實觀之：『此非我所，此非我，此非我之我。』
Evaṁ passaṁ, bhikkhave …pe…	Seeing thus, monks …pe…	諸比丘，如是見…乃至…
nāparaṁ itthattāyā’ti pajānātī”ti.	he understands: ‘there is no more for this state of being.’”	彼知：『不受後有。』」
Chaṭṭhaṁ.	Sixth.	第六。

22.18 - SN 22.18 Sahetuanicca: Sahetuaniccasutta

--- SN22.18 - Sahetuaniccasutta ---	--- SN22.18 - Sahetuaniccasutta ---	--- SN22.18 - Sahetuaniccasutta ---
Sāvatthinidānaṁ.	Sāvatthī is the setting.	舍衛城為場景。
“Rūpaṁ, bhikkhave, aniccaṁ.	“Form, monks, is impermanent.	「諸比丘，色無常。
Yopi hetu, yopi paccayo rūpassa uppādāya, sopi anicco.	Whatever is the cause, whatever is the condition for the arising of form, that too is impermanent.	凡是色生起之因，凡是色生起之緣，彼亦無常。
Aniccasambhūtaṁ, bhikkhave, rūpaṁ kuto niccaṁ bhavissati.	Form, monks, arisen from what is impermanent, how could it be permanent?	諸比丘，從無常所生之色，云何得為常？
Vedanā aniccā.	Feeling is impermanent.	受無常。
Yopi hetu, yopi paccayo vedanāya uppādāya, sopi anicco.	Whatever is the cause, whatever is the condition for the arising of feeling, that too is impermanent.	凡是受生起之因，凡是受生起之緣，彼亦無常。
Aniccasambhūtā, bhikkhave, vedanā kuto niccā bhavissati.	Feeling, monks, arisen from what is impermanent, how could it be permanent?	諸比丘，從無常所生之受，云何得為常？
Saññā aniccā …	Perception is impermanent …	想無常…
saṅkhārā aniccā.	volitional formations are impermanent.	行無常。
Yopi hetu yopi paccayo saṅkhārānaṁ uppādāya, sopi anicco.	Whatever is the cause, whatever is the condition for the arising of volitional formations, that too is impermanent.	凡是行生起之因，凡是行生起之緣，彼亦無常。
Aniccasambhūtā, bhikkhave, saṅkhārā kuto niccā bhavissanti.	Volitional formations, monks, arisen from what is impermanent, how could they be permanent?	諸比丘，從無常所生之行，云何得為常？
Viññāṇaṁ aniccaṁ.	Consciousness is impermanent.	識無常。
Yopi hetu yopi paccayo viññāṇassa uppādāya, sopi anicco.	Whatever is the cause, whatever is the condition for the arising of consciousness, that too is impermanent.	凡是識生起之因，凡是識生起之緣，彼亦無常。
Aniccasambhūtaṁ, bhikkhave, viññāṇaṁ kuto niccaṁ bhavissati.	Consciousness, monks, arisen from what is impermanent, how could it be permanent?	諸比丘，從無常所生之識，云何得為常？
Evaṁ passaṁ …pe…	Seeing thus …pe…	見如是…乃至…
nāparaṁ itthattāyā’ti pajānātī”ti.	he understands: ‘there is no more for this state of being.’”	彼知：『不受後有。』」

22.19 - SN 22.19 Sahetudukkha: Sahetudukkhasutta

--- SN22.19 - Sahetudukkhasutta ---	--- SN22.19 - Sahetudukkhasutta ---	--- SN22.19 - Sahetudukkhasutta ---
Sāvatthinidānaṁ.	Sāvatthī is the setting.	舍衛城為場景。
“Rūpaṁ, bhikkhave, dukkhaṁ.	“Form, monks, is suffering.	「諸比丘，色是苦。
Yopi hetu yopi paccayo rūpassa uppādāya, sopi dukkho.	Whatever is the cause, whatever is the condition for the arising of form, that too is suffering.	凡是色生起之因，凡是色生起之緣，彼亦是苦。
Dukkhasambhūtaṁ, bhikkhave, rūpaṁ kuto sukhaṁ bhavissati.	Form, monks, arisen from what is suffering, how could it be pleasure?	諸比丘，從苦所生之色，云何得為樂？
Vedanā dukkhā …	Feeling is suffering …	受是苦…
saññā dukkhā …	perception is suffering …	想是苦…
saṅkhārā dukkhā …	volitional formations are suffering …	行是苦…
viññāṇaṁ dukkhaṁ.	consciousness is suffering.	識是苦。
Yopi hetu yopi paccayo viññāṇassa uppādāya, sopi dukkho.	Whatever is the cause, whatever is the condition for the arising of consciousness, that too is suffering.	凡是識生起之因，凡是識生起之緣，彼亦是苦。
Dukkhasambhūtaṁ, bhikkhave, viññāṇaṁ kuto sukhaṁ bhavissati.	Consciousness, monks, arisen from what is suffering, how could it be pleasure?	諸比丘，從苦所生之識，云何得為樂？
Evaṁ passaṁ …pe…	Seeing thus …pe…	見如是…乃至…
nāparaṁ itthattāyā’ti pajānātī”ti.	he understands: ‘there is no more for this state of being.’”	彼知：『不受後有。』」

22.20 - SN 22.20 Sahetuanatta: Sahetuanattasutta

--- SN22.20 - Sahetuanattasutta ---	--- SN22.20 - Sahetuanattasutta ---	--- SN22.20 - Sahetuanattasutta ---
Sāvatthinidānaṁ.	Sāvatthī is the setting.	舍衛城為場景。
“Rūpaṁ, bhikkhave, anattā.	“Form, monks, is not-self.	「諸比丘，色非我。
Yopi hetu yopi paccayo rūpassa uppādāya, sopi anattā.	Whatever is the cause, whatever is the condition for the arising of form, that too is not-self.	凡是色生起之因，凡是色生起之緣，彼亦非我。
Anattasambhūtaṁ, bhikkhave, rūpaṁ kuto attā bhavissati.	Form, monks, arisen from what is not-self, how could it be self?	諸比丘，從非我所生之色，云何得為我？
Vedanā anattā …	Feeling is not-self …	受非我…
saññā anattā …	perception is not-self …	想非我…
saṅkhārā anattā …	volitional formations are not-self …	行非我…
viññāṇaṁ anattā.	consciousness is not-self.	識非我。
Yopi hetu yopi paccayo viññāṇassa uppādāya, sopi anattā.	Whatever is the cause, whatever is the condition for the arising of consciousness, that too is not-self.	凡是識生起之因，凡是識生起之緣，彼亦非我。
Anattasambhūtaṁ, bhikkhave, viññāṇaṁ kuto attā bhavissati.	Consciousness, monks, arisen from what is not-self, how could it be self?	諸比丘，從非我所生之識，云何得為我？
Evaṁ passaṁ …pe…	Seeing thus …pe…	見如是…乃至…
nāparaṁ itthattāyā’ti pajānātī”ti.	he understands: ‘there is no more for this state of being.’”	彼知：『不受後有。』」

22.21 - SN 22.21 Ānanda: Ānandasutta

--- SN22.21 - Ānandasutta ---	--- SN22.21 - Ānandasutta ---	--- SN22.21 - Ānandasutta ---
Sāvatthiyaṁ … ārāme.	At Sāvatthī … in the park.	於舍衛城…在園中。
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:	Then the Venerable Ānanda went to the Blessed One, paid homage to him, and sat down to one side. Sitting there, the Venerable Ānanda said to the Blessed One:	時，尊者阿難詣世尊所，禮敬已，坐於一面。坐於彼處，尊者阿難白世尊言：
“‘nirodho nirodho’ti, bhante, vuccati.	“‘Cessation, cessation,’ it is said, Bhante.	「謂『滅，滅』，尊者。
Katamesānaṁ kho, bhante, dhammānaṁ nirodho ‘nirodho’ti vuccatī”ti?	The cessation of what phenomena, Bhante, is called ‘cessation’?”	尊者，何法之滅，名為『滅』？」
“Rūpaṁ kho, ānanda, aniccaṁ saṅkhataṁ paṭiccasamuppannaṁ khayadhammaṁ vayadhammaṁ virāgadhammaṁ nirodhadhammaṁ.	“Form, Ānanda, is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation.	「阿難，色無常、有為、緣生，是壞滅法、消失法、離欲法、止息法。
Tassa nirodho ‘nirodho’ti vuccati.	Its cessation is called ‘cessation.’	其滅，名為『滅』。
Vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.	Feeling is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation.	受無常、有為、緣生，是壞滅法、消失法、離欲法、止息法。
Tassā nirodho ‘nirodho’ti vuccati.	Its cessation is called ‘cessation.’	其滅，名為『滅』。
Saññā …	Perception …	想…
saṅkhārā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.	volitional formations are impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation.	行無常、有為、緣生，是壞滅法、消失法、離欲法、止息法。
Tesaṁ nirodho ‘nirodho’ti vuccati.	Their cessation is called ‘cessation.’	其滅，名為『滅』。
Viññāṇaṁ aniccaṁ saṅkhataṁ paṭiccasamuppannaṁ khayadhammaṁ vayadhammaṁ virāgadhammaṁ nirodhadhammaṁ.	Consciousness is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation.	識無常、有為、緣生，是壞滅法、消失法、離欲法、止息法。
Tassa nirodho ‘nirodho’ti vuccati.	Its cessation is called ‘cessation.’	其滅，名為『滅』。
Imesaṁ kho, ānanda, dhammānaṁ nirodho ‘nirodho’ti vuccatī”ti.	The cessation of these phenomena, Ānanda, is called ‘cessation.’”	阿難，此諸法之滅，名為『滅』。」
Aniccavaggo dutiyo.	The Impermanent Chapter, the Second.	無常品，第二。
Aniccaṁ dukkhaṁ anattā,	Impermanent, Suffering, Not-self,	無常，苦，非我，
yadaniccāpare tayo;	And the three beginning with “What is impermanent”;	與以「無常者」為首之三篇；
Hetunāpi tayo vuttā,	Three also are stated with Cause,	亦述三篇與因，
ānandena ca te dasāti.	And with Ānanda, these are ten.	與阿難共十篇。

22.22 - SN 22.22 Bhāra: Bhārasutta

--- SN22.22 - Bhārasutta ---	--- SN22.22 - Bhārasutta ---	--- SN22.22 - Bhārasutta ---
Sāvatthiyaṁ … tatra kho …	At Sāvatthī … there he …	於舍衛城…於彼…
“bhārañca vo, bhikkhave, desessāmi bhārahārañca bhārādānañca bhāranikkhepanañca.	“I will teach you, monks, the burden, the carrier of the burden, the taking up of the burden, and the laying down of the burden.	「我將教汝等，諸比丘，重擔、擔重擔者、取重擔、捨重擔。
Taṁ suṇātha.	Listen to that.	諦聽之。
Katamo ca, bhikkhave, bhāro?	And what, monks, is the burden?	諸比丘，何為重擔？
Pañcupādānakkhandhā tissa vacanīyaṁ.	The five aggregates affected by clinging, it should be said.	應言，五取蘊。
Katame pañca?	What five?	何五？
Rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho;	The form aggregate affected by clinging, the feeling aggregate affected by clinging, the perception aggregate affected by clinging, the volitional formations aggregate affected by clinging, the consciousness aggregate affected by clinging;	色取蘊、受取蘊、想取蘊、行取蘊、識取蘊；
ayaṁ vuccati, bhikkhave, bhāro.	this, monks, is called the burden.	諸比丘，此名為重擔。
Katamo ca, bhikkhave, bhārahāro?	And what, monks, is the carrier of the burden?	諸比丘，何為擔重擔者？
Puggalo tissa vacanīyaṁ.	The person, it should be said.	應言，人。
Yvāyaṁ āyasmā evaṁnāmo evaṅgotto;	This venerable one of such a name, of such a clan;	此尊者某名某姓；
ayaṁ vuccati, bhikkhave, bhārahāro.	this, monks, is called the carrier of the burden.	諸比丘，此名為擔重擔者。
Katamañca, bhikkhave, bhārādānaṁ?	And what, monks, is the taking up of the burden?	諸比丘，何為取重擔？
Yāyaṁ taṇhā ponobhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ—	It is this craving that leads to renewed existence, accompanied by delight and lust, delighting here and there, that is—	乃此愛，能引後有，伴隨喜與貪，處處喜樂，即是—
kāmataṇhā, bhavataṇhā, vibhavataṇhā.	craving for sensual pleasures, craving for existence, craving for non-existence.	欲愛、有愛、無有愛。
Idaṁ vuccati, bhikkhave, bhārādānaṁ.	This, monks, is called the taking up of the burden.	諸比丘，此名為取重擔。
Katamañca, bhikkhave, bhāranikkhepanaṁ?	And what, monks, is the laying down of the burden?	諸比丘，何為捨重擔？
Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.	It is the remainderless fading away and cessation of that same craving, the giving up, the relinquishing, the liberation, the non-reliance.	乃彼愛之無餘離欲與滅、捨、棄、解脫、不依。
Idaṁ vuccati, bhikkhave, bhāranikkhepanan”ti.	This, monks, is called the laying down of the burden.”	諸比丘，此名為捨重擔。」
Idamavoca bhagavā.	This is what the Blessed One said.	此為世尊所說。
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:	Having said this, the Fortunate One, the Teacher, further said this:	善逝、導師說此已，復作是言：
“Bhārā have pañcakkhandhā,	“The five aggregates are indeed burdens,	「五蘊實為重擔，
bhārahāro ca puggalo;	and the carrier of the burden is the person;	擔重擔者是人；
Bhārādānaṁ dukhaṁ loke,	Taking up the burden is suffering in the world,	取重擔是世間苦，
bhāranikkhepanaṁ sukhaṁ.	laying down the burden is happiness.	捨重擔是安樂。
Nikkhipitvā garuṁ bhāraṁ,	Having laid down the heavy burden,	捨棄沉重之擔，
aññaṁ bhāraṁ anādiya;	without taking up another burden;	不取另一重擔；
Samūlaṁ taṇhamabbuyha,	Having drawn out craving, root and all,	拔除愛根及一切，
nicchāto parinibbuto”ti.	one is free from hunger, fully quenched.”	無飢渴，完全寂滅。」

22.23 - SN 22.23 Pariñña: Pariññasutta

--- SN22.23 - Pariññasutta ---	--- SN22.23 - Pariññasutta ---	--- SN22.23 - Pariññasutta ---
Sāvatthinidānaṁ.	Sāvatthī is the setting.	舍衛城為場景。
“Pariññeyye ca, bhikkhave, dhamme desessāmi pariññañca.	“I will teach you, monks, the phenomena to be fully understood, and full understanding.	「我將教汝等，諸比丘，應遍知之法，與遍知。
Taṁ suṇātha.	Listen to that.	諦聽之。
Katame ca, bhikkhave, pariññeyyā dhammā?	And what, monks, are the phenomena to be fully understood?	諸比丘，何為應遍知之法？
Rūpaṁ, bhikkhave, pariññeyyo dhammo, vedanā pariññeyyo dhammo, saññā pariññeyyo dhammo, saṅkhārā pariññeyyo dhammo, viññāṇaṁ pariññeyyo dhammo.	Form, monks, is a phenomenon to be fully understood, feeling is a phenomenon to be fully understood, perception is a phenomenon to be fully understood, volitional formations are phenomena to be fully understood, consciousness is a phenomenon to be fully understood.	諸比丘，色是應遍知之法，受是應遍知之法，想是應遍知之法，行是應遍知之法，識是應遍知之法。
Ime vuccanti, bhikkhave, pariññeyyā dhammā.	These, monks, are called the phenomena to be fully understood.	諸比丘，此等名為應遍知之法。
Katamā ca, bhikkhave, pariññā?	And what, monks, is full understanding?	諸比丘，何為遍知？
Yo, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo.	The destruction of lust, the destruction of hatred, the destruction of delusion.	貪之滅，瞋之滅，痴之滅。
Ayaṁ vuccati, bhikkhave, pariññā”ti.	This, monks, is called full understanding.”	諸比丘，此名為遍知。」
Dutiyaṁ.	Second.	第二。

22.24 - SN 22.24 Abhijāna: Abhijānasutta

--- SN22.24 - Abhijānasutta ---	--- SN22.24 - Abhijānasutta ---	--- SN22.24 - Abhijānasutta ---
Sāvatthinidānaṁ.	Sāvatthī is the setting.	舍衛城為場景。
“Rūpaṁ, bhikkhave, anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya;	“Not directly knowing form, monks, not fully understanding it, not becoming dispassionate towards it, not abandoning it, one is incapable of the destruction of suffering;	「諸比丘，不親證色，不遍知之，不對之離欲，不捨棄之，則不能滅苦；
vedanaṁ anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya;	not directly knowing feeling, not fully understanding it, not becoming dispassionate towards it, not abandoning it, one is incapable of the destruction of suffering;	不親證受，不遍知之，不對之離欲，不捨棄之，則不能滅苦；
saññaṁ anabhijānaṁ …	not directly knowing perception …	不親證想…
saṅkhāre anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya;	not directly knowing volitional formations, not fully understanding them, not becoming dispassionate towards them, not abandoning them, one is incapable of the destruction of suffering;	不親證行，不遍知之，不對之離欲，不捨棄之，則不能滅苦；
viññāṇaṁ anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya.	not directly knowing consciousness, not fully understanding it, not becoming dispassionate towards it, not abandoning it, one is incapable of the destruction of suffering.	不親證識，不遍知之，不對之離欲，不捨棄之，則不能滅苦。
Rūpañca kho, bhikkhave, abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya;	But by directly knowing form, monks, by fully understanding it, by becoming dispassionate towards it, by abandoning it, one is capable of the destruction of suffering;	然諸比丘，由親證色，由遍知之，由對之離欲，由捨棄之，則能滅苦；
vedanaṁ abhijānaṁ …	by directly knowing feeling …	由親證受…
saññaṁ …	perception …	想…
saṅkhāre …	volitional formations …	行…
viññāṇaṁ abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā”ti.	by directly knowing consciousness, by fully understanding it, by becoming dispassionate towards it, by abandoning it, one is capable of the destruction of suffering.”	由親證識，由遍知之，由對之離欲，由捨棄之，則能滅苦。」
Tatiyaṁ.	Third.	第三。

22.25 - SN 22.25 Chandarāga: Chandarāgasutta

--- SN22.25 - Chandarāgasutta ---	--- SN22.25 - Chandarāgasutta ---	--- SN22.25 - Chandarāgasutta ---
Sāvatthinidānaṁ.	Sāvatthī is the setting.	舍衛城為場景。
“Yo, bhikkhave, rūpasmiṁ chandarāgo taṁ pajahatha.	“Whatever desire and lust there is in form, monks, that you should abandon.	「諸比丘，於色有何欲貪，汝等應捨棄。
Evaṁ taṁ rūpaṁ pahīnaṁ bhavissati ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.	Thus that form will be abandoned, cut off at the root, made like a palm stump, exterminated, so that it is no longer subject to future arising.	如是彼色將被捨棄，斷其根，如斷頭棕櫚，滅盡無餘，使其未來不復生。
Yo vedanāya chandarāgo taṁ pajahatha.	Whatever desire and lust there is in feeling, that you should abandon.	於受有何欲貪，汝等應捨棄。
Evaṁ sā vedanā pahīnā bhavissati ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.	Thus that feeling will be abandoned, cut off at the root, made like a palm stump, exterminated, so that it is no longer subject to future arising.	如是彼受將被捨棄，斷其根，如斷頭棕櫚，滅盡無餘，使其未來不復生。
Yo saññāya chandarāgo taṁ pajahatha.	Whatever desire and lust there is in perception, that you should abandon.	於想有何欲貪，汝等應捨棄。
Evaṁ sā saññā pahīnā bhavissati ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.	Thus that perception will be abandoned, cut off at the root, made like a palm stump, exterminated, so that it is no longer subject to future arising.	如是彼想將被捨棄，斷其根，如斷頭棕櫚，滅盡無餘，使其未來不復生。
Yo saṅkhāresu chandarāgo taṁ pajahatha.	Whatever desire and lust there is in volitional formations, that you should abandon.	於行有何欲貪，汝等應捨棄。
Evaṁ te saṅkhārā pahīnā bhavissanti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.	Thus those volitional formations will be abandoned, cut off at the root, made like a palm stump, exterminated, so that they are no longer subject to future arising.	如是彼行將被捨棄，斷其根，如斷頭棕櫚，滅盡無餘，使其未來不復生。
Yo viññāṇasmiṁ chandarāgo taṁ pajahatha.	Whatever desire and lust there is in consciousness, that you should abandon.	於識有何欲貪，汝等應捨棄。
Evaṁ taṁ viññāṇaṁ pahīnaṁ bhavissati ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhamman”ti.	Thus that consciousness will be abandoned, cut off at the root, made like a palm stump, exterminated, so that it is no longer subject to future arising.”	如是彼識將被捨棄，斷其根，如斷頭棕櫚，滅盡無餘，使其未來不復生。」
Catutthaṁ.	Fourth.	第四。

22.26 - SN 22.26 Assāda: Assādasutta

--- SN22.26 - Assādasutta ---	--- SN22.26 - Assādasutta ---	--- SN22.26 - Assādasutta ---
Sāvatthinidānaṁ.	Sāvatthī is the setting.	舍衛城為場景。
“Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:	“Before my enlightenment, monks, while I was still an unenlightened Bodhisatta, it occurred to me:	「諸比丘，我未證悟前，仍為未證悟之菩薩時，我作是念：
‘ko nu kho rūpassa assādo, ko ādīnavo, kiṁ nissaraṇaṁ?	‘What now is the gratification in form, what is the danger, what is the escape?	『今色之味、危、離為何？
Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇaṁ?	What is the gratification in feeling, what is the danger, what is the escape?	受之味、危、離為何？
Ko saññāya assādo, ko ādīnavo, kiṁ nissaraṇaṁ?	What is the gratification in perception, what is the danger, what is the escape?	想之味、危、離為何？
Ko saṅkhārānaṁ assādo, ko ādīnavo, kiṁ nissaraṇaṁ?	What is the gratification in volitional formations, what is the danger, what is the escape?	行之味、危、離為何？
Ko viññāṇassa assādo, ko ādīnavo, kiṁ nissaraṇan’ti?	What is the gratification in consciousness, what is the danger, what is the escape?’	識之味、危、離為何？』
Tassa mayhaṁ, bhikkhave, etadahosi:	Then, monks, it occurred to me:	爾時，諸比丘，我作是念：
‘yaṁ kho rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ rūpassa assādo.	‘Whatever pleasure and joy arises in dependence on form, this is the gratification in form.	『凡依色而生之樂與喜，此為色之味。
Yaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ rūpassa ādīnavo.	That form is impermanent, suffering, subject to change, this is the danger in form.	彼色無常、苦、變易法，此為色之危。
Yo rūpasmiṁ chandarāgavinayo chandarāgappahānaṁ, idaṁ rūpassa nissaraṇaṁ.	The removal of desire and lust, the abandoning of desire and lust for form, this is the escape from form.	除欲貪，捨欲貪，此為色之離。
Yaṁ vedanaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ vedanāya assādo.	Whatever pleasure and joy arises in dependence on feeling, this is the gratification in feeling.	凡依受而生之樂與喜，此為受之味。
Yaṁ vedanā aniccā dukkhā vipariṇāmadhammā, ayaṁ vedanāya ādīnavo.	That feeling is impermanent, suffering, subject to change, this is the danger in feeling.	彼受無常、苦、變易法，此為受之危。
Yo vedanāya chandarāgavinayo chandarāgappahānaṁ, idaṁ vedanāya nissaraṇaṁ.	The removal of desire and lust, the abandoning of desire and lust for feeling, this is the escape from feeling.	除欲貪，捨欲貪，此為受之離。
Yaṁ saññaṁ paṭicca uppajjati …pe…	Whatever pleasure and joy arises in dependence on perception …pe…	凡依想而生之樂與喜…乃至…
yaṁ saṅkhāre paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ saṅkhārānaṁ assādo.	whatever pleasure and joy arises in dependence on volitional formations, this is the gratification in volitional formations.	凡依行而生之樂與喜，此為行之味。
Yaṁ saṅkhārā aniccā dukkhā vipariṇāmadhammā, ayaṁ saṅkhārānaṁ ādīnavo.	That volitional formations are impermanent, suffering, subject to change, this is the danger in volitional formations.	彼行無常、苦、變易法，此為行之危。
Yo saṅkhāresu chandarāgavinayo chandarāgappahānaṁ, idaṁ saṅkhārānaṁ nissaraṇaṁ.	The removal of desire and lust, the abandoning of desire and lust for volitional formations, this is the escape from volitional formations.	除欲貪，捨欲貪，此為行之離。
Yaṁ viññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ viññāṇassa assādo.	Whatever pleasure and joy arises in dependence on consciousness, this is the gratification in consciousness.	凡依識而生之樂與喜，此為識之味。
Yaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ viññāṇassa ādīnavo.	That consciousness is impermanent, suffering, subject to change, this is the danger in consciousness.	彼識無常、苦、變易法，此為識之危。
Yo viññāṇasmiṁ chandarāgavinayo chandarāgappahānaṁ, idaṁ viññāṇassa nissaraṇaṁ’.	The removal of desire and lust, the abandoning of desire and lust for consciousness, this is the escape from consciousness.’	除欲貪，捨欲貪，此為識之離。』
Yāvakīvañcāhaṁ, bhikkhave, imesaṁ pañcannaṁ upādānakkhandhānaṁ evaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, ‘sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.	So long, monks, as I did not directly know as they really are the gratification in these five aggregates affected by clinging as gratification, the danger as danger, and the escape as escape, for so long, monks, I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, its devas and humans.	諸比丘，乃至我未如實親證此五取蘊之味為味，危為危，離為離，爾時，諸比丘，我未於此有天、魔、梵之世間，於此有沙門、婆羅門、天人之世代中，宣稱已覺悟無上正等正覺。
Yato ca khvāhaṁ, bhikkhave, imesaṁ pañcannaṁ upādānakkhandhānaṁ evaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññāsiṁ;	But when, monks, I directly knew as they really are the gratification in these five aggregates affected by clinging as gratification, the danger as danger, and the escape as escape;	然，諸比丘，當我如實親證此五取蘊之味為味，危為危，離為離時；
athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ.	then, monks, I claimed to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, its devas and humans.	爾時，諸比丘，我宣稱已於此有天、魔、梵之世間，於此有沙門、婆羅門、天人之世代中，覺悟無上正等正覺。
Ñāṇañca pana me dassanaṁ udapādi:	Knowledge and vision arose in me:	我生起知見：
‘akuppā me vimutti; ayamantimā jāti; natthi dāni punabbhavo’”ti.	‘Unshakable is my liberation; this is the last birth; there is now no more renewed existence.’”	『我解脫不動；此是最後生；今不再有後有。』」

22.27 - SN 22.27 Dutiyaassāda: Dutiyaassādasutta

--- SN22.27 - Dutiyaassādasutta ---	--- SN22.27 - Dutiyaassādasutta ---	--- SN22.27 - Dutiyaassādasutta ---
Sāvatthinidānaṁ.	Sāvatthī is the setting.	舍衛城為場景。
“Rūpassāhaṁ, bhikkhave, assādapariyesanaṁ acariṁ.	“I, monks, sought the gratification in form.	「諸比丘，我尋求色之味。
Yo rūpassa assādo tadajjhagamaṁ.	Whatever gratification there is in form, that I found.	凡色中所有之味，我已得見。
Yāvatā rūpassa assādo paññāya me so sudiṭṭho.	As far as there is gratification in form, that has been well seen by me with wisdom.	凡色中所有之味，我已以慧善見。
Rūpassāhaṁ, bhikkhave, ādīnavapariyesanaṁ acariṁ.	I, monks, sought the danger in form.	諸比丘，我尋求色之危。
Yo rūpassa ādīnavo tadajjhagamaṁ.	Whatever danger there is in form, that I found.	凡色中所有之危，我已得見。
Yāvatā rūpassa ādīnavo paññāya me so sudiṭṭho.	As far as there is danger in form, that has been well seen by me with wisdom.	凡色中所有之危，我已以慧善見。
Rūpassāhaṁ, bhikkhave, nissaraṇapariyesanaṁ acariṁ.	I, monks, sought the escape from form.	諸比丘，我尋求色之離。
Yaṁ rūpassa nissaraṇaṁ tadajjhagamaṁ.	Whatever escape there is from form, that I found.	凡色中所有之離，我已得見。
Yāvatā rūpassa nissaraṇaṁ paññāya me taṁ sudiṭṭhaṁ.	As far as there is escape from form, that has been well seen by me with wisdom.	凡色中所有之離，我已以慧善見。
Vedanāyāhaṁ, bhikkhave …	I, monks, sought the gratification in feeling …	諸比丘，我尋求受之味…
saññāyāhaṁ, bhikkhave …	I, monks, sought the gratification in perception …	諸比丘，我尋求想之味…
saṅkhārānāhaṁ, bhikkhave …	I, monks, sought the gratification in volitional formations …	諸比丘，我尋求行之味…
viññāṇassāhaṁ, bhikkhave, assādapariyesanaṁ acariṁ.	I, monks, sought the gratification in consciousness.	諸比丘，我尋求識之味。
Yo viññāṇassa assādo tadajjhagamaṁ.	Whatever gratification there is in consciousness, that I found.	凡識中所有之味，我已得見。
Yāvatā viññāṇassa assādo paññāya me so sudiṭṭho.	As far as there is gratification in consciousness, that has been well seen by me with wisdom.	凡識中所有之味，我已以慧善見。
Viññāṇassāhaṁ, bhikkhave, ādīnavapariyesanaṁ acariṁ.	I, monks, sought the danger in consciousness.	諸比丘，我尋求識之危。
Yo viññāṇassa ādīnavo tadajjhagamaṁ.	Whatever danger there is in consciousness, that I found.	凡識中所有之危，我已得見。
Yāvatā viññāṇassa ādīnavo paññāya me so sudiṭṭho.	As far as there is danger in consciousness, that has been well seen by me with wisdom.	凡識中所有之危，我已以慧善見。
Viññāṇassāhaṁ, bhikkhave, nissaraṇapariyesanaṁ acariṁ.	I, monks, sought the escape from consciousness.	諸比丘，我尋求識之離。
Yaṁ viññāṇassa nissaraṇaṁ tadajjhagamaṁ.	Whatever escape there is from consciousness, that I found.	凡識中所有之離，我已得見。
Yāvatā viññāṇassa nissaraṇaṁ paññāya me taṁ sudiṭṭhaṁ.	As far as there is escape from consciousness, that has been well seen by me with wisdom.	凡識中所有之離，我已以慧善見。
Yāvakīvañcāhaṁ, bhikkhave, imesaṁ pañcannaṁ upādānakkhandhānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññāsiṁ …pe…	So long, monks, as I did not directly know as they really are the gratification in these five aggregates affected by clinging as gratification, the danger as danger, and the escape as escape …pe…	諸比丘，乃至我未如實親證此五取蘊之味為味，危為危，離為離…乃至…
abbhaññāsiṁ.	I directly knew.	我親證之。
Ñāṇañca pana me dassanaṁ udapādi:	Knowledge and vision arose in me:	我生起知見：
‘akuppā me vimutti; ayamantimā jāti; natthi dāni punabbhavo’”ti.	‘Unshakable is my liberation; this is the last birth; there is now no more renewed existence.’”	『我解脫不動；此是最後生；今不再有後有。』」
Chaṭṭhaṁ.	Sixth.	第六。

22.28 - SN 22.28 Tatiyaassāda: Tatiyaassādasutta

--- SN22.28 - Tatiyaassādasutta ---	--- SN22.28 - Tatiyaassādasutta ---	--- SN22.28 - Tatiyaassādasutta ---
Sāvatthinidānaṁ.	Sāvatthī is the setting.	舍衛城為場景。
“No cedaṁ, bhikkhave, rūpassa assādo abhavissa nayidaṁ sattā rūpasmiṁ sārajjeyyuṁ.	“If, monks, there were no gratification in form, beings would not become impassioned with form.	「諸比丘，若色無味，眾生則不於色生愛染。
Yasmā ca kho, bhikkhave, atthi rūpassa assādo, tasmā sattā rūpasmiṁ sārajjanti.	But because, monks, there is gratification in form, therefore beings become impassioned with form.	然諸比丘，因色有味，故眾生於色生愛染。
No cedaṁ, bhikkhave, rūpassa ādīnavo abhavissa nayidaṁ sattā rūpasmiṁ nibbindeyyuṁ.	If, monks, there were no danger in form, beings would not become disenchanted with form.	諸比丘，若色無危，眾生則不於色生厭離。
Yasmā ca kho, bhikkhave, atthi rūpassa ādīnavo, tasmā sattā rūpasmiṁ nibbindanti.	But because, monks, there is danger in form, therefore beings become disenchanted with form.	然諸比丘，因色有危，故眾生於色生厭離。
No cedaṁ, bhikkhave, rūpassa nissaraṇaṁ abhavissa nayidaṁ sattā rūpasmā nissareyyuṁ.	If, monks, there were no escape from form, beings would not escape from form.	諸比丘，若色無離，眾生則不能離色。
Yasmā ca kho, bhikkhave, atthi rūpassa nissaraṇaṁ, tasmā sattā rūpasmā nissaranti.	But because, monks, there is escape from form, therefore beings escape from form.	然諸比丘，因色有離，故眾生能離色。
No cedaṁ, bhikkhave, vedanāya …pe…	If, monks, there were no gratification in feeling …pe…	諸比丘，若受無味…乃至…
no cedaṁ, bhikkhave, saññāya …	if, monks, there were no gratification in perception …	諸比丘，若想無味…
no cedaṁ, bhikkhave, saṅkhārānaṁ nissaraṇaṁ abhavissa, nayidaṁ sattā saṅkhārehi nissareyyuṁ.	if, monks, there were no escape from volitional formations, beings would not escape from volitional formations.	若行無離，眾生則不能離行。
Yasmā ca kho, bhikkhave, atthi saṅkhārānaṁ nissaraṇaṁ, tasmā sattā saṅkhārehi nissaranti.	But because, monks, there is escape from volitional formations, therefore beings escape from volitional formations.	然諸比丘，因行有離，故眾生能離行。
No cedaṁ, bhikkhave, viññāṇassa assādo abhavissa, nayidaṁ sattā viññāṇasmiṁ sārajjeyyuṁ.	If, monks, there were no gratification in consciousness, beings would not become impassioned with consciousness.	諸比丘，若識無味，眾生則不於識生愛染。
Yasmā ca kho, bhikkhave, atthi viññāṇassa assādo, tasmā sattā viññāṇasmiṁ sārajjanti.	But because, monks, there is gratification in consciousness, therefore beings become impassioned with consciousness.	然諸比丘，因識有味，故眾生於識生愛染。
No cedaṁ, bhikkhave, viññāṇassa ādīnavo abhavissa, nayidaṁ sattā viññāṇasmiṁ nibbindeyyuṁ.	If, monks, there were no danger in consciousness, beings would not become disenchanted with consciousness.	諸比丘，若識無危，眾生則不於識生厭離。
Yasmā ca kho, bhikkhave, atthi viññāṇassa ādīnavo, tasmā sattā viññāṇasmiṁ nibbindanti.	But because, monks, there is danger in consciousness, therefore beings become disenchanted with consciousness.	然諸比丘，因識有危，故眾生於識生厭離。
No cedaṁ, bhikkhave, viññāṇassa nissaraṇaṁ abhavissa, nayidaṁ sattā viññāṇasmā nissareyyuṁ.	If, monks, there were no escape from consciousness, beings would not escape from consciousness.	諸比丘，若識無離，眾生則不能離識。
Yasmā ca kho, bhikkhave, atthi viññāṇassa nissaraṇaṁ, tasmā sattā viññāṇasmā nissaranti.	But because, monks, there is escape from consciousness, therefore beings escape from consciousness.	然諸比丘，因識有離，故眾生能離識。
Yāvakīvañca, bhikkhave, sattā imesaṁ pañcannaṁ upādānakkhandhānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññaṁsu;	So long, monks, as beings did not directly know as they really are the gratification in these five aggregates affected by clinging as gratification, the danger as danger, and the escape as escape;	諸比丘，乃至眾生未如實親證此五取蘊之味為味，危為危，離為離；
neva tāva, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṁyuttā vippamuttā vimariyādīkatena cetasā vihariṁsu.	for so long, monks, beings did not dwell as having escaped, become disjoined, liberated, with an unhindered mind, from this world with its devas, Māra, and Brahmā, from this generation with its ascetics and brahmins, its devas and humans.	爾時，諸比丘，眾生未於此有天、魔、梵之世間，於此有沙門、婆羅門、天人之世代中，住於已逃脫、已離、已解脫、心無障礙。
Yato ca kho, bhikkhave, sattā imesaṁ pañcannaṁ upādānakkhandhānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññaṁsu;	But when, monks, beings directly knew as they really are the gratification in these five aggregates affected by clinging as gratification, the danger as danger, and the escape as escape;	然，諸比丘，當眾生如實親證此五取蘊之味為味，危為危，離為離時；
atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṁyuttā vippamuttā vimariyādīkatena cetasā viharanti”.	then, monks, beings dwell as having escaped, become disjoined, liberated, with an unhindered mind, from this world with its devas, Māra, and Brahmā, from this generation with its ascetics and brahmins, its devas and humans.”	爾時，諸比丘，眾生於此有天、魔、梵之世間，於此有沙門、婆羅門、天人之世代中，住於已逃脫、已離、已解脫、心無障礙。」

22.29 - SN 22.29 Abhinandana: Abhinandanasutta

--- SN22.29 - Abhinandanasutta ---	--- SN22.29 - Abhinandanasutta ---	--- SN22.29 - Abhinandanasutta ---
Sāvatthinidānaṁ.	Sāvatthī is the setting.	舍衛城為場景。
“Yo, bhikkhave, rūpaṁ abhinandati, dukkhaṁ so abhinandati.	“Whoever, monks, delights in form, delights in suffering.	「諸比丘，凡喜樂於色者，即喜樂於苦。
Yo dukkhaṁ abhinandati, aparimutto so dukkhasmāti vadāmi.	Whoever delights in suffering, I say, is not liberated from suffering.	凡喜樂於苦者，我說，彼未解脫於苦。
Yo vedanaṁ abhinandati …	Whoever delights in feeling …	凡喜樂於受者…
yo saññaṁ abhinandati …	whoever delights in perception …	凡喜樂於想者…
yo saṅkhāre abhinandati …	whoever delights in volitional formations …	凡喜樂於行者…
yo viññāṇaṁ abhinandati, dukkhaṁ so abhinandati.	whoever delights in consciousness, delights in suffering.	凡喜樂於識者，即喜樂於苦。
Yo dukkhaṁ abhinandati, aparimutto so dukkhasmāti vadāmi.	Whoever delights in suffering, I say, is not liberated from suffering.	凡喜樂於苦者，我說，彼未解脫於苦。
Yo ca kho, bhikkhave, rūpaṁ nābhinandati, dukkhaṁ so nābhinandati.	Whoever, monks, does not delight in form, does not delight in suffering.	諸比丘，凡不喜樂於色者，不喜樂於苦。
Yo dukkhaṁ nābhinandati, parimutto so dukkhasmāti vadāmi.	Whoever does not delight in suffering, I say, is liberated from suffering.	凡不喜樂於苦者，我說，彼已解脫於苦。
Yo vedanaṁ nābhinandati …	Whoever does not delight in feeling …	凡不喜樂於受者…
yo saññaṁ nābhinandati …	whoever does not delight in perception …	凡不喜樂於想者…
yo saṅkhāre nābhinandati …	whoever does not delight in volitional formations …	凡不喜樂於行者…
yo viññāṇaṁ nābhinandati, dukkhaṁ so nābhinandati.	whoever does not delight in consciousness, does not delight in suffering.	凡不喜樂於識者，不喜樂於苦。
Yo dukkhaṁ nābhinandati, parimutto so dukkhasmāti vadāmī”ti.	Whoever does not delight in suffering, I say, is liberated from suffering.”	凡不喜樂於苦者，我說，彼已解脫於苦。」

22.30 - SN 22.30 Uppāda: Uppādasutta

--- SN22.30 - Uppādasutta ---	--- SN22.30 - Uppādasutta ---	--- SN22.30 - Uppādasutta ---
Sāvatthinidānaṁ.	Sāvatthī is the setting.	舍衛城為場景。
“Yo, bhikkhave, rūpassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo rogānaṁ ṭhiti jarāmaraṇassa pātubhāvo.	“The arising, monks, the establishing, the production, the manifestation of form, that is the arising of suffering, the establishing of diseases, the manifestation of aging-and-death.	「諸比丘，色之生起、建立、產生、顯現，即是苦之生起、病之建立、老死之顯現。
Yo vedanāya …pe…	The arising of feeling …pe…	受之生起…乃至…
yo saññāya …pe…	the arising of perception …pe…	想之生起…乃至…
yo saṅkhārānaṁ …pe…	the arising of volitional formations …pe…	行之生起…乃至…
yo viññāṇassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo rogānaṁ ṭhiti jarāmaraṇassa pātubhāvo.	the arising, the establishing, the production, the manifestation of consciousness, that is the arising of suffering, the establishing of diseases, the manifestation of aging-and-death.	識之生起、建立、產生、顯現，即是苦之生起、病之建立、老死之顯現。
Yo ca kho, bhikkhave, rūpassa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho rogānaṁ vūpasamo jarāmaraṇassa atthaṅgamo.	But the cessation, monks, the pacification, the ending of form, that is the cessation of suffering, the pacification of diseases, the ending of aging-and-death.	然諸比丘，色之止息、平息、終結，即是苦之止息、病之平息、老死之終結。
Yo vedanāya …pe…	The cessation of feeling …pe…	受之止息…乃至…
yo saññāya …	the cessation of perception …	想之止息…
yo saṅkhārānaṁ …	the cessation of volitional formations …	行之止息…
yo viññāṇassa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho rogānaṁ vūpasamo jarāmaraṇassa atthaṅgamo”ti.	the cessation, the pacification, the ending of consciousness, that is the cessation of suffering, the pacification of diseases, the ending of aging-and-death.”	識之止息、平息、終結，即是苦之止息、病之平息、老死之終結。」

22.31 - SN 22.31 Aghamūla: Aghamūlasutta

--- SN22.31 - Aghamūlasutta ---	--- SN22.31 - Aghamūlasutta ---	--- SN22.31 - Aghamūlasutta ---
Sāvatthinidānaṁ.	Sāvatthī is the setting.	舍衛城為場景。
“Aghañca, bhikkhave, desessāmi aghamūlañca.	“I will teach you suffering, monks, and the root of suffering.	「我將教汝等苦，諸比丘，與苦之根。
Taṁ suṇātha.	Listen to that.	諦聽之。
Katamañca, bhikkhave, aghaṁ?	And what, monks, is suffering?	諸比丘，何為苦？
Rūpaṁ, bhikkhave, aghaṁ, vedanā aghaṁ, saññā aghaṁ, saṅkhārā aghaṁ, viññāṇaṁ aghaṁ.	Form, monks, is suffering, feeling is suffering, perception is suffering, volitional formations are suffering, consciousness is suffering.	諸比丘，色是苦，受是苦，想是苦，行是苦，識是苦。
Idaṁ vuccati, bhikkhave, aghaṁ.	This, monks, is called suffering.	諸比丘，此名為苦。
Katamañca, bhikkhave, aghamūlaṁ?	And what, monks, is the root of suffering?	諸比丘，何為苦之根？
Yāyaṁ taṇhā ponobhavikā nandīrāgasahagatā tatratatrābhinandinī;	It is this craving that leads to renewed existence, accompanied by delight and lust, delighting here and there;	乃此愛，能引後有，伴隨喜與貪，處處喜樂；
Seyyathidaṁ—kāmataṇhā, bhavataṇhā, vibhavataṇhā.	that is—craving for sensual pleasures, craving for existence, craving for non-existence.	即是—欲愛、有愛、無有愛。
Idaṁ vuccati, bhikkhave, aghamūlan”ti.	This, monks, is called the root of suffering.”	諸比丘，此名為苦之根。」

22.32 - SN 22.32 Pabhaṅgu: Pabhaṅgusutta

--- SN22.32 - Pabhaṅgusutta ---	--- SN22.32 - Pabhaṅgusutta ---	--- SN22.32 - Pabhaṅgusutta ---
Sāvatthinidānaṁ.	Sāvatthī is the setting.	舍衛城為場景。
“Pabhaṅguñca, bhikkhave, desessāmi appabhaṅguñca.	“I will teach you, monks, the fragile and the non-fragile.	「我將教汝等，諸比丘，易碎與不易碎。
Taṁ suṇātha.	Listen to that.	諦聽之。
Kiñca, bhikkhave, pabhaṅgu, kiṁ appabhaṅgu?	And what, monks, is the fragile, what is the non-fragile?	諸比丘，何為易碎，何為不易碎？
Rūpaṁ, bhikkhave, pabhaṅgu.	Form, monks, is fragile.	諸比丘，色是易碎。
Yo tassa nirodho vūpasamo atthaṅgamo, idaṁ appabhaṅgu.	Its cessation, pacification, ending—this is the non-fragile.	其止息、平息、終結—此是不易碎。
Vedanā pabhaṅgu.	Feeling is fragile.	受是易碎。
Yo tassā nirodho vūpasamo atthaṅgamo, idaṁ appabhaṅgu.	Its cessation, pacification, ending—this is the non-fragile.	其止息、平息、終結—此是不易碎。
Saññā pabhaṅgu …	Perception is fragile …	想是易碎…
saṅkhārā pabhaṅgu.	volitional formations are fragile.	行是易碎。
Yo tesaṁ nirodho vūpasamo atthaṅgamo, idaṁ appabhaṅgu.	Their cessation, pacification, ending—this is the non-fragile.	其止息、平息、終結—此是不易碎。
Viññāṇaṁ pabhaṅgu.	Consciousness is fragile.	識是易碎。
Yo tassa nirodho vūpasamo atthaṅgamo, idaṁ appabhaṅgū”ti.	Its cessation, pacification, ending—this is the non-fragile.”	其止息、平息、終結—此是不易碎。」
Bhāravaggo tatiyo.	The Burden Chapter, the Third.	重擔品，第三。
Bhāraṁ pariññaṁ abhijānaṁ,	Burden, Full Understanding, Direct Knowledge,	重擔、遍知、親證，
chandarāgaṁ catutthakaṁ;	Desire and Lust is the fourth;	欲貪為第四；
Assādā ca tayo vuttā,	Three on Gratification are stated,	述三篇關於味，
abhinandanamaṭṭhamaṁ;	Delighting is the eighth;	喜樂為第八；
Uppādaṁ aghamūlañca,	Arising, Root of Suffering,	生起，苦之根，
ekādasamo pabhaṅgūti.	And Fragile is the eleventh.	與易碎為第十一。

22.33 - SN 22.33 Natumhāka: Natumhākasutta

--- SN22.33 - Natumhākasutta ---	--- SN22.33 - Natumhākasutta ---	--- SN22.33 - Natumhākasutta ---
Sāvatthinidānaṁ.	Sāvatthī is the setting.	舍衛城為場景。
“Yaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha.	“What is not yours, monks, that you should abandon.	「非汝所有者，諸比丘，汝等應捨棄。
Taṁ vo pahīnaṁ hitāya sukhāya bhavissati.	Your abandoning of it will be for your welfare and happiness.	汝等捨棄之，將為汝等之福利與安樂。
Kiñca, bhikkhave, na tumhākaṁ?	And what, monks, is not yours?	諸比丘，何者非汝所有？
Rūpaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha.	Form, monks, is not yours, that you should abandon.	諸比丘，色非汝所有，汝等應捨棄。
Taṁ vo pahīnaṁ hitāya sukhāya bhavissati.	Your abandoning of it will be for your welfare and happiness.	汝等捨棄之，將為汝等之福利與安樂。
Vedanā na tumhākaṁ, taṁ pajahatha.	Feeling is not yours, that you should abandon.	受非汝所有，汝等應捨棄。
Sā vo pahīnā hitāya sukhāya bhavissati.	Your abandoning of it will be for your welfare and happiness.	汝等捨棄之，將為汝等之福利與安樂。
Saññā na tumhākaṁ …	Perception is not yours …	想非汝所有…
saṅkhārā na tumhākaṁ, te pajahatha.	volitional formations are not yours, those you should abandon.	行非汝所有，彼等汝應捨棄。
Te vo pahīnā hitāya sukhāya bhavissanti.	Your abandoning of them will be for your welfare and happiness.	汝等捨棄之，將為汝等之福利與安樂。
Viññāṇaṁ na tumhākaṁ, taṁ pajahatha.	Consciousness is not yours, that you should abandon.	識非汝所有，汝等應捨棄。
Taṁ vo pahīnaṁ hitāya sukhāya bhavissati.	Your abandoning of it will be for your welfare and happiness.	汝等捨棄之，將為汝等之福利與安樂。
Seyyathāpi, bhikkhave, yaṁ imasmiṁ jetavane tiṇakaṭṭhasākhāpalāsaṁ taṁ jano hareyya vā ḍaheyya vā yathāpaccayaṁ vā kareyya.	Just as, monks, whatever grass, sticks, branches, and leaves there are in this Jeta’s Grove, people might carry it off, or burn it, or do with it as they please.	譬如，諸比丘，此祇陀林中所有之草、木、枝、葉，人或取走之，或焚燒之，或隨意處置之。
Api nu tumhākaṁ evamassa:	Would it occur to you:	汝等會作是念否：
‘amhe jano harati vā ḍahati vā yathāpaccayaṁ vā karotī’”ti?	‘People are carrying us off, or burning us, or doing with us as they please’?”	『人正取走我等，或焚燒我等，或隨意處置我等』？」
“No hetaṁ, bhante”.	“No, indeed, Bhante.”	「實無此念，尊者。」
“Taṁ kissa hetu”?	“For what reason?”	「何以故？」
“Na hi no etaṁ, bhante, attā vā attaniyaṁ vā”ti.	“Because, Bhante, that is not our self nor what belongs to our self.”	「尊者，因彼非我之我，亦非我所屬。」
“Evameva kho, bhikkhave, rūpaṁ na tumhākaṁ, taṁ pajahatha.	“Even so, monks, form is not yours, that you should abandon.	「亦復如是，諸比丘，色非汝所有，汝等應捨棄。
Taṁ vo pahīnaṁ hitāya sukhāya bhavissati.	Your abandoning of it will be for your welfare and happiness.	汝等捨棄之，將為汝等之福利與安樂。
Vedanā na tumhākaṁ, taṁ pajahatha.	Feeling is not yours, that you should abandon.	受非汝所有，汝等應捨棄。
Sā vo pahīnā hitāya sukhāya bhavissati.	Your abandoning of it will be for your welfare and happiness.	汝等捨棄之，將為汝等之福利與安樂。
Saññā na tumhākaṁ …	Perception is not yours …	想非汝所有…
saṅkhārā na tumhākaṁ …	volitional formations are not yours …	行非汝所有…
viññāṇaṁ na tumhākaṁ, taṁ pajahatha.	consciousness is not yours, that you should abandon.	識非汝所有，汝等應捨棄。
Taṁ vo pahīnaṁ hitāya sukhāya bhavissatī”ti.	Your abandoning of it will be for your welfare and happiness.”	汝等捨棄之，將為汝等之福利與安樂。」

22.34 - SN 22.34 Dutiyanatumhāka: Dutiyanatumhākasutta

--- SN22.34 - Dutiyanatumhākasutta ---	--- SN22.34 - Dutiyanatumhākasutta ---	--- SN22.34 - Dutiyanatumhākasutta ---
Sāvatthinidānaṁ.	Sāvatthī is the setting.	舍衛城為場景。
“Yaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha.	“What is not yours, monks, that you should abandon.	「非汝所有者，諸比丘，汝等應捨棄。
Taṁ vo pahīnaṁ hitāya sukhāya bhavissati.	Your abandoning of it will be for your welfare and happiness.	汝等捨棄之，將為汝等之福利與安樂。
Kiñca, bhikkhave, na tumhākaṁ?	And what, monks, is not yours?	諸比丘，何者非汝所有？
Rūpaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha.	Form, monks, is not yours, that you should abandon.	諸比丘，色非汝所有，汝等應捨棄。
Taṁ vo pahīnaṁ hitāya sukhāya bhavissati.	Your abandoning of it will be for your welfare and happiness.	汝等捨棄之，將為汝等之福利與安樂。
Vedanā na tumhākaṁ …	Feeling is not yours …	受非汝所有…
saññā na tumhākaṁ …	perception is not yours …	想非汝所有…
saṅkhārā na tumhākaṁ …	volitional formations are not yours …	行非汝所有…
viññāṇaṁ na tumhākaṁ, taṁ pajahatha.	consciousness is not yours, that you should abandon.	識非汝所有，汝等應捨棄。
Taṁ vo pahīnaṁ hitāya sukhāya bhavissati.	Your abandoning of it will be for your welfare and happiness.	汝等捨棄之，將為汝等之福利與安樂。
Yaṁ, bhikkhave, na tumhākaṁ taṁ pajahatha.	What is not yours, monks, that you should abandon.	非汝所有者，諸比丘，汝等應捨棄。
Taṁ vo pahīnaṁ hitāya sukhāya bhavissatī”ti.	Your abandoning of it will be for your welfare and happiness.”	汝等捨棄之，將為汝等之福利與安樂。」
Dutiyaṁ.	Second.	第二。

22.35 - SN 22.35 Aññatarabhikkhu: Aññatarabhikkhusutta

--- SN22.35 - Aññatarabhikkhusutta ---	--- SN22.35 - Aññatarabhikkhusutta ---	--- SN22.35 - Aññatarabhikkhusutta ---
Sāvatthinidānaṁ.	Sāvatthī is the setting.	舍衛城為場景。
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:	Then a certain monk approached the Blessed One, paid homage to him, and sat down to one side. Sitting there, that monk said to the Blessed One:	時，有一比丘詣世尊所，禮敬已，坐於一面。坐於彼處，彼比丘白世尊言：
“sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu;	“It would be good, Bhante, if the Blessed One would teach me the Dhamma in brief;	「善哉，尊者，若世尊能為我略說法；
yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho, appamatto ātāpī pahitatto vihareyyan”ti.	so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute.”	以便聞世尊法後，我得獨住，遠離，精勤，熱心，堅定。」
“Yaṁ kho, bhikkhu, anuseti, tena saṅkhaṁ gacchati;	“Whatever one is attached to, monk, by that one is reckoned;	「比丘，凡有所執，即為所計；
yaṁ nānuseti, na tena saṅkhaṁ gacchatī”ti.	whatever one is not attached to, by that one is not reckoned.”	凡無所執，即不為所計。」
“Aññātaṁ, bhagavā, aññātaṁ, sugatā”ti.	“Understood, Blessed One! Understood, Fortunate One!”	「已解，世尊！已解，善逝！」
“Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti?	“But in what way, monk, do you understand in detail the meaning of what was stated by me in brief?”	「然比丘，汝如何詳解我簡說之義？」
“Rūpañce, bhante, anuseti tena saṅkhaṁ gacchati.	“If, Bhante, one is attached to form, by that one is reckoned.	「尊者，若執著於色，即為所計。
Vedanañce anuseti tena saṅkhaṁ gacchati.	If one is attached to feeling, by that one is reckoned.	若執著於受，即為所計。
Saññañce anuseti tena saṅkhaṁ gacchati.	If one is attached to perception, by that one is reckoned.	若執著於想，即為所計。
Saṅkhāre ce anuseti tena saṅkhaṁ gacchati.	If one is attached to volitional formations, by that one is reckoned.	若執著於行，即為所計。
Viññāṇañce anuseti tena saṅkhaṁ gacchati.	If one is attached to consciousness, by that one is reckoned.	若執著於識，即為所計。
Rūpañce, bhante, nānuseti na tena saṅkhaṁ gacchati.	If, Bhante, one is not attached to form, by that one is not reckoned.	尊者，若不執著於色，即不為所計。
Vedanañce …	If one is not attached to feeling …	若不執著於受…
saññañce …	if one is not attached to perception …	若不執著於想…
saṅkhāre ce …	if one is not attached to volitional formations …	若不執著於行…
viññāṇañce nānuseti na tena saṅkhaṁ gacchati.	if one is not attached to consciousness, by that one is not reckoned.	若不執著於識，即不為所計。
Imassa khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmī”ti.	It is in this way, Bhante, that I understand in detail the meaning of what was stated in brief by the Blessed One.”	尊者，我如是詳解世尊簡說之義。」
“Sādhu sādhu, bhikkhu.	“Good, good, monk!	「善哉，善哉，比丘！
Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi.	It is good, monk, that you understand in detail the meaning of what was stated by me in brief.	善哉，比丘，汝詳解我簡說之義。
Rūpañce, bhikkhu, anuseti tena saṅkhaṁ gacchati.	If, monk, one is attached to form, by that one is reckoned.	比丘，若執著於色，即為所計。
Vedanañce …	If one is attached to feeling …	若執著於受…
saññañce …	if one is attached to perception …	若執著於想…
saṅkhāre ce …	if one is attached to volitional formations …	若執著於行…
viññāṇañce anuseti tena saṅkhaṁ gacchati.	if one is attached to consciousness, by that one is reckoned.	若執著於識，即為所計。
Rūpañce, bhikkhu, nānuseti na tena saṅkhaṁ gacchati.	If, monk, one is not attached to form, by that one is not reckoned.	比丘，若不執著於色，即不為所計。
Vedanañce …	If one is not attached to feeling …	若不執著於受…
saññañce …	if one is not attached to perception …	若不執著於想…
saṅkhāre ce …	if one is not attached to volitional formations …	若不執著於行…
viññāṇañce nānuseti na tena saṅkhaṁ gacchati.	if one is not attached to consciousness, by that one is not reckoned.	若不執著於識，即不為所計。
Imassa kho, bhikkhu, mayā saṅkhittena, bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti.	It is in this way, monk, that the meaning of what was stated by me in brief should be seen in detail.”	比丘，我簡說之義，應如是詳見。」
Atha kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.	Then that monk, having delighted and rejoiced in the Blessed One’s words, rose from his seat, paid homage to the Blessed One, and, keeping him on his right, departed.	時，彼比丘，聞世尊言，歡喜踴躍，從座起，禮敬世尊，右繞已，離去。
Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.	Then that monk, dwelling alone, withdrawn, diligent, ardent, and resolute, not long after—for the sake of which	時，彼比丘獨住，遠離，精勤，熱心，堅定，不久之後——為此故
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi.	gentlemen rightly go forth from the home life into homelessness, that unsurpassed culmination of the holy life—	善男子正信出家，趣於無家，彼無上梵行之究竟—
Aññataro ca pana so bhikkhu arahataṁ ahosīti.	in this very life, by his own direct knowledge, realized it, entered upon it, and dwelt in it.	於此生中，以自親證，了悟之，入而住之。
Tatiyaṁ.	He understood: “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.”	彼知：「生已盡，梵行已立，所作已辦，不受後有。」
	And that monk became one of the arahants.	彼比丘成為阿羅漢之一。
	Third.	第三。

22.36 - SN 22.36 Dutiyaaññatarabhikkhu: Dutiyaaññatarabhikkhusutta

--- SN22.36 - Dutiyaaññatarabhikkhusutta ---	--- SN22.36 - Dutiyaaññatarabhikkhusutta ---	--- SN22.36 - Dutiyaaññatarabhikkhusutta ---
Sāvatthinidānaṁ.	Sāvatthī is the setting.	舍衛城為場景。
Atha kho aññataro bhikkhu yena bhagavā …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:	Then a certain monk approached the Blessed One …pe… sitting to one side, that monk said to the Blessed One:	時，有一比丘詣世尊所…乃至…坐於一面，彼比丘白世尊言：
“sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.	“It would be good, Bhante, if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute.”	「善哉，尊者，若世尊能為我略說法，以便聞世尊法後，我得獨住，遠離，精勤，熱心，堅定。」
“Yaṁ kho, bhikkhu, anuseti taṁ anumīyati;	“Whatever one is attached to, monk, that is inferred;	「比丘，凡有所執，即為所推；
yaṁ anumīyati tena saṅkhaṁ gacchati.	what is inferred, by that one is reckoned.	所推者，即為所計。
Yaṁ nānuseti na taṁ anumīyati;	Whatever one is not attached to, that is not inferred;	凡無所執，即不為所推；
yaṁ nānumīyati na tena saṅkhaṁ gacchatī”ti.	what is not inferred, by that one is not reckoned.”	不為所推者，即不為所計。」
“Aññātaṁ, bhagavā, aññātaṁ, sugatā”ti.	“Understood, Blessed One! Understood, Fortunate One!”	「已解，世尊！已解，善逝！」
“Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti?	“But in what way, monk, do you understand in detail the meaning of what was stated by me in brief?”	「然比丘，汝如何詳解我簡說之義？」
“Rūpañce, bhante, anuseti taṁ anumīyati;	“If, Bhante, one is attached to form, that is inferred;	「尊者，若執著於色，即為所推；
yaṁ anumīyati tena saṅkhaṁ gacchati.	what is inferred, by that one is reckoned.	所推者，即為所計。
Vedanañce anuseti …	If one is attached to feeling …	若執著於受…
saññañce anuseti …	if one is attached to perception …	若執著於想…
saṅkhāre ce anuseti …	if one is attached to volitional formations …	若執著於行…
viññāṇañce anuseti taṁ anumīyati;	if one is attached to consciousness, that is inferred;	若執著於識，即為所推；
yaṁ anumīyati tena saṅkhaṁ gacchati.	what is inferred, by that one is reckoned.	所推者，即為所計。
Rūpañce, bhante, nānuseti na taṁ anumīyati;	If, Bhante, one is not attached to form, that is not inferred;	尊者，若不執著於色，即不為所推；
yaṁ nānumīyati na tena saṅkhaṁ gacchati.	what is not inferred, by that one is not reckoned.	不為所推者，即不為所計。
Vedanañce nānuseti …	If one is not attached to feeling …	若不執著於受…
saññañce nānuseti …	if one is not attached to perception …	若不執著於想…
saṅkhāre ce nānuseti …	if one is not attached to volitional formations …	若不執著於行…
viññāṇañce nānuseti na taṁ anumīyati;	if one is not attached to consciousness, that is not inferred;	若不執著於識，即不為所推；
yaṁ nānumīyati na tena saṅkhaṁ gacchati.	what is not inferred, by that one is not reckoned.	不為所推者，即不為所計。
Imassa khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmī”ti.	It is in this way, Bhante, that I understand in detail the meaning of what was stated in brief by the Blessed One.”	尊者，我如是詳解世尊簡說之義。」
“Sādhu sādhu, bhikkhu.	“Good, good, monk!	「善哉，善哉，比丘！
Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi.	It is good, monk, that you understand in detail the meaning of what was stated by me in brief.	善哉，比丘，汝詳解我簡說之義。
Rūpañce, bhikkhu, anuseti taṁ anumīyati;	If, monk, one is attached to form, that is inferred;	比丘，若執著於色，即為所推；
yaṁ anumīyati tena saṅkhaṁ gacchati.	what is inferred, by that one is reckoned.	所推者，即為所計。
Vedanañce, bhikkhu …	If, monk, one is attached to feeling …	比丘，若執著於受…
saññañce, bhikkhu …	if, monk, one is attached to perception …	比丘，若執著於想…
saṅkhāre ce, bhikkhu …	if, monk, one is attached to volitional formations …	比丘，若執著於行…
viññāṇañce, bhikkhu, anuseti taṁ anumīyati;	if, monk, one is attached to consciousness, that is inferred;	比丘，若執著於識，即為所推；
yaṁ anumīyati tena saṅkhaṁ gacchati.	what is inferred, by that one is reckoned.	所推者，即為所計。
Rūpañce, bhikkhu, nānuseti na taṁ anumīyati;	If, monk, one is not attached to form, that is not inferred;	比丘，若不執著於色，即不為所推；
yaṁ nānumīyati na tena saṅkhaṁ gacchati.	what is not inferred, by that one is not reckoned.	不為所推者，即不為所計。
Vedanañce nānuseti …	If one is not attached to feeling …	若不執著於受…
saññañce nānuseti …	if one is not attached to perception …	若不執著於想…
saṅkhāre ce nānuseti …	if one is not attached to volitional formations …	若不執著於行…
viññāṇañce nānuseti na taṁ anumīyati;	if one is not attached to consciousness, that is not inferred;	若不執著於識，即不為所推；
yaṁ nānumīyati na tena saṅkhaṁ gacchati.	what is not inferred, by that one is not reckoned.	不為所推者，即不為所計。
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti …pe…	It is in this way, monk, that the meaning of what was stated by me in brief should be seen in detail.” …pe…	比丘，我簡說之義，應如是詳見。」…乃至…
aññataro ca pana so bhikkhu arahataṁ ahosīti.	And that monk became one of the arahants.	彼比丘成為阿羅漢之一。
Catutthaṁ.	Fourth.	第四。

22.37 - SN 22.37 Ānanda: Ānandasutta

--- SN22.37 - Ānandasutta ---	--- SN22.37 - Ānandasutta ---	--- SN22.37 - Ānandasutta ---
Sāvatthinidānaṁ.	Sāvatthī is the setting.	舍衛城為場景。
Atha kho āyasmā ānando …pe…	Then the Venerable Ānanda …pe…	時，尊者阿難…乃至…
ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca:	Sitting to one side, the Blessed One said this to the Venerable Ānanda:	坐於一面，世尊告尊者阿難言：
“Sace taṁ, ānanda, evaṁ puccheyyuṁ:	“If, Ānanda, they were to ask you thus:	「阿難，若人問汝：
‘katamesaṁ, āvuso ānanda, dhammānaṁ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyatī’ti?	‘Of what phenomena, friend Ānanda, is arising discerned, passing away discerned, alteration while standing discerned?’	『友阿難，何法之生起可辨，滅去可辨，住時變異可辨？』
Evaṁ puṭṭho tvaṁ, ānanda, kinti byākareyyāsī”ti?	Being asked thus, Ānanda, how would you explain?”	阿難，若被如是問，汝當如何解釋？」
“Sace maṁ, bhante, evaṁ puccheyyuṁ:	“If, Bhante, they were to ask me thus:	「尊者，若人問我：
‘katamesaṁ, āvuso ānanda, dhammānaṁ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyatī’ti?	‘Of what phenomena, friend Ānanda, is arising discerned, passing away discerned, alteration while standing discerned?’	『友阿難，何法之生起可辨，滅去可辨，住時變異可辨？』
Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ:	Being asked thus, Bhante, I would explain thus:	尊者，若被如是問，我當如是解釋：
‘rūpassa kho, āvuso, uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyati.	‘Of form, friend, arising is discerned, passing away is discerned, alteration while standing is discerned.	『友，色之生起可辨，滅去可辨，住時變異可辨。
Vedanāya …	Of feeling …	受之…
saññāya …	of perception …	想之…
saṅkhārānaṁ …	of volitional formations …	行之…
viññāṇassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyati.	of consciousness, arising is discerned, passing away is discerned, alteration while standing is discerned.	識之生起可辨，滅去可辨，住時變異可辨。
Imesaṁ kho, āvuso, dhammānaṁ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyatī’ti.	Of these phenomena, friend, arising is discerned, passing away is discerned, alteration while standing is discerned.’	友，此諸法之生起可辨，滅去可辨，住時變異可辨。』
Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyan”ti.	Being asked thus, Bhante, I would explain thus.”	尊者，若被如是問，我當如是解釋。」
“Sādhu sādhu, ānanda.	“Good, good, Ānanda!	「善哉，善哉，阿難！
Rūpassa kho, ānanda, uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyati.	Of form, Ānanda, arising is discerned, passing away is discerned, alteration while standing is discerned.	阿難，色之生起可辨，滅去可辨，住時變異可辨。
Vedanāya …	Of feeling …	受之…
saññāya …	of perception …	想之…
saṅkhārānaṁ …	of volitional formations …	行之…
viññāṇassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyati.	of consciousness, arising is discerned, passing away is discerned, alteration while standing is discerned.	識之生起可辨，滅去可辨，住時變異可辨。
Imesaṁ kho, ānanda, dhammānaṁ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyatīti.	Of these phenomena, Ānanda, arising is discerned, passing away is discerned, alteration while standing is discerned.	阿難，此諸法之生起可辨，滅去可辨，住時變異可辨。
Evaṁ puṭṭho tvaṁ, ānanda, evaṁ byākareyyāsī”ti.	Being asked thus, Ānanda, you should explain thus.”	阿難，若被如是問，汝應如是解釋。」

22.38 - SN 22.38 Dutiyaānanda: Dutiyaānandasutta

--- SN22.38 - Dutiyaānandasutta ---	--- SN22.38 - Dutiyaānandasutta ---	--- SN22.38 - Dutiyaānandasutta ---
Sāvatthinidānaṁ.	Sāvatthī is the setting.	舍衛城為場景。
Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca:	Sitting to one side, the Blessed One said this to the Venerable Ānanda:	坐於一面，世尊告尊者阿難言：
“Sace taṁ, ānanda, evaṁ puccheyyuṁ:	“If, Ānanda, they were to ask you thus:	「阿難，若人問汝：
‘katamesaṁ, āvuso ānanda, dhammānaṁ uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṁ paññāyittha?	‘Of what phenomena, friend Ānanda, was arising discerned, was passing away discerned, was alteration while standing discerned?	『友阿難，何法之生起曾被辨，滅去曾被辨，住時變異曾被辨？
Katamesaṁ dhammānaṁ uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṁ paññāyissati?	Of what phenomena will arising be discerned, will passing away be discerned, will alteration while standing be discerned?	何法之生起將被辨，滅去將被辨，住時變異將被辨？
Katamesaṁ dhammānaṁ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyatī’ti?	Of what phenomena is arising discerned, is passing away discerned, is alteration while standing discerned?’	何法之生起正被辨，滅去正被辨，住時變異正被辨？』
Evaṁ puṭṭho tvaṁ, ānanda, kinti byākareyyāsī”ti?	Being asked thus, Ānanda, how would you explain?”	阿難，若被如是問，汝當如何解釋？」
“Sace maṁ, bhante, evaṁ puccheyyuṁ:	“If, Bhante, they were to ask me thus:	「尊者，若人問我：
‘katamesaṁ, āvuso ānanda, dhammānaṁ uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṁ paññāyittha?	‘Of what phenomena, friend Ānanda, was arising discerned, was passing away discerned, was alteration while standing discerned?	『友阿難，何法之生起曾被辨，滅去曾被辨，住時變異曾被辨？
Katamesaṁ dhammānaṁ uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṁ paññāyissati?	Of what phenomena will arising be discerned, will passing away be discerned, will alteration while standing be discerned?	何法之生起將被辨，滅去將被辨，住時變異將被辨？
Katamesaṁ dhammānaṁ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyatī’ti?	Of what phenomena is arising discerned, is passing away discerned, is alteration while standing discerned?’	何法之生起正被辨，滅去正被辨，住時變異正被辨？』
Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ:	Being asked thus, Bhante, I would explain thus:	尊者，若被如是問，我當如是解釋：
‘yaṁ kho, āvuso, rūpaṁ atītaṁ niruddhaṁ vipariṇataṁ;	‘Whatever form, friend, was past, ceased, altered;	『友，凡色已過去，已滅，已變；
tassa uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṁ paññāyittha.	of that, arising was discerned, passing away was discerned, alteration while standing was discerned.	彼之生起曾被辨，滅去曾被辨，住時變異曾被辨。
Yā vedanā atītā niruddhā vipariṇatā;	Whatever feeling was past, ceased, altered;	凡受已過去，已滅，已變；
tassā uppādo paññāyittha, vayo paññāyittha, ṭhitāya aññathattaṁ paññāyittha.	of that, arising was discerned, passing away was discerned, alteration while standing was discerned.	彼之生起曾被辨，滅去曾被辨，住時變異曾被辨。
Yā saññā …	Whatever perception …	凡想…
ye saṅkhārā atītā niruddhā vipariṇatā;	whatever volitional formations were past, ceased, altered;	凡行已過去，已滅，已變；
tesaṁ uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṁ paññāyittha.	of those, arising was discerned, passing away was discerned, alteration while standing was discerned.	彼之生起曾被辨，滅去曾被辨，住時變異曾被辨。
Yaṁ viññāṇaṁ atītaṁ niruddhaṁ vipariṇataṁ;	Whatever consciousness was past, ceased, altered;	凡識已過去，已滅，已變；
tassa uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṁ paññāyittha.	of that, arising was discerned, passing away was discerned, alteration while standing was discerned.	彼之生起曾被辨，滅去曾被辨，住時變異曾被辨。
Imesaṁ kho, āvuso, dhammānaṁ uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṁ paññāyittha.	Of these phenomena, friend, arising was discerned, passing away was discerned, alteration while standing was discerned.	友，此諸法之生起曾被辨，滅去曾被辨，住時變異曾被辨。
Yaṁ kho, āvuso, rūpaṁ ajātaṁ apātubhūtaṁ;	Whatever form, friend, is unborn, unmanifest;	友，凡色未生，未顯；
tassa uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṁ paññāyissati.	of that, arising will be discerned, passing away will be discerned, alteration while standing will be discerned.	彼之生起將被辨，滅去將被辨，住時變異將被辨。
Yā vedanā ajātā apātubhūtā;	Whatever feeling is unborn, unmanifest;	凡受未生，未顯；
tassā uppādo paññāyissati, vayo paññāyissati, ṭhitāya aññathattaṁ paññāyissati.	of that, arising will be discerned, passing away will be discerned, alteration while standing will be discerned.	彼之生起將被辨，滅去將被辨，住時變異將被辨。
Yā saññā …pe…	Whatever perception …pe…	凡想…乃至…
ye saṅkhārā ajātā apātubhūtā;	whatever volitional formations are unborn, unmanifest;	凡行未生，未顯；
tesaṁ uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṁ paññāyissati.	of those, arising will be discerned, passing away will be discerned, alteration while standing will be discerned.	彼之生起將被辨，滅去將被辨，住時變異將被辨。
Yaṁ viññāṇaṁ ajātaṁ apātubhūtaṁ;	Whatever consciousness is unborn, unmanifest;	凡識未生，未顯；
tassa uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṁ paññāyissati.	of that, arising will be discerned, passing away will be discerned, alteration while standing will be discerned.	彼之生起將被辨，滅去將被辨，住時變異將被辨。
Imesaṁ kho, āvuso, dhammānaṁ uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṁ paññāyissati.	Of these phenomena, friend, arising will be discerned, passing away will be discerned, alteration while standing will be discerned.	友，此諸法之生起將被辨，滅去將被辨，住時變異將被辨。
Yaṁ kho, āvuso, rūpaṁ jātaṁ pātubhūtaṁ;	Whatever form, friend, is born, manifest;	友，凡色已生，已顯；
tassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyati.	of that, arising is discerned, passing away is discerned, alteration while standing is discerned.	彼之生起正被辨，滅去正被辨，住時變異正被辨。
Yā vedanā jātā pātubhūtā …pe…	Whatever feeling is born, manifest …pe…	凡受已生，已顯…乃至…
yā saññā …	whatever perception …	凡想…
ye saṅkhārā jātā pātubhūtā;	whatever volitional formations are born, manifest;	凡行已生，已顯；
tesaṁ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyati.	of those, arising is discerned, passing away is discerned, alteration while standing is discerned.	彼之生起正被辨，滅去正被辨，- 住時變異正被辨。
Yaṁ viññāṇaṁ jātaṁ pātubhūtaṁ tassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyati.	Whatever consciousness is born, manifest, of that, arising is discerned, passing away is discerned, alteration while standing is discerned.	凡識已生，已顯，彼之生起正被辨，滅去正被辨，住時變異正被辨。
Imesaṁ kho, āvuso, dhammānaṁ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyatī’ti.	Of these phenomena, friend, arising is discerned, passing away is discerned, alteration while standing is discerned.’	友，此諸法之生起正被辨，滅去正被辨，住時變異正被辨。』
Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyan”ti.	Being asked thus, Bhante, I would explain thus.”	尊者，若被如是問，我當如是解釋。」
“Sādhu sādhu, ānanda.	“Good, good, Ānanda!	「善哉，善哉，阿難！
Yaṁ kho, ānanda, rūpaṁ atītaṁ niruddhaṁ vipariṇataṁ;	Whatever form, Ānanda, was past, ceased, altered;	阿難，凡色已過去，已滅，已變；
tassa uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṁ paññāyittha.	of that, arising was discerned, passing away was discerned, alteration while standing was discerned.	彼之生起曾被辨，滅去曾被辨，住時變異曾被辨。
Yā vedanā …	Whatever feeling …	凡受…
yā saññā …	whatever perception …	凡想…
ye saṅkhārā …	whatever volitional formations …	凡行…
yaṁ viññāṇaṁ atītaṁ niruddhaṁ vipariṇataṁ;	whatever consciousness was past, ceased, altered;	凡識已過去，已滅，已變；
tassa uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṁ paññāyittha.	of that, arising was discerned, passing away was discerned, alteration while standing was discerned.	彼之生起曾被辨，滅去曾被辨，住時變異曾被辨。
Imesaṁ kho, ānanda, dhammānaṁ uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṁ paññāyittha.	Of these phenomena, Ānanda, arising was discerned, passing away was discerned, alteration while standing was discerned.	阿難，此諸法之生起曾被辨，滅去曾被辨，住時變異曾被辨。
Yaṁ kho, ānanda, rūpaṁ ajātaṁ apātubhūtaṁ;	Whatever form, Ānanda, is unborn, unmanifest;	阿難，凡色未生，未顯；
tassa uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṁ paññāyissati.	of that, arising will be discerned, passing away will be discerned, alteration while standing will be discerned.	彼之生起將被辨，滅去將被辨，住時變異將被辨。
Yā vedanā …	Whatever feeling …	凡受…
yā saññā …	whatever perception …	凡想…
ye saṅkhārā …	whatever volitional formations …	凡行…
yaṁ viññāṇaṁ ajātaṁ apātubhūtaṁ;	whatever consciousness is unborn, unmanifest;	凡識未生，未顯；
tassa uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṁ paññāyissati.	of that, arising will be discerned, passing away will be discerned, alteration while standing will be discerned.	彼之生起將被辨，滅去將被辨，住時變異將被辨。
Imesaṁ kho, ānanda, dhammānaṁ uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṁ paññāyissati.	Of these phenomena, Ānanda, arising will be discerned, passing away will be discerned, alteration while standing will be discerned.	阿難，此諸法之生起將被辨，滅去將被辨，住時變異將被辨。
Yaṁ kho, ānanda, rūpaṁ jātaṁ pātubhūtaṁ;	Whatever form, Ānanda, is born, manifest;	阿難，凡色已生，已顯；
tassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyati.	of that, arising is discerned, passing away is discerned, alteration while standing is discerned.	彼之生起正被辨，滅去正被辨，住時變異正被辨。
Yā vedanā jātā pātubhūtā …	Whatever feeling is born, manifest …	凡受已生，已顯…
yā saññā …	whatever perception …	凡想…
ye saṅkhārā …	whatever volitional formations …	凡行…
yaṁ viññāṇaṁ jātaṁ pātubhūtaṁ;	whatever consciousness is born, manifest;	凡識已生，已顯；
tassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyati.	of that, arising is discerned, passing away is discerned, alteration while standing is discerned.	彼之生起正被辨，滅去正被辨，住時變異正被辨。
Imesaṁ kho, ānanda, dhammānaṁ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyatīti.	Of these phenomena, Ānanda, arising is discerned, passing away is discerned, alteration while standing is discerned.	阿難，此諸法之生起正被辨，滅去正被辨，住時變異正被辨。
Evaṁ puṭṭho tvaṁ, ānanda, evaṁ byākareyyāsī”ti.	Being asked thus, Ānanda, you should explain thus.”	阿難，若被如是問，汝應如是解釋。」
Chaṭṭhaṁ.	Sixth.	第六。

22.39 - SN 22.39 Anudhamma: Anudhammasutta

--- SN22.39 - Anudhammasutta ---	--- SN22.39 - Anudhammasutta ---	--- SN22.39 - Anudhammasutta ---
Sāvatthinidānaṁ.	Sāvatthī is the setting.	舍衛城為場景。
“Dhammānudhammappaṭipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti	“For a monk practicing in accordance with the Dhamma, monks, this is in accordance with the Dhamma:	「諸比丘，隨法而行之比丘，此乃隨法：
yaṁ rūpe nibbidābahulo vihareyya, vedanāya nibbidābahulo vihareyya, saññāya nibbidābahulo vihareyya, saṅkhāresu nibbidābahulo vihareyya, viññāṇe nibbidābahulo vihareyya.	that he should dwell much with disenchantment towards form, dwell much with disenchantment towards feeling, dwell much with disenchantment towards perception, dwell much with disenchantment towards volitional formations, dwell much with disenchantment towards consciousness.	彼應多住於厭離色，多住於厭離受，多住於厭離想，多住於厭離行，多住於厭離識。
Yo rūpe nibbidābahulo viharanto, vedanāya … saññāya … saṅkhāresu nibbidābahulo viharanto, viññāṇe nibbidābahulo viharanto rūpaṁ parijānāti, vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ parijānāti,	One who dwells much with disenchantment towards form, towards feeling … towards perception … towards volitional formations, towards consciousness, fully understands form, fully understands feeling … perception … volitional formations … consciousness.	多住於厭離色、厭離受…厭離想…厭離行、厭離識者，能遍知色，遍知受…想…行…識。
so rūpaṁ parijānaṁ, vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ parijānaṁ parimuccati rūpamhā, parimuccati vedanāya, parimuccati saññāya, parimuccati saṅkhārehi, parimuccati viññāṇamhā,	He who fully understands form, feeling … perception … volitional formations … consciousness, is liberated from form, liberated from feeling, liberated from perception, liberated from volitional formations, liberated from consciousness.	遍知色、受…想…行…識者，能解脫於色，解脫於受，解脫於想，解脫於行，解脫於識。
parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccati dukkhasmāti vadāmī”ti.	He is liberated from birth, aging-and-death, from sorrows, lamentations, pains, griefs, and despairs; I say he is liberated from suffering.”	彼能解脫於生、老、死，解脫於愁、悲、苦、憂、絕望；我說彼能解脫於苦。」

22.40 - SN 22.40 Dutiyaanudhamma: Dutiyaanudhammasutta

--- SN22.40 - Dutiyaanudhammasutta ---	--- SN22.40 - Dutiyaanudhammasutta ---	--- SN22.40 - Dutiyaanudhammasutta ---
Sāvatthinidānaṁ.	Sāvatthī is the setting.	舍衛城為場景。
“Dhammānudhammappaṭipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti yaṁ rūpe aniccānupassī vihareyya …pe…	“For a monk practicing in accordance with the Dhamma, monks, this is in accordance with the Dhamma: that he should dwell contemplating impermanence in form …pe…	「諸比丘，隨法而行之比丘，此乃隨法：彼應住於觀照色之無常…乃至…
parimuccati dukkhasmāti vadāmī”ti.	I say he is liberated from suffering.”	我說彼能解脫於苦。」

22.41 - SN 22.41 Tatiyaanudhamma: Tatiyaanudhammasutta

--- SN22.41 - Tatiyaanudhammasutta ---	--- SN22.41 - Tatiyaanudhammasutta ---	--- SN22.41 - Tatiyaanudhammasutta ---
Sāvatthinidānaṁ.	Sāvatthī is the setting.	舍衛城為場景。
“Dhammānudhammappaṭipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti yaṁ rūpe dukkhānupassī vihareyya …pe…	“For a monk practicing in accordance with the Dhamma, monks, this is in accordance with the Dhamma: that he should dwell contemplating suffering in form …pe…	「諸比丘，隨法而行之比丘，此乃隨法：彼應住於觀照色之苦…乃至…
parimuccati dukkhasmāti vadāmī”ti.	I say he is liberated from suffering.”	我說彼能解脫於苦。」

22.42 - SN 22.42 Catutthaanudhamma: Catutthaanudhammasutta

--- SN22.42 - Catutthaanudhammasutta ---	--- SN22.42 - Catutthaanudhammasutta ---	--- SN22.42 - Catutthaanudhammasutta ---
Sāvatthinidānaṁ.	Sāvatthī is the setting.	舍衛城為場景。
“Dhammānudhammappaṭipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti yaṁ rūpe anattānupassī vihareyya, vedanāya … saññāya … saṅkhāresu … viññāṇe anattānupassī vihareyya.	“For a monk practicing in accordance with the Dhamma, monks, this is in accordance with the Dhamma: that he should dwell contemplating not-self in form, in feeling … in perception … in volitional formations … in consciousness.	「諸比丘，隨法而行之比丘，此乃隨法：彼應住於觀照色、受、想、行、識之非我。
Yo rūpe anattānupassī viharanto …pe… rūpaṁ parijānāti, vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ parijānāti, so rūpaṁ parijānaṁ, vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ parijānaṁ parimuccati rūpamhā, parimuccati vedanāya, parimuccati saññāya, parimuccati saṅkhārehi, parimuccati viññāṇamhā, parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccati dukkhasmāti vadāmī”ti.	One who dwells contemplating not-self in form …pe… fully understands form, fully understands feeling … perception … volitional formations … consciousness.	住於觀照色之非我者…乃至…能遍知色，遍知受…想…行…識。
Natumhākavaggo catuttho.	He who fully understands form, feeling … perception … volitional formations … consciousness, is liberated from form, liberated from feeling, liberated from perception, liberated from volitional formations, liberated from consciousness. He is liberated from birth, aging-and-death, from sorrows, lamentations, pains, griefs, and despairs; I say he is liberated from suffering.”	遍知色、受…想…行…識者，能解脫於色，解脫於受，解脫於想，解脫於行，解脫於識。彼能解脫於生、老、死，解脫於愁、悲、苦、憂、絕望；我說彼能解脫於苦。」
Natumhākena dve vuttā,	The Not-Yours Chapter, the Fourth.	非汝所有品，第四。
bhikkhūhi apare duve;	Two stated with Not-Yours,	二篇述非汝所有，
Ānandena ca dve vuttā,	Two others with monks;	另二篇與比丘；
anudhammehi dve dukāti.	Two stated with Ānanda,	二篇述阿難，
	And two pairs on In Accordance with Dhamma.	及二對關於依法。

22.43 - SN 22.43 Attadīpa: Attadīpasutta

--- SN22.43 - Attadīpasutta ---	--- SN22.43 - Attadīpasutta ---	--- SN22.43 - Attadīpasutta ---
Sāvatthinidānaṁ.	Sāvatthī is the setting.	舍衛城為場景。
“Attadīpā, bhikkhave, viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.	“Dwell, monks, as islands unto yourselves, as refuges unto yourselves, with no other refuge; with the Dhamma as an island, with the Dhamma as a refuge, with no other refuge.	「諸比丘，住於自洲、自歸依，無他歸依；以法為洲，以法為歸依，無他歸依。
Attadīpānaṁ, bhikkhave, viharataṁ attasaraṇānaṁ anaññasaraṇānaṁ, dhammadīpānaṁ dhammasaraṇānaṁ anaññasaraṇānaṁ yoni upaparikkhitabbā ‘Kiṁjātikā sokaparidevadukkhadomanassupāyāsā, kiṁpahotikā’ti?	For those dwelling as islands unto yourselves, monks, as refuges unto yourselves, with no other refuge; with the Dhamma as an island, with the Dhamma as a refuge, with no other refuge, the origin should be investigated: ‘From what are sorrows, lamentations, pains, griefs, and despairs born, from what are they produced?’	諸比丘，為住於自洲、自歸依，無他歸依；以法為洲，以法為歸依，無他歸依者，應探究其根源：『愁、悲、苦、憂、絕望從何而生，從何而起？』
Kiṁjātikā ca, bhikkhave, sokaparidevadukkhadomanassupāyāsā, kiṁpahotikā?	And from what, monks, are sorrows, lamentations, pains, griefs, and despairs born, from what are they produced?	諸比丘，愁、悲、苦、憂、絕望從何而生，從何而起？
Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto,	Here, monks, an uninstructed worldling, who has no regard for noble ones, is unskilled and untrained in the Dhamma of the noble ones, has no regard for true men, is unskilled and untrained in the Dhamma of the true men,	於此，諸比丘，未受教之凡夫，不敬聖者，於聖者之法不善巧、未受訓，不敬真人，於真人之法不善巧、未受訓，
rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ.	regards form as self, or self as possessing form, or form as in self, or self as in form.	視色為我，或我為有色，或色在我中，或我在色中。
Tassa taṁ rūpaṁ vipariṇamati, aññathā ca hoti.	That form of his changes and alters.	彼之色變易。
Tassa rūpavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.	With the change and alteration of form, sorrows, lamentations, pains, griefs, and despairs arise in him.	隨色之變易，愁、悲、苦、憂、絕望生起。
Vedanaṁ attato samanupassati, vedanāvantaṁ vā attānaṁ; attani vā vedanaṁ, vedanāya vā attānaṁ.	He regards feeling as self, or self as possessing feeling, or feeling as in self, or self as in feeling.	彼視受為我，或我為有受，或受在我中，或我在受中。
Tassa sā vedanā vipariṇamati, aññathā ca hoti.	That feeling of his changes and alters.	彼之受變易。
Tassa vedanāvipariṇāmaññathābhāvā uppajjanti sokaparideva …pe… pāyāsā.	With the change and alteration of feeling, sorrows, lamentations …pe… despairs arise.	隨受之變易，愁、悲…乃至…絕望生。
Saññaṁ attato samanupassati …	He regards perception as self …	彼視想為我…
saṅkhāre attato samanupassati …	he regards volitional formations as self …	彼視行為我…
viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ.	he regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness.	彼視識為我，或我為有識，或識在我中，或我在識中。
Tassa taṁ viññāṇaṁ vipariṇamati, aññathā ca hoti.	That consciousness of his changes and alters.	彼之識變易。
Tassa viññāṇavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.	With the change and alteration of consciousness, sorrows, lamentations, pains, griefs, and despairs arise in him.	隨識之變易，愁、悲、苦、憂、絕望生起。
Rūpassa tveva, bhikkhave, aniccataṁ viditvā vipariṇāmaṁ virāgaṁ nirodhaṁ, ‘pubbe ceva rūpaṁ etarahi ca sabbaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhamman’ti, evametaṁ yathābhūtaṁ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti.	But having known the impermanence of form, monks, its change, fading away, and cessation, ‘Formerly and now all form is impermanent, suffering, subject to change,’ thus seeing this as it really is with correct wisdom, the sorrows, lamentations, pains, griefs, and despairs are abandoned.	然，諸比丘，已知色之無常、其變易、消逝、止息，『昔今一切色皆無常、苦、變易法』，如是以正慧如實見此，則愁、悲、苦、憂、絕望皆被捨棄。
Tesaṁ pahānā na paritassati, aparitassaṁ sukhaṁ viharati, sukhavihārī bhikkhu ‘tadaṅganibbuto’ti vuccati.	With their abandoning, he is not agitated; unagitated, he dwells happily; a monk dwelling happily is called ‘one extinguished in that respect.’	隨其捨棄，彼不憂惱；不憂惱，則安樂住；安樂住之比丘，名為『於彼方面已寂滅者』。
Vedanāya tveva, bhikkhave, aniccataṁ viditvā vipariṇāmaṁ virāgaṁ nirodhaṁ, ‘pubbe ceva vedanā etarahi ca sabbā vedanā aniccā dukkhā vipariṇāmadhammā’ti, evametaṁ yathābhūtaṁ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti.	But having known the impermanence of feeling, monks, its change, fading away, and cessation, ‘Formerly and now all feeling is impermanent, suffering, subject to change,’ thus seeing this as it really is with correct wisdom, the sorrows, lamentations, pains, griefs, and despairs are abandoned.	然，諸比丘，已知受之無常、其變易、消逝、止息，『昔今一切受皆無常、苦、變易法』，如是以正慧如實見此，則愁、悲、苦、憂、絕望皆被捨棄。
Tesaṁ pahānā na paritassati, aparitassaṁ sukhaṁ viharati, sukhavihārī bhikkhu ‘tadaṅganibbuto’ti vuccati.	With their abandoning, he is not agitated; unagitated, he dwells happily; a monk dwelling happily is called ‘one extinguished in that respect.’	隨其捨棄，彼不憂惱；不憂惱，則安樂住；安樂住之比丘，名為『於彼方面已寂滅者』。
Saññāya …	Of perception …	於想…
saṅkhārānaṁ tveva, bhikkhave, aniccataṁ viditvā vipariṇāmaṁ virāgaṁ nirodhaṁ, ‘pubbe ceva saṅkhārā etarahi ca sabbe saṅkhārā aniccā dukkhā vipariṇāmadhammā’ti, evametaṁ yathābhūtaṁ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti.	But having known the impermanence of volitional formations, monks, their change, fading away, and cessation, ‘Formerly and now all volitional formations are impermanent, suffering, subject to change,’ thus seeing this as it really is with correct wisdom, the sorrows, lamentations, pains, griefs, and despairs are abandoned.	然，諸比丘，已知行之無常、其變易、消逝、止息，『昔今一切行皆無常、苦、變易法』，如是以正慧如實見此，則愁、悲、苦、憂、絕望皆被捨棄。
Tesaṁ pahānā na paritassati, aparitassaṁ sukhaṁ viharati, sukhavihārī bhikkhu ‘tadaṅganibbuto’ti vuccati.	With their abandoning, he is not agitated; unagitated, he dwells happily; a monk dwelling happily is called ‘one extinguished in that respect.’	隨其捨棄，彼不憂惱；不憂惱，則安樂住；安樂住之比丘，名為『於彼方面已寂滅者』。
Viññāṇassa tveva, bhikkhave, aniccataṁ viditvā vipariṇāmaṁ virāgaṁ nirodhaṁ, ‘pubbe ceva viññāṇaṁ etarahi ca sabbaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhamman’ti, evametaṁ yathābhūtaṁ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti.	But having known the impermanence of consciousness, monks, its change, fading away, and cessation, ‘Formerly and now all consciousness is impermanent, suffering, subject to change,’ thus seeing this as it really is with correct wisdom, the sorrows, lamentations, pains, griefs, and despairs are abandoned.	然，諸比丘，已知識之無常、其變易、消逝、止息，『昔今一切識皆無常、苦、變易法』，如是以正慧如實見此，則愁、悲、苦、憂、絕望皆被捨棄。
Tesaṁ pahānā na paritassati, aparitassaṁ sukhaṁ viharati, sukhavihārī bhikkhu ‘tadaṅganibbuto’ti vuccatī”ti.	With their abandoning, he is not agitated; unagitated, he dwells happily; a monk dwelling happily is called ‘one extinguished in that respect.’”	隨其捨棄，彼不憂惱；不憂惱，則安樂住；安樂住之比丘，名為『於彼方面已寂滅者』。」

22.44 - SN 22.44 Paṭipadā

--- SN22.44 - Paṭipadāsutta ---	--- SN22.44 - Way ---	--- SN22.44 - Way ---
Sāvatthinidānaṁ.	The Savatthi origin.	舍衛城起源。
“Sakkāyasamudayagāminiñca vo, bhikkhave, paṭipadaṁ desessāmi, sakkāyanirodhagāminiñca paṭipadaṁ.	"I will teach you, bhikkhus, the way leading to the origination of identity and the way leading to the cessation of identity.	「諸比丘，我將教汝等導致身份生起之道，及導致身份止息之道。
Taṁ suṇātha.	Listen to that.	諦聽之。
Katamā ca, bhikkhave, sakkāyasamudayagāminī paṭipadā?	And what, bhikkhus, is the way leading to the origination of identity?	諸比丘，云何為導致身份生起之道？
Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto,	Here, bhikkhus, an untaught ordinary person who has no regard for noble ones and is unskilled and undisciplined in their Dhamma, who has no regard for true men and is unskilled and undisciplined in their Dhamma,	於此，諸比丘，未受教之凡夫，不敬聖者，於其法不善巧、未受調伏，不敬真人，於其法不善巧、未受調伏，
rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ.	regards form as self, or self as possessing form, or form as in self, or self as in form.	視色為我，或我為有色，或色在我中，或我在色中。
Vedanaṁ attato …	He regards feeling as self...	彼視受為我…
saññaṁ …	perception...	想…
saṅkhāre …	volitional formations...	行…
viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ.	He regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness.	彼視識為我，或我為有識，或識在我中，或我在識中。
Ayaṁ vuccati, bhikkhave, ‘sakkāyasamudayagāminī paṭipadā, sakkāyasamudayagāminī paṭipadā’ti.	This is called, bhikkhus, 'the way leading to the origination of identity, the way leading to the origination of identity.'	諸比丘，此名為『導致身份生起之道，導致身份生起之道』。
Iti hidaṁ, bhikkhave, vuccati ‘dukkhasamudayagāminī samanupassanā’ti.	Thus indeed it is called, bhikkhus, 'the view leading to the origination of suffering.'	諸比丘，實如是名為『導致苦生起之見』。
Ayamevettha attho.	This is the meaning here.	此為此處之義。
Katamā ca, bhikkhave, sakkāyanirodhagāminī paṭipadā?	And what, bhikkhus, is the way leading to the cessation of identity?	諸比丘，云何為導致身份止息之道？
Idha, bhikkhave, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto,	Here, bhikkhus, an instructed noble-one's-disciple who has regard for noble ones and is skilled and disciplined in their Dhamma, who has regard for true men and is skilled and disciplined in their Dhamma,	於此，諸比丘，已受教之聖弟子，敬聖者，於其法善巧、已受調伏，敬真人，於其法善巧、已受調伏，
na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ; na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ.	does not regard form as self, or self as possessing form, or form as in self, or self as in form.	不視色為我，或我為有色，或色在我中，或我在色中。
Na vedanaṁ attato …	He does not regard feeling as self...	彼不視受為我…
na saññaṁ …	perception...	想…
na saṅkhāre …	volitional formations...	行…
na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ; na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ.	He does not regard consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness.	彼不視識為我，或我為有識，或識在我中，或我在識中。
Ayaṁ vuccati, bhikkhave, ‘sakkāyanirodhagāminī paṭipadā, sakkāyanirodhagāminī paṭipadā’ti.	This is called, bhikkhus, 'the way leading to the cessation of identity, the way leading to the cessation of identity.'	諸比丘，此名為『導致身份止息之道，導致身份止息之道』。
Iti hidaṁ, bhikkhave, vuccati ‘dukkhanirodhagāminī samanupassanā’ti.	Thus indeed it is called, bhikkhus, 'the view leading to the cessation of suffering.'	諸比丘，實如是名為『導致苦止息之見』。
Ayamevettha attho”ti.	This is the meaning here."	此為此處之義。」
Dutiyaṁ.	The second.	第二。

22.45 - SN 22.45 Anicca

--- SN22.45 - Aniccasutta ---	--- SN22.45 - Impermanent ---	--- SN22.45 - Impermanent ---
Sāvatthinidānaṁ.	The Savatthi origin.	舍衛城起源。
“Rūpaṁ, bhikkhave, aniccaṁ.	"Form, bhikkhus, is impermanent.	「諸比丘，色是無常。
Yadaniccaṁ taṁ dukkhaṁ;	What is impermanent is suffering;	無常者是苦；
yaṁ dukkhaṁ tadanattā;	what is suffering is nonself;	苦者是非我；
yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.	what is nonself should be seen as it really is with correct wisdom thus: 'This is not mine, this I am not, this is not my self.'	非我者應以正慧如實觀之：『此非我所，此非我，此非我之我。』
Evametaṁ yathābhūtaṁ sammappaññāya passato cittaṁ virajjati vimuccati anupādāya āsavehi.	When one sees this thus as it really is with correct wisdom, the mind becomes dispassionate and is liberated from the taints by not clinging.	如是以正慧如實觀此，心則離欲，因不取而離諸漏。
Vedanā aniccā …	Feeling is impermanent...	受是無常…
saññā …	Perception...	想…
saṅkhārā …	Volitional formations...	行…
viññāṇaṁ aniccaṁ.	Consciousness is impermanent.	識是無常。
Yadaniccaṁ taṁ dukkhaṁ;	What is impermanent is suffering;	無常者是苦；
yaṁ dukkhaṁ tadanattā;	what is suffering is nonself;	苦者是非我；
yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.	what is nonself should be seen as it really is with correct wisdom thus: 'This is not mine, this I am not, this is not my self.'	非我者應以正慧如實觀之：『此非我所，此非我，此非我之我。』
Evametaṁ yathābhūtaṁ sammappaññāya passato cittaṁ virajjati vimuccati anupādāya āsavehi.	When one sees this thus as it really is with correct wisdom, the mind becomes dispassionate and is liberated from the taints by not clinging.	如是以正慧如實觀此，心則離欲，因不取而離諸漏。
Rūpadhātuyā ce, bhikkhave, bhikkhuno cittaṁ virattaṁ vimuttaṁ hoti anupādāya āsavehi, vedanādhātuyā …pe…	If, bhikkhus, a bhikkhu's mind has become dispassionate towards the form element and is liberated from the taints by not clinging, if towards the feeling element...	若，諸比丘，比丘心已於色界離欲，因不取而離諸漏，若於受界…
saññādhātuyā …	towards the perception element...	於想界…
saṅkhāradhātuyā …	towards the volitional formations element...	於行界…
viññāṇadhātuyā ce, bhikkhave, bhikkhuno cittaṁ virattaṁ vimuttaṁ hoti anupādāya āsavehi.	if, bhikkhus, a bhikkhu's mind has become dispassionate towards the consciousness element and is liberated from the taints by not clinging.	若，諸比丘，比丘心已於識界離欲，因不取而離諸漏。
Vimuttattā ṭhitaṁ. Ṭhitattā santusitaṁ. Santusitattā na paritassati. Aparitassaṁ paccattaññeva parinibbāyati.	Being liberated, it is steady. Being steady, it is content. Being content, he is not agitated. Being unagitated, he personally attains Nibbana.	解脫故，心安穩。安穩故，心滿足。滿足故，彼不憂惱。不憂惱故，彼親證涅槃。
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.	He understands: '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.'"	彼知：『生已盡，梵行已立，所作已辦，不受後有。』」
Tatiyaṁ.	The third.	第三。

22.46 - SN 22.46 Dutiyaanicca

--- SN22.46 - Dutiyaaniccasutta ---	--- SN22.46 - The Second Impermanent ---	--- SN22.46 - The Second Impermanent ---
Sāvatthinidānaṁ.	The Savatthi origin.	舍衛城起源。
“Rūpaṁ, bhikkhave, aniccaṁ.	"Form, bhikkhus, is impermanent.	「諸比丘，色是無常。
Yadaniccaṁ taṁ dukkhaṁ;	What is impermanent is suffering;	無常者是苦；
yaṁ dukkhaṁ tadanattā;	what is suffering is nonself;	苦者是非我；
yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.	what is nonself should be seen as it really is with correct wisdom thus: 'This is not mine, this I am not, this is not my self.'	非我者應以正慧如實觀之：『此非我所，此非我，此非我之我。』
Vedanā aniccā …	Feeling is impermanent...	受是無常…
saññā aniccā …	Perception is impermanent...	想是無常…
saṅkhārā aniccā …	Volitional formations are impermanent...	行是無常…
viññāṇaṁ aniccaṁ.	Consciousness is impermanent.	識是無常。
Yadaniccaṁ taṁ dukkhaṁ;	What is impermanent is suffering;	無常者是苦；
yaṁ dukkhaṁ tadanattā;	what is suffering is nonself;	苦者是非我；
yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.	what is nonself should be seen as it really is with correct wisdom thus: 'This is not mine, this I am not, this is not my self.'	非我者應以正慧如實觀之：『此非我所，此非我，此非我之我。』
Evametaṁ yathābhūtaṁ sammappaññāya passato pubbantānudiṭṭhiyo na honti.	When one sees this thus as it really is with correct wisdom, views about the past do not occur.	如是以正慧如實觀此，關於過去之見不生。
Pubbantānudiṭṭhīnaṁ asati, aparantānudiṭṭhiyo na honti.	When views about the past do not occur, views about the future do not occur.	關於過去之見不生，關於未來之見不生。
Aparantānudiṭṭhīnaṁ asati, thāmaso parāmāso na hoti.	When views about the future do not occur, obstinate grasping does not occur.	關於未來之見不生，頑固執取不生。
Thāmase parāmāse asati rūpasmiṁ …	When obstinate grasping does not occur, the mind becomes dispassionate towards form...	頑固執取不生，心於色離欲…
vedanāya …	towards feeling...	於受…
saññāya …	towards perception...	於想…
saṅkhāresu …	towards volitional formations...	於行…
viññāṇasmiṁ cittaṁ virajjati vimuccati anupādāya āsavehi.	towards consciousness and is liberated from the taints by not clinging.	於識離欲，因不取而離諸漏。
Vimuttattā ṭhitaṁ. Ṭhitattā santusitaṁ. Santusitattā na paritassati. Aparitassaṁ paccattaññeva parinibbāyati.	Being liberated, it is steady. Being steady, it is content. Being content, he is not agitated. Being unagitated, he personally attains Nibbana.	解脫故，心安穩。安穩故，心滿足。滿足故，彼不憂惱。不憂惱故，彼親證涅槃。
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.	He understands: '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.'"	彼知：『生已盡，梵行已立，所作已辦，不受後有。』」
Catutthaṁ.	The fourth.	第四。

22.47 - SN 22.47 Samanupassanā

--- SN22.47 - Samanupassanāsutta ---	--- SN22.47 - Ways of Regarding ---	--- SN22.47 - Ways of Regarding ---
Sāvatthinidānaṁ.	The Savatthi origin.	舍衛城起源。
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā anekavihitaṁ attānaṁ samanupassamānā samanupassanti, sabbete pañcupādānakkhandhe samanupassanti, etesaṁ vā aññataraṁ.	"Whatever ascetics and brahmins, bhikkhus, regard self in various ways, all regard the five aggregates subject to clinging, or a certain one among them.	「諸比丘，凡沙門、婆羅門，以種種方式觀我，皆觀五取蘊，或其中之一。
Katame pañca?	What five?	何五？
Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto	Here, bhikkhus, an untaught ordinary person who has no regard for noble ones and is unskilled and undisciplined in their Dhamma, who has no regard for true men and is unskilled and undisciplined in their Dhamma	於此，諸比丘，未受教之凡夫，不敬聖者，於其法不善巧、未受調伏，不敬真人，於其法不善巧、未受調伏
rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ.	regards form as self, or self as possessing form, or form as in self, or self as in form.	視色為我，或我為有色，或色在我中，或我在色中。
Vedanaṁ …	He regards feeling...	彼視受…
saññaṁ …	perception...	想…
saṅkhāre …	volitional formations...	行…
viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ.	He regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness.	彼視識為我，或我為有識，或識在我中，或我在識中。
Iti ayañceva samanupassanā ‘asmī’ti cassa avigataṁ hoti.	Thus this way of regarding and the notion 'I am' have not vanished in him.	如是此觀法及『我見』於彼未滅。
‘Asmī’ti kho pana, bhikkhave, avigate pañcannaṁ indriyānaṁ avakkanti hoti—	When the notion 'I am' has not vanished, bhikkhus, there takes place a descent of the five faculties—	諸比丘，當『我見』未滅，五根則下降—
cakkhundriyassa sotindriyassa ghānindriyassa jivhindriyassa kāyindriyassa.	the eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty.	眼根、耳根、鼻根、舌根、身根。
Atthi, bhikkhave, mano, atthi dhammā, atthi avijjādhātu.	There is, bhikkhus, the mind, there are mental phenomena, there is the element of ignorance.	諸比丘，有心，有法，有無明界。
Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa ‘asmī’tipissa hoti;	When the untaught ordinary person is contacted by a feeling born of ignorance-contact, 'I am' occurs to him;	當未受教之凡夫為無明觸所生之受所觸，『我是』於彼生起；
‘ayamahamasmī’tipissa hoti;	'I am this' occurs to him;	『我是此』於彼生起；
‘bhavissan’tipissa hoti;	'I shall be' occurs to him;	『我將是』於彼生起；
‘na bhavissan’tipissa hoti;	'I shall not be' occurs to him;	『我將不是』於彼生起；
‘rūpī bhavissan’tipissa hoti;	'I shall be possessed of form' occurs to him;	『我將有色』於彼生起；
‘arūpī bhavissan’tipissa hoti;	'I shall be formless' occurs to him;	『我將無色』於彼生起；
‘saññī bhavissan’tipissa hoti;	'I shall be percipient' occurs to him;	『我將有想』於彼生起；
‘asaññī bhavissan’tipissa hoti;	'I shall be non-percipient' occurs to him;	『我將無想』於彼生起；
‘nevasaññīnāsaññī bhavissan’tipissa hoti.	'I shall be neither percipient nor non-percipient' occurs to him.	『我將非想非非想』於彼生起。
Tiṭṭhanteva kho, bhikkhave, tattheva pañcindriyāni.	The five faculties remain right there, bhikkhus.	諸比丘，五根即留於彼處。
Athettha sutavato ariyasāvakassa avijjā pahīyati, vijjā uppajjati.	But in the case of the instructed noble-one's-disciple, ignorance is abandoned and true knowledge arises.	然於已受教之聖弟子，無明已捨，正知已生。
Tassa avijjāvirāgā vijjuppādā ‘asmī’tipissa na hoti;	With the fading away of ignorance and the arising of true knowledge, 'I am' does not occur to him;	隨無明之消逝與正知之生起，『我是』不於彼生起；
‘ayamahamasmī’tipissa na hoti;	'I am this' does not occur to him;	『我是此』不於彼生起；
‘bhavissan’ti …	'I shall be'...	『我將是』…
‘na bhavissan’ti …	'I shall not be'...	『我將不是』…
rūpī …	possessed of form...	有色…
arūpī …	formless...	無色…
saññī …	percipient...	有想…
asaññī …	non-percipient...	無想…
‘nevasaññīnāsaññī bhavissan’tipissa na hotī”ti.	'I shall be neither percipient nor non-percipient' does not occur to him."	『我將非想非非想』不於彼生起。」

22.48 - SN 22.48 Khandha

--- SN22.48 - Khandhasutta ---	--- SN22.48 - Aggregates ---	--- SN22.48 - Aggregates ---
Sāvatthinidānaṁ.	The Savatthi origin.	舍衛城起源。
“Pañca, bhikkhave, khandhe desessāmi, pañcupādānakkhandhe ca.	"I will teach you, bhikkhus, the five aggregates and the five aggregates subject to clinging.	「我將教汝等，諸比丘，五蘊與五取蘊。
Taṁ suṇātha.	Listen to that.	諦聽之。
Katame ca, bhikkhave, pañcakkhandhā?	And what, bhikkhus, are the five aggregates?	諸比丘，何為五蘊？
Yaṁ kiñci, bhikkhave, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, ayaṁ vuccati rūpakkhandho.	Whatever form, bhikkhus, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—this is called the form aggregate.	凡色，諸比丘，或過去、未來、或現在，內或外，粗或細，劣或勝，遠或近—此名色蘊。
Yā kāci vedanā …pe…	Whatever feeling...	凡受…
yā kāci saññā …	Whatever perception...	凡想…
ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā oḷārikā vā sukhumā vā …pe… ayaṁ vuccati saṅkhārakkhandho.	Whatever volitional formations, whether past,	凡行，或過去、
Yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, ayaṁ vuccati viññāṇakkhandho.	future, or present, internal or external, gross or subtle... this is called the volitional formations aggregate.	未來、或現在，內或外，粗或細…此名行蘊。
Ime vuccanti, bhikkhave, pañcakkhandhā.	Whatever consciousness, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—this is called the consciousness aggregate.	凡識，或過去、未來、或現在，內或外，粗或細，劣或勝，遠或近—此名識蘊。
Katame ca, bhikkhave, pañcupādānakkhandhā?	These are called the five aggregates, bhikkhus.	諸比丘，此名五蘊。
Yaṁ kiñci, bhikkhave, rūpaṁ atītānāgatapaccuppannaṁ …pe… yaṁ dūre santike vā sāsavaṁ upādāniyaṁ, ayaṁ vuccati rūpupādānakkhandho.	And what, bhikkhus, are the five aggregates subject to clinging?	諸比丘，何為五取蘊？
Yā kāci vedanā …pe… yā dūre santike vā sāsavā upādāniyā, ayaṁ vuccati vedanupādānakkhandho.	Whatever form, bhikkhus, whether past, future, or present... far or near, that is tainted, that can be clung to—this is called the form aggregate subject to clinging.	凡色，諸比丘，或過去、未來、或現在…遠或近，有漏，可取著—此名色取蘊。
Yā kāci saññā …pe… yā dūre santike vā sāsavā upādāniyā, ayaṁ vuccati saññupādānakkhandho.	Whatever feeling... far or near, that is tainted, that can be clung to—this is called the feeling aggregate subject to clinging.	凡受…遠或近，有漏，可取著—此名受取蘊。
Ye keci saṅkhārā …pe… sāsavā upādāniyā, ayaṁ vuccati saṅkhārupādānakkhandho.	Whatever perception... far or near, that is tainted, that can be clung to—this is called the perception aggregate subject to clinging.	凡想…遠或近，有漏，可取著—此名想取蘊。
Yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ …pe… yaṁ dūre santike vā sāsavaṁ upādāniyaṁ, ayaṁ vuccati viññāṇupādānakkhandho.	Whatever volitional formations... that are tainted, that can be clung to—this is called the volitional formations aggregate subject to clinging.	凡行…有漏，可取著—此名行取蘊。
Ime vuccanti, bhikkhave, pañcupādānakkhandhā”ti.	Whatever consciousness, whether past, future, or present... far or near, that is tainted, that can be clung to—this is called the consciousness aggregate subject to clinging.	凡識，或過去、未來、或現在…遠或近，有漏，可取著—此名識取蘊。
Chaṭṭhaṁ.	These are called the five aggregates subject to clinging, bhikkhus."	諸比丘，此名五取蘊。」
	The sixth.	第六。

22.49 - SN 22.49 Soṇa

--- SN22.49 - Soṇasutta ---	--- SN22.49 - Soṇa ---	--- SN22.49 - Soṇa ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我聞。
ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	On one occasion the Blessed One was dwelling at Rajagaha in the Bamboo Grove, the Squirrels' Sanctuary.	一時，世尊住王舍城竹林迦蘭陀園。
Atha kho soṇo gahapatiputto yena bhagavā tenupasaṅkami …pe…	Then Soṇa the householder's son approached the Blessed One...	時，居士子輸那詣世尊所…
ekamantaṁ nisinnaṁ kho soṇaṁ gahapatiputtaṁ bhagavā etadavoca:	The Blessed One said to Soṇa the householder's son sitting to one side:	世尊告坐於一面之居士子輸那言：
“Ye hi keci, soṇa, samaṇā vā brāhmaṇā vā aniccena rūpena dukkhena vipariṇāmadhammena ‘seyyohamasmī’ti vā samanupassanti;	"Whatever ascetics and brahmins, Soṇa, regarding form that is impermanent, suffering, and subject to change, think 'I am superior,'	「輸那，凡沙門、婆羅門，觀色無常、苦、變易法，而思『我為勝』，
‘sadisohamasmī’ti vā samanupassanti;	or 'I am equal,'	或『我為等』，
‘hīnohamasmī’ti vā samanupassanti;	or 'I am inferior,'	或『我為劣』，
kimaññatra yathābhūtassa adassanā?	what is that due to other than not seeing things as they really are?	此非因不見實相而何？
Aniccāya vedanāya dukkhāya vipariṇāmadhammāya ‘seyyohamasmī’ti vā samanupassanti;	Regarding feeling that is impermanent, suffering, and subject to change, they think 'I am superior,'	觀受無常、苦、變易法，彼等思『我為勝』，
‘sadisohamasmī’ti vā samanupassanti;	or 'I am equal,'	或『我為等』，
‘hīnohamasmī’ti vā samanupassanti;	or 'I am inferior,'	或『我為劣』，
kimaññatra yathābhūtassa adassanā?	what is that due to other than not seeing things as they really are?	此非因不見實相而何？
Aniccāya saññāya …	Regarding perception that is impermanent...	觀想無常…
aniccehi saṅkhārehi dukkhehi vipariṇāmadhammehi ‘seyyohamasmī’ti vā samanupassanti;	Regarding volitional formations that are impermanent, suffering, and subject to change, they think 'I am superior,'	觀行無常、苦、變易法，彼等思『我為勝』，
‘sadisohamasmī’ti vā samanupassanti;	or 'I am equal,'	或『我為等』，
‘hīnohamasmī’ti vā samanupassanti;	or 'I am inferior,'	或『我為劣』，
kimaññatra yathābhūtassa adassanā?	what is that due to other than not seeing things as they really are?	此非因不見實相而何？
Aniccena viññāṇena dukkhena vipariṇāmadhammena ‘seyyohamasmī’ti vā samanupassanti;	Regarding consciousness that is impermanent, suffering, and subject to change, they think 'I am superior,'	觀識無常、苦、變易法，彼等思『我為勝』，
‘sadisohamasmī’ti vā samanupassanti;	or 'I am equal,'	或『我為等』，
‘hīnohamasmī’ti vā samanupassanti;	or 'I am inferior,'	或『我為劣』，
kimaññatra yathābhūtassa adassanā?	what is that due to other than not seeing things as they really are?	此非因不見實相而何？
Ye ca kho keci, soṇa, samaṇā vā brāhmaṇā vā aniccena rūpena dukkhena vipariṇāmadhammena ‘seyyohamasmī’tipi na samanupassanti;	But whatever ascetics and brahmins, Soṇa, regarding form that is impermanent, suffering, and subject to change, do not think 'I am superior,'	然，輸那，凡沙門、婆羅門，觀色無常、苦、變易法，不思『我為勝』，
‘sadisohamasmī’tipi na samanupassanti;	or 'I am equal,'	或『我為等』，
‘hīnohamasmī’tipi na samanupassanti;	or 'I am inferior,'	或『我為劣』，
kimaññatra yathābhūtassa dassanā?	what is that due to other than seeing things as they really are?	此非因見實相而何？
Aniccāya vedanāya …	Regarding feeling that is impermanent...	觀受無常…
aniccāya saññāya …	Regarding perception that is impermanent...	觀想無常…
aniccehi saṅkhārehi …	Regarding volitional formations that are impermanent...	觀行無常…
aniccena viññāṇena dukkhena vipariṇāmadhammena ‘seyyohamasmī’tipi na samanupassanti;	Regarding consciousness that is impermanent, suffering, and subject to change, they do not think 'I am superior,'	觀識無常、苦、變易法，彼等不思『我為勝』，
‘sadisohamasmī’tipi na samanupassanti;	or 'I am equal,'	或『我為等』，
‘hīnohamasmī’tipi na samanupassanti;	or 'I am inferior,'	或『我為劣』，
kimaññatra yathābhūtassa dassanā?	what is that due to other than seeing things as they really are?	此非因見實相而何？
Taṁ kiṁ maññasi, soṇa,	What do you think, Soṇa,	汝意云何，輸那，
rūpaṁ niccaṁ vā aniccaṁ vā”ti?	is form permanent or impermanent?"	色為常或無常？」
“Aniccaṁ, bhante”.	Impermanent, venerable sir.	無常，尊者。
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?	Is what is impermanent suffering or happiness?	無常者為苦或樂？
“Dukkhaṁ, bhante”.	Suffering, venerable sir.	苦，尊者。
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ kallaṁ nu taṁ samanupassituṁ:	"Is what is impermanent, suffering, and subject to change fit to be regarded thus:	「無常、苦、變易法，可如是觀否：
‘etaṁ mama, esohamasmi, eso me attā’”ti?	'This is mine, this I am, this is my self'?"	『此是我所，此是我，此是我之我』？」
“No hetaṁ, bhante”.	No, venerable sir.	不也，尊者。
“Vedanā niccā vā aniccā vā”ti?	Is feeling permanent or impermanent?	受為常或無常？
“Aniccā, bhante” …	"Impermanent, venerable sir"...	「無常，尊者」…
“saññā …	"Is perception...	「想…
saṅkhārā …	Are volitional formations...	行…
viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?	Is consciousness permanent or impermanent?"	識為常或無常？」
“Aniccaṁ, bhante”.	Impermanent, venerable sir.	無常，尊者。
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?	Is what is impermanent suffering or happiness?	無常者為苦或樂？
“Dukkhaṁ, bhante”.	Suffering, venerable sir.	苦，尊者。
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ kallaṁ nu taṁ samanupassituṁ:	"Is what is impermanent, suffering, and subject to change fit to be regarded thus:	「無常、苦、變易法，可如是觀否：
‘etaṁ mama, esohamasmi, eso me attā’”ti?	'This is mine, this I am, this is my self'?"	『此是我所，此是我，此是我之我』？」
“No hetaṁ, bhante”.	No, venerable sir.	不也，尊者。
“Tasmātiha, soṇa, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.	"Therefore, Soṇa, whatever form, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all form should be seen as it really is with correct wisdom thus: 'This is not mine, this I am not, this is not my self.'	「是故，輸那，凡色，或過去、未來、或現在，內或外，粗或細，劣或勝，遠或近，一切色皆應以正慧如實觀之：『此非我所，此非我，此非我之我。』
Yā kāci vedanā …	Whatever feeling...	凡受…
yā kāci saññā …	Whatever perception...	凡想…
ye keci saṅkhārā …	Whatever volitional formations...	凡行…
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.	Whatever consciousness, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all consciousness should be seen as it really is with correct wisdom thus: 'This is not mine, this I am not, this is not my self.'	凡識，或過去、未來、或現在，內或外，粗或細，劣或勝，遠或近，一切識皆應以正慧如實觀之：『此非我所，此非我，此非我之我。』
Evaṁ passaṁ, soṇa, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati.	Seeing thus, Soṇa, the instructed noble-one's-disciple becomes disenchanted with form, becomes disenchanted with feeling, becomes disenchanted with perception, becomes disenchanted with volitional formations, becomes disenchanted with consciousness.	輸那，如是見者，已受教之聖弟子，厭於色，厭於受，厭於想，厭於行，厭於識。
Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.	Being disenchanted, he becomes dispassionate; through dispassion he is liberated. When liberated, there is knowledge that he is liberated.	厭故離欲；離欲故解脫。解脫時，有智知其解脫。
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.	He understands: '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.'"	彼知：『生已盡，梵行已立，所作已辦，不受後有。』」

22.50 - SN 22.50 Dutiyasoṇa: The Second Soṇa

--- SN22.50 - Dutiyasoṇasutta ---	--- SN22.50 - The Second Soṇa ---	--- SN22.50 - The Second Soṇa ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我聞。
ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	On one occasion the Blessed One was dwelling at Rajagaha in the Bamboo Grove, the Squirrels' Sanctuary.	一時，世尊住王舍城竹林迦蘭陀園。
Atha kho soṇo gahapatiputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho soṇaṁ gahapatiputtaṁ bhagavā etadavoca:	Then Soṇa the householder's son approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. The Blessed One said to Soṇa the householder's son sitting to one side:	時，居士子輸那詣世尊所；至已，禮敬世尊，坐於一面。世尊告坐於一面之居士子輸那言：
“Ye hi keci, soṇa, samaṇā vā brāhmaṇā vā rūpaṁ nappajānanti, rūpasamudayaṁ nappajānanti, rūpanirodhaṁ nappajānanti, rūpanirodhagāminiṁ paṭipadaṁ nappajānanti;	"Whatever ascetics and brahmins, Soṇa, do not understand form, do not understand the origin of form, do not understand the cessation of form, do not understand the way leading to the cessation of form;	「輸那，凡沙門、婆羅門，不了知色，不了知色之集，不了知色之滅，不了知趣向色滅之道；
vedanaṁ nappajānanti, vedanāsamudayaṁ nappajānanti, vedanānirodhaṁ nappajānanti, vedanānirodhagāminiṁ paṭipadaṁ nappajānanti;	do not understand feeling, do not understand the origin of feeling, do not understand the cessation of feeling, do not understand the way leading to the cessation of feeling;	不了知受，不了知受之集，不了知受之滅，不了知趣向受滅之道；
saññaṁ nappajānanti …pe…	do not understand perception...	不了知想…
saṅkhāre nappajānanti, saṅkhārasamudayaṁ nappajānanti, saṅkhāranirodhaṁ nappajānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ nappajānanti;	do not understand volitional formations, do not understand the origin of volitional formations, do not understand the cessation of volitional formations, do not understand the way leading to the cessation of volitional formations;	不了知行，不了知行之集，不了知行之滅，不了知趣向行滅之道；
viññāṇaṁ nappajānanti, viññāṇasamudayaṁ nappajānanti, viññāṇanirodhaṁ nappajānanti, viññāṇanirodhagāminiṁ paṭipadaṁ nappajānanti.	do not understand consciousness, do not understand the origin of consciousness, do not understand the cessation of consciousness, do not understand the way leading to the cessation of consciousness.	不了知識，不了知識之集，不了知識之滅，不了知趣向識滅之道。
Na me te, soṇa, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti.	These, Soṇa, are not recognized by me as ascetics among ascetics or as brahmins among brahmins, and these venerable ones do not, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism or the goal of brahminhood.	輸那，此等人，我不認為是沙門中之沙門，或婆羅門中之婆羅門，此諸尊者亦不於此生中，以親證自了知，入而住於沙門之旨或婆羅門之旨。
Ye ca kho keci, soṇa, samaṇā vā brāhmaṇā vā rūpaṁ pajānanti, rūpasamudayaṁ pajānanti, rūpanirodhaṁ pajānanti, rūpanirodhagāminiṁ paṭipadaṁ pajānanti;	But whatever ascetics and brahmins, Soṇa, understand form, understand the origin of form, understand the cessation of form, understand the way leading to the cessation of form;	然，輸那，凡沙門、婆羅門，了知色，了知色之集，了知色之滅，了知趣向色滅之道；
vedanaṁ pajānanti …pe…	understand feeling...	了知受…
saññaṁ pajānanti …	understand perception...	了知想…
saṅkhāre pajānanti …	understand volitional formations...	了知行…
viññāṇaṁ pajānanti, viññāṇasamudayaṁ pajānanti, viññāṇanirodhaṁ pajānanti, viññāṇanirodhagāminiṁ paṭipadaṁ pajānanti.	understand consciousness, understand the origin of consciousness, understand the cessation of consciousness, understand the way leading to the cessation of consciousness.	了知識，了知識之集，了知識之滅，了知趣向識滅之道。
Te ca kho me, soṇa, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.	These are recognized by me as ascetics among ascetics and as brahmins among brahmins, and these venerable ones, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism and the goal of brahminhood."	此等人，我認為是沙門中之沙門，婆羅門中之婆羅門，此諸尊者，以親證自了知，於此生中入而住於沙門之旨與婆羅門之旨。」

22.51 - SN 22.51 Nandikkhaya: Destruction of Delight

--- SN22.51 - Nandikkhayasutta ---	--- SN22.51 - Destruction of Delight ---	--- SN22.51 - Destruction of Delight ---
Sāvatthinidānaṁ.	The Savatthi origin.	舍衛城起源。
“Aniccaññeva, bhikkhave, bhikkhu rūpaṁ aniccanti passati. Sāssa hoti sammādiṭṭhi.	"When a bhikkhu sees form as impermanent, bhikkhus, he sees what is actually impermanent as impermanent. That is his right view.	「諸比丘，比丘見色為無常，即見實為無常者為無常。此是彼之正見。
Sammā passaṁ nibbindati.	Seeing rightly, he becomes disenchanted.	正見故，彼生厭離。
Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo.	With the destruction of delight comes the destruction of lust; with the destruction of lust comes the destruction of delight.	喜之滅故貪滅；貪之滅故喜滅。
Nandirāgakkhayā cittaṁ vimuttaṁ suvimuttanti vuccati.	With the destruction of delight and lust, the mind is liberated and is said to be well liberated.	喜與貪滅故，心解脫，名善解脫。
Aniccaññeva, bhikkhave, bhikkhu vedanaṁ aniccanti passati. Sāssa hoti sammādiṭṭhi.	When a bhikkhu sees feeling as impermanent, bhikkhus, he sees what is actually impermanent as impermanent. That is his right view.	諸比丘，比丘見受為無常，即見實為無常者為無常。此是彼之正見。
Sammā passaṁ nibbindati.	Seeing rightly, he becomes disenchanted.	正見故，彼生厭離。
Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo.	With the destruction of delight comes the destruction of lust; with the destruction of lust comes the destruction of delight.	喜之滅故貪滅；貪之滅故喜滅。
Nandirāgakkhayā cittaṁ vimuttaṁ suvimuttanti vuccati.	With the destruction of delight and lust, the mind is liberated and is said to be well liberated.	喜與貪滅故，心解脫，名善解脫。
Aniccaññeva, bhikkhave, bhikkhu saññaṁ aniccanti passati …pe…	When a bhikkhu sees perception as impermanent, bhikkhus, he sees what is actually impermanent as impermanent...	諸比丘，比丘見想為無常，即見實為無常者為無常…
anicceyeva bhikkhave, bhikkhu saṅkhāre aniccāti passati. Sāssa hoti sammādiṭṭhi.	When a bhikkhu sees volitional formations as impermanent, bhikkhus, he sees what is actually impermanent as impermanent. That is his right view.	諸比丘，比丘見行為無常，即見實為無常者為無常。此是彼之正見。
Sammā passaṁ nibbindati.	Seeing rightly, he becomes disenchanted.	正見故，彼生厭離。
Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo.	With the destruction of delight comes the destruction of lust; with the destruction of lust comes the destruction of delight.	喜之滅故貪滅；貪之滅故喜滅。
Nandirāgakkhayā cittaṁ vimuttaṁ suvimuttanti vuccati.	With the destruction of delight and lust, the mind is liberated and is said to be well liberated.	喜與貪滅故，心解脫，名善解脫。
Aniccaññeva, bhikkhave, bhikkhu viññāṇaṁ aniccanti passati. Sāssa hoti sammādiṭṭhi.	When a bhikkhu sees consciousness as impermanent, bhikkhus, he sees what is actually impermanent as impermanent. That is his right view.	諸比丘，比丘見識為無常，即見實為無常者為無常。此是彼之正見。
Sammā passaṁ nibbindati.	Seeing rightly, he becomes disenchanted.	正見故，彼生厭離。
Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo.	With the destruction of delight comes the destruction of lust; with the destruction of lust comes the destruction of delight.	喜之滅故貪滅；貪之滅故喜滅。
Nandirāgakkhayā cittaṁ vimuttaṁ suvimuttanti vuccatī”ti.	With the destruction of delight and lust, the mind is liberated and is said to be well liberated."	喜與貪滅故，心解脫，名善解脫。」

22.52 - SN 22.52 Dutiyanandikkhaya: The Second Destruction of Delight

--- SN22.52 - Dutiyanandikkhayasutta ---	--- SN22.52 - The Second Destruction of Delight ---	--- SN22.52 - The Second Destruction of Delight ---
Sāvatthinidānaṁ.	The Savatthi origin.	舍衛城起源。
“Rūpaṁ, bhikkhave, yoniso manasi karotha, rūpāniccatañca yathābhūtaṁ samanupassatha.	"Attend carefully to form, bhikkhus, and see the impermanence of form as it really is.	「諸比丘，善觀色，如實見色之無常。
Rūpaṁ, bhikkhave, bhikkhu yoniso manasi karonto, rūpāniccatañca yathābhūtaṁ samanupassanto rūpasmiṁ nibbindati.	When a bhikkhu attends carefully to form and sees the impermanence of form as it really is, he becomes disenchanted with form.	比丘善觀色，如實見色之無常，則於色生厭。
Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo.	With the destruction of delight comes the destruction of lust; with the destruction of lust comes the destruction of delight.	喜之滅故貪滅；貪之滅故喜滅。
Nandirāgakkhayā cittaṁ vimuttaṁ suvimuttanti vuccati.	With the destruction of delight and lust, the mind is liberated and is said to be well liberated.	喜與貪滅故，心解脫，名善解脫。
Vedanaṁ, bhikkhave, yoniso manasi karotha, vedanāniccatañca yathābhūtaṁ samanupassatha.	Attend carefully to feeling, bhikkhus, and see the impermanence of feeling as it really is.	諸比丘，善觀受，如實見受之無常。
Vedanaṁ, bhikkhave, bhikkhu yoniso manasi karonto, vedanāniccatañca yathābhūtaṁ samanupassanto vedanāya nibbindati.	When a bhikkhu attends carefully to feeling and sees the impermanence of feeling as it really is, he becomes disenchanted with feeling.	比丘善觀受，如實見受之無常，則於受生厭。
Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo.	With the destruction of delight comes the destruction of lust; with the destruction of lust comes the destruction of delight.	喜之滅故貪滅；貪之滅故喜滅。
Nandirāgakkhayā cittaṁ vimuttaṁ suvimuttanti vuccati.	With the destruction of delight and lust, the mind is liberated and is said to be well liberated.	喜與貪滅故，心解脫，名善解脫。
Saññaṁ bhikkhave …	Attend carefully to perception, bhikkhus...	諸比丘，善觀想…
saṅkhāre, bhikkhave, yoniso manasi karotha, saṅkhārāniccatañca yathābhūtaṁ samanupassatha.	Attend carefully to volitional formations, bhikkhus, and see the impermanence of volitional formations as it really is.	諸比丘，善觀行，如實見行之無常。
Saṅkhāre, bhikkhave, bhikkhu yoniso manasi karonto, saṅkhārāniccataṁ yathābhūtaṁ samanupassanto saṅkhāresu nibbindati.	When a bhikkhu attends carefully to volitional formations and sees the impermanence of volitional formations as it really is, he becomes disenchanted with volitional formations.	比丘善觀行，如實見行之無常，則於行生厭。
Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo.	With the destruction of delight comes the destruction of lust; with the destruction of lust comes the destruction of delight.	喜之滅故貪滅；貪之滅故喜滅。
Nandirāgakkhayā cittaṁ vimuttaṁ suvimuttanti vuccati.	With the destruction of delight and lust, the mind is liberated and is said to be well liberated.	喜與貪滅故，心解脫，名善解脫。
Viññāṇaṁ, bhikkhave, yoniso manasi karotha, viññāṇāniccatañca yathābhūtaṁ samanupassatha.	Attend carefully to consciousness, bhikkhus, and see the impermanence of consciousness as it really is.	諸比丘，善觀識，如實見識之無常。
Viññāṇaṁ, bhikkhave, bhikkhu yoniso manasi karonto, viññāṇāniccatañca yathābhūtaṁ samanupassanto viññāṇasmiṁ nibbindati.	When a bhikkhu attends carefully to consciousness and sees the impermanence of consciousness as it really is, he becomes disenchanted with consciousness.	比丘善觀識，如實見識之無常，則於識生厭。
Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo.	With the destruction of delight comes the destruction of lust; with the destruction of lust comes the destruction of delight.	喜之滅故貪滅；貪之滅故喜滅。
Nandirāgakkhayā cittaṁ vimuttaṁ suvimuttanti vuccatī”ti.	With the destruction of delight and lust, the mind is liberated and is said to be well liberated."	喜與貪滅故，心解脫，名善解脫。」
Attadīpavaggo pañcamo.	Be an Island Chapter, the fifth.	洲品，第五。
Attadīpā paṭipadā,	Be an island, way,	洲、道，
Dve ca honti aniccatā;	Two on impermanence;	二篇關於無常；
Samanupassanā khandhā,	Ways of regarding, aggregates,	觀法、蘊，
Dve soṇā dve nandikkhayena cāti.	Two Soṇas, two on destruction of delight.	二輸那、二篇關於喜之滅。
Mūlapaṇṇāsako samatto.	The Root Fifty is complete.	根本五十竟。
Tassa mūlapaṇṇāsakassa vagguddānaṁ	The chapter summary of the Root Fifty:	根本五十之品目：
Nakulapitā anicco ca,	Nakulapita and impermanent,	那拘羅父與無常，
Bhāro natumhākena ca;	Burden and not yours;	重擔與非汝所有；
Attadīpena paññāso,	With be an island, fifty,	與洲共五十，
Paṭhamo tena pavuccatīti.	Thus the first is called.	如是稱初。

22.53 - SN 22.53 Upaya: Involvement

--- SN22.53 - Upayasutta ---	--- SN22.53 - Involvement ---	--- SN22.53 - Involvement ---
Sāvatthinidānaṁ.	The Savatthi origin.	舍衛城起源。
“Upayo, bhikkhave, avimutto, anupayo vimutto.	"One who is involved is not liberated, bhikkhus; one who is not involved is liberated.	「諸比丘，有涉入者不解脫；無涉入者解脫。
Rūpupayaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, rūpārammaṇaṁ rūpappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya.	If consciousness, bhikkhus, remains, it might remain involved with form, supported by form, established on form, and with a sprinkling of delight it might come to growth, increase, and expansion.	諸比丘，若識存留，可能涉入色，依色而立，住於色，以少許喜悅，可能生長、增益、擴展。
Vedanupayaṁ vā …pe…	If it remains involved with feeling...	若涉入受…
saññupayaṁ vā …pe…	If it remains involved with perception...	若涉入想…
saṅkhārupayaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, saṅkhārārammaṇaṁ saṅkhārappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya.	If consciousness, bhikkhus, remains, it might remain involved with volitional formations, supported by volitional formations, established on volitional formations, and with a sprinkling of delight it might come to growth, increase, and expansion.	諸比丘，若識存留，可能涉入行，依行而立，住於行，以少許喜悅，可能生長、增益、擴展。
Yo, bhikkhave, evaṁ vadeyya:	Should anyone say, bhikkhus:	諸比丘，若有人言：
‘ahamaññatra rūpā aññatra vedanāya aññatra saññāya aññatra saṅkhārehi viññāṇassa āgatiṁ vā gatiṁ vā cutiṁ vā upapattiṁ vā vuddhiṁ vā virūḷhiṁ vā vepullaṁ vā paññāpessāmī’ti, netaṁ ṭhānaṁ vijjati.	'Apart from form, apart from feeling, apart from perception, apart from volitional formations, I will describe the coming or going of consciousness, its passing away or reappearance, its growth, increase, or expansion'—that is not possible.	『離色、離受、離想、離行，我將描述識之來去、其滅沒或再生、其生長、增益、或擴展』——此不可能。
Rūpadhātuyā ce, bhikkhave, bhikkhuno rāgo pahīno hoti.	If, bhikkhus, a bhikkhu has abandoned lust for the form element.	諸比丘，若比丘已捨色界之貪。
Rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti.	With the abandoning of lust, the support is cut off and there is no establishment of consciousness.	隨貪之捨棄，支持斷絕，識無所住。
Vedanādhātuyā ce, bhikkhave …	If for the feeling element, bhikkhus...	若於受界，諸比丘…
saññādhātuyā ce, bhikkhave …	If for the perception element, bhikkhus...	若於想界，諸比丘…
saṅkhāradhātuyā ce, bhikkhave …	If for the volitional formations element, bhikkhus...	若於行界，諸比丘…
viññāṇadhātuyā ce, bhikkhave, bhikkhuno rāgo pahīno hoti.	If, bhikkhus, a bhikkhu has abandoned lust for the consciousness element.	諸比丘，若比丘已捨識界之貪。
Rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti.	With the abandoning of lust, the support is cut off and there is no establishment of consciousness.	隨貪之捨棄，支持斷絕，識無所住。
Tadappatiṭṭhitaṁ viññāṇaṁ avirūḷhaṁ anabhisaṅkhacca vimuttaṁ.	That consciousness, unestablished, not proliferating, not performing any function, is liberated.	彼識，無所住，不增殖，不執行任何功能，乃解脫。
Vimuttattā ṭhitaṁ. Ṭhitattā santusitaṁ. Santusitattā na paritassati. Aparitassaṁ paccattaññeva parinibbāyati.	Being liberated, it is steady. Being steady, it is content. Being content, he is not agitated. Being unagitated, he personally attains Nibbana.	解脫故，心安穩。安穩故，心滿足。滿足故，彼不憂惱。不憂惱故，彼親證涅槃。
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.	He understands: '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.'"	彼知：『生已盡，梵行已立，所作已辦，不受後有。』」

22.54 - SN 22.54 Bīja: Seeds

--- SN22.54 - Bījasutta ---	--- SN22.54 - Seeds ---	--- SN22.54 - Seeds ---
Sāvatthinidānaṁ.	The Savatthi origin.	舍衛城起源。
“Pañcimāni, bhikkhave, bījajātāni.	"There are these five kinds of seeds, bhikkhus.	「諸比丘，有此五種種子。
Katamāni pañca?	What five?	何五？
Mūlabījaṁ, khandhabījaṁ, aggabījaṁ, phalubījaṁ, bījabījaññeva pañcamaṁ.	Root seeds, stem seeds, joint seeds, cutting seeds, and seed seeds as the fifth.	根種、莖種、節種、切種、及第五之種子。
Imāni cassu, bhikkhave, pañca bījajātāni akhaṇḍāni apūtikāni avātātapahatāni sārādāni sukhasayitāni, pathavī ca nāssa, āpo ca nāssa;	If these five kinds of seeds, bhikkhus, are unbroken, unspoiled, undamaged by wind and sun, capable of sprouting, well preserved, but there is no earth and no water;	諸比丘，若此五種種子，未破、未壞、未受風日損壞，能發芽，善保存，然無土無水；
api numāni, bhikkhave, pañca bījajātāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyyun”ti?	would these five kinds of seeds come to growth, increase, and expansion?"	此五種種子能生長、增益、擴展否？」
“No hetaṁ, bhante”.	No, venerable sir.	不也，尊者。
“Imāni cassu, bhikkhave, pañca bījajātāni akhaṇḍāni …pe… sukhasayitāni, pathavī ca assa, āpo ca assa;	"If these five kinds of seeds, bhikkhus, are unbroken... well preserved, and there is earth and there is water;	「諸比丘，若此五種種子，未破…善保存，且有土有水；
api numāni, bhikkhave, pañca bījajātāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyyun”ti?	would these five kinds of seeds come to growth, increase, and expansion?"	此五種種子能生長、增益、擴展否？」
“Evaṁ, bhante”.	Yes, venerable sir.	唯然，尊者。
“Seyyathāpi, bhikkhave, pathavīdhātu, evaṁ catasso viññāṇaṭṭhitiyo daṭṭhabbā.	"Just as the earth element, bhikkhus, so the four stations of consciousness should be seen.	「譬如地界，諸比丘，應見四識住。
Seyyathāpi, bhikkhave, āpodhātu, evaṁ nandirāgo daṭṭhabbo.	Just as the water element, bhikkhus, so delight and lust should be seen.	譬如水界，諸比丘，應見喜與貪。
Seyyathāpi, bhikkhave, pañca bījajātāni, evaṁ viññāṇaṁ sāhāraṁ daṭṭhabbaṁ.	Just as the five kinds of seeds, bhikkhus, so consciousness together with its nutriment should be seen.	譬如五種種子，諸比丘，應見識及其食。
Rūpupayaṁ, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, rūpārammaṇaṁ rūpappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya.	If consciousness, bhikkhus, remains, it might remain involved with form, supported by form, established on form, and with a sprinkling of delight it might come to growth, increase, and expansion.	諸比丘，若識存留，可能涉入色，依色而立，住於色，以少許喜悅，可能生長、增益、擴展。
Vedanupayaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya …pe…	If consciousness remains, bhikkhus, it might remain involved with feeling...	諸比丘，若識存留，可能涉入受…
saññupayaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya …pe…	If consciousness remains, bhikkhus, it might remain involved with perception...	諸比丘，若識存留，可能涉入想…
saṅkhārupayaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, saṅkhārārammaṇaṁ saṅkhārappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya.	If consciousness remains, bhikkhus, it might remain involved with volitional formations, supported by volitional formations, established on volitional formations, and with a sprinkling of delight it might come to growth, increase, and expansion.	諸比丘，若識存留，可能涉入行，依行而立，住於行，以少許喜悅，可能生長、增益、擴展。
Yo, bhikkhave, evaṁ vadeyya:	Should anyone say, bhikkhus:	諸比丘，若有人言：
‘ahamaññatra rūpā aññatra vedanāya aññatra saññāya aññatra saṅkhārehi viññāṇassa āgatiṁ vā gatiṁ vā cutiṁ vā upapattiṁ vā vuddhiṁ vā virūḷhiṁ vā vepullaṁ vā paññāpessāmī’ti, netaṁ ṭhānaṁ vijjati.	'Apart from form, apart from feeling, apart from perception, apart from volitional formations, I will describe the coming or going of consciousness, its passing away or reappearance, its growth, increase, or expansion'—that is not possible.	『離色、離受、離想、離行，我將描述識之來去、其滅沒或再生、其生長、增益、或擴展』——此不可能。
Rūpadhātuyā ceva, bhikkhave, bhikkhuno rāgo pahīno hoti.	If, bhikkhus, a bhikkhu has abandoned lust for the form element.	諸比丘，若比丘已捨色界之貪。
Rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti.	With the abandoning of lust, the support is cut off and there is no establishment of consciousness.	隨貪之捨棄，支持斷絕，識無所住。
Vedanādhātuyā ce …	If for the feeling element...	若於受界…
saññādhātuyā ce …	If for the perception element...	若於想界…
saṅkhāradhātuyā ce …	If for the volitional formations element...	若於行界…
viññāṇadhātuyā ce, bhikkhave, bhikkhuno rāgo pahīno hoti.	If, bhikkhus, a bhikkhu has abandoned lust for the consciousness element.	諸比丘，若比丘已捨識界之貪。
Rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti.	With the abandoning of lust, the support is cut off and there is no establishment of consciousness.	隨貪之捨棄，支持斷絕，識無所住。
Tadappatiṭṭhitaṁ viññāṇaṁ avirūḷhaṁ anabhisaṅkhacca vimuttaṁ.	That consciousness, unestablished, not proliferating, not performing any function, is liberated.	彼識，無所住，不增殖，不執行任何功能，乃解脫。
Vimuttattā ṭhitaṁ. Ṭhitattā santusitaṁ. Santusitattā na paritassati. Aparitassaṁ paccattaññeva parinibbāyati.	Being liberated, it is steady. Being steady, it is content. Being content, he is not agitated. Being unagitated, he personally attains Nibbana.	解脫故，心安穩。安穩故，心滿足。滿足故，彼不憂惱。不憂惱故，彼親證涅槃。
‘Khīṇā jāti …pe… nāparaṁ itthattāyā’ti pajānātī”ti.	He understands: 'Birth is destroyed... there is no more coming to any state of being.'"	彼知：『生已盡…不受後有。』」
Dutiyaṁ.	The second.	第二。

22.55 - SN 22.55 Udāna: The Inspired Utterance

--- SN22.55 - Udānasutta ---	--- SN22.55 - The Inspired Utterance ---	--- SN22.55 - The Inspired Utterance ---
Sāvatthinidānaṁ.	The Savatthi origin.	舍衛城起源。
Tatra kho bhagavā udānaṁ udānesi:	There the Blessed One uttered this inspired utterance:	於彼處，世尊說此感興語：
“‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti—	"'It might not be, and it might not be mine; it will not be, it will not be mine'—	「『或非有，或非我所；將非有，將非我所』—
evaṁ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṁyojanānī”ti.	a bhikkhu who is resolved thus might cut off the lower fetters."	如是決意之比丘，或能斷下分結。」
Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca:	When this was said, a certain bhikkhu said to the Blessed One:	聞此言已，一比丘白世尊言：
“yathā kathaṁ pana, bhante, ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti—	"In what way, venerable sir, would 'It might not be, and it might not be mine; it will not be, it will not be mine'—	「尊者，以何方式，『或非有，或非我所；將非有，將非我所』—
evaṁ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṁyojanānī”ti?	a bhikkhu who is resolved thus cut off the lower fetters?"	如是決意之比丘，能斷下分結？」
“Idha, bhikkhu, assutavā puthujjano ariyānaṁ adassāvī …pe…	"Here, bhikkhu, an untaught ordinary person who has no regard for noble ones...	「於此，比丘，未受教之凡夫，不敬聖者…
sappurisadhamme avinīto rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ.	is undisciplined in their Dhamma regards form as self, or self as possessing form, or form as in self, or self as in form.	於其法未受調伏，視色為我，或我為有色，或色在我中，或我在色中。
Vedanaṁ …	He regards feeling...	彼視受…
saññaṁ …	perception...	想…
saṅkhāre …	volitional formations...	行…
viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ.	He regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness.	彼視識為我，或我為有識，或識在我中，或我在識中。
So aniccaṁ rūpaṁ ‘aniccaṁ rūpan’ti yathābhūtaṁ nappajānāti,	He does not understand as it really is impermanent form as 'form is impermanent,'	彼不如實知無常之色為『色是無常』，
aniccaṁ vedanaṁ ‘aniccā vedanā’ti yathābhūtaṁ nappajānāti,	he does not understand as it really is impermanent feeling as 'feeling is impermanent,'	彼不如實知無常之受為『受是無常』，
aniccaṁ saññaṁ ‘aniccā saññā’ti yathābhūtaṁ nappajānāti,	he does not understand as it really is impermanent perception as 'perception is impermanent,'	彼不如實知無常之想為『想是無常』，
anicce saṅkhāre ‘aniccā saṅkhārā’ti yathābhūtaṁ nappajānāti,	he does not understand as it really is impermanent volitional formations as 'volitional formations are impermanent,'	彼不如實知無常之行為『行是無常』，
aniccaṁ viññāṇaṁ ‘aniccaṁ viññāṇan’ti yathābhūtaṁ nappajānāti.	he does not understand as it really is impermanent consciousness as 'consciousness is impermanent.'	彼不如實知無常之識為『識是無常』。
Dukkhaṁ rūpaṁ ‘dukkhaṁ rūpan’ti yathābhūtaṁ nappajānāti,	He does not understand as it really is suffering form as 'form is suffering,'	彼不如實知苦之色為『色是苦』，
dukkhaṁ vedanaṁ …	suffering feeling...	苦受…
dukkhaṁ saññaṁ …	suffering perception...	苦想…
dukkhe saṅkhāre …	suffering volitional formations...	苦行…
dukkhaṁ viññāṇaṁ ‘dukkhaṁ viññāṇan’ti yathābhūtaṁ nappajānāti.	he does not understand as it really is suffering consciousness as 'consciousness is suffering.'	彼不如實知苦之識為『識是苦』。
Anattaṁ rūpaṁ ‘anattā rūpan’ti yathābhūtaṁ nappajānāti,	He does not understand as it really is nonself form as 'form is nonself,'	彼不如實知非我之色為『色是非我』，
anattaṁ vedanaṁ ‘anattā vedanā’ti yathābhūtaṁ nappajānāti,	he does not understand as it really is nonself feeling as 'feeling is nonself,'	彼不如實知非我之受為『受是非我』，
anattaṁ saññaṁ ‘anattā saññā’ti yathābhūtaṁ nappajānāti,	he does not understand as it really is nonself perception as 'perception is nonself,'	彼不如實知非我之想為『想是非我』，
anatte saṅkhāre ‘anattā saṅkhārā’ti yathābhūtaṁ nappajānāti,	he does not understand as it really is nonself volitional formations as 'volitional formations are nonself,'	彼不如實知非我之行為『行是非我』，
anattaṁ viññāṇaṁ ‘anattā viññāṇan’ti yathābhūtaṁ nappajānāti.	he does not understand as it really is nonself consciousness as 'consciousness is nonself.'	彼不如實知非我之識為『識是非我』。
Saṅkhataṁ rūpaṁ ‘saṅkhataṁ rūpan’ti yathābhūtaṁ nappajānāti,	He does not understand as it really is conditioned form as 'form is conditioned,'	彼不如實知有為之色為『色是有為』，
saṅkhataṁ vedanaṁ …	conditioned feeling...	有為受…
saṅkhataṁ saññaṁ …	conditioned perception...	有為想…
saṅkhate saṅkhāre …	conditioned volitional formations...	有為行…
saṅkhataṁ viññāṇaṁ ‘saṅkhataṁ viññāṇan’ti yathābhūtaṁ nappajānāti.	he does not understand as it really is conditioned consciousness as 'consciousness is conditioned.'	彼不如實知有為之識為『識是有為』。
Rūpaṁ vibhavissatīti yathābhūtaṁ nappajānāti.	He does not understand as it really is that form will cease to be.	彼不如實知色將滅。
Vedanā vibhavissati …	Feeling will cease to be...	受將滅…
saññā vibhavissati …	Perception will cease to be...	想將滅…
saṅkhārā vibhavissanti …	Volitional formations will cease to be...	行將滅…
viññāṇaṁ vibhavissatīti yathābhūtaṁ nappajānāti.	He does not understand as it really is that consciousness will cease to be.	彼不如實知識將滅。
Sutavā ca kho, bhikkhu, ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto	But the instructed noble-one's-disciple, bhikkhu, who has regard for noble ones and is skilled and disciplined in their Dhamma, who has regard for true men and is skilled and disciplined in their Dhamma,	然，比丘，已受教之聖弟子，敬聖者，於其法善巧、已受調伏，敬真人，於其法善巧、已受調伏，
na rūpaṁ attato samanupassati …pe…	does not regard form as self...	不視色為我…
na vedanaṁ …	does not regard feeling...	不視受…
na saññaṁ …	does not regard perception...	不視想…
na saṅkhāre …	does not regard volitional formations...	不視行…
na viññāṇaṁ attato samanupassati.	does not regard consciousness as self.	不視識為我。
So aniccaṁ rūpaṁ ‘aniccaṁ rūpan’ti yathābhūtaṁ pajānāti.	He understands as it really is impermanent form as 'form is impermanent.'	彼如實知無常之色為『色是無常』。
Aniccaṁ vedanaṁ …	Impermanent feeling...	無常受…
aniccaṁ saññaṁ …	impermanent perception...	無常想…
anicce saṅkhāre …	impermanent volitional formations...	無常行…
aniccaṁ viññāṇaṁ ‘aniccaṁ viññāṇan’ti yathābhūtaṁ pajānāti.	He understands as it really is impermanent consciousness as 'consciousness is impermanent.'	彼如實知無常之識為『識是無常』。
Dukkhaṁ rūpaṁ …pe… dukkhaṁ viññāṇaṁ …	Suffering form... suffering consciousness...	苦色…苦識…
anattaṁ rūpaṁ …pe… anattaṁ viññāṇaṁ …	nonself form... nonself consciousness...	非我色…非我識…
saṅkhataṁ rūpaṁ …pe… saṅkhataṁ viññāṇaṁ ‘saṅkhataṁ viññāṇan’ti yathābhūtaṁ pajānāti.	conditioned form... He understands as it really is conditioned consciousness as 'consciousness is conditioned.'	有為色…彼如實知有為之識為『識是有為』。
Rūpaṁ vibhavissatīti yathābhūtaṁ pajānāti.	He understands as it really is that form will cease to be.	彼如實知色將滅。
Vedanā …	Feeling...	受…
saññā …	Perception...	想…
saṅkhārā …	Volitional formations...	行…
viññāṇaṁ vibhavissatīti yathābhūtaṁ pajānāti.	He understands as it really is that consciousness will cease to be.	彼如實知識將滅。
So rūpassa vibhavā, vedanāya vibhavā, saññāya vibhavā, saṅkhārānaṁ vibhavā, viññāṇassa vibhavā, evaṁ kho, bhikkhu,	With the cessation of form, with the cessation of feeling, with the cessation of perception, with the cessation of volitional formations, with the cessation of consciousness, thus, bhikkhu,	比丘，隨色滅，隨受滅，隨想滅，隨行滅，隨識滅，如是，比丘，
‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti—	'It might not be, and it might not be mine; it will not be, it will not be mine'—	『或非有，或非我所；將非有，將非我所』—
evaṁ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṁyojanānī”ti.	a bhikkhu who is resolved thus might cut off the lower fetters."	如是決意之比丘，或能斷下分結。」
“Evaṁ adhimuccamāno, bhante, bhikkhu chindeyya orambhāgiyāni saṁyojanānī”ti.	A bhikkhu who is resolved thus, venerable sir, might cut off the lower fetters.	尊者，如是決意之比丘，或能斷下分結。
“Kathaṁ pana, bhante, jānato kathaṁ passato anantarā āsavānaṁ khayo hotī”ti?	But in what way, venerable sir, knowing, in what way seeing, is there the immediate destruction of the taints?	然，尊者，以何方式知，以何方式見，能立即滅諸漏？
“Idha, bhikkhu, assutavā puthujjano atasitāye ṭhāne tāsaṁ āpajjati.	"Here, bhikkhu, an untaught ordinary person is struck by fear in a situation where there is nothing to fear.	「於此，比丘，未受教之凡夫於無可懼之境而生恐懼。
Tāso heso bhikkhu assutavato puthujjanassa:	This, bhikkhu, is a fear of the untaught ordinary person:	比丘，此乃未受教凡夫之恐懼：
‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti.	'It might not be, and it might not be mine; it will not be, it will not be mine.'	『或非有，或非我所；將非有，將非我所。』
Sutavā ca kho, bhikkhu, ariyasāvako atasitāye ṭhāne na tāsaṁ āpajjati.	But the instructed noble-one's-disciple, bhikkhu, is not struck by fear in a situation where there is nothing to fear.	然，比丘，已受教之聖弟子，於無可懼之境而不生恐懼。
Na heso, bhikkhu, tāso sutavato ariyasāvakassa:	This, bhikkhu, is not a fear of the instructed noble-one's-disciple:	比丘，此非已受教聖弟子之恐懼：
‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti.	'It might not be, and it might not be mine; it will not be, it will not be mine.'	『或非有，或非我所；將非有，將非我所。』
Rūpupayaṁ vā, bhikkhu, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, rūpārammaṇaṁ rūpappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya.	If consciousness, bhikkhu, remains, it might remain involved with form, supported by form, established on form, and with a sprinkling of delight it might come to growth, increase, and expansion.	比丘，若識存留，可能涉入色，依色而立，住於色，以少許喜悅，可能生長、增益、擴展。
Vedanupayaṁ vā, bhikkhu …	If consciousness remains involved with feeling, bhikkhu...	比丘，若識涉入受…
saññupayaṁ vā, bhikkhu …	If with perception, bhikkhu...	若與想，比丘…
saṅkhārupayaṁ vā, bhikkhu, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, saṅkhārārammaṇaṁ saṅkhārappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya.	If consciousness, bhikkhu, remains, it might remain involved with volitional formations, supported by volitional formations, established on volitional formations, and with a sprinkling of delight it might come to growth, increase, and expansion.	比丘，若識存留，可能涉入行，依行而立，住於行，以少許喜悅，可能生長、增益、擴展。
Yo, bhikkhu, evaṁ vadeyya:	Should anyone say, bhikkhu:	比丘，若有人言：
‘ahamaññatra rūpā, aññatra vedanāya, aññatra saññāya, aññatra saṅkhārehi viññāṇassa āgatiṁ vā gatiṁ vā cutiṁ vā upapattiṁ vā vuddhiṁ vā virūḷhiṁ vā vepullaṁ vā paññāpessāmī’ti, netaṁ ṭhānaṁ vijjati.	'Apart from form, apart from feeling, apart from perception, apart from volitional formations, I will describe the coming or going of consciousness, its passing away or reappearance, its growth, increase, or expansion'—that is not possible.	『離色、離受、離想、離行，我將描述識之來去、其滅沒或再生、其生長、增益、或擴展』——此不可能。
Rūpadhātuyā ce, bhikkhu, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti.	If, bhikkhu, a bhikkhu has abandoned lust for the form element. With the abandoning of lust, the support is cut off and there is no establishment of consciousness.	比丘，若比丘已捨色界之貪。隨貪之捨棄，支持斷絕，識無所住。
Vedanādhātuyā ce, bhikkhu, bhikkhuno …	If, bhikkhu, a bhikkhu for the feeling element...	比丘，若比丘於受界…
saññādhātuyā ce, bhikkhu, bhikkhuno …	If, bhikkhu, a bhikkhu for the perception element...	比丘，若比丘於想界…
saṅkhāradhātuyā ce, bhikkhu, bhikkhuno …	If, bhikkhu, a bhikkhu for the volitional formations element...	比丘，若比丘於行界…
viññāṇadhātuyā ce, bhikkhu, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti.	If, bhikkhu, a bhikkhu has abandoned lust for the consciousness element. With the abandoning of lust, the support is cut off and there is no establishment of consciousness.	比丘，若比丘已捨識界之貪。隨貪之捨棄，支持断絕，識無所住。
Tadappatiṭṭhitaṁ viññāṇaṁ avirūḷhaṁ anabhisaṅkhacca vimuttaṁ.	That consciousness, unestablished, not proliferating, not performing any function, is liberated.	彼識，無所住，不增殖，不執行任何功能，乃解脫。
Vimuttattā ṭhitaṁ. Ṭhitattā santusitaṁ. Santusitattā na paritassati. Aparitassaṁ paccattaññeva parinibbāyati.	Being liberated, it is steady. Being steady, it is content. Being content, he is not agitated. Being unagitated, he personally attains Nibbana.	解脫故，心安穩。安穩故，心滿足。滿足故，彼不憂惱。不憂惱故，彼親證涅槃。
‘Khīṇā jāti …pe… nāparaṁ itthattāyā’ti pajānāti.	He understands: 'Birth is destroyed... there is no more coming to any state of being.'	彼知：『生已盡…不受後有。』
Evaṁ kho, bhikkhu, jānato evaṁ passato anantarā āsavānaṁ khayo hotī”ti.	In this way, bhikkhu, knowing thus, seeing thus, there is the immediate destruction of the taints."	比丘，如是知，如是見，能立即滅諸漏。」
Tatiyaṁ.	The third.	第三。

22.56 - SN 22.56 Upādānaparipavatta: Phases of the Clinging Aggregates

--- SN22.56 - Upādānaparipavattasutta ---	--- SN22.56 - Phases of the Clinging Aggregates ---	--- SN22.56 - Phases of the Clinging Aggregates ---
Sāvatthinidānaṁ.	The Savatthi origin.	舍衛城起源。
“Pañcime, bhikkhave, upādānakkhandhā.	"There are these five aggregates subject to clinging, bhikkhus.	「諸比丘，有此五取蘊。
Katame pañca?	What five?	何五？
Rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.	The form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the volitional formations aggregate subject to clinging, the consciousness aggregate subject to clinging.	色取蘊、受取蘊、想取蘊、行取蘊、識取蘊。
Yāvakīvañcāhaṁ, bhikkhave, ime pañcupādānakkhandhe catuparivaṭṭaṁ yathābhūtaṁ nābbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ.	So long, bhikkhus, as I did not directly know these five aggregates subject to clinging in their four phases as they really are, I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Mara, and Brahma, in this generation with its ascetics and brahmins, its devas and humans.	諸比丘，乃至我未如實親證此五取蘊於其四相，我未於此有天、魔、梵之世間，於此有沙門、婆羅門、天人之世代中，宣稱已覺悟無上正等正覺。
Yato ca khvāhaṁ, bhikkhave, ime pañcupādānakkhandhe catuparivaṭṭaṁ yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, sadevake loke …pe…	But when I directly knew these five aggregates subject to clinging in their four phases as they really are, then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Mara, and Brahma, in this generation with its ascetics and brahmins, its devas and humans.	然當我如實親證此五取蘊於其四相，我則宣稱已於此有天、魔、梵之世間，於此有沙門、婆羅門、天人之世代中，覺悟無上正等正覺。
sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ.
Kathañca catuparivaṭṭaṁ?	And what are the four phases?	何謂四相？
Rūpaṁ abbhaññāsiṁ, rūpasamudayaṁ abbhaññāsiṁ, rūpanirodhaṁ abbhaññāsiṁ, rūpanirodhagāminiṁ paṭipadaṁ abbhaññāsiṁ;	I directly knew form, I directly knew the origin of form, I directly knew the cessation of form, I directly knew the way leading to the cessation of form;	我親證色，我親證色之集，我親證色之滅，我親證趣向色滅之道；
vedanaṁ …	feeling...	受…
saññaṁ …	perception...	想…
saṅkhāre …	volitional formations...	行…
viññāṇaṁ abbhaññāsiṁ, viññāṇasamudayaṁ abbhaññāsiṁ, viññāṇanirodhaṁ abbhaññāsiṁ, viññāṇanirodhagāminiṁ paṭipadaṁ abbhaññāsiṁ.	I directly knew consciousness, I directly knew the origin of consciousness, I directly knew the cessation of consciousness, I directly knew the way leading to the cessation of consciousness.	我親證識，我親證識之集，我親證識之滅，我親證趣向識滅之道。
Katamañca, bhikkhave, rūpaṁ?	And what, bhikkhus, is form?	諸比丘，何為色？
Cattāro ca mahābhūtā catunnañca mahābhūtānaṁ upādāya rūpaṁ.	The four great elements and the form derived from the four great elements.	四大種及四大種所造色。
Idaṁ vuccati, bhikkhave, rūpaṁ.	This is called form, bhikkhus.	諸比丘，此名為色。
Āhārasamudayā rūpasamudayo;	With the arising of nutriment there is the arising of form;	隨食之生而有色之生；
āhāranirodhā rūpanirodho.	with the cessation of nutriment there is the cessation of form.	隨食之滅而有色之滅。
Ayameva ariyo aṭṭhaṅgiko maggo rūpanirodhagāminī paṭipadā, seyyathidaṁ—	This Noble Eightfold Path is the way leading to the cessation of form, that is—	此八正道是趣向色滅之道，即是—
sammādiṭṭhi …pe… sammāsamādhi.	right view... right concentration.	正見…正定。
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ rūpaṁ abhiññāya, evaṁ rūpasamudayaṁ abhiññāya, evaṁ rūpanirodhaṁ abhiññāya, evaṁ rūpanirodhagāminiṁ paṭipadaṁ abhiññāya rūpassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā.	Whatever ascetics and brahmins, bhikkhus, having thus directly known form, having thus directly known the origin of form, having thus directly known the cessation of form, having thus directly known the way leading to the cessation of form, are practicing for disenchantment with form, for its fading away, for its cessation, they are practicing well.	諸比丘，凡沙門、婆羅門，如是親證色，如是親證色之集，如是親證色之滅，如是親證趣向色滅之道，為厭離色、為其離欲、為其止息而修行者，彼等乃善修行者。
Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti.	Those who are practicing well have a firm footing in this Dhamma and Discipline.	善修行者，於此法與律中有堅固之立足點。
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ rūpaṁ abhiññāya …pe… evaṁ rūpanirodhagāminiṁ paṭipadaṁ abhiññāya, rūpassa nibbidā virāgā nirodhā anupādā vimuttā te suvimuttā.	And whatever ascetics and brahmins, bhikkhus, having thus directly known form... having thus directly known the way leading to the cessation of form, through disenchantment with form, through its fading away, through its cessation, are liberated by non-clinging, they are well liberated.	凡沙門、婆羅門，諸比丘，如是親證色…如是親證趣向色滅之道，由厭離色、由其離欲、由其止息，以不取而解脫者，彼等乃善解脫者。
Ye suvimuttā te kevalino.	Those who are well liberated are consummate ones.	善解脫者，乃圓滿者。
Ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāya.	For consummate ones, there is no round for describing.	於圓滿者，無輪迴可述。
Katamā ca, bhikkhave, vedanā?	And what, bhikkhus, is feeling?	諸比丘，何為受？
Chayime, bhikkhave, vedanākāyā—	There are these six classes of feeling, bhikkhus—	有此六種受，諸比丘—
cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā.	feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact.	眼觸所生受、耳觸所生受、鼻觸所生受、舌觸所生受、身觸所生受、意觸所生受。
Ayaṁ vuccati, bhikkhave, vedanā.	This is called feeling, bhikkhus.	諸比丘，此名為受。
Phassasamudayā vedanāsamudayo;	With the arising of contact there is the arising of feeling;	隨觸之生而有受之生；
phassanirodhā vedanānirodho.	with the cessation of contact there is the cessation of feeling.	隨觸之滅而有受之滅。
Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ—	This Noble Eightfold Path is the way leading to the cessation of feeling, that is—	此八正道是趣向受滅之道，即是—
sammādiṭṭhi …pe… sammāsamādhi.	right view... right concentration.	正見…正定。
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanaṁ abhiññāya, evaṁ vedanāsamudayaṁ abhiññāya, evaṁ vedanānirodhaṁ abhiññāya, evaṁ vedanānirodhagāminiṁ paṭipadaṁ abhiññāya vedanāya nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā.	Whatever ascetics and brahmins, bhikkhus, having thus directly known feeling, having thus directly known the origin of feeling, having thus directly known the cessation of feeling, having thus directly known the way leading to the cessation of feeling, are practicing for disenchantment with feeling, for its fading away, for its cessation, they are practicing well.	諸比丘，凡沙門、婆羅門，如是親證受，如是親證受之集，如是親證受之滅，如是親證趣向受滅之道，為厭離受、為其離欲、為其止息而修行者，彼等乃善修行者。
Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti.	Those who are practicing well have a firm footing in this Dhamma and Discipline.	善修行者，於此法與律中有堅固之立足點。
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanaṁ abhiññāya …pe… evaṁ vedanānirodhagāminiṁ paṭipadaṁ abhiññāya …pe…	And whatever ascetics and brahmins, bhikkhus, having thus directly known feeling... having thus directly known the way leading to the cessation of feeling...	凡沙門、婆羅門，諸比丘，如是親證受…如是親證趣向受滅之道…
vaṭṭaṁ tesaṁ natthi paññāpanāya.	there is no round for describing.	無輪迴可述。
Katamā ca, bhikkhave, saññā?	And what, bhikkhus, is perception?	諸比丘，何為想？
Chayime, bhikkhave, saññākāyā—	There are these six classes of perception, bhikkhus—	有此六種想，諸比丘—
rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.	perception of forms, perception of sounds, perception of odors, perception of tastes, perception of tactile objects, perception of mental phenomena.	色想、聲想、香想、味想、觸想、法想。
Ayaṁ vuccati, bhikkhave, saññā.	This is called perception, bhikkhus.	諸比丘，此名為想。
Phassasamudayā saññāsamudayo;	With the arising of contact there is the arising of perception;	隨觸之生而有想之生；
phassanirodhā saññānirodho.	with the cessation of contact there is the cessation of perception.	隨觸之滅而有想之滅。
Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṁ—	This Noble Eightfold Path is the way leading to the cessation of perception, that is—	此八正道是趣向想滅之道，即是—
sammādiṭṭhi …pe… sammāsamādhi …pe…	right view... right concentration...	正見…正定…
vaṭṭaṁ tesaṁ natthi paññāpanāya.	there is no round for describing.	無輪迴可述。
Katame ca, bhikkhave, saṅkhārā?	And what, bhikkhus, are volitional formations?	諸比丘，何為行？
Chayime, bhikkhave, cetanākāyā—	There are these six classes of volition, bhikkhus—	有此六種思，諸比丘—
rūpasañcetanā, saddasañcetanā, gandhasañcetanā, rasasañcetanā, phoṭṭhabbasañcetanā, dhammasañcetanā.	volition regarding forms, volition regarding sounds, volition regarding odors, volition regarding tastes, volition regarding tactile objects, volition regarding mental phenomena.	色思、聲思、香思、味思、觸思、法思。
Ime vuccanti, bhikkhave, saṅkhārā.	These are called volitional formations, bhikkhus.	諸比丘，此名為行。
Phassasamudayā saṅkhārasamudayo;	With the arising of contact there is the arising of volitional formations;	隨觸之生而有行之生；
phassanirodhā saṅkhāranirodho.	with the cessation of contact there is the cessation of volitional formations.	隨觸之滅而有行之滅。
Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṁ—	This Noble Eightfold Path is the way leading to the cessation of volitional formations, that is—	此八正道是趣向行滅之道，即是—
sammādiṭṭhi …pe… sammāsamādhi.	right view... right concentration.	正見…正定。
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ saṅkhāre abhiññāya, evaṁ saṅkhārasamudayaṁ abhiññāya, evaṁ saṅkhāranirodhaṁ abhiññāya, evaṁ saṅkhāranirodhagāminiṁ paṭipadaṁ abhiññāya saṅkhārānaṁ nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā.	Whatever ascetics and brahmins, bhikkhus, having thus directly known volitional formations, having thus directly known the origin of volitional formations, having thus directly known the cessation of volitional formations, having thus directly known the way leading to the cessation of volitional formations, are practicing for disenchantment with volitional formations, for their fading away, for their cessation, they are practicing well.	諸比丘，凡沙門、婆羅門，如是親證行，如是親證行之集，如是親證行之滅，如是親證趣向行滅之道，為厭離行、為其離欲、為其止息而修行者，彼等乃善修行者。
Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti.	Those who are practicing well have a firm footing in this Dhamma and Discipline.	善修行者，於此法與律中有堅固之立足點。
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ saṅkhāre abhiññāya, evaṁ saṅkhārasamudayaṁ abhiññāya, evaṁ saṅkhāranirodhaṁ abhiññāya, evaṁ saṅkhāranirodhagāminiṁ paṭipadaṁ abhiññāya saṅkhārānaṁ nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā.	And whatever ascetics and brahmins, bhikkhus, having thus directly known volitional formations, having thus directly known the origin of volitional formations, having thus directly known the cessation of volitional formations, having thus directly known the way leading to the cessation of volitional formations, through disenchantment with volitional formations, through their fading away, through their cessation, are liberated by non-clinging, they are well liberated.	凡沙門、婆羅門，諸比丘，如是親證行，如是親證行之集，如是親證行之滅，如是親證趣向行滅之道，由厭離行、由其離欲、由其止息，以不取而解脫者，彼等乃善解脫者。
Ye suvimuttā, te kevalino.	Those who are well liberated are consummate ones.	善解脫者，乃圓滿者。
Ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāya.	For consummate ones, there is no round for describing.	於圓滿者，無輪迴可述。
Katamañca, bhikkhave, viññāṇaṁ?	And what, bhikkhus, is consciousness?	諸比丘，何為識？
Chayime, bhikkhave, viññāṇakāyā—	There are these six classes of consciousness, bhikkhus—	有此六種識，諸比丘—
cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ.	eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness.	眼識、耳識、鼻識、舌識、身識、意識。
Idaṁ vuccati, bhikkhave, viññāṇaṁ.	This is called consciousness, bhikkhus.	諸比丘，此名為識。
Nāmarūpasamudayā viññāṇasamudayo;	With the arising of name-and-form there is the arising of consciousness;	隨名色之生而有識之生；
nāmarūpanirodhā viññāṇanirodho.	with the cessation of name-and-form there is the cessation of consciousness.	隨名色之滅而有識之滅。
Ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṁ—	This Noble Eightfold Path is the way leading to the cessation of consciousness, that is—	此八正道是趣向識滅之道，即是—
sammādiṭṭhi …pe… sammāsamādhi.	right view... right concentration.	正見…正定。
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ viññāṇaṁ abhiññāya, evaṁ viññāṇasamudayaṁ abhiññāya, evaṁ viññāṇanirodhaṁ abhiññāya, evaṁ viññāṇanirodhagāminiṁ paṭipadaṁ abhiññāya viññāṇassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā.	Whatever ascetics and brahmins, bhikkhus, having thus directly known consciousness, having thus directly known the origin of consciousness, having thus directly known the cessation of consciousness, having thus directly known the way leading to the cessation of consciousness, are practicing for disenchantment with consciousness, for its fading away, for its cessation, they are practicing well.	諸比丘，凡沙門、婆羅門，如是親證識，如是親證識之集，如是親證識之滅，如是親證趣向識滅之道，為厭離識、為其離欲、為其止息而修行者，彼等乃善修行者。
Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti.	Those who are practicing well have a firm footing in this Dhamma and Discipline.	善修行者，於此法與律中有堅固之立足點。
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ viññāṇaṁ abhiññāya, evaṁ viññāṇasamudayaṁ abhiññāya, evaṁ viññāṇanirodhaṁ abhiññāya, evaṁ viññāṇanirodhagāminiṁ paṭipadaṁ abhiññāya viññāṇassa nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā.	And whatever ascetics and brahmins, bhikkhus, having thus directly known consciousness, having thus directly known the origin of consciousness, having thus directly known the cessation of consciousness, having thus directly known the way leading to the cessation of consciousness, through disenchantment with consciousness, through its fading away, through its cessation, are liberated by non-clinging, they are well liberated.	凡沙門、婆羅門，諸比丘，如是親證識，如是親證識之集，如是親證識之滅，如是親證趣向識滅之道，由厭離識、由其離欲、由其止息，以不取而解脫者，彼等乃善解脫者。
Ye suvimuttā, te kevalino.	Those who are well liberated are consummate ones.	善解脫者，乃圓滿者。
Ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāyā”ti.	For consummate ones, there is no round for describing."	於圓滿者，無輪迴可述。」
Catutthaṁ.	The fourth.	第四。

22.57 - SN 22.57 Sattaṭṭhāna: Seven Cases

--- SN22.57 - Sattaṭṭhānasutta ---	--- SN22.57 - Seven Cases ---	--- SN22.57 - Seven Cases ---
Sāvatthinidānaṁ.	The Savatthi origin.	舍衛城起源。
“Sattaṭṭhānakusalo, bhikkhave, bhikkhu tividhūpaparikkhī imasmiṁ dhammavinaye kevalī vusitavā uttamapurisoti vuccati.	"A bhikkhu who is skilled in seven cases and a triple investigator is called, in this Dhamma and Discipline, a consummate one, one who has lived the holy life, the supreme person.	「比丘善於七事，及三種探究者，於此法與律中，名為圓滿者，已修梵行者，至上之人。
Kathañca, bhikkhave, bhikkhu sattaṭṭhānakusalo hoti?	And how, bhikkhus, is a bhikkhu skilled in seven cases?	諸比丘，比丘如何善於七事？
Idha, bhikkhave, bhikkhu rūpaṁ pajānāti, rūpasamudayaṁ pajānāti, rūpanirodhaṁ pajānāti, rūpanirodhagāminiṁ paṭipadaṁ pajānāti;	Here, bhikkhus, a bhikkhu understands form, he understands the origin of form, he understands the cessation of form, he understands the way leading to the cessation of form;	於此，諸比丘，比丘了知色，了知色之集，了知色之滅，了知趣向色滅之道；
rūpassa assādaṁ pajānāti, rūpassa ādīnavaṁ pajānāti, rūpassa nissaraṇaṁ pajānāti;	he understands the gratification in form, he understands the danger in form, he understands the escape from form;	彼了知色之味，了知色之危，了知色之離；
vedanaṁ pajānāti …	He understands feeling...	彼了知受…
saññaṁ …	perception...	想…
saṅkhāre …	volitional formations...	行…
viññāṇaṁ pajānāti, viññāṇasamudayaṁ pajānāti, viññāṇanirodhaṁ pajānāti, viññāṇanirodhagāminiṁ paṭipadaṁ pajānāti;	He understands consciousness, he understands the origin of consciousness, he understands the cessation of consciousness, he understands the way leading to the cessation of consciousness;	彼了知識，了知識之集，了知識之滅，了知趣向識滅之道；
viññāṇassa assādaṁ pajānāti, viññāṇassa ādīnavaṁ pajānāti, viññāṇassa nissaraṇaṁ pajānāti.	he understands the gratification in consciousness, he understands the danger in consciousness, he understands the escape from consciousness.	彼了知識之味，了知識之危，了知識之離。
Katamañca, bhikkhave, rūpaṁ?	And what, bhikkhus, is form?	諸比丘，何為色？
Cattāro ca mahābhūtā, catunnañca mahābhūtānaṁ upādāya rūpaṁ.	The four great elements and the form derived from the four great elements.	四大種及四大種所造色。
Idaṁ vuccati, bhikkhave, rūpaṁ.	This is called form, bhikkhus.	諸比丘，此名為色。
Āhārasamudayā rūpasamudayo;	With the arising of nutriment there is the arising of form;	隨食之生而有色之生；
āhāranirodhā rūpanirodho.	with the cessation of nutriment there is the cessation of form.	隨食之滅而有色之滅。
Ayameva ariyo aṭṭhaṅgiko maggo rūpanirodhagāminī paṭipadā, seyyathidaṁ—	This Noble Eightfold Path is the way leading to the cessation of form, that is—	此八正道是趣向色滅之道，即是—
sammādiṭṭhi …pe… sammāsamādhi.	right view... right concentration.	正見…正定。
Yaṁ rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ—	The pleasure and joy that arise in dependence on form—	依色而生之樂與喜—
ayaṁ rūpassa assādo.	this is the gratification in form.	此是色之味。
Yaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ—	That form is impermanent, suffering, and subject to change—	彼色無常、苦、變易法—
ayaṁ rūpassa ādīnavo.	this is the danger in form.	此是色之危。
Yo rūpasmiṁ chandarāgavinayo chandarāgappahānaṁ—	The removal and abandonment of desire and lust for form—	對色之欲貪之去除與捨棄—
idaṁ rūpassa nissaraṇaṁ.	this is the escape from form.	此是色之離。
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ rūpaṁ abhiññāya, evaṁ rūpasamudayaṁ abhiññāya, evaṁ rūpanirodhaṁ abhiññāya, evaṁ rūpanirodhagāminiṁ paṭipadaṁ abhiññāya;	Whatever ascetics and brahmins, bhikkhus, having thus directly known form, having thus directly known the origin of form, having thus directly known the cessation of form, having thus directly known the way leading to the cessation of form;	諸比丘，凡沙門、婆羅門，如是親證色，如是親證色之集，如是親證色之滅，如是親證趣向色滅之道；
evaṁ rūpassa assādaṁ abhiññāya, evaṁ rūpassa ādīnavaṁ abhiññāya, evaṁ rūpassa nissaraṇaṁ abhiññāya rūpassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā.	having thus directly known the gratification in form, having thus directly known the danger in form, having thus directly known the escape from form, are practicing for disenchantment with form, for its fading away, for its cessation, they are practicing well.	如是親證色之味，如是親證色之危，如是親證色之離，為厭離色、為其離欲、為其止息而修行者，彼等乃善修行者。
Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti.	Those who are practicing well have a firm footing in this Dhamma and Discipline.	善修行者，於此法與律中有堅固之立足點。
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ rūpaṁ abhiññāya, evaṁ rūpasamudayaṁ abhiññāya, evaṁ rūpanirodhaṁ abhiññāya, evaṁ rūpanirodhagāminiṁ paṭipadaṁ abhiññāya;	And whatever ascetics and brahmins, bhikkhus, having thus directly known form, having thus directly known the origin of form, having thus directly known the cessation of form, having thus directly known the way leading to the cessation of form;	凡沙門、婆羅門，諸比丘，如是親證色，如是親證色之集，如是親證色之滅，如是親證趣向色滅之道；
evaṁ rūpassa assādaṁ abhiññāya, evaṁ rūpassa ādīnavaṁ abhiññāya, evaṁ rūpassa nissaraṇaṁ abhiññāya rūpassa nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā.	having thus directly known the gratification in form, having thus directly known the danger in form, having thus directly known the escape from form, through disenchantment with form, through its fading away, through its cessation, are liberated by non-clinging, they are well liberated.	如是親證色之味，如是親證色之危，如是親證色之離，由厭離色、由其離欲、由其止息，以不取而解脫者，彼等乃善解脫者。
Ye suvimuttā, te kevalino.	Those who are well liberated are consummate ones.	善解脫者，乃圓滿者。
Ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāya.	For consummate ones, there is no round for describing.	於圓滿者，無輪迴可述。
Katamā ca, bhikkhave, vedanā?	And what, bhikkhus, is feeling?	諸比丘，何為受？
Chayime, bhikkhave, vedanākāyā—	There are these six classes of feeling, bhikkhus—	有此六種受，諸比丘—
cakkhusamphassajā vedanā …pe…	feeling born of eye-contact...	眼觸所生受…
manosamphassajā vedanā.	feeling born of mind-contact.	意觸所生受。
Ayaṁ vuccati, bhikkhave, vedanā.	This is called feeling, bhikkhus.	諸比丘，此名為受。
Phassasamudayā vedanāsamudayo;	With the arising of contact there is the arising of feeling;	隨觸之生而有受之生；
phassanirodhā vedanānirodho.	with the cessation of contact there is the cessation of feeling.	隨觸之滅而有受之滅。
Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ—	This Noble Eightfold Path is the way leading to the cessation of feeling, that is—	此八正道是趣向受滅之道，即是—
sammādiṭṭhi …pe… sammāsamādhi.	right view... right concentration.	正見…正定。
Yaṁ vedanaṁ paṭicca uppajjati sukhaṁ somanassaṁ—	The pleasure and joy that arise in dependence on feeling—	依受而生之樂與喜—
ayaṁ vedanāya assādo.	this is the gratification in feeling.	此是受之味。
Yā vedanā aniccā dukkhā vipariṇāmadhammā—	That feeling is impermanent, suffering, and subject to change—	彼受無常、苦、變易法—
ayaṁ vedanāya ādīnavo.	this is the danger in feeling.	此是受之危。
Yo vedanāya chandarāgavinayo chandarāgappahānaṁ—	The removal and abandonment of desire and lust for feeling—	對受之欲貪之去除與捨棄—
idaṁ vedanāya nissaraṇaṁ.	this is the escape from feeling.	此是受之離。
Ye hi, keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanaṁ abhiññāya, evaṁ vedanāsamudayaṁ abhiññāya, evaṁ vedanānirodhaṁ abhiññāya, evaṁ vedanānirodhagāminiṁ paṭipadaṁ abhiññāya;	Whatever ascetics and brahmins, bhikkhus, having thus directly known feeling, having thus directly known the origin of feeling, having thus directly known the cessation of feeling, having thus directly known the way leading to the cessation of feeling;	諸比丘，凡沙門、婆羅門，如是親證受，如是親證受之集，如是親證受之滅，如是親證趣向受滅之道；
evaṁ vedanāya assādaṁ abhiññāya, evaṁ vedanāya ādīnavaṁ abhiññāya, evaṁ vedanāya nissaraṇaṁ abhiññāya vedanāya nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā.	having thus directly known the gratification in feeling, having thus directly known the danger in feeling, having thus directly known the escape from feeling, are practicing for disenchantment with feeling, for its fading away, for its cessation, they are practicing well.	如是親證受之味，如是親證受之危，如是親證受之離，為厭離受、為其離欲、為其止息而修行者，彼等乃善修行者。
Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti.	Those who are practicing well have a firm footing in this Dhamma and Discipline.	善修行者，於此法與律中有堅固之立足點。
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanaṁ abhiññāya …pe…	And whatever ascetics and brahmins, bhikkhus, having thus directly known feeling...	凡沙門、婆羅門，諸比丘，如是親證受…
vaṭṭaṁ tesaṁ natthi paññāpanāya.	there is no round for describing.	無輪迴可述。
Katamā ca, bhikkhave, saññā?	And what, bhikkhus, is perception?	諸比丘，何為想？
Chayime, bhikkhave, saññākāyā—	There are these six classes of perception, bhikkhus—	有此六種想，諸比丘—
rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.	perception of forms, perception of sounds, perception of odors, perception of tastes, perception of tactile objects, perception of mental phenomena.	色想、聲想、香想、味想、觸想、法想。
Ayaṁ vuccati, bhikkhave, saññā.	This is called perception, bhikkhus.	諸比丘，此名為想。
Phassasamudayā saññāsamudayo;	With the arising of contact there is the arising of perception;	隨觸之生而有想之生；
phassanirodhā saññānirodho.	with the cessation of contact there is the cessation of perception.	隨觸之滅而有想之滅。
Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṁ—	This Noble Eightfold Path is the way leading to the cessation of perception, that is—	此八正道是趣向想滅之道，即是—
sammādiṭṭhi …pe… sammāsamādhi …pe…	right view... right concentration...	正見…正定…
vaṭṭaṁ tesaṁ natthi paññāpanāya.	there is no round for describing.	無輪迴可述。
Katame ca, bhikkhave, saṅkhārā?	And what, bhikkhus, are volitional formations?	諸比丘，何為行？
Chayime, bhikkhave, cetanākāyā—	There are these six classes of volition, bhikkhus—	有此六種思，諸比丘—
rūpasañcetanā …pe…	volition regarding forms...	色思…
dhammasañcetanā.	volition regarding mental phenomena.	法思。
Ime vuccanti, bhikkhave, saṅkhārā.	These are called volitional formations, bhikkhus.	此名為行，諸比丘。
Phassasamudayā saṅkhārasamudayo;	With the arising of contact there is the arising of volitional formations;	隨觸之生而有行之生；
phassanirodhā saṅkhāranirodho.	with the cessation of contact there is the cessation of volitional formations.	隨觸之滅而有行之滅。
Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṁ—	This Noble Eightfold Path is the way leading to the cessation of volitional formations, that is—	此八正道是趣向行滅之道，即是—
sammādiṭṭhi …pe… sammāsamādhi.	right view... right concentration.	正見…正定。
Yaṁ saṅkhāre paṭicca uppajjati sukhaṁ somanassaṁ—	The pleasure and joy that arise in dependence on volitional formations—	依行而生之樂與喜—
ayaṁ saṅkhārānaṁ assādo.	this is the gratification in volitional formations.	此是行之味。
Ye saṅkhārā aniccā dukkhā vipariṇāmadhammā—	That volitional formations are impermanent, suffering, and subject to change—	彼行無常、苦、變易法—
ayaṁ saṅkhārānaṁ ādīnavo.	this is the danger in volitional formations.	此是行之危。
Yo saṅkhāresu chandarāgavinayo chandarāgappahānaṁ—	The removal and abandonment of desire and lust for volitional formations—	對行之欲貪之去除與捨棄—
idaṁ saṅkhārānaṁ nissaraṇaṁ.	this is the escape from volitional formations.	此是行之離。
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ saṅkhāre abhiññāya, evaṁ saṅkhārasamudayaṁ abhiññāya, evaṁ saṅkhāranirodhaṁ abhiññāya, evaṁ saṅkhāranirodhagāminiṁ paṭipadaṁ abhiññāya …pe… saṅkhārānaṁ nibbidāya virāgāya nirodhāya paṭipannā te suppaṭipannā.	Whatever ascetics and brahmins, bhikkhus, having thus directly known volitional formations, having thus directly known the origin of volitional formations, having thus directly known the cessation of volitional formations, having thus directly known the way leading to the cessation of volitional formations... are practicing for disenchantment with volitional formations, for their fading away, for their cessation, they are practicing well.	諸比丘，凡沙門、婆羅門，如是親證行，如是親證行之集，如是親證行之滅，如是親證趣向行滅之道…為厭離行、為其離欲、為其止息而修行者，彼等乃善修行者。
Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti …pe…	Those who are practicing well have a firm footing in this Dhamma and Discipline...	善修行者，於此法與律中有堅固之立足點…
vaṭṭaṁ tesaṁ natthi paññāpanāya.	there is no round for describing.	無輪迴可述。
Katamañca, bhikkhave, viññāṇaṁ?	And what, bhikkhus, is consciousness?	諸比丘，何為識？
Chayime, bhikkhave, viññāṇakāyā—	There are these six classes of consciousness, bhikkhus—	有此六種識，諸比丘—
cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ.	eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness.	眼識、耳識、鼻識、舌識、身識、意識。
Idaṁ vuccati, bhikkhave, viññāṇaṁ.	This is called consciousness, bhikkhus.	諸比丘，此名為識。
Nāmarūpasamudayā viññāṇasamudayo;	With the arising of name-and-form there is the arising of consciousness;	隨名色之生而有識之生；
nāmarūpanirodhā viññāṇanirodho.	with the cessation of name-and-form there is the cessation of consciousness.	隨名色之滅而有識之滅。
Ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṁ—	This Noble Eightfold Path is the way leading to the cessation of consciousness, that is—	此八正道是趣向識滅之道，即是—
sammādiṭṭhi …pe… sammāsamādhi.	right view... right concentration.	正見…正定。
Yaṁ viññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ—	The pleasure and joy that arise in dependence on consciousness—	依識而生之樂與喜—
ayaṁ viññāṇassa assādo.	this is the gratification in consciousness.	此是識之味。
Yaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ—	That consciousness is impermanent, suffering, and subject to change—	彼識無常、苦、變易法—
ayaṁ viññāṇassa ādīnavo.	this is the danger in consciousness.	此是識之危。
Yo viññāṇasmiṁ chandarāgavinayo chandarāgappahānaṁ—	The removal and abandonment of desire and lust for consciousness—	對識之欲貪之去除與捨棄—
idaṁ viññāṇassa nissaraṇaṁ.	this is the escape from consciousness.	此是識之離。
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ viññāṇaṁ abhiññāya, evaṁ viññāṇasamudayaṁ abhiññāya, evaṁ viññāṇanirodhaṁ abhiññāya, evaṁ viññāṇanirodhagāminiṁ paṭipadaṁ abhiññāya;	Whatever ascetics and brahmins, bhikkhus, having thus directly known consciousness, having thus directly known the origin of consciousness, having thus directly known the cessation of consciousness, having thus directly known the way leading to the cessation of consciousness;	諸比丘，凡沙門、婆羅門，如是親證識，如是親證識之集，如是親證識之滅，如是親證趣向識滅之道；
evaṁ viññāṇassa assādaṁ abhiññāya, evaṁ viññāṇassa ādīnavaṁ abhiññāya, evaṁ viññāṇassa nissaraṇaṁ abhiññāya viññāṇassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā.	having thus directly known the gratification in consciousness, having thus directly known the danger in consciousness, having thus directly known the escape from consciousness, are practicing for disenchantment with consciousness, for its fading away, for its cessation, they are practicing well.	如是親證識之味，如是親證識之危，如是親證識之離，為厭離識、為其離欲、為其止息而修行者，彼等乃善修行者。
Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti.	Those who are practicing well have a firm footing in this Dhamma and Discipline.	善修行者，於此法與律中有堅固之立足點。
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ viññāṇaṁ abhiññāya, evaṁ viññāṇasamudayaṁ abhiññāya, evaṁ viññāṇanirodhaṁ abhiññāya, evaṁ viññāṇanirodhagāminiṁ paṭipadaṁ abhiññāya;	And whatever ascetics and brahmins, bhikkhus, having thus directly known consciousness, having thus directly known the origin of consciousness, having thus directly known the cessation of consciousness, having thus directly known the way leading to the cessation of consciousness;	凡沙門、婆羅門，諸比丘，如是親證識，如是親證識之集，如是親證識之滅，如是親證趣向識滅之道；
evaṁ viññāṇassa assādaṁ abhiññāya, evaṁ viññāṇassa ādīnavaṁ abhiññāya, evaṁ viññāṇassa nissaraṇaṁ abhiññāya viññāṇassa nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā.	having thus directly known the gratification in consciousness, having thus directly known the danger in consciousness, having thus directly known the escape from consciousness, through disenchantment with consciousness, through its fading away, through its cessation, are liberated by non-clinging, they are well liberated.	如是親證識之味，如是親證識之危，如是親證識之離，由厭離識、由其離欲、由其止息，以不取而解脫者，彼等乃善解脫者。
Ye suvimuttā, te kevalino.	Those who are well liberated are consummate ones.	善解脫者，乃圓滿者。
Ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāya.	For consummate ones, there is no round for describing.	於圓滿者，無輪迴可述。
Evaṁ kho, bhikkhave, bhikkhu sattaṭṭhānakusalo hoti.	Thus, bhikkhus, a bhikkhu is skilled in seven cases.	如是，諸比丘，比丘善於七事。
Kathañca, bhikkhave, bhikkhu tividhūpaparikkhī hoti?	And how, bhikkhus, is a bhikkhu a triple investigator?	諸比丘，比丘如何為三種探究者？
Idha, bhikkhave, bhikkhu dhātuso upaparikkhati, āyatanaso upaparikkhati, paṭiccasamuppādaso upaparikkhati.	Here, bhikkhus, a bhikkhu investigates by way of the elements, he investigates by way of the sense bases, he investigates by way of dependent origination.	於此，諸比丘，比丘以界之方式探究，以根之方式探究，以緣起之方式探究。
Evaṁ kho, bhikkhave, bhikkhu tividhūpaparikkhī hoti.	Thus, bhikkhus, a bhikkhu is a triple investigator.	如是，諸比丘，比丘為三種探究者。
Sattaṭṭhānakusalo, bhikkhave, bhikkhu tividhūpaparikkhī, imasmiṁ dhammavinaye kevalī vusitavā ‘uttamapuriso’ti vuccatī”ti.	A bhikkhu who is skilled in seven cases and a triple investigator is called, in this Dhamma and Discipline, a consummate one, one who has lived the holy life, 'the supreme person.'"	比丘善於七事，及三種探究者，於此法與律中，名為圓滿者，已修梵行者，『至上之人』。」

22.58 - SN 22.58 Sammāsambuddha: The Perfectly Enlightened One

--- SN22.58 - Sammāsambuddhasutta ---	--- SN22.58 - The Perfectly Enlightened One ---	--- SN22.58 - The Perfectly Enlightened One ---
Sāvatthinidānaṁ.	The Savatthi origin.	舍衛城起源。
“Tathāgato, bhikkhave, arahaṁ sammāsambuddho rūpassa nibbidā virāgā nirodhā anupādā vimutto sammāsambuddhoti vuccati.	"The Tathagata, bhikkhus, the Arahant, the Perfectly Enlightened One, is liberated by non-clinging through disenchantment with form, through its fading away, through its cessation—he is called 'Perfectly Enlightened One.'	「如來，諸比丘，阿羅漢，正等正覺者，由厭離色、由其離欲、由其止息，以不取而解脫—彼名為『正等正覺者』。
Bhikkhupi, bhikkhave, paññāvimutto rūpassa nibbidā virāgā nirodhā anupādā vimutto paññāvimuttoti vuccati.	A bhikkhu liberated by wisdom is also liberated by non-clinging through disenchantment with form, through its fading away, through its cessation—he is called 'liberated by wisdom.'	慧解脫比丘亦由厭離色、由其離欲、由其止息，以不取而解脫—彼名為『慧解脫者』。
Tathāgato, bhikkhave, arahaṁ sammāsambuddho vedanāya nibbidā virāgā nirodhā anupādā vimutto sammāsambuddhoti vuccati.	The Tathagata, bhikkhus, the Arahant, the Perfectly Enlightened One, is liberated by non-clinging through disenchantment with feeling, through its fading away, through its cessation—he is called 'Perfectly Enlightened One.'	如來，諸比丘，阿羅漢，正等正覺者，由厭離受、由其離欲、由其止息，以不取而解脫—彼名為『正等正覺者』。
Bhikkhupi, bhikkhave, paññāvimutto vedanāya nibbidā …pe… paññāvimuttoti vuccati.	A bhikkhu liberated by wisdom is also liberated by non-clinging through disenchantment with feeling... he is called 'liberated by wisdom.'	慧解脫比丘亦由厭離受、由其離欲、由其止息，以不取而解脫…彼名為『慧解脫者』。
Tathāgato, bhikkhave, arahaṁ sammāsambuddho saññāya …	The Tathagata, bhikkhus, the Arahant, the Perfectly Enlightened One, through disenchantment with perception...	如來，諸比丘，阿羅漢，正等正覺者，由厭離想…
saṅkhārānaṁ …	with volitional formations...	由行…
viññāṇassa nibbidā virāgā nirodhā anupādā vimutto sammāsambuddhoti vuccati.	is liberated by non-clinging through disenchantment with consciousness, through its fading away, through its cessation—he is called 'Perfectly Enlightened One.'	由厭離識、由其離欲、由其止息，以不取而解脫—彼名為『正等正覺者』。
Bhikkhupi, bhikkhave, paññāvimutto viññāṇassa nibbidā virāgā nirodhā anupādā vimutto paññāvimuttoti vuccati.	A bhikkhu liberated by wisdom is also liberated by non-clinging through disenchantment with consciousness, through its fading away, through its cessation—he is called 'liberated by wisdom.'	慧解脫比丘亦由厭離識、由其離欲、由其止息，以不取而解脫—彼名為『慧解脫者』。
Tatra kho, bhikkhave, ko viseso, ko adhippayāso, kiṁ nānākaraṇaṁ, tathāgatassa arahato sammāsambuddhassa paññāvimuttena bhikkhunā”ti?	Therein, bhikkhus, what is the distinction, what is the disparity, what is the difference between the Tathagata, the Arahant, the Perfectly Enlightened One, and a bhikkhu liberated by wisdom?"	諸比丘，於其中，如來，阿羅漢，正等正覺者，與慧解脫比丘之間，有何區別，有何差異，有何不同？」
“Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaññeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.	For us, venerable sir, the teachings are rooted in the Blessed One, guided by the Blessed One, take recourse in the Blessed One. It would be good if the Blessed One would clear up the meaning of this statement. Having heard it from him, the bhikkhus will remember it.	於我等，尊者，教法以世尊為根，以世尊為導，以世尊為依。若世尊能闡明此言之義，善莫大焉。諸比丘聞之，當憶持之。
“Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.	Then listen, bhikkhus, and attend carefully. I will speak.	然則諦聽，諸比丘，善思念之。我當說。
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.	"Yes, venerable sir," those bhikkhus replied to the Blessed One.	「唯然，尊者。」彼諸比丘應諾世尊。
Bhagavā etadavoca:	The Blessed One said this:	世尊作是言：
“Tathāgato, bhikkhave, arahaṁ sammāsambuddho anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā maggaññū, maggavidū, maggakovido;	"The Tathagata, bhikkhus, the Arahant, the Perfectly Enlightened One, is the originator of the path unarisen before, the producer of the path unproduced before, the declarer of the path undeclared before. He is the knower of the path, the discoverer of the path, the expert in the path.	「如來，諸比丘，阿羅漢，正等正覺者，是未生之道之創始者，未起之道之產生者，未說之道之宣說者。彼是知者，是道之發現者，是道之專家。
maggānugā ca, bhikkhave, etarahi sāvakā viharanti pacchā samannāgatā.	And his disciples now dwell following that path and become possessed of it afterwards.	其弟子今隨彼道而住，後亦得之。
Ayaṁ kho, bhikkhave, viseso, ayaṁ adhippayāso, idaṁ nānākaraṇaṁ tathāgatassa arahato sammāsambuddhassa paññāvimuttena bhikkhunā”ti.	This, bhikkhus, is the distinction, this is the disparity, this is the difference between the Tathagata, the Arahant, the Perfectly Enlightened One, and a bhikkhu liberated by wisdom."	諸比丘，此乃如來，阿羅漢，正等正覺者，與慧解脫比丘之間之區別，此乃差異，此乃不同。」
Chaṭṭhaṁ.	The sixth.	第六。

22.59 - SN 22.59 Anattalakkhaṇa: The Characteristic of Nonself

--- SN22.59 - Anattalakkhaṇasutta ---	--- SN22.59 - The Characteristic of Nonself ---	--- SN22.59 - The Characteristic of Nonself ---
Ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye.	On one occasion the Blessed One was dwelling at Baranasi in the Deer Park at Isipatana.	一時，世尊住於波羅奈國伊西波達那鹿野苑。
Tatra kho bhagavā pañcavaggiye bhikkhū āmantesi:	There the Blessed One addressed the group of five bhikkhus:	於彼處，世尊告五比丘眾言：
“bhikkhavo”ti.	Bhikkhus!	諸比丘！
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.	"Venerable sir!" those bhikkhus replied to the Blessed One.	「尊者！」彼諸比丘應諾世尊。
Bhagavā etadavoca:	The Blessed One said this:	世尊作是言：
“Rūpaṁ, bhikkhave, anattā.	"Form, bhikkhus, is nonself.	「諸比丘，色是非我。
Rūpañca hidaṁ, bhikkhave, attā abhavissa, nayidaṁ rūpaṁ ābādhāya saṁvatteyya, labbhetha ca rūpe:	For if, bhikkhus, form were self, this form would not lead to affliction, and it would be possible to have it of form:	若，諸比丘，色是我，此色則不致 afflict，且可能於色有是願：
‘evaṁ me rūpaṁ hotu, evaṁ me rūpaṁ mā ahosī’ti.	'Let my form be thus; let my form not be thus.'	『願我色如此；願我色不如此。』
Yasmā ca kho, bhikkhave, rūpaṁ anattā, tasmā rūpaṁ ābādhāya saṁvattati, na ca labbhati rūpe:	But because form is nonself, form leads to affliction, and it is not possible to have it of form:	然因色是非我，色致 affliction，且不可能於色有是願：
‘evaṁ me rūpaṁ hotu, evaṁ me rūpaṁ mā ahosī’ti.	'Let my form be thus; let my form not be thus.'	『願我色如此；願我色不如此。』
Vedanā anattā.	Feeling is nonself.	受是非我。
Vedanā ca hidaṁ, bhikkhave, attā abhavissa, nayidaṁ vedanā ābādhāya saṁvatteyya, labbhetha ca vedanāya:	For if, bhikkhus, feeling were self, this feeling would not lead to affliction, and it would be possible to have it of feeling:	若，諸比丘，受是我，此受則不致 afflict，且可能於受有是願：
‘evaṁ me vedanā hotu, evaṁ me vedanā mā ahosī’ti.	'Let my feeling be thus; let my feeling not be thus.'	『願我受如此；願我受不如此。』
Yasmā ca kho, bhikkhave, vedanā anattā, tasmā vedanā ābādhāya saṁvattati, na ca labbhati vedanāya:	But because feeling is nonself, feeling leads to affliction, and it is not possible to have it of feeling:	然因受是非我，受致 affliction，且不可能於受有是願：
‘evaṁ me vedanā hotu, evaṁ me vedanā mā ahosī’ti.	'Let my feeling be thus; let my feeling not be thus.'	『願我受如此；願我受不如此。』
Saññā anattā …pe…	Perception is nonself...	想是非我…
saṅkhārā anattā.	Volitional formations are nonself.	行是非我。
Saṅkhārā ca hidaṁ, bhikkhave, attā abhavissaṁsu, nayidaṁ saṅkhārā ābādhāya saṁvatteyyuṁ, labbhetha ca saṅkhāresu:	For if, bhikkhus, volitional formations were self, these volitional formations would not lead to affliction, and it would be possible to have it of volitional formations:	若，諸比丘，行是我，此行則不致 afflict，且可能於行有是願：
‘evaṁ me saṅkhārā hontu, evaṁ me saṅkhārā mā ahesun’ti.	'Let my volitional formations be thus; let my volitional formations not be thus.'	『願我行如此；願我行不如此。』
Yasmā ca kho, bhikkhave, saṅkhārā anattā, tasmā saṅkhārā ābādhāya saṁvattanti, na ca labbhati saṅkhāresu:	But because volitional formations are nonself, volitional formations lead to affliction, and it is not possible to have it of volitional formations:	然因行是非我，行致 affliction，且不可能於行有是願：
‘evaṁ me saṅkhārā hontu, evaṁ me saṅkhārā mā ahesun’ti.	'Let my volitional formations be thus; let my volitional formations not be thus.'	『願我行如此；願我行不如此。』
Viññāṇaṁ anattā.	Consciousness is nonself.	識是非我。
Viññāṇañca hidaṁ, bhikkhave, attā abhavissa, nayidaṁ viññāṇaṁ ābādhāya saṁvatteyya, labbhetha ca viññāṇe:	For if, bhikkhus, consciousness were self, this consciousness would not lead to affliction, and it would be possible to have it of consciousness:	若，諸比丘，識是我，此識則不致 afflict，且可能於識有是願：
‘evaṁ me viññāṇaṁ hotu, evaṁ me viññāṇaṁ mā ahosī’ti.	'Let my consciousness be thus; let my consciousness not be thus.'	『願我識如此；願我識不如此。』
Yasmā ca kho, bhikkhave, viññāṇaṁ anattā, tasmā viññāṇaṁ ābādhāya saṁvattati, na ca labbhati viññāṇe:	But because consciousness is nonself, consciousness leads to affliction, and it is not possible to have it of consciousness:	然因識是非我，識致 affliction，且不可能於識有是願：
‘evaṁ me viññāṇaṁ hotu, evaṁ me viññāṇaṁ mā ahosī’ti.	'Let my consciousness be thus; let my consciousness not be thus.'	『願我識如此；願我識不如此。』
Taṁ kiṁ maññatha, bhikkhave,	What do you think, bhikkhus,	汝意云何，諸比丘，
rūpaṁ niccaṁ vā aniccaṁ vā”ti?	is form permanent or impermanent?"	色為常或無常？」
“Aniccaṁ, bhante”.	Impermanent, venerable sir.	無常，尊者。
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?	Is what is impermanent suffering or happiness?	無常者為苦或樂？
“Dukkhaṁ, bhante”.	Suffering, venerable sir.	苦，尊者。
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:	"Is what is impermanent, suffering, and subject to change fit to be regarded thus:	「無常、苦、變易法，可如是觀否：
‘etaṁ mama, esohamasmi, eso me attā’”ti?	'This is mine, this I am, this is my self'?"	『此是我所，此是我，此是我之我』？」
“No hetaṁ, bhante”.	No, venerable sir.	不也，尊者。
“Vedanā …	"Is feeling...	「受…
saññā …	perception...	想…
saṅkhārā …	volitional formations...	行…
viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?	consciousness permanent or impermanent?"	識為常或無常？」
“Aniccaṁ, bhante”.	Impermanent, venerable sir.	無常，尊者。
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?	Is what is impermanent suffering or happiness?	無常者為苦或樂？
“Dukkhaṁ, bhante”.	Suffering, venerable sir.	苦，尊者。
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:	"Is what is impermanent, suffering, and subject to change fit to be regarded thus:	「無常、苦、變易法，可如是觀否：
‘etaṁ mama, esohamasmi, eso me attā’”ti?	'This is mine, this I am, this is my self'?"	『此是我所，此是我，此是我之我』？」
“No hetaṁ, bhante”.	No, venerable sir.	不也，尊者。
“Tasmātiha, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.	"Therefore, bhikkhus, whatever form, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all form: 'This is not mine, this I am not, this is not my self'—thus should it be seen as it really is with correct wisdom.	「是故，諸比丘，凡色，或過去、未來、或現在，內或外，粗或細，劣或勝，遠或近，一切色：『此非我所，此非我，此非我之我』—應如是以正慧如實觀之。
Yā kāci vedanā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā …pe… yā dūre santike vā, sabbā vedanā: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.	Whatever feeling, whether past, future, or present, internal or external... far or near, all feeling: 'This is not mine, this I am not, this is not my self'—thus should it be seen as it really is with correct wisdom.	凡受，或過去、未來、或現在，內或外…遠或近，一切受：『此非我所，此非我，此非我之我』—應如是以正慧如實觀之。
Yā kāci saññā …pe…	Whatever perception...	凡想…
ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā …pe… ye dūre santike vā, sabbe saṅkhārā: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.	Whatever volitional formations, whether past, future, or present, internal or external... far or near, all volitional formations: 'This is not mine, this I am not, this is not my self'—thus should it be seen as it really is with correct wisdom.	凡行，或過去、未來、或現在，內或外…遠或近，一切行：『此非我所，此非我，此非我之我』—應如是以正慧如實觀之。
Yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.	Whatever consciousness, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all consciousness: 'This is not mine, this I am not, this is not my self'—thus should it be seen as it really is with correct wisdom.	凡識，或過去、未來、或現在，內或外，粗或細，劣或勝，遠或近，一切識：『此非我所，此非我，此非我之我』—應如是以正慧如實觀之。
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati.	Seeing thus, bhikkhus, the instructed noble-one's-disciple becomes disenchanted with form, becomes disenchanted with feeling, becomes disenchanted with perception, becomes disenchanted with volitional formations, becomes disenchanted with consciousness.	諸比丘，如是見者，已受教之聖弟子，厭於色，厭於受，厭於想，厭於行，厭於識。
Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.	Being disenchanted, he becomes dispassionate; through dispassion he is liberated. When liberated, there is knowledge that he is liberated.	厭故離欲；離欲故解脫。解脫時，有智知其解脫。
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.	He understands: '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.'"	彼知：『生已盡，梵行已立，所作已辦，不受後有。』」
Idamavoca bhagavā.	Thus spoke the Blessed One.	世尊如是說。
Attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṁ abhinanduṁ.	Elated, the group of five bhikkhus delighted in the Blessed One's statement.	五比丘眾心生歡喜，樂世尊所說。
Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne pañcavaggiyānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsūti.	And while this discourse was being spoken, the minds of the group of five bhikkhus were liberated from the taints by non-clinging.	此經說時，五比丘眾心由不取而離諸漏。

22.60 - SN 22.60 Mahāli: Mahali

--- SN22.60 - Mahālisutta ---	--- SN22.60 - Mahali ---	--- SN22.60 - Mahali ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我聞。
ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.	On one occasion the Blessed One was dwelling at Vesali in the Great Wood in the Hall with the Peaked Roof.	一時，世尊住於毗舍離大林重閣講堂。
Atha kho mahāli licchavi yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho mahāli licchavi bhagavantaṁ etadavoca:	Then Mahali the Licchavi approached the Blessed One... Sitting to one side, Mahali the Licchavi said this to the Blessed One:	時，摩訶梨離車子詣世尊所…坐於一面，摩訶梨離車子白世尊言：
“Pūraṇo, bhante, kassapo evamāha:	"Purana Kassapa, venerable sir, says thus:	「尊者，富蘭那迦葉如是說：
‘natthi hetu natthi paccayo sattānaṁ saṅkilesāya;	'There is no cause or condition for the defilement of beings;	『眾生之染污無因無緣；
ahetū appaccayā sattā saṅkilissanti.	beings are defiled without cause or condition.	眾生無因無緣而染污。
Natthi hetu natthi paccayo sattānaṁ visuddhiyā;	There is no cause or condition for the purification of beings;	眾生之清淨無因無緣；
ahetū appaccayā sattā visujjhantī’ti.	beings are purified without cause or condition.'	眾生無因無緣而清淨。』
Idha bhagavā kimāhā”ti?	What does the Blessed One say about this?"	世尊於此云何說？」
“Atthi, mahāli, hetu atthi paccayo sattānaṁ saṅkilesāya;	"There is, Mahali, cause and condition for the defilement of beings;	「摩訶梨，有因有緣使眾生染污；
sahetū sappaccayā sattā saṅkilissanti.	beings are defiled with cause and condition.	眾生有因有緣而染污。
Atthi, mahāli, hetu, atthi paccayo sattānaṁ visuddhiyā;	There is, Mahali, cause and condition for the purification of beings;	摩訶梨，有因有緣使眾生清淨；
sahetū sappaccayā sattā visujjhantī”ti.	beings are purified with cause and condition."	眾生有因有緣而清淨。」
“Katamo pana, bhante, hetu katamo paccayo sattānaṁ saṅkilesāya;	"But what, venerable sir, is the cause and condition for the defilement of beings;	「然，尊者，何為眾生染污之因緣；
kathaṁ sahetū sappaccayā sattā saṅkilissantī”ti?	how are beings defiled with cause and condition?"	眾生如何有因有緣而染污？」
“Rūpañca hidaṁ, mahāli, ekantadukkhaṁ abhavissa dukkhānupatitaṁ dukkhāvakkantaṁ anavakkantaṁ sukhena, nayidaṁ sattā rūpasmiṁ sārajjeyyuṁ.	"If, Mahali, form were exclusively suffering, immersed in suffering, steeped in suffering, and not steeped in pleasure, beings would not become enamored with form.	「摩訶梨，若色唯是苦，浸於苦，沉於苦，而不沉於樂，眾生則不於色生愛戀。
Yasmā ca kho, mahāli, rūpaṁ sukhaṁ sukhānupatitaṁ sukhāvakkantaṁ anavakkantaṁ dukkhena, tasmā sattā rūpasmiṁ sārajjanti;	But because form is pleasurable, immersed in pleasure, steeped in pleasure, and not steeped in suffering, beings become enamored with form;	然因色是樂，浸於樂，沉於樂，而不沉於苦，眾生於色生愛戀；
sārāgā saṁyujjanti; saṁyogā saṅkilissanti.	being enamored, they are captivated; being captivated, they are defiled.	愛戀故，被迷惑；被迷惑故，被染污。
Ayaṁ kho, mahāli, hetu, ayaṁ paccayo sattānaṁ saṅkilesāya;	This, Mahali, is a cause and condition for the defilement of beings;	摩訶梨，此是眾生染污之因緣；
evaṁ sahetū sappaccayā sattā saṅkilissanti.	thus beings are defiled with cause and condition.	如是眾生有因有緣而染污。
Vedanā ca hidaṁ, mahāli, ekantadukkhā abhavissa dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, nayidaṁ sattā vedanāya sārajjeyyuṁ.	If, Mahali, feeling were exclusively suffering, immersed in suffering, steeped in suffering, and not steeped in pleasure, beings would not become enamored with feeling.	摩訶梨，若受唯是苦，浸於苦，沉於苦，而不沉於樂，眾生則不於受生愛戀。
Yasmā ca kho, mahāli, vedanā sukhā sukhānupatitā sukhāvakkantā anavakkantā dukkhena, tasmā sattā vedanāya sārajjanti;	But because feeling is pleasurable, immersed in pleasure, steeped in pleasure, and not steeped in suffering, beings become enamored with feeling;	然因受是樂，浸於樂，沉於樂，而不沉於苦，眾生於受生愛戀；
sārāgā saṁyujjanti;	being enamored, they are captivated;	愛戀故，被迷惑；
saṁyogā saṅkilissanti.	being captivated, they are defiled.	被迷惑故，被染污。
Ayampi kho, mahāli, hetu, ayaṁ paccayo sattānaṁ saṅkilesāya.	This too, Mahali, is a cause and condition for the defilement of beings.	此亦，摩訶梨，是眾生染污之因緣。
Evampi sahetū sappaccayā sattā saṅkilissanti.	Thus too beings are defiled with cause and condition.	如是眾生亦有因有緣而染污。
Saññā ca hidaṁ, mahāli …pe…	If, Mahali, perception...	摩訶梨，若想…
saṅkhārā ca hidaṁ, mahāli, ekantadukkhā abhavissaṁsu dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, nayidaṁ sattā saṅkhāresu sārajjeyyuṁ.	If, Mahali, volitional formations were exclusively suffering, immersed in suffering, steeped in suffering, and not steeped in pleasure, beings would not become enamored with volitional formations.	摩訶梨，若行唯是苦，浸於苦，沉於苦，而不沉於樂，眾生則不於行生愛戀。
Yasmā ca kho, mahāli, saṅkhārā sukhā sukhānupatitā sukhāvakkantā anavakkantā dukkhena, tasmā sattā saṅkhāresu sārajjanti;	But because volitional formations are pleasurable, immersed in pleasure, steeped in pleasure, and not steeped in suffering, beings become enamored with volitional formations;	然因行是樂，浸於樂，沉於樂，而不沉於苦，眾生於行生愛戀；
sārāgā saṁyujjanti;	being enamored, they are captivated;	愛戀故，被迷惑；
saṁyogā saṅkilissanti.	being captivated, they are defiled.	被迷惑故，被染污。
Ayampi kho, mahāli, hetu, ayaṁ paccayo sattānaṁ saṅkilesāya.	This too, Mahali, is a cause and condition for the defilement of beings.	此亦，摩訶梨，是眾生染污之因緣。
Evampi sahetū sappaccayā sattā saṅkilissanti.	Thus too beings are defiled with cause and condition.	如是眾生亦有因有緣而染污。
Viññāṇañca hidaṁ, mahāli, ekantadukkhaṁ abhavissa dukkhānupatitaṁ dukkhāvakkantaṁ anavakkantaṁ sukhena, nayidaṁ sattā viññāṇasmiṁ sārajjeyyuṁ.	If, Mahali, consciousness were exclusively suffering, immersed in suffering, steeped in suffering, and not steeped in pleasure, beings would not become enamored with consciousness.	摩訶梨，若識唯是苦，浸於苦，沉於苦，而不沉於樂，眾生則不於識生愛戀。
Yasmā ca kho, mahāli, viññāṇaṁ sukhaṁ sukhānupatitaṁ sukhāvakkantaṁ anavakkantaṁ dukkhena, tasmā sattā viññāṇasmiṁ sārajjanti;	But because consciousness is pleasurable, immersed in pleasure, steeped in pleasure, and not steeped in suffering, beings become enamored with consciousness;	然因識是樂，浸於樂，沉於樂，而不沉於苦，眾生於識生愛戀；
sārāgā saṁyujjanti; saṁyogā saṅkilissanti.	being enamored, they are captivated; being captivated, they are defiled.	愛戀故，被迷惑；被迷惑故，被染污。
Ayampi kho, mahāli, hetu ayaṁ paccayo sattānaṁ saṅkilesāya.	This too, Mahali, is a cause and condition for the defilement of beings.	此亦，摩訶梨，是眾生染污之因緣。
Evampi sahetū sappaccayā sattā saṅkilissantī”ti.	Thus too beings are defiled with cause and condition."	如是眾生亦有因有緣而染污。」
“Katamo pana, bhante, hetu katamo paccayo sattānaṁ visuddhiyā;	"But what, venerable sir, is the cause and condition for the purification of beings;	「然，尊者，何為眾生清淨之因緣；
kathaṁ sahetū sappaccayā sattā visujjhantī”ti?	how are beings purified with cause and condition?"	眾生如何有因有緣而清淨？」
“Rūpañca hidaṁ, mahāli, ekantasukhaṁ abhavissa sukhānupatitaṁ sukhāvakkantaṁ anavakkantaṁ dukkhena, nayidaṁ sattā rūpasmiṁ nibbindeyyuṁ.	"If, Mahali, form were exclusively pleasurable, immersed in pleasure, steeped in pleasure, and not steeped in suffering, beings would not become disenchanted with form.	「摩訶梨，若色唯是樂，浸於樂，沉於樂，而不沉於苦，眾生則不於色生厭離。
Yasmā ca kho, mahāli, rūpaṁ dukkhaṁ dukkhānupatitaṁ dukkhāvakkantaṁ anavakkantaṁ sukhena, tasmā sattā rūpasmiṁ nibbindanti;	But because form is suffering, immersed in suffering, steeped in suffering, and not steeped in pleasure, beings become disenchanted with form;	然因色是苦，浸於苦，沉於苦，而不沉於樂，眾生於色生厭離；
nibbindaṁ virajjanti; virāgā visujjhanti.	being disenchanted, they become dispassionate; through dispassion they are purified.	厭離故，離欲；離欲故，得清淨。
Ayaṁ kho, mahāli, hetu, ayaṁ paccayo, sattānaṁ visuddhiyā.	This, Mahali, is a cause and condition for the purification of beings.	摩訶梨，此是眾生清淨之因緣。
Evaṁ sahetū sappaccayā sattā visujjhanti.	Thus beings are purified with cause and condition.	如是眾生有因有緣而清淨。
Vedanā ca hidaṁ, mahāli, ekantasukhā abhavissa …pe…	If, Mahali, feeling were exclusively pleasurable...	摩訶梨，若受唯是樂…
saññā ca hidaṁ, mahāli …pe…	If, Mahali, perception...	摩訶梨，若想…
saṅkhārā ca hidaṁ, mahāli, ekantasukhā abhavissaṁsu …pe…	If, Mahali, volitional formations were exclusively pleasurable...	摩訶梨，若行唯是樂…
viññāṇañca hidaṁ, mahāli, ekantasukhaṁ abhavissa sukhānupatitaṁ sukhāvakkantaṁ anavakkantaṁ dukkhena, nayidaṁ sattā viññāṇasmiṁ nibbindeyyuṁ.	If, Mahali, consciousness were exclusively pleasurable, immersed in pleasure, steeped in pleasure, and not steeped in suffering, beings would not become disenchanted with consciousness.	摩訶梨，若識唯是樂，浸於樂，沉於樂，而不沉於苦，眾生則不於識生厭離。
Yasmā ca kho, mahāli, viññāṇaṁ dukkhaṁ dukkhānupatitaṁ dukkhāvakkantaṁ anavakkantaṁ sukhena, tasmā sattā viññāṇasmiṁ nibbindanti;	But because consciousness is suffering, immersed in suffering, steeped in suffering, and not steeped in pleasure, beings become disenchanted with consciousness;	然因識是苦，浸於苦，沉於苦，而不沉於樂，眾生於識生厭離；
nibbindaṁ virajjanti; virāgā visujjhanti.	being disenchanted, they become dispassionate; through dispassion they are purified.	厭離故，離欲；離欲故，得清淨。
Ayaṁ kho, mahāli, hetu, ayaṁ paccayo, sattānaṁ visuddhiyā.	This, Mahali, is a cause and condition for the purification of beings.	摩訶梨，此是眾生清淨之因緣。
Evampi sahetū sappaccayā sattā visujjhantī”ti.	Thus too beings are purified with cause and condition."	如是眾生亦有因有緣而清淨。」

22.61 - SN 22.61 Āditta: Burning

--- SN22.61 - Ādittasutta ---	--- SN22.61 - Burning ---	--- SN22.61 - Burning ---
Sāvatthinidānaṁ.	The Savatthi origin.	舍衛城起源。
“Rūpaṁ, bhikkhave, ādittaṁ, vedanā ādittā, saññā ādittā, saṅkhārā ādittā, viññāṇaṁ ādittaṁ.	"Form, bhikkhus, is burning, feeling is burning, perception is burning, volitional formations are burning, consciousness is burning.	「諸比丘，色在燃燒，受在燃燒，想在燃燒，行在燃燒，識在燃燒。
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi … saññāyapi … saṅkhāresupi … viññāṇasmimpi nibbindati.	Seeing thus, bhikkhus, the instructed noble-one's-disciple becomes disenchanted with form, with feeling... with perception... with volitional formations... with consciousness.	諸比丘，如是見者，已受教之聖弟子，厭於色，厭於受…厭於想…厭於行…厭於識。
Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.	Being disenchanted, he becomes dispassionate; through dispassion he is liberated. When liberated, there is knowledge that he is liberated.	厭故離欲；離欲故解脫。解脫時，有智知其解脫。
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.	He understands: '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.'"	彼知：『生已盡，梵行已立，所作已辦，不受後有。』」

22.62 - SN 22.62 Niruttipatha: Pathways of Language

--- SN22.62 - Niruttipathasutta ---	--- SN22.62 - Pathways of Language ---	--- SN22.62 - Pathways of Language ---
Sāvatthinidānaṁ.	The Savatthi origin.	舍衛城起源。
“Tayome, bhikkhave, niruttipathā adhivacanapathā paññattipathā asaṅkiṇṇā asaṅkiṇṇapubbā, na saṅkīyanti, na saṅkīyissanti, appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhi.	"There are, bhikkhus, these three pathways of language, pathways of designation, pathways of description, that are unconfused, that have been unconfused in the past, that are not confused, that will not be confused, that are not rejected by wise ascetics and brahmins.	「諸比丘，有此三種語言之道，名相之道，描述之道，不混淆，過去未混淆，今不混淆，未來不混淆，不為智者沙門婆羅門所棄。
Katame tayo?	What three?	何三？
Yaṁ, bhikkhave, rūpaṁ atītaṁ niruddhaṁ vipariṇataṁ ‘ahosī’ti tassa saṅkhā, ‘ahosī’ti tassa samaññā, ‘ahosī’ti tassa paññatti;	Whatever form, bhikkhus, that is past, ceased, changed, 'it was' is its designation, 'it was' is its appellation, 'it was' is its description;	諸比丘，凡色，已過去，已滅，已變，『曾是』是其名相，『曾是』是其稱謂，『曾是』是其描述；
na tassa saṅkhā ‘atthī’ti, na tassa saṅkhā ‘bhavissatī’ti.	it is not designated as 'it is,' it is not designated as 'it will be.'	不名為『是』，不名為『將是』。
Yā vedanā atītā niruddhā vipariṇatā ‘ahosī’ti tassā saṅkhā, ‘ahosī’ti tassā samaññā, ‘ahosī’ti tassā paññatti;	Whatever feeling that is past, ceased, changed, 'it was' is its designation, 'it was' is its appellation, 'it was' is its description;	凡受，已過去，已滅，已變，『曾是』是其名相，『曾是』是其稱謂，『曾是』是其描述；
na tassā saṅkhā ‘atthī’ti, na tassā saṅkhā ‘bhavissatī’ti.	it is not designated as 'it is,' it is not designated as 'it will be.'	不名為『是』，不名為『將是』。
Yā saññā …	Whatever perception...	凡想…
ye saṅkhārā atītā niruddhā vipariṇatā ‘ahesun’ti tesaṁ saṅkhā, ‘ahesun’ti tesaṁ samaññā, ‘ahesun’ti tesaṁ paññatti;	Whatever volitional formations that are past, ceased, changed, 'they were' is their designation, 'they were' is their appellation, 'they were' is their description;	凡行，已過去，已滅，已變，『曾是』是其名相，『曾是』是其稱謂，『曾是』是其描述；
na tesaṁ saṅkhā ‘atthī’ti, na tesaṁ saṅkhā ‘bhavissantī’ti.	they are not designated as 'they are,' they are not designated as 'they will be.'	不名為『是』，不名為『將是』。
Yaṁ viññāṇaṁ atītaṁ niruddhaṁ vipariṇataṁ, ‘ahosī’ti tassa saṅkhā, ‘ahosī’ti tassa samaññā, ‘ahosī’ti tassa paññatti;	Whatever consciousness that is past, ceased, changed, 'it was' is its designation, 'it was' is its appellation, 'it was' is its description;	凡識，已過去，已滅，已變，『曾是』是其名相，『曾是』是其稱謂，『曾是』是其描述；
na tassa saṅkhā ‘atthī’ti, na tassa saṅkhā ‘bhavissatī’ti.	it is not designated as 'it is,' it is not designated as 'it will be.'	不名為『是』，不名為『將是』。
Yaṁ, bhikkhave, rūpaṁ ajātaṁ apātubhūtaṁ, ‘bhavissatī’ti tassa saṅkhā, ‘bhavissatī’ti tassa samaññā, ‘bhavissatī’ti tassa paññatti;	Whatever form, bhikkhus, that is unborn, unmanifest, 'it will be' is its designation, 'it will be' is its appellation, 'it will be' is its description;	諸比丘，凡色，未生，未顯，『將是』是其名相，『將是』是其稱謂，『將是』是其描述；
na tassa saṅkhā ‘atthī’ti, na tassa saṅkhā ‘ahosī’ti.	it is not designated as 'it is,' it is not designated as 'it was.'	不名為『是』，不名為『曾是』。
Yā vedanā ajātā apātubhūtā, ‘bhavissatī’ti tassā saṅkhā, ‘bhavissatī’ti tassā samaññā, ‘bhavissatī’ti tassā paññatti;	Whatever feeling that is unborn, unmanifest, 'it will be' is its designation, 'it will be' is its appellation, 'it will be' is its description;	凡受，未生，未顯，『將是』是其名相，『將是』是其稱謂，『將是』是其描述；
na tassā saṅkhā ‘atthī’ti, na tassā saṅkhā ‘ahosī’ti.	it is not designated as 'it is,' it is not designated as 'it was.'	不名為『是』，不名為『曾是』。
Yā saññā …	Whatever perception...	凡想…
ye saṅkhārā ajātā apātubhūtā, ‘bhavissantī’ti tesaṁ saṅkhā, ‘bhavissantī’ti tesaṁ samaññā, ‘bhavissantī’ti tesaṁ paññatti;	Whatever volitional formations that are unborn, unmanifest, 'they will be' is their designation, 'they will be' is their appellation, 'they will be' is their description;	凡行，未生，未顯，『將是』是其名相，『將是』是其稱謂，『將是』是其描述；
na tesaṁ saṅkhā ‘atthī’ti, na tesaṁ saṅkhā ‘ahesun’ti.	they are not designated as 'they are,' they are not designated as 'they were.'	不名為『是』，不名為『曾是』。
Yaṁ viññāṇaṁ ajātaṁ apātubhūtaṁ, ‘bhavissatī’ti tassa saṅkhā, ‘bhavissatī’ti tassa samaññā, ‘bhavissatī’ti tassa paññatti;	Whatever consciousness that is unborn, unmanifest, 'it will be' is its designation, 'it will be' is its appellation, 'it will be' is its description;	凡識，未生，未顯，『將是』是其名相，『將是』是其稱謂，『將是』是其描述；
na tassa saṅkhā ‘atthī’ti, na tassa saṅkhā ‘ahosī’ti.	it is not designated as 'it is,' it is not designated as 'it was.'	不名為『是』，不名為『曾是』。
Yaṁ, bhikkhave, rūpaṁ jātaṁ pātubhūtaṁ, ‘atthī’ti tassa saṅkhā, ‘atthī’ti tassa samaññā, ‘atthī’ti tassa paññatti;	Whatever form, bhikkhus, that is born, manifest, 'it is' is its designation, 'it is' is its appellation, 'it is' is its description;	諸比丘，凡色，已生，已顯，『是』是其名相，『是』是其稱謂，『是』是其描述；
na tassa saṅkhā ‘ahosī’ti, na tassa saṅkhā ‘bhavissatī’ti.	it is not designated as 'it was,' it is not designated as 'it will be.'	不名為『曾是』，不名為『將是』。
Yā vedanā jātā pātubhūtā, ‘atthī’ti tassā saṅkhā, ‘atthī’ti tassā samaññā, ‘atthī’ti tassā paññatti;	Whatever feeling that is born, manifest, 'it is' is its designation, 'it is' is its appellation, 'it is' is its description;	凡受，已生，已顯，『是』是其名相，『是』是其稱謂，『是』是其描述；
na tassā saṅkhā ‘ahosī’ti, na tassā saṅkhā ‘bhavissatī’ti.	it is not designated as 'it was,' it is not designated as 'it will be.'	不名為『曾是』，不名為『將是』。
Yā saññā …	Whatever perception...	凡想…
ye saṅkhārā jātā pātubhūtā, ‘atthī’ti tesaṁ saṅkhā, ‘atthī’ti tesaṁ samaññā, ‘atthī’ti tesaṁ paññatti;	Whatever volitional formations that are born, manifest, 'they are' is their designation, 'they are' is their appellation, 'they are' is their description;	凡行，已生，已顯，『是』是其名相，『是』是其稱謂，『是』是其描述；
na tesaṁ saṅkhā ‘ahesun’ti, na tesaṁ saṅkhā, ‘bhavissantī’ti.	they are not designated as 'they were,' they are not designated as 'they will be.'	不名為『曾是』，不名為『將是』。
Yaṁ viññāṇaṁ jātaṁ pātubhūtaṁ, ‘atthī’ti tassa saṅkhā, ‘atthī’ti tassa samaññā, ‘atthī’ti tassa paññatti;	Whatever consciousness that is born, manifest, 'it is' is its designation, 'it is' is its appellation, 'it is' is its description;	凡識，已生，已顯，『是』是其名相，『是』是其稱謂，『是』是其描述；
na tassa saṅkhā ‘ahosī’ti, na tassa saṅkhā ‘bhavissatī’ti.	it is not designated as 'it was,' it is not designated as 'it will be.'	不名為『曾是』，不名為『將是』。
Ime kho, bhikkhave, tayo niruttipathā adhivacanapathā paññattipathā asaṅkiṇṇā asaṅkiṇṇapubbā, na saṅkīyanti, na saṅkīyissanti, appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhi.	These, bhikkhus, are the three pathways of language, pathways of designation, pathways of description, that are unconfused, that have been unconfused in the past, that are not confused, that will not be confused, that are not rejected by wise ascetics and brahmins.	諸比丘，此乃三種語言之道，名相之道，描述之道，不混淆，過去未混淆，今不混淆，未來不混淆，不為智者沙門婆羅門所棄。
Yepi te, bhikkhave, ahesuṁ ukkalā vassabhaññā ahetukavādā akiriyavādā natthikavādā, tepime tayo niruttipathe adhivacanapathe paññattipathe na garahitabbaṁ nappaṭikkositabbaṁ amaññiṁsu.	Even those who were the Okkalakas of Vassa and Bhañña, bhikkhus, who held the doctrines of no-cause, of non-action, of nihilism, even they did not think that these three pathways of language, pathways of designation, pathways of description should be criticized or scorned.	諸比丘，縱使是婆蹉與婆尼亞之奥伽羅迦人，持無因論、無作用論、虛無論，彼等亦不認為此三種語言之道、名相之道、描述之道應被批評或輕蔑。
Taṁ kissa hetu?	For what reason?	何以故？
Nindāghaṭṭanabyārosaupārambhabhayā”ti.	For fear of blame, attack, and condemnation."	懼於責難、攻擊、與譴責。」
Majjhimapaṇṇāsakassa upayavaggo paṭhamo.	The first Involvement Chapter of the Middle Fifty.	中五十涉入品第一。
Upayo bījaṁ udānaṁ,	Involvement, seed, inspired utterance,	涉入，種子，感興語，
Upādānaparivattaṁ;	Phases of clinging;	取之諸相；
Sattaṭṭhānañca sambuddho,	Seven cases and the enlightened one,	七事與覺者，
Pañcamahāli ādittā;	The fifth with Mahali, burning;	第五與摩訶梨，燃燒；
Vaggo niruttipathena cāti.	The chapter with pathways of language.	語言之道品。

22.63 - SN 22.63 Upādiyamāna: Clinging

--- SN22.63 - Upādiyamānasutta ---	--- SN22.63 - Clinging ---	--- SN22.63 - Clinging ---
Evaṁ me sutaṁ—	Thus have I heard.	如是我聞。
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	On one occasion the Blessed One was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park.	一時，世尊住舍衛城祇樹給孤獨園。
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:	Then a certain bhikkhu approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, that bhikkhu said this to the Blessed One:	時，有一比丘詣世尊所；至已，禮敬世尊，坐於一面。坐於一面，彼比丘白世尊言：
“sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.	It would be good, venerable sir, if the Blessed One would teach me the Dhamma in brief so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute.	善哉，尊者，若世尊能為我略說法，以便聞世尊法後，我得獨住，遠離，精勤，熱心，堅定。
“Upādiyamāno kho, bhikkhu, baddho mārassa;	"One who clings, bhikkhu, is bound by Mara;	「比丘，執著者，為魔所縛；
anupādiyamāno mutto pāpimato”ti.	one who does not cling is freed from the Evil One."	不執著者，脫於惡者。」
“Aññātaṁ bhagavā, aññātaṁ sugatā”ti.	Understood, Blessed One! Understood, Fortunate One!	已解，世尊！已解，善逝！
“Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti?	In what way do you understand the meaning of what I have stated in brief, bhikkhu?	比丘，汝如何理解我簡略所述之義？
“Rūpaṁ kho, bhante, upādiyamāno baddho mārassa;	"One who clings to form, venerable sir, is bound by Mara;	「尊者，執著於色者，為魔所縛；
anupādiyamāno mutto pāpimato.	one who does not cling is freed from the Evil One.	不執著者，脫於惡者。
Vedanaṁ upādiyamāno baddho mārassa;	One who clings to feeling is bound by Mara;	執著於受者，為魔所縛；
anupādiyamāno mutto pāpimato.	one who does not cling is freed from the Evil One.	不執著者，脫於惡者。
Saññaṁ …	One who clings to perception...	執著於想…於行…
saṅkhāre …	to volitional formations...	執著於識者，為魔所縛；
viññāṇaṁ upādiyamāno baddho mārassa;	One who clings to consciousness is bound by Mara;	不執著者，脫於惡者。
anupādiyamāno mutto pāpimato.	one who does not cling is freed from the Evil One.	尊者，我如是理解世尊簡略所述之義。」
Imassa khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmī”ti.	Thus I understand the meaning of what the Blessed One has stated in brief, venerable sir."	「善哉，善哉，比丘！
“Sādhu sādhu, bhikkhu.	"Good, good, bhikkhu!	善哉，汝理解我簡略所述之義，比丘。
Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi.	It is good that you understand the meaning of what I have stated in brief, bhikkhu.	比丘，執著於色者，為魔所縛；
Rūpaṁ kho, bhikkhu, upādiyamāno baddho mārassa;	One who clings to form, bhikkhu, is bound by Mara;	不執著者，脫於惡者。
anupādiyamāno mutto pāpimato.	one who does not cling is freed from the Evil One.	執著於受…想…行…
Vedanaṁ …	One who clings to feeling...	執著於識者，為魔所縛；
saññaṁ …	perception...	不執著者，脫於惡者。
saṅkhāre …	volitional formations...	比丘，此即我簡略所述之義，應如是觀。」
viññāṇaṁ upādiyamāno baddho mārassa;	One who clings to consciousness is bound by Mara;	時，彼比丘，歡喜、稱許世尊之言，從座起，禮敬世尊，右繞已，離去。
anupādiyamāno mutto pāpimato.	one who does not cling is freed from the Evil One.	時，彼比丘獨住，遠離，精勤，熱心，堅定，不久即於此生中，以親證了悟彼無上梵行之究竟，為此善男子正信出家，趣於無家，入而住之。
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti.	This, bhikkhu, is how the meaning of what I have stated in brief should be regarded."	彼親知：「生已盡，梵行已立，所作已辦，不受後有。」
Atha kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.	Then that bhikkhu, having rejoiced in and approved of the Blessed One's statement, rose from his seat, paid homage to the Blessed One, circumambulated him keeping him on his right, and departed.	彼比丘成為阿羅漢之一。
Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.	Then that bhikkhu, dwelling alone, withdrawn, diligent, ardent, and resolute, before long realized for himself with direct knowledge, in this very life, that unsurpassed goal of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness, and having entered upon it, he dwelt in it.
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi.	He directly knew: "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."
Aññataro ca pana so bhikkhu arahataṁ ahosīti.	And that bhikkhu became one of the arahants.

22.64 - SN 22.64 Maññamāna: Conceiving

--- SN22.64 - Maññamānasutta ---	--- SN22.64 - Conceiving ---	--- SN22.64 - Conceiving ---
Sāvatthinidānaṁ.	The Savatthi origin.	舍衛城起源。
Atha kho aññataro bhikkhu …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:	Then a certain bhikkhu... Sitting to one side, that bhikkhu said this to the Blessed One:	時，有一比丘…坐於一面，彼比丘白世尊言：
“sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu …pe… ātāpī pahitatto vihareyyan”ti.	It would be good, venerable sir, if the Blessed One would teach me the Dhamma in brief... ardent, and resolute.	善哉，尊者，若世尊能為我略說法…熱心，堅定。
“Maññamāno kho, bhikkhu, baddho mārassa;	"One who conceives, bhikkhu, is bound by Mara;	「比丘，構想者，為魔所縛；
amaññamāno mutto pāpimato”ti.	one who does not conceive is freed from the Evil One."	不構想者，脫於惡者。」
“Aññātaṁ, bhagavā, aññātaṁ, sugatā”ti.	Understood, Blessed One! Understood, Fortunate One!	已解，世尊！已解，善逝！
“Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti?	In what way do you understand the meaning of what I have stated in brief, bhikkhu?	比丘，汝如何理解我簡略所述之義？
“Rūpaṁ kho, bhante, maññamāno baddho mārassa;	"One who conceives form, venerable sir, is bound by Mara;	「尊者，構想色者，為魔所縛；
amaññamāno mutto pāpimato.	one who does not conceive is freed from the Evil One.	不構想者，脫於惡者。
Vedanaṁ …	One who conceives feeling...	構想受…想…行…
saññaṁ …	perception...	構想識者，為魔所縛；
saṅkhāre …	volitional formations...	不構想者，脫於惡者。
viññāṇaṁ maññamāno baddho mārassa;	One who conceives consciousness is bound by Mara;	尊者，我如是理解世尊簡略所述之義。」
amaññamāno mutto pāpimato.	one who does not conceive is freed from the Evil One.	「善哉，善哉，比丘！
Imassa khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmī”ti.	Thus I understand the meaning of what the Blessed One has stated in brief, venerable sir."	善哉，汝理解我簡略所述之義，比丘。
“Sādhu sādhu, bhikkhu.	"Good, good, bhikkhu!	比丘，構想色者，為魔所縛；
Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi.	It is good that you understand the meaning of what I have stated in brief, bhikkhu.	不構想者，脫於惡者。
Rūpaṁ kho, bhikkhu, maññamāno baddho mārassa;	One who conceives form, bhikkhu, is bound by Mara;	構想受…想…行…
amaññamāno mutto pāpimato.	one who does not conceive is freed from the Evil One.	構想識者，為魔所縛；
Vedanaṁ …	One who conceives feeling...	不構想者，脫於惡者。
saññaṁ …	perception...	比丘，此即我簡略所述之義，應如是觀。」…
saṅkhāre …	volitional formations...	彼比丘成為阿羅漢之一。
viññāṇaṁ maññamāno baddho mārassa;	One who conceives consciousness is bound by Mara;	第二。
amaññamāno mutto pāpimato.	one who does not conceive is freed from the Evil One.
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti …pe…	This, bhikkhu, is how the meaning of what I have stated in brief should be regarded."...
aññataro ca pana so bhikkhu arahataṁ ahosīti.	And that bhikkhu became one of the arahants.
Dutiyaṁ.	The second.

22.65 - SN 22.65 Abhinandamāna: Finding Delight

--- SN22.65 - Abhinandamānasutta ---	--- SN22.65 - Finding Delight ---	--- SN22.65 - Finding Delight ---
Sāvatthinidānaṁ.	The Savatthi origin.	舍衛城起源。
Atha kho aññataro bhikkhu …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:	Then a certain bhikkhu... Sitting to one side, that bhikkhu said this to the Blessed One:	時，有一比丘…坐於一面，彼比丘白世尊言：
“sādhu me, bhante, bhagavā saṅkhittena …pe… pahitatto vihareyyan”ti.	It would be good, venerable sir, if the Blessed One would teach me the Dhamma in brief... resolute.	善哉，尊者，若世尊能為我略說法…堅定。
“Abhinandamāno kho, bhikkhu, baddho mārassa;	"One who finds delight, bhikkhu, is bound by Mara;	「比丘，尋求喜樂者，為魔所縛；
anabhinandamāno mutto pāpimato”ti.	one who does not find delight is freed from the Evil One."	不尋求喜樂者，脫於惡者。」
“Aññātaṁ, bhagavā, aññātaṁ, sugatā”ti.	Understood, Blessed One! Understood, Fortunate One!	已解，世尊！已解，善逝！
“Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti?	In what way do you understand the meaning of what I have stated in brief, bhikkhu?	比丘，汝如何理解我簡略所述之義？
“Rūpaṁ kho, bhante, abhinandamāno baddho mārassa;	"One who finds delight in form, venerable sir, is bound by Mara;	「尊者，於色尋求喜樂者，為魔所縛；
anabhinandamāno mutto pāpimato.	one who does not find delight is freed from the Evil One.	不尋求喜樂者，脫於惡者。
Vedanaṁ …	One who finds delight in feeling...	於受尋求喜樂…想…行…
saññaṁ …	perception...	於識尋求喜樂者，為魔所縛；
saṅkhāre …	volitional formations...	不尋求喜樂者，脫於惡者。
viññāṇaṁ abhinandamāno baddho mārassa;	One who finds delight in consciousness is bound by Mara;	尊者，我如是理解世尊簡略所述之義。」
anabhinandamāno mutto pāpimato.	one who does not find delight is freed from the Evil One.	「善哉，善哉，比丘！
Imassa khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmī”ti.	Thus I understand the meaning of what the Blessed One has stated in brief, venerable sir."	善哉，汝理解我簡略所述之義，比丘。
“Sādhu sādhu, bhikkhu.	"Good, good, bhikkhu!	比丘，於色尋求喜樂者，為魔所縛；
Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi.	It is good that you understand the meaning of what I have stated in brief, bhikkhu.	不尋求喜樂者，脫於惡者。
Rūpaṁ kho, bhikkhu, abhinandamāno baddho mārassa;	One who finds delight in form, bhikkhu, is bound by Mara;	於受尋求喜樂…想…行…
anabhinandamāno mutto pāpimato.	one who does not find delight is freed from the Evil One.	於識尋求喜樂者，為魔所縛；
Vedanaṁ …	One who finds delight in feeling...	不尋求喜樂者，脫於惡者。
saññaṁ …	perception...	比丘，此即我簡略所述之義，應如是觀。」…
saṅkhāre …	volitional formations...	彼比丘成為阿羅漢之一。
viññāṇaṁ abhinandamāno baddho mārassa;	One who finds delight in consciousness is bound by Mara;	第三。
anabhinandamāno mutto pāpimato.	one who does not find delight is freed from the Evil One.
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti …pe…	This, bhikkhu, is how the meaning of what I have stated in brief should be regarded."...
aññataro ca pana so bhikkhu arahataṁ ahosīti.	And that bhikkhu became one of the arahants.
Tatiyaṁ.	The third.

22.66 - SN 22.66 Anicca: Impermanent

--- SN22.66 - Aniccasutta ---	--- SN22.66 - Impermanent ---	--- SN22.66 - Impermanent ---
Sāvatthinidānaṁ.	The Savatthi origin.	舍衛城起源。
Atha kho aññataro bhikkhu …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:	Then a certain bhikkhu... Sitting to one side, that bhikkhu said this to the Blessed One:	時，有一比丘…坐於一面，彼比丘白世尊言：
“sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu …pe… ātāpī pahitatto vihareyyan”ti.	It would be good, venerable sir, if the Blessed One would teach me the Dhamma in brief... ardent, and resolute.	善哉，尊者，若世尊能為我略說法…熱心，堅定。
“Yaṁ kho, bhikkhu, aniccaṁ; tatra te chando pahātabbo”ti.	What is impermanent, bhikkhu—in regard to that, desire should be abandoned by you.	比丘，凡無常者，汝應於彼捨棄欲望。
“Aññātaṁ, bhagavā, aññātaṁ, sugatā”ti.	Understood, Blessed One! Understood, Fortunate One!	已解，世尊！已解，善逝！
“Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti?	In what way do you understand the meaning of what I have stated in brief, bhikkhu?	比丘，汝如何理解我簡略所述之義？
“Rūpaṁ kho, bhante, aniccaṁ; tatra me chando pahātabbo.	"Form, venerable sir, is impermanent—in regard to that, desire should be abandoned by me.	「尊者，色是無常—我應於彼捨棄欲望。
Vedanā …	Feeling...	受…想…行…
saññā …	Perception...	識是無常—我應於彼捨棄欲望。
saṅkhārā …	Volitional formations...	尊者，我如是理解世尊簡略所述之義。」
viññāṇaṁ aniccaṁ; tatra me chando pahātabbo.	Consciousness is impermanent—in regard to that, desire should be abandoned by me.	「善哉，善哉，比丘！
Imassa khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmī”ti.	Thus I understand the meaning of what the Blessed One has stated in brief, venerable sir."	善哉，汝理解我簡略所述之義，比丘。
“Sādhu sādhu, bhikkhu.	"Good, good, bhikkhu!	比丘，色是無常—汝應於彼捨棄欲望。
Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi.	It is good that you understand the meaning of what I have stated in brief, bhikkhu.	受是無常…想…行…
Rūpaṁ kho, bhikkhu, aniccaṁ; tatra te chando pahātabbo.	Form, bhikkhu, is impermanent—in regard to that, desire should be abandoned by you.	識是無常—汝應於彼捨棄欲望。
Vedanā aniccā …	Feeling is impermanent...	比丘，此即我簡略所述之義，應如是觀。」…
saññā …	Perception...	彼比丘成為阿羅漢之一。
saṅkhārā …	Volitional formations...	第四。
viññāṇaṁ aniccaṁ; tatra kho te chando pahātabbo.	Consciousness is impermanent—in regard to that, desire should be abandoned by you.
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti …pe…	This, bhikkhu, is how the meaning of what I have stated in brief should be regarded."...
aññataro ca pana so bhikkhu arahataṁ ahosīti.	And that bhikkhu became one of the arahants.
Catutthaṁ.	The fourth.

22.67 - SN 22.67 Dukkha: Suffering

--- SN22.67 - Dukkhasutta ---	--- SN22.67 - Suffering ---	--- SN22.67 - Suffering ---
Sāvatthinidānaṁ.	The Savatthi origin.	舍衛城起源。
Atha kho aññataro bhikkhu …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:	Then a certain bhikkhu... Sitting to one side, that bhikkhu said this to the Blessed One:	時，有一比丘…坐於一面，彼比丘白世尊言：
“sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu …pe… ātāpī pahitatto vihareyyan”ti.	It would be good, venerable sir, if the Blessed One would teach me the Dhamma in brief... ardent, and resolute.	善哉，尊者，若世尊能為我略說法…熱心，堅定。
“Yaṁ kho, bhikkhu, dukkhaṁ; tatra te chando pahātabbo”ti.	What is suffering, bhikkhu—in regard to that, desire should be abandoned by you.	比丘，凡是苦者，汝應於彼捨棄欲望。
“Aññātaṁ, bhagavā, aññātaṁ, sugatā”ti.	Understood, Blessed One! Understood, Fortunate One!	已解，世尊！已解，善逝！
“Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti?	In what way do you understand the meaning of what I have stated in brief, bhikkhu?	比丘，汝如何理解我簡略所述之義？
“Rūpaṁ kho, bhante, dukkhaṁ; tatra me chando pahātabbo.	"Form, venerable sir, is suffering—in regard to that, desire should be abandoned by me.	「尊者，色是苦—我應於彼捨棄欲望。
Vedanā …	Feeling...	受…想…行…
saññā …	Perception...	識是苦—我應於彼捨棄欲望。
saṅkhārā …	Volitional formations...	尊者，我如是理解世尊簡略所述之義。」
viññāṇaṁ dukkhaṁ; tatra me chando pahātabbo.	Consciousness is suffering—in regard to that, desire should be abandoned by me.	「善哉，善哉，比丘！
Imassa khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmī”ti.	Thus I understand the meaning of what the Blessed One has stated in brief, venerable sir."	善哉，汝理解我簡略所述之義，比丘。
“Sādhu sādhu, bhikkhu.	"Good, good, bhikkhu!	比丘，色是苦—汝應於彼捨棄欲望。
Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi.	It is good that you understand the meaning of what I have stated in brief, bhikkhu.	受…想…行…
Rūpaṁ kho, bhikkhu, dukkhaṁ; tatra te chando pahātabbo.	Form, bhikkhu, is suffering—in regard to that, desire should be abandoned by you.	識是苦—汝應於彼捨棄欲望。
Vedanā …	Feeling...	比丘，此即我簡略所述之義，應如是觀。」…
saññā …	Perception...	彼比丘成為阿羅漢之一。
saṅkhārā …	Volitional formations...
viññāṇaṁ dukkhaṁ; tatra te chando pahātabbo.	Consciousness is suffering—in regard to that, desire should be abandoned by you.
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti …pe…	This, bhikkhu, is how the meaning of what I have stated in brief should be regarded."...
aññataro ca pana so bhikkhu arahataṁ ahosīti.	And that bhikkhu became one of the arahants.

22.68 - SN 22.68 Anatta: Nonself

--- SN22.68 - Anattasutta ---	--- SN22.68 - Nonself ---	--- SN22.68 - Nonself ---
Sāvatthinidānaṁ.	The Savatthi origin.	舍衛城起源。
Atha kho aññataro bhikkhu …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:	Then a certain bhikkhu... Sitting to one side, that bhikkhu said this to the Blessed One:	時，有一比丘…坐於一面，彼比丘白世尊言：
“sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu …pe… ātāpī pahitatto vihareyyan”ti.	It would be good, venerable sir, if the Blessed One would teach me the Dhamma in brief... ardent, and resolute.	善哉，尊者，若世尊能為我略說法…熱心，堅定。
“Yo kho, bhikkhu, anattā; tatra te chando pahātabbo”ti.	What is nonself, bhikkhu—in regard to that, desire should be abandoned by you.	比丘，凡非我者，汝應於彼捨棄欲望。
“Aññātaṁ, bhagavā, aññātaṁ, sugatā”ti.	Understood, Blessed One! Understood, Fortunate One!	已解，世尊！已解，善逝！
“Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti?	In what way do you understand the meaning of what I have stated in brief, bhikkhu?	比丘，汝如何理解我簡略所述之義？
“Rūpaṁ kho, bhante, anattā; tatra me chando pahātabbo.	"Form, venerable sir, is nonself—in regard to that, desire should be abandoned by me.	「尊者，色是非我—我應於彼捨棄欲望。
Vedanā …	Feeling...	受…想…行…
saññā …	Perception...	識是非我—我應於彼捨棄欲望。
saṅkhārā …	Volitional formations...	尊者，我如是理解世尊簡略所述之義。」
viññāṇaṁ anattā; tatra me chando pahātabbo.	Consciousness is nonself—in regard to that, desire should be abandoned by me.	「善哉，善哉，比丘！
Imassa khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmī”ti.	Thus I understand the meaning of what the Blessed One has stated in brief, venerable sir."	善哉，汝理解我簡略所述之義，比丘。
“Sādhu sādhu, bhikkhu.	"Good, good, bhikkhu!	比丘，色是非我—汝應於彼捨棄欲望。
Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi.	It is good that you understand the meaning of what I have stated in brief, bhikkhu.	受…想…行…
Rūpaṁ kho, bhikkhu, anattā; tatra te chando pahātabbo.	Form, bhikkhu, is nonself—in regard to that, desire should be abandoned by you.	識是非我—汝應於彼捨棄欲望。
Vedanā …	Feeling...	比丘，此即我簡略所述之義，應如是觀。」…
saññā …	Perception...	彼比丘成為阿羅漢之一。
saṅkhārā …	Volitional formations...	第六。
viññāṇaṁ anattā; tatra te chando pahātabbo.	Consciousness is nonself—in regard to that, desire should be abandoned by you.
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti …pe…	This, bhikkhu, is how the meaning of what I have stated in brief should be regarded."...
aññataro ca pana so bhikkhu arahataṁ ahosīti.	And that bhikkhu became one of the arahants.
Chaṭṭhaṁ.	The sixth.

22.69 - SN 22.69 Anattaniya: Not Belonging to Self

--- SN22.69 - Anattaniyasutta ---	--- SN22.69 - Not Belonging to Self ---	--- SN22.69 - Not Belonging to Self ---
Sāvatthinidānaṁ.	The Savatthi origin.	舍衛城起源。
Atha kho aññataro bhikkhu …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:	Then a certain bhikkhu... Sitting to one side, that bhikkhu said this to the Blessed One:	時，有一比丘…坐於一面，彼比丘白世尊言：
“sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu …pe… vihareyyan”ti.	It would be good, venerable sir, if the Blessed One would teach me the Dhamma in brief... dwell.	善哉，尊者，若世尊能為我略說法…住。
“Yaṁ kho, bhikkhu, anattaniyaṁ; tatra te chando pahātabbo”ti.	What does not belong to self, bhikkhu—in regard to that, desire should be abandoned by you.	比丘，凡非我所屬者，汝應於彼捨棄欲望。
“Aññātaṁ, bhagavā, aññātaṁ, sugatā”ti.	Understood, Blessed One! Understood, Fortunate One!	已解，世尊！已解，善逝！
“Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti?	In what way do you understand the meaning of what I have stated in brief, bhikkhu?	比丘，汝如何理解我簡略所述之義？
“Rūpaṁ kho, bhante, anattaniyaṁ; tatra me chando pahātabbo.	"Form, venerable sir, does not belong to self—in regard to that, desire should be abandoned by me.	「尊者，色非我所屬—我應於彼捨棄欲望。
Vedanā …	Feeling...	受…
saññā …	Perception...	想…
saṅkhārā …	Volitional formations...	行…
viññāṇaṁ anattaniyaṁ; tatra me chando pahātabbo.	Consciousness does not belong to self—in regard to that, desire should be abandoned by me.	識非我所屬—我應於彼捨棄欲望。
Imassa khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmī”ti.	Thus I understand the meaning of what the Blessed One has stated in brief, venerable sir."	尊者，我如是理解世尊簡略所述之義。」
“Sādhu sādhu, bhikkhu.	"Good, good, bhikkhu!	「善哉，善哉，比丘！
Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi.	It is good that you understand the meaning of what I have stated in brief, bhikkhu.	善哉，汝理解我簡略所述之義，比丘。
Rūpaṁ kho, bhikkhu, anattaniyaṁ; tatra te chando pahātabbo.	Form, bhikkhu, does not belong to self—in regard to that, desire should be abandoned by you.	比丘，色非我所屬—汝應於彼捨棄欲望。
Vedanā …	Feeling...	受…
saññā …	Perception...	想…
saṅkhārā …	Volitional formations...	行…
viññāṇaṁ anattaniyaṁ; tatra te chando pahātabbo.	Consciousness does not belong to self—in regard to that, desire should be abandoned by you.	識非我所屬—汝應於彼捨棄欲望。
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti …pe…	This, bhikkhu, is how the meaning of what I have stated in brief should be regarded."...	比丘，此即我簡略所述之義，應如是觀。」…
aññataro ca pana so bhikkhu arahataṁ ahosīti.	And that bhikkhu became one of the arahants.	彼比丘成為阿羅漢之一。

22.70 - SN 22.70 Rajanīyasaṇṭhita: The Disposition to Be Lustful

--- SN22.70 - Rajanīyasaṇṭhitasutta ---	--- SN22.70 - The Disposition to Be Lustful ---	--- SN22.70 - The Disposition to Be Lustful ---
Sāvatthinidānaṁ.	The Savatthi origin.	舍衛城起源。
Atha kho aññataro bhikkhu …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:	Then a certain bhikkhu... Sitting to one side, that bhikkhu said this to the Blessed One:	時，有一比丘…坐於一面，彼比丘白世尊言：
“sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā …pe… vihareyyan”ti.	It would be good, venerable sir, if the Blessed One would teach me the Dhamma in brief so that, having heard the Dhamma from the Blessed One... I might dwell.	善哉，尊者，若世尊能為我略說法，以便聞世尊法後…我得住。
“Yaṁ kho, bhikkhu, rajanīyasaṇṭhitaṁ; tatra te chando pahātabbo”ti.	What has the disposition to be lustful, bhikkhu—in regard to that, desire should be abandoned by you.	比丘，凡有貪欲傾向者，汝應於彼捨棄欲望。
“Aññātaṁ, bhagavā, aññātaṁ, sugatā”ti.	Understood, Blessed One! Understood, Fortunate One!	已解，世尊！已解，善逝！
“Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti?	In what way do you understand the meaning of what I have stated in brief, bhikkhu?	比丘，汝如何理解我簡略所述之義？
“Rūpaṁ kho, bhante, rajanīyasaṇṭhitaṁ; tatra me chando pahātabbo.	"Form, venerable sir, has the disposition to be lustful—in regard to that, desire should be abandoned by me.	「尊者，色有貪欲傾向—我應於彼捨棄欲望。
Vedanā …	Feeling...	受…
saññā …	Perception...	想…
saṅkhārā …	Volitional formations...	行…
viññāṇaṁ rajanīyasaṇṭhitaṁ; tatra me chando pahātabbo.	Consciousness has the disposition to be lustful—in regard to that, desire should be abandoned by me.	識有貪欲傾向—我應於彼捨棄欲望。
Imassa khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmī”ti.	Thus I understand the meaning of what the Blessed One has stated in brief, venerable sir."	尊者，我如是理解世尊簡略所述之義。」
“Sādhu sādhu, bhikkhu.	"Good, good, bhikkhu!	「善哉，善哉，比丘！
Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi.	It is good that you understand the meaning of what I have stated in brief, bhikkhu.	善哉，汝理解我簡略所述之義，比丘。
Rūpaṁ kho, bhikkhu, rajanīyasaṇṭhitaṁ; tatra te chando pahātabbo.	Form, bhikkhu, has the disposition to be lustful—in regard to that, desire should be abandoned by you.	比丘，色有貪欲傾向—汝應於彼捨棄欲望。
Vedanā …	Feeling...	受…
saññā …	Perception...	想…
saṅkhārā …	Volitional formations...	行…
viññāṇaṁ rajanīyasaṇṭhitaṁ; tatra te chando pahātabbo.	Consciousness has the disposition to be lustful—in regard to that, desire should be abandoned by you.	識有貪欲傾向—汝應於彼捨棄欲望。
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti …pe…	This, bhikkhu, is how the meaning of what I have stated in brief should be regarded."...	比丘，此即我簡略所述之義，應如是觀。」…
aññataro ca pana so bhikkhu arahataṁ ahosīti.	And that bhikkhu became one of the arahants.	彼比丘成為阿羅漢之一。

22.71 - SN 22.71 Rādha

--- SN22.71 - Rādhasutta ---	--- SN22.71 - Rādha ---	--- SN22.71 - Rādha ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
Atha kho āyasmā rādho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca:	Then the Venerable Rādha approached the Blessed One, paid homage to him, sat down to one side, and said to him:	時，尊者羅陀詣世尊所，禮敬已，坐於一面，白言：
“kathaṁ nu kho, bhante, jānato, kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti?	“Venerable sir, how should one know, how should one see so that in regard to this body with its consciousness and in regard to all external signs, the mind is rid of I-making, mine-making, and the underlying tendency to conceit?”	「尊者，如何知，如何見，於此有識之身及於一切外相，心能離我慢、我所慢及慢隨眠？」
“Yaṁ kiñci, rādha, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.	“Whatever kind of form there is, Rādha, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—one sees all form with correct wisdom as it really is: ‘This is not mine, this I am not, this is not my self.’	「羅陀，凡色，或過去、未來、或現在，內或外，粗或細，劣或勝，遠或近—人以正慧如實觀一切色：『此非我所，此非我，此非我之我。』
Yā kāci vedanā …	Whatever feeling …	凡受…
yā kāci saññā …	whatever perception …	凡想…
ye keci saṅkhārā …	whatever volitional formations …	凡行…
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ …pe… yaṁ dūre santike vā, sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.	whatever kind of consciousness there is, whether past, future, or present … far or near—one sees all consciousness with correct wisdom as it really is: ‘This is not mine, this I am not, this is not my self.’	凡識，或過去、未來、或現在…遠或近—人以正慧如實觀一切識：『此非我所，此非我，此非我之我。』
Evaṁ kho, rādha, jānato evaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti …pe…	“It is, Rādha, by knowing and seeing thus that in regard to this body with its consciousness and in regard to all external signs, the mind is rid of I-making, mine-making, and the underlying tendency to conceit.” …	「羅陀，如是知，如是見，於此有識之身及於一切外相，心能離我慢、我所慢及慢隨眠。」…
aññataro ca panāyasmā rādho arahataṁ ahosīti.	And the Venerable Rādha became one of the arahants.	尊者羅陀成為阿羅漢之一。

22.72 - SN 22.72 Surādha

--- SN22.72 - Surādhasutta ---	--- SN22.72 - Surādha ---	--- SN22.72 - Surādha ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
Atha kho āyasmā surādho bhagavantaṁ etadavoca:	Then the Venerable Surādha said to the Blessed One:	時，尊者須羅陀白世尊言：
“kathaṁ nu kho, bhante, jānato kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti, vidhā samatikkantaṁ santaṁ suvimuttan”ti?	“Venerable sir, how should one know, how should one see so that in regard to this body with its consciousness and in regard to all external signs, the mind is rid of I-making, mine-making, and conceit, has transcended discrimination, and is peaceful and well liberated?”	「尊者，如何知，如何見，於此有識之身及於一切外相，心能離我慢、我所慢及慢，超越分別，得寂靜善解脫？」
“Yaṁ kiñci, surādha, rūpaṁ atītānāgatapaccuppannaṁ …pe… yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādāvimutto hoti.	“Whatever kind of form there is, Surādha, whether past, future, or present … far or near—having seen all form with correct wisdom as it really is, ‘This is not mine, this I am not, this is not my self,’ one is liberated by non-clinging.	「須羅陀，凡色，或過去、未來、或現在…遠或近—以正慧如實見一切色：『此非我所，此非我，此非我之我』，則不取而解脫。
Yā kāci vedanā …	Whatever feeling …	凡受…
yā kāci saññā …	whatever perception …	凡想…
ye keci saṅkhārā …	whatever volitional formations …	凡行…
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbā vedanā …pe…	Whatever kind of consciousness there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all feeling …	凡識，或過去、未來、或現在，內或外，粗或細，劣或勝，遠或近，一切受…
sabbā saññā …	all perception …	一切想…
sabbe saṅkhārā …	all volitional formations …	一切行…
sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādāvimutto hoti.	all consciousness: having seen it with correct wisdom as it really is, ‘This is not mine, this I am not, this is not my self,’ one is liberated by non-clinging.	一切識：以正慧如實見之：『此非我所，此非我，此非我之我』，則不取而解脫。
Evaṁ kho, surādha, jānato evaṁ passato imasmiñca saviññāṇake kāye, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti vidhā samatikkantaṁ santaṁ suvimuttan”ti …pe…	“It is, Surādha, by knowing and seeing thus that in regard to this body with its consciousness and in regard to all external signs, the mind is rid of I-making, mine-making, and conceit, has transcended discrimination, and is peaceful and well liberated.” …	「須羅陀，如是知，如是見，於此有識之身及於一切外相，心能離我慢、我所慢及慢，超越分別，得寂靜善解脫。」…
aññataro ca panāyasmā surādho arahataṁ ahosīti.	And the Venerable Surādha became one of the arahants.	尊者須羅陀成為阿羅漢之一。
Arahantavaggo dutiyo.	The Second Chapter on Arahants.	阿羅漢品第二。
Upādiyamaññamānā,	Clinging and Conceiving,	執著與構想，
Athābhinandamāno ca;	And then Delighting;	及後之喜樂；
Aniccaṁ dukkhaṁ anattā ca,	Impermanent, Suffering, and Not-Self,	無常、苦、非我，
Anattaniyaṁ rajanīyasaṇṭhitaṁ;	Devoid of Self, Lustful by Nature;	離我，本性貪；
Rādhasurādhena te dasāti.	Rādha and Surādha make up the ten.	羅陀與須羅陀共成十。

22.73 - SN 22.73 Assāda

--- SN22.73 - Assādasutta ---	--- SN22.73 - Gratification ---	--- SN22.73 - Gratification ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Assutavā, bhikkhave, puthujjano rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.	“Bhikkhus, the uninstructed worldling does not understand as it really is the gratification, the danger, and the escape in the case of form.	「諸比丘，未受教之凡夫，不如實了知色之味、危、離。
Vedanāya …	In the case of feeling …	於受…
saññāya …	in the case of perception …	於想…
saṅkhārānaṁ …	in the case of volitional formations …	於行…
viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.	in the case of consciousness, he does not understand as it really is the gratification, the danger, and the escape.	於識，彼不如實了知味、危、離。
Sutavā ca kho, bhikkhave, ariyasāvako rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti.	“But, bhikkhus, the instructed noble-one's-disciple understands as it really is the gratification, the danger, and the escape in the case of form.	「然，諸比丘，已受教之聖弟子，如實了知色之味、危、離。
Vedanāya …	In the case of feeling …	於受…
saññāya …	in the case of perception …	於想…
saṅkhārānaṁ …	in the case of volitional formations …	於行…
viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānātī”ti.	in the case of consciousness, he understands as it really is the gratification, the danger, and the escape.”	於識，彼如實了知味、危、離。」

22.74 - SN 22.74 Samudaya

--- SN22.74 - Samudayasutta ---	--- SN22.74 - Origin ---	--- SN22.74 - Origin ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Assutavā, bhikkhave, puthujjano rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.	“Bhikkhus, the uninstructed worldling does not understand as it really is the origin and the passing away, the gratification, the danger, and the escape in the case of form.	「諸比丘，未受教之凡夫，不如實了知色之集與滅，味、危、離。
Vedanāya …	In the case of feeling …	於受…
saññāya …	in the case of perception …	於想…
saṅkhārānaṁ …	in the case of volitional formations …	於行…
viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.	in the case of consciousness, he does not understand as it really is the origin and the passing away, the gratification, the danger, and the escape.	於識，彼不如實了知集與滅，味、危、離。
Sutavā ca kho, bhikkhave, ariyasāvako rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti.	“But, bhikkhus, the instructed noble-one's-disciple understands as it really is the origin and the passing away, the gratification, the danger, and the escape in the case of form.	「然，諸比丘，已受教之聖弟子，如實了知色之集與滅，味、危、離。
Vedanāya …	In the case of feeling …	於受…
saññāya …	in the case of perception …	於想…
saṅkhārānaṁ …	in the case of volitional formations …	於行…
viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānātī”ti.	in the case of consciousness, he understands as it really is the origin and the passing away, the gratification, the danger, and the escape.”	於識，彼如實了知集與滅，味、危、離。」
Dutiyaṁ.	Second.	第二。

22.75 - SN 22.75 Dutiyasamudaya

--- SN22.75 - Dutiyasamudayasutta ---	--- SN22.75 - Origin (2) ---	--- SN22.75 - Origin (2) ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Sutavā, bhikkhave, ariyasāvako rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti.	“Bhikkhus, the instructed noble-one's-disciple understands as it really is the origin and the passing away, the gratification, the danger, and the escape in the case of form.	「諸比丘，已受教之聖弟子，如實了知色之集與滅，味、危、離。
Vedanāya …	In the case of feeling …	於受…
saññāya …	in the case of perception …	於想…
saṅkhārānaṁ …	in the case of volitional formations …	於行…
viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānātī”ti.	in the case of consciousness, he understands as it really is the origin and the passing away, the gratification, the danger, and the escape.”	於識，彼如實了知集與滅，味、危、離。」
Tatiyaṁ.	Third.	第三。

22.76 - SN 22.76 Arahanta

--- SN22.76 - Arahantasutta ---	--- SN22.76 - Arahants ---	--- SN22.76 - Arahants ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Rūpaṁ, bhikkhave, aniccaṁ.	“Bhikkhus, form is impermanent.	「諸比丘，色是無常。
Yadaniccaṁ taṁ dukkhaṁ;	What is impermanent is suffering.	無常者是苦。
yaṁ dukkhaṁ tadanattā;	What is suffering is not-self.	苦者是非我。
yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.	What is not-self should be seen with correct wisdom as it really is: ‘This is not mine, this I am not, this is not my self.’	非我者應以正慧如實觀之：『此非我所，此非我，此非我之我。』
Vedanā …	Feeling …	受…
saññā …	perception …	想…
saṅkhārā …	volitional formations …	行…
viññāṇaṁ aniccaṁ.	consciousness are impermanent.	識是無常。
Yadaniccaṁ taṁ dukkhaṁ;	What is impermanent is suffering;	無常者是苦；
yaṁ dukkhaṁ tadanattā;	what is suffering is not-self.	苦者是非我；
yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.	What is not-self should be seen with correct wisdom as it really is: ‘This is not mine, this I am not, this is not my self.’	非我者應以正慧如實觀之：『此非我所，此非我，此非我之我。』
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi … saññāyapi … saṅkhāresupi … viññāṇasmimpi nibbindati.	“Seeing thus, bhikkhus, the instructed noble-one's-disciple experiences revulsion towards form, revulsion towards feeling, revulsion towards perception, revulsion towards volitional formations, revulsion towards consciousness.	「諸比丘，如是見者，已受教之聖弟子，厭離色，厭離受，厭離想，厭離行，厭離識。
Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.	Experiencing revulsion, he becomes dispassionate. Through dispassion, he is liberated. When liberated, there comes the knowledge: ‘It is liberated.’	厭離故，離欲。離欲故，解脫。解脫時，有智：『已解脫。』
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.	He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’	彼知：『生已盡，梵行已立，所作已辦，不受後有。』
Yāvatā, bhikkhave, sattāvāsā, yāvatā bhavaggaṁ, ete aggā, ete seṭṭhā lokasmiṁ yadidaṁ arahanto”ti.	“Bhikkhus, as far as there are abodes of beings, up to the peak of existence, these are the foremost, these are the best in the world, that is, the arahants.”	「諸比丘，凡有眾生住處，上至有頂天，此等為世間最上、最佳，即阿羅漢。」
Idamavoca bhagavā.	This is what the Blessed One said.	此為世尊所說。
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:	Having said this, the Fortunate One, the Teacher, further said this:	善逝、導師說此已，復作是言：
“Sukhino vata arahanto,	“Happy indeed are the arahants.	「阿羅漢實安樂。
taṇhā tesaṁ na vijjati;	No craving is found in them.	於彼等中無有渴愛。
Asmimāno samucchinno,	The conceit ‘I am’ is cut off,	『我是』之慢已斷，
mohajālaṁ padālitaṁ.	the net of delusion is burst.	癡網已破。
Anejaṁ te anuppattā,	They have reached the unshakable;	彼等已達不動搖；
cittaṁ tesaṁ anāvilaṁ;	their minds are unstained.	其心無垢。
Loke anupalittā te,	They are unsoiled in the world,	彼等於世間無染，
brahmabhūtā anāsavā.	become-Brahman, without taints.	成梵，無諸漏。
Pañcakkhandhe pariññāya,	Having fully understood the five aggregates,	已遍知五蘊，
satta saddhammagocarā;	their pasture is the seven good qualities.	其牧地為七善法。
Pasaṁsiyā sappurisā,	Praiseworthy are these good persons,	此等善人堪讚，
puttā buddhassa orasā.	the true-born sons of the Buddha.	佛之真子。
Sattaratanasampannā,	Endowed with the seven gems,	具足七寶，
Tīsu sikkhāsu sikkhitā;	trained in the three trainings,	於三學中受訓，
Anuvicaranti mahāvīrā,	the great heroes wander about,	大雄遊行，
Pahīnabhayabheravā.	with fear and dread abandoned.	恐懼已捨。
Dasahaṅgehi sampannā,	Endowed with ten factors,	具足十支，
mahānāgā samāhitā;	great serpents, serene;	大龍，寂靜；
Ete kho seṭṭhā lokasmiṁ,	these are the best in the world,	此等為世間最上，
taṇhā tesaṁ na vijjati.	no craving is found in them.	於彼等中無有渴愛。
Asekhañāṇamuppannaṁ,	The learner’s knowledge has arisen,	學者之智已生，
antimoyaṁ samussayo;	this is their final body.	此為其最後身。
Yo sāro brahmacariyassa,	That which is the essence of the holy life,	此乃梵行之精髓，
tasmiṁ aparapaccayā.	in that they are independent of others.	於此彼等不依他人。
Vidhāsu na vikampanti,	They do not waver in the face of discriminations,	於分別前面不動搖，
vippamuttā punabbhavā;	fully freed from renewed existence.	完全解脫於再生。
Dantabhūmimanuppattā,	They have reached the stage of the tamed,	彼等已達調伏之境，
te loke vijitāvino.	they are victors in the world.	彼等是世間之勝者。
Uddhaṁ tiriyaṁ apācīnaṁ,	Above, across, and below,	上、橫、下，
nandī tesaṁ na vijjati;	no delight is found in them.	於彼等中無有喜樂。
Nadanti te sīhanādaṁ,	They roar their lion’s roar:	彼等作獅子吼：
buddhā loke anuttarā”ti.	‘The Buddhas are supreme in the world.’”	『諸佛於世間最上。』」
Catutthaṁ.	Fourth.	第四。

22.77 - SN 22.77 Dutiyaarahanta

--- SN22.77 - Dutiyaarahantasutta ---	--- SN22.77 - Arahants (2) ---	--- SN22.77 - Arahants (2) ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Rūpaṁ, bhikkhave, aniccaṁ.	“Bhikkhus, form is impermanent.	「諸比丘，色是無常。
Yadaniccaṁ taṁ dukkhaṁ;	What is impermanent is suffering;	無常者是苦；
yaṁ dukkhaṁ tadanattā;	what is suffering is not-self.	苦者是非我。
yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti …pe… evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.	What is not-self… should be seen with correct wisdom as it really is.	非我者…應以正慧如實觀之。
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi … saññāyapi … saṅkhāresupi … viññāṇasmimpi nibbindati.	“Seeing thus, bhikkhus, the instructed noble-one's-disciple experiences revulsion towards form, revulsion towards feeling, revulsion towards perception, revulsion towards volitional formations, revulsion towards consciousness.	「諸比丘，如是見者，已受教之聖弟子，厭離色，厭離受，厭離想，厭離行，厭離識。
Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.	Experiencing revulsion, he becomes dispassionate. Through dispassion, he is liberated. When liberated, there comes the knowledge: ‘It is liberated.’	厭離故，離欲。離欲故，解脫。解脫時，有智：『已解脫。』
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.	He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’	彼知：『生已盡，梵行已立，所作已辦，不受後有。』
Yāvatā, bhikkhave, sattāvāsā, yāvatā bhavaggaṁ, ete aggā, ete seṭṭhā lokasmiṁ yadidaṁ arahanto”ti.	“Bhikkhus, as far as there are abodes of beings, up to the peak of existence, these are the foremost, these are the best in the world, that is, the arahants.”	「諸比丘，凡有眾生住處，上至有頂天，此等為世間最上、最佳，即阿羅漢。」

22.78 - SN 22.78 Sīha

--- SN22.78 - Sīhasutta ---	--- SN22.78 - The Lion ---	--- SN22.78 - The Lion ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Sīho, bhikkhave, migarājā sāyanhasamayaṁ āsayā nikkhamati; āsayā nikkhamitvā vijambhati; vijambhitvā samantā catuddisā anuviloketi; samantā catuddisā anuviloketvā tikkhattuṁ sīhanādaṁ nadati; tikkhattuṁ sīhanādaṁ naditvā gocarāya pakkamati.	“Bhikkhus, in the evening the lion, the king of beasts, comes out from his lair. He stretches himself, surveys the four quarters all around, and then roars his lion’s roar three times. Having roared his lion’s roar three times, he sets out in search of prey.	「諸比丘，於傍晚，獅子，百獸之王，出其穴。彼伸展身體，遍觀四方，然後作獅子吼三聲。作獅子吼三聲已，出而覓食。
Ye hi keci, bhikkhave, tiracchānagatā pāṇā sīhassa migarañño nadato saddaṁ suṇanti; yebhuyyena bhayaṁ saṁvegaṁ santāsaṁ āpajjanti; bilaṁ bilāsayā pavisanti; dakaṁ dakāsayā pavisanti; vanaṁ vanāsayā pavisanti; ākāsaṁ pakkhino bhajanti.	“Whatever animals hear the roar of the lion, the king of beasts, for the most part they are filled with fear, a sense of urgency, and terror. Those that live in holes enter their holes; those that live in the water enter the water; those that live in the woods enter the woods; and the birds take to the air.	「凡聞獅子吼，百獸之王之吼聲，大都充滿恐懼、急迫與驚駭。穴居者入穴；水居者入水；林居者入林；鳥類飛向空中。
Yepi te, bhikkhave, rañño nāgā gāmanigamarājadhānīsu, daḷhehi varattehi baddhā, tepi tāni bandhanāni sañchinditvā sampadāletvā bhītā muttakarīsaṁ cajamānā, yena vā tena vā palāyanti.	“Even the royal elephants in villages, towns, and capital cities, bound with strong leather thongs, break and burst those bonds asunder; frightened, they urinate and defecate and flee here and there.	「即使村、鎮、都城中之王象，為堅固皮繩所縛，亦斷裂此縛；驚恐，便溺，四處逃竄。
Evaṁ mahiddhiko kho, bhikkhave, sīho migarājā tiracchānagatānaṁ pāṇānaṁ, evaṁ mahesakkho, evaṁ mahānubhāvo.	So powerful, bhikkhus, is the lion, the king of beasts, among the animals, so majestic, so mighty.	諸比丘，獅子，百獸之王，於眾獸中，威力如是，威嚴如是，強大如是。
Evameva kho, bhikkhave, yadā tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. So dhammaṁ deseti:	“So too, bhikkhus, when the Tathagata arises in the world, an arahant, a perfectly enlightened one, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One. He teaches the Dhamma:	「亦復如是，諸比丘，當如來出現於世，阿羅漢，正等正覺，明行足，善逝，世間解，無上士，調御丈夫，天人師，佛，世尊。彼教示法：
‘iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;	‘Such is form, such is the origin of form, such is the passing away of form;	『如是色，如是色之集，如是色之滅；
iti vedanā …	such is feeling …	如是受…
iti saññā …	such is perception …	如是想…
iti saṅkhārā …	such are volitional formations …	如是行…
iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti.	such is consciousness, such is the origin of consciousness, such is the passing away of consciousness.’	如是識，如是識之集，如是識之滅。』
Yepi te, bhikkhave, devā dīghāyukā vaṇṇavanto sukhabahulā uccesu vimānesu ciraṭṭhitikā tepi tathāgatassa dhammadesanaṁ sutvā yebhuyyena bhayaṁ saṁvegaṁ santāsaṁ āpajjanti:	“And, bhikkhus, whatever devas there are—long-lived, beautiful, abounding in happiness, dwelling for a long time in lofty mansions—when they hear the Tathagata’s teaching of the Dhamma, for the most part they are filled with fear, a sense of urgency, and terror, thinking:	「且，諸比丘，凡有天神—長壽、美麗、充滿幸福、長住於高大宮殿—彼等聞如來教法，大都充滿恐懼、急迫與驚駭，思惟：
‘aniccāva kira, bho, mayaṁ samānā niccamhāti amaññimha.	‘It seems, sirs, that we who thought ourselves permanent are impermanent.	『諸君，看來我等自以為常者，實為無常。
Addhuvāva kira, bho, mayaṁ samānā dhuvamhāti amaññimha.	It seems, sirs, that we who thought ourselves stable are unstable.	諸君，看來我等自以為穩者，實為不穩。
Asassatāva kira, bho, mayaṁ samānā sassatamhāti amaññimha.	It seems, sirs, that we who thought ourselves eternal are non-eternal.	諸君，看來我等自以為永者，實為不永。
Mayampi kira, bho, aniccā addhuvā asassatā sakkāyapariyāpannā’ti.	It seems that we too, sirs, are impermanent, unstable, non-eternal, and included within identity.’	諸君，看來我等亦是無常、不穩、不永，包含於身見之內。』
Evaṁ mahiddhiko kho, bhikkhave, tathāgato sadevakassa lokassa, evaṁ mahesakkho, evaṁ mahānubhāvo”ti.	So powerful, bhikkhus, is the Tathagata over the world with its devas, so majestic, so mighty.”	諸比丘，如來於有天之世間，威力如是，威嚴如是，強大如是。」
Idamavoca bhagavā …pe…	This is what the Blessed One said. …	此為世尊所說。…
etadavoca satthā:	the Teacher said this:	導師作是言：
“Yadā buddho abhiññāya,	“When the Buddha, through direct knowledge,	「當佛陀，以親證，
dhammacakkaṁ pavattayi;	sets the wheel of Dhamma in motion;	轉動法輪；
Sadevakassa lokassa,	for the world with its devas,	為有天之世間，
satthā appaṭipuggalo.	the teacher without a peer.	無匹之師。
Sakkāyañca nirodhañca,	Identity, its cessation,	身見，其止息，
sakkāyassa ca sambhavaṁ;	and the origin of identity;	與身見之源；
Ariyañcaṭṭhaṅgikaṁ maggaṁ,	and the Noble Eightfold Path	與八正道
dukkhūpasamagāminaṁ.	leading to the stilling of suffering.	導向苦之寂滅。
Yepi dīghāyukā devā,	Even those devas, long-lived,	即使彼等天神，長壽，
vaṇṇavanto yasassino;	beautiful and glorious,	美麗而光輝，
Bhītā santāsamāpāduṁ,	become fearful and struck with terror,	亦變得恐懼與驚駭，
sīhassevitare migā.	like other beasts at the lion’s roar.	如他獸聞獅吼。
Avītivattā sakkāyaṁ,	‘We have not transcended identity;	『我等未超越身見；
aniccā kira bho mayaṁ;	it seems we are impermanent, sirs!’	看來我等無常，諸君！』
Sutvā arahato vākyaṁ,	Hearing the word of the Arahant,	聞阿羅漢之言，
vippamuttassa tādino”ti.	of the fully liberated Such One.”	完全解脫之如來之言。」
Chaṭṭhaṁ.	Sixth.	第六。

22.79 - SN 22.79 Khajjanīya

--- SN22.79 - Khajjanīyasutta ---	--- SN22.79 - Being Devoured ---	--- SN22.79 - Being Devoured ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā anekavihitaṁ pubbenivāsaṁ anussaramānā anussaranti sabbete pañcupādānakkhandhe anussaranti etesaṁ vā aññataraṁ.	“Bhikkhus, whatever ascetics or brahmins recollect their manifold past lives, they all recollect the five aggregates subject to clinging, or one among them.	「諸比丘，凡沙門或婆羅門，憶念其多種宿命，皆憶念五取蘊，或其中之一。
Katame pañca?	Which five?	何五？
‘Evaṁrūpo ahosiṁ atītamaddhānan’ti—	‘I had such form in the past’—	『我過去有如是色』—
iti vā hi, bhikkhave, anussaramāno rūpaṁyeva anussarati.	thus recollecting, it is just form that one recollects.	如是憶念，唯是憶念色。
‘Evaṁvedano ahosiṁ atītamaddhānan’ti—	‘I had such a feeling in the past’—	『我過去有如是受』—
iti vā hi, bhikkhave, anussaramāno vedanaṁyeva anussarati.	thus recollecting, it is just feeling that one recollects.	如是憶念，唯是憶念受。
‘Evaṁsañño ahosiṁ atītamaddhānan’ti …	‘I had such a perception in the past’ …	『我過去有如是想』…
‘evaṁsaṅkhāro ahosiṁ atītamaddhānan’ti …	‘I had such volitional formations in the past’ …	『我過去有如是行』…
‘evaṁviññāṇo ahosiṁ atītamaddhānan’ti—	‘I had such consciousness in the past’—	『我過去有如是識』—
iti vā hi, bhikkhave, anussaramāno viññāṇameva anussarati.	thus recollecting, it is just consciousness that one recollects.	如是憶念，唯是憶念識。
Kiñca, bhikkhave, rūpaṁ vadetha?	And why, bhikkhus, do you call it form?	諸比丘，汝等為何稱之為色？
Ruppatīti kho, bhikkhave, tasmā ‘rūpan’ti vuccati.	‘It is afflicted,’ bhikkhus, therefore it is called ‘form.’	諸比丘，『彼被折磨』，故名為『色』。
Kena ruppati?	Afflicted by what?	為誰所折磨？
Sītenapi ruppati, uṇhenapi ruppati, jighacchāyapi ruppati, pipāsāyapi ruppati, ḍaṁsamakasavātātapasarīsapasamphassenapi ruppati.	It is afflicted by cold, afflicted by heat, afflicted by hunger, afflicted by thirst, afflicted by the touch of flies, mosquitoes, wind, sun, and serpents.	為寒所折磨，為熱所折磨，為飢所折磨，為渴所折磨，為蠅、蚊、風、日、蛇之觸所折磨。
Ruppatīti kho, bhikkhave, tasmā ‘rūpan’ti vuccati.	‘It is afflicted,’ bhikkhus, therefore it is called ‘form.’	諸比丘，『彼被折磨』，故名為『色』。
Kiñca, bhikkhave, vedanaṁ vadetha?	And why, bhikkhus, do you call it feeling?	諸比丘，汝等為何稱之為受？
Vedayatīti kho, bhikkhave, tasmā ‘vedanā’ti vuccati.	‘It feels,’ bhikkhus, therefore it is called ‘feeling.’	諸比丘，『彼感受』，故名為『受』。
Kiñca vedayati?	And what does it feel?	彼感受何物？
Sukhampi vedayati, dukkhampi vedayati, adukkhamasukhampi vedayati.	It feels pleasure, it feels pain, it feels neither-painful-nor-pleasant.	彼感受樂，感受苦，感受不苦不樂。
Vedayatīti kho, bhikkhave, tasmā ‘vedanā’ti vuccati.	‘It feels,’ bhikkhus, therefore it is called ‘feeling.’	諸比丘，『彼感受』，故名為『受』。
Kiñca, bhikkhave, saññaṁ vadetha?	And why, bhikkhus, do you call it perception?	諸比丘，汝等為何稱之為想？
Sañjānātīti kho, bhikkhave, tasmā ‘saññā’ti vuccati.	‘It perceives,’ bhikkhus, therefore it is called ‘perception.’	諸比丘，『彼感知』，故名為『想』。
Kiñca sañjānāti?	And what does it perceive?	彼感知何物？
Nīlampi sañjānāti, pītakampi sañjānāti, lohitakampi sañjānāti, odātampi sañjānāti.	It perceives blue, it perceives yellow, it perceives red, it perceives white.	彼感知青，感知黃，感知紅，感知白。
Sañjānātīti kho, bhikkhave, tasmā ‘saññā’ti vuccati.	‘It perceives,’ bhikkhus, therefore it is called ‘perception.’	諸比-丘，『彼感知』，故名為『想』。
Kiñca, bhikkhave, saṅkhāre vadetha?	And why, bhikkhus, do you call them volitional formations?	諸比丘，汝等為何稱之為行？
Saṅkhatamabhisaṅkharontīti kho, bhikkhave, tasmā ‘saṅkhārā’ti vuccati.	‘They form the formed,’ bhikkhus, therefore they are called ‘volitional formations.’	諸比丘，『彼等形成所成』，故名為『行』。
Kiñca saṅkhatamabhisaṅkharonti?	And what formed thing do they form?	彼等形成何所成之物？
Rūpaṁ rūpattāya saṅkhatamabhisaṅkharonti, vedanaṁ vedanattāya saṅkhatamabhisaṅkharonti, saññaṁ saññattāya saṅkhatamabhisaṅkharonti, saṅkhāre saṅkhārattāya saṅkhatamabhisaṅkharonti, viññāṇaṁ viññāṇattāya saṅkhatamabhisaṅkharonti.	They form form for the sake of form-ness; they form feeling for the sake of feeling-ness; they form perception for the sake of perception-ness; they form volitional formations for the sake of volitional formation-ness; they form consciousness for the sake of consciousness-ness.	彼等為色性而形成色；為受性而形成受；為想性而形成想；為行性而形成行；為識性而形成識。
Saṅkhatamabhisaṅkharontīti kho, bhikkhave, tasmā ‘saṅkhārā’ti vuccati.	‘They form the formed,’ bhikkhus, therefore they are called ‘volitional formations.’	諸比丘，『彼等形成所成』，故名為『行』。
Kiñca, bhikkhave, viññāṇaṁ vadetha?	And why, bhikkhus, do you call it consciousness?	諸比丘，汝等為何稱之為識？
Vijānātīti kho, bhikkhave, tasmā ‘viññāṇan’ti vuccati.	‘It cognizes,’ bhikkhus, therefore it is called ‘consciousness.’	諸比丘，『彼認知』，故名為『識』。
Kiñca vijānāti?	And what does it cognize?	彼認知何物？
Ambilampi vijānāti, tittakampi vijānāti, kaṭukampi vijānāti, madhurampi vijānāti, khārikampi vijānāti, akhārikampi vijānāti, loṇikampi vijānāti, aloṇikampi vijānāti.	It cognizes sour, it cognizes bitter, it cognizes pungent, it cognizes sweet, it cognizes alkaline, it cognizes non-alkaline, it cognizes salty, it cognizes unsalty.	彼認知酸，認知苦，認知辛，認知甜，認知鹼，認知非鹼，認知鹹，認知不鹹。
Vijānātīti kho, bhikkhave, tasmā ‘viññāṇan’ti vuccati.	‘It cognizes,’ bhikkhus, therefore it is called ‘consciousness.’	諸比丘，『彼認知』，故名為『識』。
Tatra, bhikkhave, sutavā ariyasāvako iti paṭisañcikkhati:	Therein, bhikkhus, the instructed noble-one's-disciple reflects thus:	於其中，諸比丘，已受教之聖弟子如是思惟：
‘ahaṁ kho etarahi rūpena khajjāmi.	‘I am now being devoured by form.	『我今正為色所吞噬。
Atītampāhaṁ addhānaṁ evameva rūpena khajjiṁ, seyyathāpi etarahi paccuppannena rūpena khajjāmi.	In the past, too, I was devoured by form in the very same way that I am now being devoured by present form.	過去，我亦為色所吞噬，與我今為現在色所吞噬無異。
Ahañceva kho pana anāgataṁ rūpaṁ abhinandeyyaṁ, anāgatampāhaṁ addhānaṁ evameva rūpena khajjeyyaṁ, seyyathāpi etarahi paccuppannena rūpena khajjāmī’ti.	And if I were to delight in future form, in the future, too, I would be devoured by form in the very same way that I am now being devoured by present form.’	若我樂於未來色，未來，我亦將為色所吞噬，與我今為現在色所吞噬無異。』
So iti paṭisaṅkhāya atītasmiṁ rūpasmiṁ anapekkho hoti;	Having reflected thus, he becomes unconcerned about past form,	如是思惟已，彼於過去色不顧；
anāgataṁ rūpaṁ nābhinandati;	he does not delight in future form,	彼不樂於未來色，
paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭipanno hoti.	and he is practicing for disenchantment, for dispassion, for the cessation of present form.	而為厭離、離欲、止息現在色而修行。
‘Ahaṁ kho etarahi vedanāya khajjāmi.	‘I am now being devoured by feeling.	『我今正為受所吞噬。
Atītampāhaṁ addhānaṁ evameva vedanāya khajjiṁ, seyyathāpi etarahi paccuppannāya vedanāya khajjāmi.	In the past, too, I was devoured by feeling in the very same way that I am now being devoured by present feeling.	過去，我亦為受所吞噬，與我今為現在受所吞噬無異。
Ahañceva kho pana anāgataṁ vedanaṁ abhinandeyyaṁ;	And if I were to delight in future feeling,	若我樂於未來受，
anāgatampāhaṁ addhānaṁ evameva vedanāya khajjeyyaṁ, seyyathāpi etarahi paccuppannāya vedanāya khajjāmī’ti.	in the future, too, I would be devoured by feeling in the very same way that I am now being devoured by present feeling.’	未來，我亦將為受所吞噬，與我今為現在受所吞噬無異。』
So iti paṭisaṅkhāya atītāya vedanāya anapekkho hoti;	Having reflected thus, he becomes unconcerned about past feeling,	如是思惟已，彼於過去受不顧；
anāgataṁ vedanaṁ nābhinandati;	he does not delight in future feeling,	彼不樂於未來受，
paccuppannāya vedanāya nibbidāya virāgāya nirodhāya paṭipanno hoti.	and he is practicing for disenchantment, for dispassion, for the cessation of present feeling.	而為厭離、離欲、止息現在受而修行。
‘Ahaṁ kho etarahi saññāya khajjāmi …pe…	‘I am now being devoured by perception …pe…	『我今正為想所吞噬』…乃至…
ahaṁ kho etarahi saṅkhārehi khajjāmi.	‘I am now being devoured by volitional formations.	『我今正為行所吞噬。
Atītampāhaṁ addhānaṁ evameva saṅkhārehi khajjiṁ, seyyathāpi etarahi paccuppannehi saṅkhārehi khajjāmīti.	In the past, too, I was devoured by volitional formations in the very same way that I am now being devoured by present volitional formations.	過去，我亦為行所吞噬，與我今為現在行所吞噬無異。
Ahañceva kho pana anāgate saṅkhāre abhinandeyyaṁ;	And if I were to delight in future volitional formations,	若我樂於未來行，
anāgatampāhaṁ addhānaṁ evameva saṅkhārehi khajjeyyaṁ, seyyathāpi etarahi paccuppannehi saṅkhārehi khajjāmī’ti.	in the future, too, I would be devoured by volitional formations in the very same way that I am now being devoured by present volitional formations.’	未來，我亦將為行所吞噬，與我今為現在行所吞噬無異。』
So iti paṭisaṅkhāya atītesu saṅkhāresu anapekkho hoti;	Having reflected thus, he becomes unconcerned about past volitional formations,	如是思惟已，彼於過去行不顧；
anāgate saṅkhāre nābhinandati;	he does not delight in future volitional formations,	彼不樂於未來行，
paccuppannānaṁ saṅkhārānaṁ nibbidāya virāgāya nirodhāya paṭipanno hoti.	and he is practicing for disenchantment, for dispassion, for the cessation of present volitional formations.	而為厭離、離欲、止息現在行而修行。
‘Ahaṁ kho etarahi viññāṇena khajjāmi.	‘I am now being devoured by consciousness.	『我今正為識所吞噬。
Atītampi addhānaṁ evameva viññāṇena khajjiṁ, seyyathāpi etarahi paccuppannena viññāṇena khajjāmi.	In the past, too, I was devoured by consciousness in the very same way that I am now being devoured by present consciousness.	過去，我亦為識所吞噬，與我今為現在識所吞噬無異。
Ahañceva kho pana anāgataṁ viññāṇaṁ abhinandeyyaṁ;	And if I were to delight in future consciousness,	若我樂於未來識，
anāgatampāhaṁ addhānaṁ evameva viññāṇena khajjeyyaṁ, seyyathāpi etarahi paccuppannena viññāṇena khajjāmī’ti.	in the future, too, I would be devoured by consciousness in the very same way that I am now being devoured by present consciousness.’	未來，我亦將為識所吞噬，與我今為現在識所吞噬無異。』
So iti paṭisaṅkhāya atītasmiṁ viññāṇasmiṁ anapekkho hoti;	Having reflected thus, he becomes unconcerned about past consciousness,	如是思惟已，彼於過去識不顧；
anāgataṁ viññāṇaṁ nābhinandati;	he does not delight in future consciousness,	彼不樂於未來識，
paccuppannassa viññāṇassa nibbidāya virāgāya nirodhāya paṭipanno hoti.	and he is practicing for disenchantment, for dispassion, for the cessation of present consciousness.	而為厭離、離欲、止息現在識而修行。
Taṁ kiṁ maññatha, bhikkhave,	What do you think, bhikkhus,	汝意云何，諸比丘，
rūpaṁ niccaṁ vā aniccaṁ vā”ti?	is form permanent or impermanent?”	色為常或無常？」
“Aniccaṁ, bhante”.	“Impermanent, venerable sir.”	「無常，尊者。」
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?	“But is what is impermanent suffering or happiness?”	「然無常者是苦是樂？」
“Dukkhaṁ, bhante”.	“Suffering, venerable sir.”	「苦，尊者。」
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:	“But is what is impermanent, suffering, and subject to change, fit to be regarded thus:	「然無常、苦、變易法，可如是觀否：
‘etaṁ mama, esohamasmi, eso me attā’”ti?	‘This is mine, this I am, this is my self’?”	『此是我所，此是我，此是我之我』？」
“No hetaṁ, bhante”.	“No, venerable sir.”	「不也，尊者。」
“Vedanā …	“Feeling…	「受…
saññā …	perception…	想…
saṅkhārā …	volitional formations…	行…
viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?	Is consciousness permanent or impermanent?”	識為常或無常？」
“Aniccaṁ, bhante”.	“Impermanent, venerable sir.”	「無常，尊者。」
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?	“But is what is impermanent suffering or happiness?”	「然無常者是苦是樂？」
“Dukkhaṁ, bhante”.	“Suffering, venerable sir.”	「苦，尊者。」
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:	“But is what is impermanent, suffering, and subject to change, fit to be regarded thus:	「然無常、苦、變易法，可如是觀否：
‘etaṁ mama, esohamasmi, eso me attā’”ti?	‘This is mine, this I am, this is my self’?”	『此是我所，此是我，此是我之我』？」
“No hetaṁ, bhante”.	“No, venerable sir.”	「不也，尊者。」
“Tasmātiha, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.	“Therefore, bhikkhus, whatever form there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—all form should be seen as it really is with right wisdom thus: ‘This is not mine, this I am not, this is not my self.’	「是故，諸比丘，凡色，或過去、未來、或現在，內或外，粗或細，劣或勝，遠或近—一切色皆應以正慧如實觀之：『此非我所，此非我，此非我之我。』
Yā kāci vedanā …	Whatever feeling there is …	凡有受…
yā kāci saññā …	Whatever perception there is …	凡有想…
ye keci saṅkhārā …	Whatever volitional formations there are …	凡有行…
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ …pe… yaṁ dūre santike vā, sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.	Whatever consciousness there is, whether past, future, or present …pe… far or near—all consciousness should be seen as it really is with right wisdom thus: ‘This is not mine, this I am not, this is not my self.’	凡有識，或過去、未來、或現在…乃至…遠或近—一切識皆應以正慧如實觀之：『此非我所，此非我，此非我之我。』
Ayaṁ vuccati, bhikkhave, ariyasāvako apacināti, no ācināti;	This, bhikkhus, is called a noble-one's-disciple who diminishes and does not accumulate;	諸比丘，此名為聖弟子，減損而不積集；
pajahati, na upādiyati;	who abandons and does not cling;	捨棄而不執取；
visineti, na ussineti;	who scatters and does not heap up;	散去而不堆積；
vidhūpeti, na sandhūpeti.	who extinguishes and does not kindle.	熄滅而不燃起。
Kiñca apacināti, no ācināti?	And what does he diminish and not accumulate?	彼減損而不積集何物？
Rūpaṁ apacināti, no ācināti;	He diminishes form and does not accumulate it.	彼減損色而不積集之。
vedanaṁ …	Feeling …	受…
saññaṁ …	perception …	想…
saṅkhāre …	volitional formations …	行…
viññāṇaṁ apacināti, no ācināti.	He diminishes consciousness and does not accumulate it.	彼減損識而不積集之。
Kiñca pajahati, na upādiyati?	And what does he abandon and not cling to?	彼捨棄而不執取何物？
Rūpaṁ pajahati, na upādiyati;	He abandons form and does not cling to it.	彼捨棄色而不執取之。
vedanaṁ …	Feeling …	受…
saññaṁ …	perception …	想…
saṅkhāre …	volitional formations …	行…
viññāṇaṁ pajahati, na upādiyati.	He abandons consciousness and does not cling to it.	彼捨棄識而不執取之。
Kiñca visineti, na ussineti?	And what does he scatter and not heap up?	彼散去而不堆積何物？
Rūpaṁ visineti, na ussineti;	He scatters form and does not heap it up.	彼散去色而不堆積之。
vedanaṁ …	Feeling …	受…
saññaṁ …	perception …	想…
saṅkhāre …	volitional formations …	行…
viññāṇaṁ visineti, na ussineti.	He scatters consciousness and does not heap it up.	彼散去識而不堆積之。
Kiñca vidhūpeti, na sandhūpeti?	And what does he extinguish and not kindle?	彼熄滅而不燃起何物？
Rūpaṁ vidhūpeti, na sandhūpeti;	He extinguishes form and does not kindle it.	彼熄滅色而不燃起之。
vedanaṁ …	Feeling …	受…
saññaṁ …	perception …	想…
saṅkhāre …	volitional formations …	行…
viññāṇaṁ vidhūpeti, na sandhūpeti.	He extinguishes consciousness and does not kindle it.	彼熄滅識而不燃起之。
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi … saññāyapi … saṅkhāresupi … viññāṇasmimpi nibbindati.	Seeing thus, bhikkhus, the instructed noble-one's-disciple becomes disenchanted with form, disenchanted with feeling … with perception … with volitional formations … with consciousness.	諸比丘，如是見者，已受教之聖弟子，厭於色，厭於受…於想…於行…於識。
Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.	Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. When he is liberated, there comes the knowledge: ‘I am liberated.’	厭故離欲。離欲故解脫。解脫時，有智：『我已解脫。』
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.	He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’	彼知：『生已盡，梵行已立，所作已辦，不受後有。』
Ayaṁ vuccati, bhikkhave, bhikkhu nevācināti na apacināti, apacinitvā ṭhito; neva pajahati na upādiyati, pajahitvā ṭhito; neva visineti na ussineti, visinetvā ṭhito; neva vidhūpeti na sandhūpeti vidhūpetvā ṭhito	This, bhikkhus, is called a bhikkhu who neither accumulates nor diminishes, but remains having diminished; who neither abandons nor clings, but remains having abandoned; who neither scatters nor heaps up, but remains having scattered; who neither extinguishes nor kindles, but remains having extinguished.	諸比-丘，此名為比丘，不積集亦不減損，但住於已減損；不捨棄亦不執取，但住於已捨棄；不散去亦不堆積，但住於已散去；不熄滅亦不燃起，但住於已熄滅。
Kiñca nevācināti na apacināti, apacinitvā ṭhito?	And what does he neither accumulate nor diminish, but remains having diminished?	彼不積集亦不減損，但住於已減損何物？
Rūpaṁ nevācināti na apacināti, apacinitvā ṭhito;	He neither accumulates nor diminishes form, but remains having diminished it.	彼不積集亦不減損色，但住於已減損之。
vedanaṁ …	Feeling …	受…
saññaṁ …	perception …	想…
saṅkhāre …	volitional formations …	行…
viññāṇaṁ nevācināti na apacināti, apacinitvā ṭhito.	He neither accumulates nor diminishes consciousness, but remains having diminished it.	彼不積集亦不減損識，但住於已減損之。
Kiñca neva pajahati na upādiyati, pajahitvā ṭhito?	And what does he neither abandon nor cling to, but remains having abandoned?	彼不捨棄亦不執取，但住於已捨棄何物？
Rūpaṁ neva pajahati na upādiyati, pajahitvā ṭhito;	He neither abandons nor clings to form, but remains having abandoned it.	彼不捨棄亦不執取色，但住於已捨棄之。
vedanaṁ …	Feeling …	受…
saññaṁ …	perception …	想…
saṅkhāre …	volitional formations …	行…
viññāṇaṁ neva pajahati na upādiyati, pajahitvā ṭhito.	He neither abandons nor clings to consciousness, but remains having abandoned it.	彼不捨棄亦不執取識，但住於已捨棄之。
Kiñca neva visineti na ussineti, visinetvā ṭhito?	And what does he neither scatter nor heap up, but remains having scattered?	彼不散去亦不堆積，但住於已散去何物？
Rūpaṁ neva visineti na ussineti, visinetvā ṭhito;	He neither scatters nor heaps up form, but remains having scattered it.	彼不散去亦不堆積色，但住於已散去之。
vedanaṁ …	Feeling …	受…
saññaṁ …	perception …	想…
saṅkhāre …	volitional formations …	行…
viññāṇaṁ neva visineti na ussineti, visinetvā ṭhito.	He neither scatters nor heaps up consciousness, but remains having scattered it.	彼不散去亦不堆積識，但住於已散去之。
Kiñca neva vidhūpeti na sandhūpeti, vidhūpetvā ṭhito?	And what does he neither extinguish nor kindle, but remains having extinguished?	彼不熄滅亦不燃起，但住於已熄滅何物？
Rūpaṁ neva vidhūpeti na sandhūpeti, vidhūpetvā ṭhito;	He neither extinguishes nor kindles form, but remains having extinguished it.	彼不熄滅亦不燃起色，但住於已熄滅之。
vedanaṁ …	Feeling …	受…
saññaṁ …	perception …	想…
saṅkhāre …	volitional formations …	行…
viññāṇaṁ neva vidhūpeti na sandhūpeti, vidhūpetvā ṭhito.	He neither extinguishes nor kindles consciousness, but remains having extinguished it.	彼不熄滅亦不燃起識，但住於已熄滅之。
Evaṁvimuttacittaṁ kho, bhikkhave, bhikkhuṁ saindā devā sabrahmakā sapajāpatikā ārakāva namassanti:	Such a bhikkhu with a liberated mind, bhikkhus, the devas with Indra, with Brahmā, with Pajāpati, pay homage to from afar:	諸比丘，如是心解脫之比丘，天人與因陀羅、梵天、波闍波提，遙敬禮之：
‘Namo te purisājañña,	‘Homage to you, O thoroughbred man,	『敬禮汝，良馬人，
namo te purisuttama;	homage to you, O supreme man;	敬禮汝，至上之人；
Yassa te nābhijānāma,	Of whom we do not know	我等不知
yampi nissāya jhāyasī’”ti.	upon what you depend and meditate.’”	汝依何而禪思。』」

22.80 - SN 22.80 Piṇḍolya

--- SN22.80 - Piṇḍolyasutta ---	--- SN22.80 - Alms-Gathering ---	--- SN22.80 - Alms-Gathering ---
Ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme.	On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Banyan Tree Park.	一時，世尊住於釋迦族迦毗羅衛城尼拘律園。
Atha kho bhagavā kismiñcideva pakaraṇe bhikkhusaṅghaṁ paṇāmetvā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kapilavatthuṁ piṇḍāya pāvisi.	Then, on some matter, the Blessed One, having dismissed the Saṅgha of bhikkhus, dressed in the morning, and taking his bowl and robe, entered Kapilavatthu for alms.	其時，世尊因某事，遣散比丘僧團，晨起著衣，持鉢入迦毗羅衛城乞食。
Kapilavatthusmiṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena mahāvanaṁ tenupasaṅkami divāvihārāya.	Having walked for alms in Kapilavatthu, after his meal, on returning from his alms round, he went to the Great Wood for the day’s abiding.	於迦毗羅衛城乞食畢，食後，自乞食還，往大林作日間安住。
Mahāvanaṁ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṁ nisīdi.	Having entered the Great Wood, he sat down for the day’s abiding at the foot of a Beluva sapling.	入大林已，坐於一毗盧波幼樹下作日間安住。
Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:	Then, as the Blessed One was alone in seclusion, a reflection arose in his mind thus:	其時，世尊獨處宴坐，心中生起如是思惟：
“mayā kho bhikkhusaṅgho pabāḷho.	“The Saṅgha of bhikkhus has been dismissed by me.	「我已遣散比丘僧團。
Santettha bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ.	There are here bhikkhus who are new, not long gone forth, recently come to this Dhamma and discipline.	此處有新學比丘，出家未久，初來此法與律。
Tesaṁ mamaṁ apassantānaṁ siyā aññathattaṁ siyā vipariṇāmo.	If they do not see me, there might be a change in them, there might be an alteration.	若彼等不見我，彼等或有變異，或有變易。
Seyyathāpi nāma vacchassa taruṇassa mātaraṁ apassantassa siyā aññathattaṁ siyā vipariṇāmo;	Just as when a young calf does not see its mother, there might be a change in it, there might be an alteration;	譬如幼犢不見其母，或有變異，或有變易；
evameva santettha bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ tesaṁ mamaṁ apassantānaṁ siyā aññathattaṁ siyā vipariṇāmo.	so too, there are here bhikkhus who are new, not long gone forth, recently come to this Dhamma and discipline; if they do not see me, there might be a change in them, there might be an alteration.	亦復如是，此處有新學比丘，出家未久，初來此法與律；若彼等不見我，或有變異，或有變易。
Seyyathāpi nāma bījānaṁ taruṇānaṁ udakaṁ alabhantānaṁ siyā aññathattaṁ siyā vipariṇāmo;	Just as when young seedlings do not get water, there might be a change in them, there might be an alteration;	譬如幼苗不得水，或有變異，或有變易；
evameva santettha …pe…	so too, there are here …pe…	亦復如是，此處有…乃至…
tesaṁ mamaṁ alabhantānaṁ dassanāya siyā aññathattaṁ siyā vipariṇāmo.	if they do not get to see me, there might be a change in them, there might be an alteration.	若彼等不見我，或有變異，或有變易。
Yannūnāhaṁ yatheva mayā pubbe bhikkhusaṅgho anuggahito, evameva etarahi anuggaṇheyyaṁ bhikkhusaṅghan”ti.	What if I were to now cherish the Saṅgha of bhikkhus just as I have cherished the Saṅgha of bhikkhus in the past?”	我何不如今珍愛比丘僧團，如我過去珍愛比丘僧團一般？」
Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito bhagavato purato pāturahosi.	Then Brahmā Sahampati, having known with his own mind the reflection in the Blessed One’s mind—just as a strong man might extend his flexed arm or flex his extended arm; in the same way—vanished from the Brahma-world and appeared before the Blessed One.	時，梵天娑婆主，以自心知世尊心中所念—譬如力士伸屈臂，或屈伸臂；以同樣方式—於梵天界消失，現於世尊前。
Atha kho brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca:	Then Brahmā Sahampati, arranging his upper robe over one shoulder, and extending his hands in respectful salutation towards the Blessed One, said to him:	時，梵天娑婆主，偏袒一肩，向世尊合掌，白言：
“evametaṁ, bhagavā, evametaṁ, sugata.	“So it is, Blessed One! So it is, Fortunate One!	「如是，世尊！如是，善逝！
Bhagavatā, bhante, bhikkhusaṅgho pabāḷho.	By the Blessed One, venerable sir, the Saṅgha of bhikkhus has been dismissed.	尊者，世尊已遣散比丘僧團。
Santettha bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ.	There are here bhikkhus who are new, not long gone forth, recently come to this Dhamma and discipline.	此處有新學比丘，出家未久，初來此法與律。
Tesaṁ bhagavantaṁ apassantānaṁ siyā aññathattaṁ siyā vipariṇāmo.	If they do not see the Blessed One, there might be a change in them, there might be an alteration.	若彼等不見世尊，或有變異，或有變易。
Seyyathāpi nāma vacchassa taruṇassa mātaraṁ apassantassa siyā aññathattaṁ siyā vipariṇāmo;	Just as when a young calf does not see its mother, there might be a change in it, there might be an alteration;	譬如幼犢不見其母，或有變異，或有變易；
evameva santettha bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ tesaṁ bhagavantaṁ apassantānaṁ siyā aññathattaṁ siyā vipariṇāmo.	so too, there are here bhikkhus who are new, not long gone forth, recently come to this Dhamma and discipline; if they do not see the Blessed One, there might be a change in them, there might be an alteration.	亦復如是，此處有新學比丘，出家未久，初來此法與律；若彼等不見世尊，或有變異，或有變易。
Seyyathāpi nāma bījānaṁ taruṇānaṁ udakaṁ alabhantānaṁ siyā aññathattaṁ siyā vipariṇāmo;	Just as when young seedlings do not get water, there might be a change in them, there might be an alteration;	譬如幼苗不得水，或有變異，或有變易；
evameva santettha bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ, tesaṁ bhagavantaṁ alabhantānaṁ dassanāya siyā aññathattaṁ siyā vipariṇāmo.	so too, there are here bhikkhus who are new, not long gone forth, recently come to this Dhamma and discipline, if they do not get to see the Blessed One, there might be a change in them, there might be an alteration.	亦復如是，此處有新學比丘，出家未久，初來此法與律，若彼等不見世尊，或有變異，或有變易。
Abhinandatu, bhante, bhagavā bhikkhusaṅghaṁ;	May the Blessed One, venerable sir, take delight in the Saṅgha of bhikkhus;	願世尊，尊者，樂於比丘僧團；
abhivadatu, bhante, bhagavā bhikkhusaṅghaṁ.	may the Blessed One, venerable sir, welcome the Saṅgha of bhikkhus.	願世尊，尊者，歡迎比丘僧團。
Yatheva bhagavatā pubbe bhikkhusaṅgho anuggahito, evameva etarahi anuggaṇhātu bhikkhusaṅghan”ti.	Just as the Blessed One has cherished the Saṅgha of bhikkhus in the past, so may he now cherish the Saṅgha of bhikkhus.”	如世尊過去珍愛比丘僧團，願彼今亦珍愛比丘僧團。」
Adhivāsesi bhagavā tuṇhībhāvena.	The Blessed One consented by his silence.	世尊以默然許之。
Atha kho brahmā sahampati bhagavato adhivāsanaṁ viditvā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi.	Then Brahmā Sahampati, having understood the Blessed One’s consent, paid homage to the Blessed One, and keeping him on his right, vanished from that spot.	時，梵天娑婆主，知世尊已許，禮敬世尊，右繞已，於彼處消失。
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena nigrodhārāmo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then the Blessed One, in the evening, having risen from his seclusion, went to the Banyan Tree Park; having gone, he sat down on the prepared seat.	時，世尊於晡時，從宴坐起，往尼拘律園；往已，坐於所設座上。
Nisajja kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi yathā te bhikkhū ekadvīhikāya sārajjamānarūpā yenāhaṁ tenupasaṅkameyyuṁ.	Having sat down, the Blessed One performed such a feat of psychic power that those bhikkhus, with agitated minds, one by one or two by two, came to him.	坐已，世尊作如是神通，令彼諸比丘，心生騷動，一、二人前來。
Tepi bhikkhū ekadvīhikāya sārajjamānarūpā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te bhikkhū bhagavā etadavoca:	Those bhikkhus, with agitated minds, one by one or two by two, went to the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. To those bhikkhus sitting to one side, the Blessed One said this:	彼諸比丘，心生騷動，一、二人詣世尊所；至已，禮敬世尊，坐於一面。世尊告坐於一面之彼諸比丘言：
“Antamidaṁ, bhikkhave, jīvikānaṁ yadidaṁ piṇḍolyaṁ.	“This is the lowliest of livelihoods, bhikkhus, this alms-gathering.	「諸比丘，此為最下之生計，此乞食。
Abhisāpoyaṁ, bhikkhave, lokasmiṁ piṇḍolo vicarasi pattapāṇīti.	It is a curse in the world, bhikkhus, ‘You wander about as an alms-gatherer with a bowl in your hand.’	諸比丘，此為世間之詛咒：『汝手持鉢，遊行乞食。』
Tañca kho etaṁ, bhikkhave, kulaputtā upenti atthavasikā, atthavasaṁ paṭicca;	And yet, bhikkhus, sons of good family take it up for a reason, based on a reason;	然而，諸比丘，善家子為一理由，基於一理由而行之；
neva rājābhinītā, na corābhinītā, na iṇaṭṭā, na bhayaṭṭā, na ājīvikāpakatā;	not coerced by kings, not coerced by thieves, not because of debt, not out of fear, not for their livelihood;	非為王所迫，非為盜所迫，非因債務，非出於恐懼，非為生計；
api ca kho otiṇṇāmha jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇā dukkhaparetā	but rather: ‘We are beset by birth, aging, and death, by sorrow, lamentation, pain, grief, and despair; beset by suffering, oppressed by suffering.	而是：『我等為生、老、死，為愁、悲、苦、憂、絕望所困；為苦所困，為苦所壓。
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti.	Surely an end of this whole mass of suffering can be discerned.’	此全苦蘊之終結，必可見之。』
Evaṁ pabbajito cāyaṁ, bhikkhave, kulaputto.	Thus has this son of good family gone forth.	如是此善家子出家。
So ca hoti abhijjhālu kāmesu tibbasārāgo byāpannacitto paduṭṭhamanasaṅkappo muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo.	And he is covetous for sensual pleasures, with strong passion, a malevolent mind, corrupt mental resolves, lapsed mindfulness, not clearly comprehending, not concentrated, with a scattered mind, with unrestrained faculties.	而彼貪求欲樂，情欲熾盛，心懷惡意，心念敗壞，失念，不了知，不定，心散亂，諸根不攝。
Seyyathāpi, bhikkhave, chavālātaṁ ubhatopadittaṁ majjhe gūthagataṁ, neva gāme kaṭṭhatthaṁ pharati, nāraññe kaṭṭhatthaṁ pharati.	Just like, bhikkhus, a firebrand from a funeral pyre, burning at both ends, and smeared with excrement in the middle, serves as timber neither in the village nor in the forest.	譬如，諸比丘，火葬場之火炬，兩頭燃燒，中間塗糞，既不能作村中之木，亦不能作林中之木。
Tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi gihibhogā ca parihīno, sāmaññatthañca na paripūreti.	I say, bhikkhus, that this person is comparable to that: he has fallen short of the enjoyments of a householder, and he does not fulfill the purpose of recluseship.	我說，諸比丘，此人與彼相似：彼既失居士之樂，亦不滿出家之旨。
Tayome, bhikkhave, akusalavitakkā—	These three, bhikkhus, are unskillful thoughts—	此三，諸比丘，為不善思—
kāmavitakko, byāpādavitakko, vihiṁsāvitakko.	thought of sensual pleasure, thought of ill will, thought of harming.	欲思、恚思、害思。
Ime ca bhikkhave, tayo akusalavitakkā kva aparisesā nirujjhanti?	And where, bhikkhus, do these three unskillful thoughts cease without remainder?	諸比丘，此三不善思於何處無餘滅？
Catūsu vā satipaṭṭhānesu suppatiṭṭhitacittassa viharato animittaṁ vā samādhiṁ bhāvayato.	For one dwelling with a mind well-established in the four establishments of mindfulness, or developing the signless concentration.	為住於心善安住於四念處者，或修習無相定者。
Yāvañcidaṁ, bhikkhave, alameva animitto samādhi bhāvetuṁ.	To this extent, bhikkhus, it is enough to develop the signless concentration.	諸比丘，至此程度，足夠修習無相定。
Animitto, bhikkhave, samādhi bhāvito bahulīkato mahapphalo hoti mahānisaṁso.	The signless concentration, bhikkhus, when developed and cultivated, is of great fruit and great benefit.	諸比丘，無相定，若修習、多修習，有大果、大利益。
Dvemā, bhikkhave, diṭṭhiyo—	These two, bhikkhus, are views—	此二，諸比丘，為見—
bhavadiṭṭhi ca vibhavadiṭṭhi ca.	the view of being and the view of non-being.	有見與無有見。
Tatra kho, bhikkhave, sutavā ariyasāvako iti paṭisañcikkhati:	Therein, bhikkhus, the instructed noble-one's-disciple reflects thus:	於其中，諸比丘，已受教之聖弟子如是思惟：
‘atthi nu kho taṁ kiñci lokasmiṁ yamahaṁ upādiyamāno na vajjavā assan’ti?	‘Is there anything in the world that I could cling to without being blameworthy?’	『世間有何物，我執取之而無過失？』
So evaṁ pajānāti:	He understands thus:	彼如是了知：
‘natthi nu kho taṁ kiñci lokasmiṁ yamahaṁ upādiyamāno na vajjavā assaṁ.	‘There is nothing in the world that I could cling to without being blameworthy.	『世間無一物，我執取之而無過失。
Ahañhi rūpaññeva upādiyamāno upādiyeyyaṁ vedanaññeva …	For if I were to cling, I would be clinging to form itself, to feeling itself …	若我執取，我將執取於色本身，於受本身…
saññaññeva …	to perception itself …	於想本身…
saṅkhāreyeva viññāṇaññeva upādiyamāno upādiyeyyaṁ.	to volitional formations themselves, to consciousness itself.	於行本身，於識本身。
Tassa me assa upādānapaccayā bhavo;	With that clinging of mine as condition, there would be becoming;	以我之執取為緣，則有有；
bhavapaccayā jāti;	with becoming as condition, birth;	以有為緣，則有生；
jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhaveyyuṁ.	with birth as condition, aging and death, sorrow, lamentation, pain, grief, and despair would come to be.	以生為緣，老死、愁、悲、苦、憂、絕望將生。
Evametassa kevalassa dukkhakkhandhassa samudayo assā’ti.	Thus would be the origin of this whole mass of suffering.’	如是此全苦蘊之集。』
Taṁ kiṁ maññatha, bhikkhave,	What do you think, bhikkhus,	汝意云何，諸比丘，
rūpaṁ niccaṁ vā aniccaṁ vā”ti?	is form permanent or impermanent?”	色為常或無常？」
“Aniccaṁ, bhante”.	“Impermanent, venerable sir.”	「無常，尊者。」
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?	“But is what is impermanent suffering or happiness?”	「然無常者是苦是樂？」
“Dukkhaṁ, bhante”.	“Suffering, venerable sir.”	「苦，尊者。」
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ kallaṁ nu taṁ samanupassituṁ:	“But is what is impermanent, suffering, and subject to change, fit to be regarded thus:	「然無常、苦、變易法，可如是觀否：
‘etaṁ mama, esohamasmi, eso me attā’”ti?	‘This is mine, this I am, this is my self’?”	『此是我所，此是我，此是我之我』？」
“No hetaṁ, bhante”.	“No, venerable sir.”	「不也，尊者。」
“Vedanā …	“Feeling…	「受…
saññā …	perception…	想…
saṅkhārā …	volitional formations…	行…
viññāṇaṁ …pe…	consciousness…pe…	識…乃至…
tasmātiha, bhikkhave,	Therefore, bhikkhus,	是故，諸比丘，
evaṁ passaṁ …	seeing thus…	見如是…
nāparaṁ itthattāyāti pajānātī”ti.	he understands: ‘…there is no more for this state of being.’”	彼知：『…不受後有。』」

22.81 - SN 22.81 Pālileyya

--- SN22.81 - Pālileyyasutta ---	--- SN22.81 - Pālileyyaka ---	--- SN22.81 - Pālileyyaka ---
Ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme.	On one occasion the Blessed One was dwelling at Kosambi in Ghosita's Park.	一時，世尊住於拘睒彌瞿師羅園。
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kosambiṁ piṇḍāya pāvisi.	Then the Blessed One, having dressed in the morning, taking his bowl and robe, entered Kosambi for alms.	時，世尊晨起著衣，持鉢入拘睒彌乞食。
Kosambiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto sāmaṁ senāsanaṁ saṁsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṁ eko adutiyo cārikaṁ pakkāmi.	Having walked for alms in Kosambi, after the meal, returning from his almsround, he set his own lodging in order, took his bowl and robe, and without informing his attendants, without taking leave of the bhikkhu saṅgha, he set out on a wandering tour alone and without a companion.	於拘睒彌乞食畢，食後，自乞食還，自整理臥具，持鉢衣，不告侍者，不辭比丘僧，獨自一人無伴遊行而去。
Atha kho aññataro bhikkhu acirapakkantassa bhagavato yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca:	Then a certain bhikkhu, not long after the Blessed One had departed, approached the Venerable Ānanda; having approached, he said this to the Venerable Ānanda:	時，世尊離去不久，有一比丘詣尊者阿難所；至已，白尊者阿難言：
“esāvuso ānanda, bhagavā sāmaṁ senāsanaṁ saṁsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṁ eko adutiyo cārikaṁ pakkanto”ti.	“Friend Ānanda, the Blessed One has set his own lodging in order, taken his bowl and robe, and without informing his attendants, without taking leave of the bhikkhu saṅgha, has set out on a wandering tour alone and without a companion.”	「友阿難，世尊已自整理臥具，持鉢衣，不告侍者，不辭比丘僧，獨自一人無伴遊行而去。」
“Yasmiṁ, āvuso, samaye bhagavā sāmaṁ senāsanaṁ saṁsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṁ eko adutiyo cārikaṁ pakkamati, ekova bhagavā tasmiṁ samaye viharitukāmo hoti;	“Friend, at a time when the Blessed One sets his own lodging in order, takes his bowl and robe, and without informing his attendants, without taking leave of the bhikkhu saṅgha, sets out on a wandering tour alone and without a companion, at that time the Blessed One desires to dwell alone;	「友，當世尊自整理臥具，持鉢衣，不告侍者，不辭比丘僧，獨自一人無伴遊行而去時，爾時世尊欲獨住；
na bhagavā tasmiṁ samaye kenaci anubandhitabbo hotī”ti.	at that time the Blessed One should not be followed by anyone.”	爾時世尊不應為任何人所隨。」
Atha kho bhagavā anupubbena cārikaṁ caramāno yena pālileyyakaṁ tadavasari.	Then the Blessed One, wandering in due course, arrived at Pālileyyaka.	時，世尊次第遊行，至波利勒耶。
Tatra sudaṁ bhagavā pālileyyake viharati bhaddasālamūle.	There the Blessed One stayed at Pālileyyaka at the root of the Bhaddasāla tree.	於彼處，世尊住於波利勒耶跋陀羅娑羅樹下。
Atha kho sambahulā bhikkhū yenāyasmā ānando tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodiṁsu.	Then a number of bhikkhus approached the Venerable Ānanda; having approached, they exchanged greetings with the Venerable Ānanda.	時，有眾多比丘詣尊者阿難所；至已，與尊者阿難共相問訊。
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ ānandaṁ etadavocuṁ:	Having exchanged pleasant and courteous talk, they sat down to one side. Sitting to one side, those bhikkhus said this to the Venerable Ānanda:	交換友善可記憶之談話後，坐於一面。坐於一面，彼諸比丘白尊者阿難言：
“cirassutā kho no, āvuso ānanda, bhagavato sammukhā dhammī kathā;	“It has been a long time, friend Ānanda, since we have heard a Dhamma talk in the presence of the Blessed One;	「友阿難，我等久未聞世尊親說法；
icchāma mayaṁ, āvuso ānanda, bhagavato sammukhā dhammiṁ kathaṁ sotun”ti.	we wish, friend Ānanda, to hear a Dhamma talk in the presence of the Blessed One.”	友阿難，我等欲聞世尊親說法。」
Atha kho āyasmā ānando tehi bhikkhūhi saddhiṁ yena pālileyyakaṁ bhaddasālamūlaṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.	Then the Venerable Ānanda, together with those bhikkhus, went to the Bhaddasāla tree at Pālileyyaka, to the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side.	時，尊者阿難與彼諸比丘，往波利勒耶跋陀羅娑羅樹，詣世尊所；至已，禮敬世尊，坐於一面。
Ekamantaṁ nisinne kho te bhikkhū bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.	The Blessed One instructed, urged, roused, and gladdened those bhikkhus sitting to one side with a Dhamma talk.	世尊以法語教誡、勸勉、策勵、令喜坐於一面之彼諸比丘。
Tena kho pana samayena aññatarassa bhikkhuno evaṁ cetaso parivitakko udapādi:	At that time, a certain thought arose in the mind of a certain bhikkhu:	爾時，某一比丘心中生起如是念：
“kathaṁ nu kho jānato kathaṁ passato anantarā āsavānaṁ khayo hotī”ti?	“Knowing in what way, seeing in what way, does the immediate destruction of the taints occur?”	「云何知，云何見，諸漏得即刻滅盡？」
Atha kho bhagavā tassa bhikkhuno cetasā cetoparivitakkamaññāya bhikkhū āmantesi:	Then the Blessed One, having known with his own mind the thought in that bhikkhu’s mind, addressed the bhikkhus:	時，世尊以自心知彼比丘心中所念，告諸比丘言：
“vicayaso desito, bhikkhave, mayā dhammo;	“The Dhamma has been taught by me, bhikkhus, through analysis;	「我已為汝等分別說法，諸比丘；
vicayaso desitā cattāro satipaṭṭhānā;	the four establishments of mindfulness have been taught through analysis;	已分別說四念處；
vicayaso desitā cattāro sammappadhānā;	the four right strivings have been taught through analysis;	已分別說四正勤；
vicayaso desitā cattāro iddhipādā;	the four bases for psychic power have been taught through analysis;	已分別說四神足；
vicayaso desitāni pañcindriyāni;	the five faculties have been taught through analysis;	已分別說五根；
vicayaso desitāni pañca balāni;	the five powers have been taught through analysis;	已分別說五力；
vicayaso desitā sattabojjhaṅgā;	the seven factors of enlightenment have been taught through analysis;	已分別說七覺支；
vicayaso desito ariyo aṭṭhaṅgiko maggo.	the Noble Eightfold Path has been taught through analysis.	已分別說八正道。
Evaṁ vicayaso desito, bhikkhave, mayā dhammo.	Thus the Dhamma has been taught by me, bhikkhus, through analysis.	如是我已為汝等分別說法，諸比丘。
Evaṁ vicayaso desite kho, bhikkhave, mayā dhamme atha ca panidhekaccassa bhikkhuno evaṁ cetaso parivitakko udapādi:	And while the Dhamma has been thus taught by me through analysis, bhikkhus, still a thought has arisen in the mind of a certain bhikkhu here:	我已如是分別說法，然此處某一比丘心中仍生起念：
‘kathaṁ nu kho jānato kathaṁ passato anantarā āsavānaṁ khayo hotī’ti?	‘Knowing in what way, seeing in what way, does the immediate destruction of the taints occur?’	『云何知，云何見，諸漏得即刻滅盡？』
Kathañca, bhikkhave, jānato kathaṁ passato anantarā āsavānaṁ khayo hoti?	And how, bhikkhus, for one who knows and sees, does the immediate destruction of the taints occur?	諸比丘，云何為知見者，諸漏得即刻滅盡？
Idha bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto	Here, bhikkhus, the uninstructed worldling, who does not see the noble ones, is not skilled in the Dhamma of the noble ones, is not disciplined in the Dhamma of the noble ones; who does not see the good persons, is not skilled in the Dhamma of the good persons, is not disciplined in the Dhamma of the good persons,	於此，諸比丘，未受教之凡夫，不見聖者，不善巧於聖者之法，不調伏於聖者之法；不見善人，不善巧於善人之法，不調伏於善人之法，
rūpaṁ attato samanupassati.	regards form as self.	視色為我。
Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so.	That regarding, bhikkhus, is a volitional formation.	諸比丘，彼視為行。
So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo?	But that volitional formation—what is its origin, what is its source, what is its birth, what is its provenance?	然彼行—其集為何，其源為何，其生為何，其出處為何？
Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;	For the uninstructed worldling, bhikkhus, who is touched by a feeling born of ignorance-contact, craving arises;	諸比丘，為無明觸所觸之未受教凡夫，愛生；
tatojo so saṅkhāro.	from that is born that volitional formation.	從彼生彼行。
Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.	Thus, bhikkhus, that volitional formation too is impermanent, conditioned, dependently arisen.	如是，諸比丘，彼行亦無常、有為、緣生。
Sāpi taṇhā aniccā saṅkhatā paṭiccasamuppannā.	That craving too is impermanent, conditioned, dependently arisen.	彼愛亦無常、有為、緣生。
Sāpi vedanā, sopi phasso anicco saṅkhato paṭiccasamuppanno.	That feeling too, that contact too is impermanent, conditioned, dependently arisen.	彼受亦，彼觸亦無常、有為、緣生。
Sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.	That ignorance too is impermanent, conditioned, dependently arisen.	彼無明亦無常、有為、緣生。
Evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.	For one who knows and sees thus, bhikkhus, the immediate destruction of the taints occurs.	諸比丘，為如是知見者，諸漏得即刻滅盡。
Na heva kho rūpaṁ attato samanupassati;	He does not regard form as self;	彼不視色為我；
api ca kho rūpavantaṁ attānaṁ samanupassati.	but he regards self as possessing form.	然彼視我為有色。
Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so.	That regarding, bhikkhus, is a volitional formation.	諸比丘，彼視為行。
So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo?	But that volitional formation—what is its origin, what is its source, what is its birth, what is its provenance?	然彼行—其集為何，其源為何，其生為何，其出處為何？
Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;	For the uninstructed worldling, bhikkhus, who is touched by a feeling born of ignorance-contact, craving arises;	諸比丘，為無明觸所觸之未受教凡夫，愛生；
tatojo so saṅkhāro.	from that is born that volitional formation.	從彼生彼行。
Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.	Thus, bhikkhus, that volitional formation too is impermanent, conditioned, dependently arisen.	如是，諸比丘，彼行亦無常、有為、緣生。
Sāpi taṇhā …	That craving too…	彼愛亦…
sāpi vedanā …	that feeling too…	彼受亦…
sopi phasso …	that contact too…	彼觸亦…
sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.	that ignorance too is impermanent, conditioned, dependently arisen.	彼無明亦無常、有為、緣生。
Evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.	For one who knows and sees thus, bhikkhus, the immediate destruction of the taints occurs.	諸比丘，為如是知見者，諸漏得即刻滅盡。
Na heva kho rūpaṁ attato samanupassati, na rūpavantaṁ attānaṁ samanupassati;	He does not regard form as self, nor does he regard self as possessing form;	彼不視色為我，亦不視我為有色；
api ca kho attani rūpaṁ samanupassati.	but he regards form as in self.	然彼視色在我中。
Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so.	That regarding, bhikkhus, is a volitional formation.	諸比丘，彼視為行。
So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo?	But that volitional formation—what is its origin, what is its source, what is its birth, what is its provenance?	然彼行—其集為何，其源為何，其生為何，其出處為何？
Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;	For the uninstructed worldling, bhikkhus, who is touched by a feeling born of ignorance-contact, craving arises;	諸比丘，為無明觸所觸之未受教凡夫，愛生；
tatojo so saṅkhāro.	from that is born that volitional formation.	從彼生彼行。
Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.	Thus, bhikkhus, that volitional formation too is impermanent, conditioned, dependently arisen.	如是，諸比丘，彼行亦無常、有為、緣生。
Sāpi taṇhā …	That craving too…	彼愛亦…
sāpi vedanā …	that feeling too…	彼受亦…
sopi phasso …	that contact too…	彼觸亦…
sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.	that ignorance too is impermanent, conditioned, dependently arisen.	彼無明亦無常、有為、緣生。
Evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.	For one who knows and sees thus, bhikkhus, the immediate destruction of the taints occurs.	諸比丘，為如是知見者，諸漏得即刻滅盡。
Na heva kho rūpaṁ attato samanupassati, na rūpavantaṁ attānaṁ samanupassati, na attani rūpaṁ samanupassati;	He does not regard form as self, nor does he regard self as possessing form, nor does he regard form as in self;	彼不視色為我，亦不視我為有色，亦不視色在我中；
api ca kho rūpasmiṁ attānaṁ samanupassati.	but he regards self as in form.	然彼視我在色中。
Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so.	That regarding, bhikkhus, is a volitional formation.	諸比丘，彼視為行。
So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo?	But that volitional formation—what is its origin, what is its source, what is its birth, what is its provenance?	然彼行—其集為何，其源為何，其生為何，其出處為何？
Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;	For the uninstructed worldling, bhikkhus, who is touched by a feeling born of ignorance-contact, craving arises;	諸比丘，為無明觸所觸之未受教凡夫，愛生；
tatojo so saṅkhāro.	from that is born that volitional formation.	從彼生彼行。
Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.	Thus, bhikkhus, that volitional formation too is impermanent, conditioned, dependently arisen.	如是，諸比丘，彼行亦無常、有為、緣生。
Sāpi taṇhā …	That craving too…	彼愛亦…
sāpi vedanā …	that feeling too…	彼受亦…
sopi phasso …	that contact too…	彼觸亦…
sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.	that ignorance too is impermanent, conditioned, dependently arisen.	彼無明亦無常、有為、緣生。
Evampi kho, bhikkhave, jānato …pe… āsavānaṁ khayo hoti.	For one who knows thus, bhikkhus, …pe… the destruction of the taints occurs.	諸比丘，為如是知者，…乃至…諸漏滅盡。
Na heva kho rūpaṁ attato samanupassati, na rūpavantaṁ attānaṁ, na attani rūpaṁ, na rūpasmiṁ attānaṁ samanupassati;	He does not regard form as self, nor self as possessing form, nor form in self, nor self in form;	彼不視色為我，亦不視我為有色，亦不視色在我中，亦不視我在色中；
api ca kho vedanaṁ attato samanupassati, api ca kho vedanāvantaṁ attānaṁ samanupassati, api ca kho attani vedanaṁ samanupassati, api ca kho vedanāya attānaṁ samanupassati;	but he regards feeling as self, or he regards self as possessing feeling, or he regards feeling in self, or he regards self in feeling;	然彼視受為我，或視我為有受，或視受在我中，或視我在受中；
api ca kho saññaṁ …	and he regards perception…	彼視想…
api ca kho saṅkhāre attato samanupassati, api ca kho saṅkhāravantaṁ attānaṁ samanupassati, api ca kho attani saṅkhāre samanupassati, api ca kho saṅkhāresu attānaṁ samanupassati;	and he regards volitional formations as self, or he regards self as possessing volitional formations, or he regards volitional formations in self, or he regards self in volitional formations;	彼視行為我，或視我為有行，或視行在我中，或視我在行中；
api ca kho viññāṇaṁ attato samanupassati, api ca kho viññāṇavantaṁ attānaṁ, api ca kho attani viññāṇaṁ, api ca kho viññāṇasmiṁ attānaṁ samanupassati.	and he regards consciousness as self, or he regards self as possessing consciousness, or he regards consciousness in self, or he regards self in consciousness.	彼視識為我，或視我為有識，或視識在我中，或視我在識中。
Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so.	That regarding, bhikkhus, is a volitional formation.	諸比丘，彼視為行。
So pana saṅkhāro kiṁnidāno …pe… kiṁpabhavo?	But that volitional formation—what is its origin…pe… what is its provenance?	然彼行—其集為何…乃至…其出處為何？
Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;	For the uninstructed worldling, bhikkhus, who is touched by a feeling born of ignorance-contact, craving arises;	諸比丘，為無明觸所觸之未受教凡夫，愛生；
tatojo so saṅkhāro.	from that is born that volitional formation.	從彼生彼行。
Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.	Thus, bhikkhus, that volitional formation too is impermanent, conditioned, dependently arisen.	如是，諸比丘，彼行亦無常、有為、緣生。
Sāpi taṇhā …	That craving too…	彼愛亦…
sāpi vedanā …	that feeling too…	彼受亦…
sopi phasso …	that contact too…	彼觸亦…
sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.	that ignorance too is impermanent, conditioned, dependently arisen.	彼無明亦無常、有為、緣生。
Evaṁ kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.	Thus, bhikkhus, for one who knows and sees thus, the immediate destruction of the taints occurs.	如是，諸比丘，為如是知見者，諸漏得即刻滅盡。
Na heva kho rūpaṁ attato samanupassati,	He does not regard form as self,	彼不視色為我，
na vedanaṁ attato samanupassati,	he does not regard feeling as self,	彼不視受為我，
na saññaṁ …	not perception…	非想…
na saṅkhāre …	not volitional formations…	非行…
na viññāṇaṁ attato samanupassati;	he does not regard consciousness as self;	彼不視識為我；
api ca kho evaṁdiṭṭhi hoti:	but he holds such a view as this:	然彼持如是見：
‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti.	‘That which is the self is the world; that I shall be after death, permanent, stable, eternal, not subject to change.’	『此我即世界；我死後將常住、穩定、永恆、不變。』
Yā kho pana sā, bhikkhave, sassatadiṭṭhi saṅkhāro so.	That eternalist view, bhikkhus, is a volitional formation.	諸比丘，彼常見是行。
So pana saṅkhāro kiṁnidāno …pe…	But that volitional formation—what is its origin…pe…	然彼行—其集為何…乃至…
evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.	For one who knows and sees thus, bhikkhus, the immediate destruction of the taints occurs.	諸比丘，為如是知見者，諸漏得即刻滅盡。
Na heva kho rūpaṁ attato samanupassati,	He does not regard form as self,	彼不視色為我，
na vedanaṁ …	not feeling…	非受…
na saññaṁ …	not perception…	非想…
na saṅkhāre …	not volitional formations…	非行…
na viññāṇaṁ attato samanupassati;	he does not regard consciousness as self;	彼不視識為我；
nāpi evaṁdiṭṭhi hoti:	nor does he hold such a view as this:	亦不持如是見：
‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti.	‘That which is the self is the world; that I shall be after death, permanent, stable, eternal, not subject to change.’	『此我即世界；我死後將常住、穩定、永恆、不變。』
Api ca kho evaṁdiṭṭhi hoti:	But he holds such a view as this:	然彼持如是見：
‘no cassaṁ no ca me siyā nābhavissaṁ na me bhavissatī’ti.	‘I would not be, and it would not be mine; I will not be, it will not be mine.’	『我將不有，我所亦不有；我將不成為，我所亦不成為。』
Yā kho pana sā, bhikkhave, ucchedadiṭṭhi saṅkhāro so.	That annihilationist view, bhikkhus, is a volitional formation.	諸比丘，彼斷見是行。
So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo?	But that volitional formation—what is its origin, what is its source, what is its birth, what is its provenance?	然彼行—其集為何，其源為何，其生為何，其出處為何？
Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;	For the uninstructed worldling, bhikkhus, who is touched by a feeling born of ignorance-contact, craving arises;	諸比丘，為無明觸所觸之未受教凡夫，愛生；
tatojo so saṅkhāro.	from that is born that volitional formation.	從彼生彼行。
Iti kho, bhikkhave, sopi saṅkhāro anicco …pe…	Thus, bhikkhus, that volitional formation too is impermanent…pe…	如是，諸比-丘，彼行亦無常…乃至…
evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.	For one who knows and sees thus, bhikkhus, the immediate destruction of the taints occurs.	諸比丘，為如是知見者，諸漏得即刻滅盡。
Na heva kho rūpaṁ attato samanupassati, na vedanaṁ …	He does not regard form as self, not feeling…	彼不視色為我，非受…
na saññaṁ …	not perception…	非想…
na saṅkhāre …	not volitional formations…	非行…
na viññāṇaṁ attato samanupassati …pe…	he does not regard consciousness as self…pe…	彼不視識為我…乃至…
na viññāṇasmiṁ attato samanupassati, nāpi evaṁdiṭṭhi hoti:	he does not regard self in consciousness, nor does he hold such a view as this:	彼不視我在識中，亦不持如是見：
‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti;	‘That which is the self is the world; that I shall be after death, permanent, stable, eternal, not subject to change.’	『此我即世界；我死後將常住、穩定、永恆、不變。』
nāpi evaṁdiṭṭhi hoti:	nor does he hold such a view as this:	亦不持如是見：
‘no cassaṁ no ca me siyā nābhavissaṁ na me bhavissatī’ti;	‘I would not be, and it would not be mine; I will not be, it will not be mine.’	『我將不有，我所亦不有；我將不成為，我所亦不成為。』
api ca kho kaṅkhī hoti vicikicchī aniṭṭhaṅgato saddhamme.	but he is doubtful and uncertain, not having come to a conclusion in the good Dhamma.	然彼於善法中猶豫不決，未得結論。
Yā kho pana sā, bhikkhave, kaṅkhitā vicikicchitā aniṭṭhaṅgatatā saddhamme saṅkhāro so.	That doubtfulness, uncertainty, and not having come to a conclusion in the good Dhamma, bhikkhus, is a volitional formation.	諸比丘，彼猶豫、不決、於善法中未得結論，是行。
So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo?	But that volitional formation—what is its origin, what is its source, what is its birth, what is its provenance?	然彼行—其集為何，其源為何，其生為何，其出處為何？
Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;	For the uninstructed worldling, bhikkhus, who is touched by a feeling born of ignorance-contact, craving arises;	諸比丘，為無明觸所觸之未受教凡夫，愛生；
tatojo so saṅkhāro.	from that is born that volitional formation.	從彼生彼行。
Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.	Thus, bhikkhus, that volitional formation too is impermanent, conditioned, dependently arisen.	如是，諸比丘，彼行亦無常、有為、緣生。
Sāpi taṇhā aniccā saṅkhatā paṭiccasamuppannā.	That craving too is impermanent, conditioned, dependently arisen.	彼愛亦無常、有為、緣生。
Sāpi vedanā aniccā saṅkhatā paṭiccasamuppannā.	That feeling too is impermanent, conditioned, dependently arisen.	彼受亦無常、有為、緣生。
Sopi phasso anicco saṅkhato paṭiccasamuppanno.	That contact too is impermanent, conditioned, dependently arisen.	彼觸亦無常、有為、緣生。
Sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.	That ignorance too is impermanent, conditioned, dependently arisen.	彼無明亦無常、有為、緣生。
Evaṁ kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hotī”ti.	Thus, bhikkhus, for one who knows and sees thus, the immediate destruction of the taints occurs.”	如是，諸比丘，為如是知見者，諸漏得即刻滅盡。」

22.82 - SN 22.82 Puṇṇama

--- SN22.82 - Puṇṇamasutta ---	--- SN22.82 - Full Moon Discourse ---	--- SN22.82 - Full Moon Discourse ---
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde mahatā bhikkhusaṅghena saddhiṁ.	On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in the Palace of Migāra’s Mother, together with a large Saṅgha of bhikkhus.	一時，世尊與大比丘僧俱，住舍衛城東園鹿母講堂。
Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto ajjhokāse nisinno hoti.	At one time the Blessed One was dwelling at Sāvatthī in the Eastern Park, in Migāra's mother's mansion, together with a large Saṅgha of bhikkhus.	一時，世尊與大比丘僧俱，住舍衛城東園鹿母講堂。
Atha kho aññataro bhikkhu uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca:	Now on that occasion the Blessed One was sitting in the open air on the fifteenth day, the full moon night of the uposatha day, surrounded by the Saṅgha of bhikkhus.	爾時，世尊於十五日布薩日滿月夜，為比丘僧所圍繞，坐於露地。
“puccheyyāhaṁ, bhante, bhagavantaṁ kiñcideva desaṁ, sace me bhagavā okāsaṁ karoti pañhassa veyyākaraṇāyā”ti?	Then a certain bhikkhu rose from his seat, arranged his upper robe over one shoulder, approached the Blessed One, paid homage to him with joined palms, and said to the Blessed One:	時，有一比丘從座起，偏袒一肩，向世尊合掌，白世尊言：
“Tena hi tvaṁ, bhikkhu, sake āsane nisīditvā puccha yadākaṅkhasī”ti.	I would ask the Blessed One about a certain matter, if the Blessed One would grant me the opportunity to answer a question.	我欲問世尊一事，若世尊賜我機會回答問題。
“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā sake āsane nisīditvā bhagavantaṁ etadavoca:	Well then, bhikkhu, sit down in your own seat and ask whatever you wish.	善哉，比丘，汝坐於己座，隨意問之。
“ime nu kho, bhante, pañcupādānakkhandhā, seyyathidaṁ—	"Yes, venerable sir," that bhikkhu replied to the Blessed One. Having sat down in his own seat, he said to the Blessed One:	「唯然，尊者。」彼比丘應諾世尊。坐於己座，白世尊言：
rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho”ti.	"These five aggregates of clinging, venerable sir—namely:	「此五取蘊，尊者—即：
“Ime kho, bhikkhu, pañcupādānakkhandhā;	the form aggregate of clinging, the feeling aggregate of clinging, the perception aggregate of clinging, the volitional formations aggregate of clinging, the consciousness aggregate of clinging."	色取蘊、受取蘊、想取蘊、行取蘊、識取蘊。」
Seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho”ti.	"These are the five aggregates of clinging, bhikkhu;	「此是五取蘊，比丘；
“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttariṁ pañhaṁ apucchi:	namely: the form aggregate of clinging... the consciousness aggregate of clinging."	即：色取蘊…識取蘊。」
“Ime kho pana, bhante, pañcupādānakkhandhā kiṁmūlakā”ti?	"Good, venerable sir," that bhikkhu said, delighting in and approving of the Blessed One's words. Then he asked the Blessed One a further question:	「善哉，尊者。」彼比丘言，歡喜稱許世尊之言。然後彼再問世尊：
“Ime kho, bhikkhu, pañcupādānakkhandhā chandamūlakā”ti …pe…	But these five aggregates of clinging, venerable sir, what is their root?	然此五取蘊，尊者，其根為何？
taññeva nu kho, bhante, upādānaṁ te pañcupādānakkhandhā udāhu aññatra pañcahi upādānakkhandhehi upādānan”ti?	"These five aggregates of clinging, bhikkhu, are rooted in desire"...	「比丘，此五取蘊，根植於欲」…
“Na kho, bhikkhu, taññeva upādānaṁ te pañcupādānakkhandhā nāpi aññatra pañcahi upādānakkhandhehi upādānaṁ, api ca yo tattha chandarāgo taṁ tattha upādānan”ti.	Is clinging the same as these five aggregates of clinging, venerable sir, or is clinging something apart from the five aggregates of clinging?"	尊者，取與此五取蘊相同，或取與五取蘊有別？」
“Sādhu, bhante”ti kho so bhikkhu …pe… uttariṁ pañhaṁ apucchi:	No, bhikkhu, clinging is neither the same as these five aggregates of clinging, nor is clinging apart from the five aggregates of clinging. Rather, whatever desire and lust there is for them, that is the clinging there.	不，比丘，取既不與此五取蘊相同，亦不與五取蘊有別。然，凡於彼等有欲與貪，彼即是取。
“Siyā pana, bhante, pañcupādānakkhandhesu chandarāgavemattatā”ti?	"Good, venerable sir," that bhikkhu said... Then he asked a further question:	「善哉，尊者。」彼比丘言…然後彼再問：
“Siyā, bhikkhū”ti bhagavā avoca:	Could there be, venerable sir, variation in desire and lust for the five aggregates of clinging?	尊者，於五取蘊之欲貪，可有差異否？
“idha, bhikkhu, ekaccassa evaṁ hoti:	"There could be, bhikkhu," the Blessed One said:	「可有，比丘。」世尊言：
‘evaṁrūpo siyaṁ anāgatamaddhānaṁ, evaṁvedano siyaṁ anāgatamaddhānaṁ, evaṁsañño siyaṁ anāgatamaddhānaṁ, evaṁsaṅkhāro siyaṁ anāgatamaddhānaṁ, evaṁviññāṇo siyaṁ anāgatamaddhānan’ti.	"Here, bhikkhu, someone thinks thus:	「於此，比丘，有人如是思：
Evaṁ kho, bhikkhu, siyā pañcupādānakkhandhesu chandarāgavemattatā”ti?	'May I be of such form in the future, may I have such feeling in the future, may I have such perception in the future, may I have such volitional formations in the future, may I have such consciousness in the future.'	『願我未來有如是色，願我未來有如是受，願我未來有如是想，願我未來有如是行，願我未來有如是識。』
“Sādhu, bhante”ti kho so bhikkhu …pe… uttariṁ pañhaṁ apucchi:	Thus, bhikkhu, there could be variation in desire and lust for the five aggregates of clinging."	如是，比丘，於五取蘊之欲貪，可有差異。」
“Kittāvatā nu kho, bhante, khandhānaṁ khandhādhivacanan”ti?	"Good, venerable sir," that bhikkhu said... Then he asked a further question:	「善哉，尊者。」彼比丘言…然後彼再問：
“Yaṁ kiñci, bhikkhu, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, ayaṁ vuccati rūpakkhandho.	To what extent, venerable sir, is there the designation 'aggregate' for the aggregates?	尊者，至何程度，有蘊之名『蘊』？
Yā kāci vedanā …	"Whatever form, bhikkhu, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—this is called the form aggregate.	「比丘，凡色，過去、未來、或現在，內或外，粗或細，劣或勝，遠或近—此名為色蘊。
yā kāci saññā …	Whatever feeling...	凡受…
ye keci saṅkhārā …	whatever perception...	凡想…
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, ayaṁ vuccati viññāṇakkhandho.	whatever volitional formations...	凡行…
Ettāvatā kho, bhikkhu, khandhānaṁ khandhādhivacanan”ti.	whatever consciousness, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—this is called the consciousness aggregate.	凡識，過去、未來、或現在，內或外，粗或細，劣或勝，遠或近—此名為識蘊。
“Sādhu, bhante”ti kho so bhikkhu …pe… apucchi:	To this extent, bhikkhu, there is the designation 'aggregate' for the aggregates."	比丘，至此程度，有蘊之名『蘊』。」
“Ko nu kho, bhante, hetu ko paccayo rūpakkhandhassa paññāpanāya;	"Good, venerable sir," that bhikkhu said... and asked:	「善哉，尊者。」彼比丘言…並問：
ko hetu ko paccayo vedanākkhandhassa paññāpanāya;	"What is the cause, what is the condition, venerable sir, for the designation of the form aggregate?	「尊者，何為色蘊之因，何為色蘊之緣？
ko hetu ko paccayo saññākkhandhassa paññāpanāya;	What is the cause, what is the condition for the designation of the feeling aggregate?	何為受蘊之因，何為受蘊之緣？
ko hetu ko paccayo saṅkhārakkhandhassa paññāpanāya;	What is the cause, what is the condition for the designation of the perception aggregate?	何為想蘊之因，何為想蘊之緣？
ko hetu ko paccayo viññāṇakkhandhassa paññāpanāyā”ti?	What is the cause, what is the condition for the designation of the volitional formations aggregate?	何為行蘊之因，何為行蘊之緣？
“Cattāro kho, bhikkhu, mahābhūtā hetu, cattāro mahābhūtā paccayo rūpakkhandhassa paññāpanāya.	What is the cause, what is the condition for the designation of the consciousness aggregate?"	何為識蘊之因，何為識蘊之緣？」
Phasso hetu phasso paccayo vedanākkhandhassa paññāpanāya.	"The four great elements, bhikkhu, are the cause, the four great elements are the condition for the designation of the form aggregate.	「比丘，四大種為色蘊之因，四大種為色蘊之緣。
Phasso hetu phasso paccayo saññākkhandhassa paññāpanāya.	Contact is the cause, contact is the condition for the designation of the feeling aggregate.	觸為受蘊之因，觸為受蘊之緣。
Phasso hetu, phasso paccayo saṅkhārakkhandhassa paññāpanāya.	Contact is the cause, contact is the condition for the designation of the perception aggregate.	觸為想蘊之因，觸為想蘊之緣。
Nāmarūpaṁ hetu, nāmarūpaṁ paccayo viññāṇakkhandhassa paññāpanāyā”ti.	Contact is the cause, contact is the condition for the designation of the volitional formations aggregate.	觸為行蘊之因，觸為行蘊之緣。
“Sādhu, bhante”ti kho so bhikkhu …pe… apucchi:	Name-and-form is the cause, name-and-form is the condition for the designation of the consciousness aggregate."	名色為識蘊之因，名色為識蘊之緣。」
“Kathaṁ nu kho, bhante, sakkāyadiṭṭhi hotī”ti?	"Good, venerable sir," that bhikkhu said... and asked:	「善哉，尊者。」彼比丘言…並問：
“Idha, bhikkhu, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto	How does personality view arise, venerable sir?	尊者，身見如何生起？
rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ;	"Here, bhikkhu, an uninstructed worldling, who has no regard for noble ones and is unskilled and undisciplined in their Dhamma, who has no regard for true men and is unskilled and undisciplined in their Dhamma,	「於此，比丘，未受教之凡夫，不敬聖者，於其法不善巧、未受調伏，不敬真人，於其法不善巧、未受調伏，
vedanaṁ …	regards form as self, or self as possessing form, or form as in self, or self as in form;	視色為我，或我為有色，或色在我中，或我在色中；
saññaṁ …	feeling...	受…
saṅkhāre …	perception...	想…
viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ.	volitional formations...	行…
Evaṁ kho, bhikkhu, sakkāyadiṭṭhi hotī”ti.	regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness.	視識為我，或我為有識，或識在我中，或我在識中。
“Sādhu, bhante”ti kho so bhikkhu …pe… apucchi:	This is how personality view arises, bhikkhu."	比丘，身見如是生起。」
“Kathaṁ pana, bhante, sakkāyadiṭṭhi na hotī”ti?	"Good, venerable sir," that bhikkhu said... and asked:	「善哉，尊者。」彼比丘言…並問：
“Idha, bhikkhu, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto	How does personality view not arise, venerable sir?	尊者，身見如何不生起？
na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ; na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ;	"Here, bhikkhu, an instructed noble-one's-disciple, who has regard for noble ones and is skilled and disciplined in their Dhamma, who has regard for true men and is skilled and disciplined in their Dhamma,	「於此，比丘，已受教之聖弟子，敬聖者，於其法善巧、已受調伏，敬真人，於其法善巧、已受調伏，
na vedanaṁ …	does not regard form as self, or self as possessing form, or form as in self, or self as in form;	不視色為我，或我為有色，或色在我中，或我在色中；
na saññaṁ …	does not regard feeling...	不視受…
na saṅkhāre …	does not regard perception...	不視想…
na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ; na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ.	does not regard volitional formations...	不視行…
Evaṁ kho, bhikkhu, sakkāyadiṭṭhi na hotī”ti.	does not regard consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness.	不視識為我，或我為有識，或識在我中，或我在識中。
“Sādhu, bhante”ti kho so bhikkhu …pe… apucchi:	This is how personality view does not arise, bhikkhu."	比丘，身見如是不生起。」
“Ko nu kho, bhante, rūpassa assādo, ko ādīnavo, kiṁ nissaraṇaṁ;	"Good, venerable sir," that bhikkhu said... and asked:	「善哉，尊者。」彼比丘言…並問：
ko vedanāya …	"What is the gratification in form, what is the danger, what is the escape, venerable sir?	「尊者，何為色之味、危、離？
ko saññāya …	What is the gratification in feeling...	何為受之味…
ko saṅkhārānaṁ …	What is the gratification in perception...	何為想之味…
ko viññāṇassa assādo, ko ādīnavo, kiṁ nissaraṇan”ti?	What is the gratification in volitional formations...	何為行之味…
“Yaṁ kho, bhikkhu, rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ—ayaṁ rūpassa assādo.	What is the gratification in consciousness, what is the danger, what is the escape?"	何為識之味、危、離？」
Yaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ—ayaṁ rūpassa ādīnavo.	"The pleasure and joy, bhikkhu, that arise dependent on form—this is the gratification in form.	「比丘，依色而生之樂與喜—此為色之味。
Yo rūpasmiṁ chandarāgavinayo chandarāgappahānaṁ—idaṁ rūpassa nissaraṇaṁ.	That form is impermanent, suffering, and subject to change—this is the danger in form.	彼色無常、苦、變易法—此為色之危。
Yaṁ vedanaṁ paṭicca …	The removal and abandonment of desire and lust for form—this is the escape from form.	對色之欲貪之去除與捨棄—此為色之離。
yaṁ saññaṁ paṭicca …	What arises dependent on feeling...	依受而生者…
ye saṅkhāre paṭicca …	what arises dependent on perception...	依想而生者…
yaṁ viññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ—ayaṁ viññāṇassa assādo.	what arises dependent on volitional formations...	依行而生者…
Yaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ—ayaṁ viññāṇassa ādīnavo.	The pleasure and joy that arise dependent on consciousness—this is the gratification in consciousness.	依識而生之樂與喜—此為識之味。
Yo viññāṇasmiṁ chandarāgavinayo chandarāgappahānaṁ—idaṁ viññāṇassa nissaraṇan”ti.	That consciousness is impermanent, suffering, and subject to change—this is the danger in consciousness.	彼識無常、苦、變易法—此為識之危。
“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttariṁ pañhaṁ apucchi:	The removal and abandonment of desire and lust for consciousness—this is the escape from consciousness."	對識之欲貪之去除與捨棄—此為識之離。」
“Kathaṁ nu kho, bhante, jānato, kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti?	"Good, venerable sir," that bhikkhu said, delighting in and approving of the Blessed One's words. Then he asked the Blessed One a further question:	「善哉，尊者。」彼比丘言，歡喜稱許世尊之言。然後彼再問世尊：
“Yaṁ kiñci, bhikkhu, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.	How should one know, how should one see, venerable sir, so that in this conscious body and in all external signs, the underlying tendencies to I-making, mine-making, and conceit do not exist?	尊者，如何知，如何見，於此有識之身及於一切外相，我慢、我所慢、慢隨眠不存在？
Yā kāci vedanā …	"Whatever form, bhikkhu, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—all form: 'This is not mine, this I am not, this is not my self'—thus one sees it as it really is with proper wisdom.	「比丘，凡色，過去、未來、或現在，內或外，粗或細，劣或勝，遠或近—一切色：『此非我所，此非我，此非我之我』—如是以正慧如實觀之。
yā kāci saññā …	Whatever feeling...	凡受…
ye keci saṅkhārā …	whatever perception...	凡想…
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.	whatever volitional formations...	凡行…
Evaṁ kho, bhikkhu, jānato evaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti.	whatever consciousness, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—all consciousness: 'This is not mine, this I am not, this is not my self'—thus one sees it as it really is with proper wisdom.	凡識，過去、未來、或現在，內或外，粗或細，劣或勝，遠或近—一切識：『此非我所，此非我，此非我之我』—如是以正慧如實觀之。
Tena kho pana samayena aññatarassa bhikkhuno evaṁ cetaso parivitakko udapādi:	Knowing thus, seeing thus, bhikkhu, in this conscious body and in all external signs, the underlying tendencies to I-making, mine-making, and conceit do not exist."	比丘，如是知，如是見，於此有識之身及於一切外相，我慢、我所慢、慢隨眠不存在。」
“iti kira bho rūpaṁ anattā, vedanā … saññā … saṅkhārā … viññāṇaṁ anattā;	Now on that occasion this thought occurred to a certain bhikkhu:	爾時，某一比丘心中生起此念：
anattakatāni kammāni kathamattānaṁ phusissantī”ti.	"So it seems, friend, that form is not-self, feeling... perception... volitional formations... consciousness is not-self.	「友，看來色非我，受…想…行…識非我。
Atha kho bhagavā tassa bhikkhuno cetasā ceto parivitakkamaññāya bhikkhū āmantesi:	How will actions done by a not-self affect a self?"	非我所作之業，如何影響於我？」
“Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ idhekacco moghapuriso avidvā avijjāgato taṇhādhipateyyena cetasā satthusāsanaṁ atidhāvitabbaṁ maññeyya.	Then the Blessed One, having known with his mind the mental reflection of that bhikkhu, addressed the bhikkhus:	時，世尊以心知彼比丘心中所念，告諸比丘言：
‘Iti kira, bho, rūpaṁ anattā, vedanā … saññā … saṅkhārā … viññāṇaṁ anattā.	"It is possible, bhikkhus, that some foolish person here, not knowing, overcome by ignorance, with a mind dominated by craving, might think to overstep the Teacher's instruction:	「諸比丘，有可能，此處某愚人，無知，為無明所勝，心為愛所主，或思欲逾越師教：
Anattakatāni kammāni kathamattānaṁ phusissantī’ti?	'So it seems, friend, that form is not-self, feeling... perception... volitional formations... consciousness is not-self.	『友，看來色非我，受…想…行…識非我。
Paṭipucchāvinītā kho me tumhe, bhikkhave, tatra tatra tesu tesu dhammesu.	How will actions done by a not-self affect a self?'	非我所作之業，如何影響於我？』
Taṁ kiṁ maññatha, bhikkhave,	You have been trained by me through questioning, bhikkhus, in various matters regarding various phenomena.	汝等為我所訓練，諸比丘，於種種事，關於種種法，以問答方式。
rūpaṁ niccaṁ vā aniccaṁ vā”ti?	What do you think, bhikkhus:	汝意云何，諸比丘：
“Aniccaṁ, bhante”.	Is form permanent or impermanent?"	色為常或無常？」
“Vedanā …	Impermanent, venerable sir.	無常，尊者。
saññā …	"Feeling...	「受…
saṅkhārā …	perception...	想…
viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?	volitional formations...	行…
“Aniccaṁ, bhante”.	Is consciousness permanent or impermanent?"	識為常或無常？」
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?	Impermanent, venerable sir.	無常，尊者。
“Dukkhaṁ, bhante”.	What is impermanent, is it suffering or happiness?	無常者，是苦是樂？
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:	Suffering, venerable sir.	苦，尊者。
‘etaṁ mama, esohamasmi, eso me attā’”ti?	"What is impermanent, suffering, subject to change, is it fitting to regard it thus:	「無常、苦、變易法，可如是觀否：
“No hetaṁ, bhante”.	'This is mine, this I am, this is my self'?"	『此是我所，此是我，此是我之我』？」
Tasmātiha …pe…	No, venerable sir.	不也，尊者。
evaṁ passaṁ …pe…	Therefore here...	是故於此…
nāparaṁ itthattāyāti pajānātī”ti.	Seeing thus...	見如是…
“Dve khandhā taññeva siyaṁ,	one understands: 'There is no more of this state of being.'"	人知：『此有不受後有。』」
adhivacanañca hetunā;	"Two aggregates alone might be,	「二蘊或可有，
Sakkāyena duve vuttā,	By designation and by cause;	以名相與因；
assādaviññāṇakena ca;	Two are spoken of by personality,	二者以身見說，
Ete dasavidhā vuttā,	By gratification and consciousness;	以味與識說；
hoti bhikkhu pucchāyā”ti.	These ten kinds are spoken of,	此十種被說，
Khajjanīyavaggo tatiyo.	The bhikkhu has questions."	比丘有問。」
Assādo dve samudayā,	The Consumable Chapter, the third.	食用品，第三。
arahantehi apare dve;	Gratification, two on arising,	味，二關於生起，
Sīho khajjanī piṇḍolyaṁ,	Two more with arahants;	另二與阿羅漢；
pālileyyena puṇṇamāti.	Lion, consumable, alms-round,	獅子，食用品，乞食，
	With Pārileyya and full moon.	與波利勒耶及滿月。

22.83 - SN 22.83 Ānanda

--- SN22.83 - Ānandasutta ---	--- SN22.83 - Ānanda Discourse ---	--- SN22.83 - Ānanda Discourse ---
Sāvatthinidānaṁ.	The Sāvatthī setting.	舍衛城場景。
Tatra kho āyasmā ānando bhikkhū āmantesi:	There Venerable Ānanda addressed the bhikkhus:	時，尊者阿難告諸比丘言：
“āvuso bhikkhave”ti.	Friends, bhikkhus.	友等，諸比丘。
“Āvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṁ.	"Friend," those bhikkhus replied to Venerable Ānanda.	「友。」彼諸比丘應諾尊者阿難。
Āyasmā ānando etadavoca:	Venerable Ānanda said this:	尊者阿難作是言：
“Puṇṇo nāma, āvuso, āyasmā mantāṇiputto amhākaṁ navakānaṁ sataṁ bahūpakāro hoti.	"The venerable Puṇṇa Mantāṇiputta, friends, is very helpful to us newcomers.	「友等，尊者富樓那文多尼子，於我等新學甚有助益。
So amhe iminā ovādena ovadati:	He advises us with this instruction:	彼以此教誨我等：
‘upādāya, āvuso ānanda, asmīti hoti, no anupādāya.	'Dependent on clinging, friend Ānanda, there is the thought "I am," not without clinging.	『友阿難，依取而有「我是」之念，非無取而有。
Kiñca upādāya asmīti hoti, no anupādāya?	Dependent on what is there the thought "I am," not without clinging?	依何而有「我是」之念，非無取而有？
Rūpaṁ upādāya asmīti hoti, no anupādāya.	Dependent on form there is the thought "I am," not without clinging.	依色而有「我是」之念，非無取而有。
Vedanaṁ …	Dependent on feeling...	依受…
saññaṁ …	dependent on perception...	依想…
saṅkhāre …	dependent on volitional formations...	依行…
viññāṇaṁ upādāya asmīti hoti, no anupādāya.	dependent on consciousness there is the thought "I am," not without clinging.	依識而有「我是」之念，非無取而有。
Seyyathāpi, āvuso ānanda, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṁ mukhanimittaṁ paccavekkhamāno upādāya passeyya, no anupādāya;	Just as, friend Ānanda, a woman or man, young and fond of adornment, examining their own facial reflection in a clear bright mirror or bowl of clear water would see it dependent on that, not without dependence;	譬如，友阿難，男女，年少好飾，於清明鏡或清淨水鉢中，觀己面影，依彼而見，非無依而見；
evameva kho, āvuso ānanda, rūpaṁ upādāya asmīti hoti, no anupādāya.	even so, friend Ānanda, dependent on form there is the thought "I am," not without clinging.	亦復如是，友阿難，依色而有「我是」之念，非無取而有。
Vedanaṁ …	Dependent on feeling...	依受…
saññaṁ …	dependent on perception...	依想…
saṅkhāre …	dependent on volitional formations...	依行…
viññāṇaṁ upādāya asmīti hoti, no anupādāya.	dependent on consciousness there is the thought "I am," not without clinging.	依識而有「我是」之念，非無取而有。
Taṁ kiṁ maññasi, āvuso ānanda,	What do you think, friend Ānanda:	汝意云何，友阿難：
rūpaṁ niccaṁ vā aniccaṁ vā’ti?	Is form permanent or impermanent?'	色為常或無常？』
‘Aniccaṁ, āvuso’.	'Impermanent, friend.'	『無常，友。』
‘Vedanā …	'Feeling...	『受…
saññā …	perception...	想…
saṅkhārā …	volitional formations...	行…
viññāṇaṁ niccaṁ vā aniccaṁ vā’ti?	Is consciousness permanent or impermanent?'	識為常或無常？』
‘Aniccaṁ, āvuso’ …pe….	'Impermanent, friend'...	『無常，友』…
Tasmātiha …pe…	Therefore here...	是故於此…
evaṁ passaṁ …pe…	Seeing thus...	見如是…
nāparaṁ itthattāyāti pajānātīti.	one understands: "There is no more of this state of being."	人知：「此有不受後有。」
Puṇṇo nāma, āvuso, āyasmā mantāṇiputto amhākaṁ navakānaṁ sataṁ bahūpakāro hoti.	The venerable Puṇṇa Mantāṇiputta, friends, is very helpful to us newcomers.	友等，尊者富樓那文多尼子，於我等新學甚有助益。
So amhe iminā ovādena ovadati.	He advises us with this instruction.	彼以此教誨我等。
Idañca pana me āyasmato puṇṇassa mantāṇiputtassa dhammadesanaṁ sutvā dhammo abhisamito”ti.	And having heard this Dhamma teaching from Venerable Puṇṇa Mantāṇiputta, the Dhamma has been penetrated by me."	聞尊者富樓那文多尼子此法教，法已被我洞徹。」

22.84 - SN 22.84 Tissa

--- SN22.84 - Tissasutta ---	--- SN22.84 - Tissa Discourse ---	--- SN22.84 - Tissa Discourse ---
Sāvatthinidānaṁ.	The Sāvatthī setting.	舍衛城場景。
Tena kho pana samayena āyasmā tisso bhagavato pitucchāputto sambahulānaṁ bhikkhūnaṁ evamāroceti:	Now on that occasion Venerable Tissa, the Blessed One's cousin, announced to several bhikkhus:	爾時，尊者帝沙，世尊之表兄弟，告數比丘言：
“api me, āvuso, madhurakajāto viya kāyo; disāpi me na pakkhāyanti; dhammāpi maṁ na paṭibhanti; thinamiddhañca me cittaṁ pariyādāya tiṭṭhati; anabhirato ca brahmacariyaṁ carāmi; hoti ca me dhammesu vicikicchā”ti.	My body feels as if drugged, friends; the directions are unclear to me; the teachings don't occur to me; dullness and drowsiness envelop my mind; I live the holy life without delight; and I have doubt about the teachings.	友等，我身覺如麻醉；方向不明；教法不現；昏沉睡意籠罩我心；我無樂而修梵行；且我於教法有疑。
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:	Then several bhikkhus approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Sitting to one side, those bhikkhus said to the Blessed One:	時，數比丘詣世尊所；至已，禮敬世尊，坐於一面。坐於一面，彼諸比丘白世尊言：
“āyasmā, bhante, tisso bhagavato pitucchāputto sambahulānaṁ bhikkhūnaṁ evamāroceti:	"Venerable Tissa, venerable sir, the Blessed One's cousin, has announced to several bhikkhus:	「尊者帝沙，尊者，世尊之表兄弟，已告數比丘言：
‘api me, āvuso, madhurakajāto viya kāyo; disāpi me na pakkhāyanti; dhammāpi maṁ na paṭibhanti; thinamiddhañca me cittaṁ pariyādāya tiṭṭhati; anabhirato ca brahmacariyaṁ carāmi; hoti ca me dhammesu vicikicchā’”ti.	'My body feels as if drugged, friends; the directions are unclear to me; the teachings don't occur to me; dullness and drowsiness envelop my mind; I live the holy life without delight; and I have doubt about the teachings.'"	『友等，我身覺如麻醉；方向不明；教法不現；昏沉睡意籠罩我心；我無樂而修梵行；且我於教法有疑。』」
Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi:	Then the Blessed One addressed a certain bhikkhu:	時，世尊告一比丘言：
“ehi tvaṁ, bhikkhu, mama vacanena tissaṁ bhikkhuṁ āmantehī”ti.	Come, bhikkhu, summon the bhikkhu Tissa in my name.	來，比丘，以我名召帝沙比丘。
“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā tisso tenupasaṅkami; upasaṅkamitvā āyasmantaṁ tissaṁ etadavoca:	"Yes, venerable sir," that bhikkhu replied to the Blessed One. He approached Venerable Tissa; having approached, he said to Venerable Tissa:	「唯然，尊者。」彼比丘應諾世尊。彼詣尊者帝沙所；至已，白尊者帝沙言：
“satthā taṁ, āvuso tissa, āmantetī”ti.	The Teacher summons you, friend Tissa.	導師召汝，友帝沙。
“Evamāvuso”ti kho āyasmā tisso tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ tissaṁ bhagavā etadavoca:	"Yes, friend," Venerable Tissa replied to that bhikkhu. He approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When Venerable Tissa was seated to one side, the Blessed One said to him:	「唯然，友。」尊者帝沙應諾彼比丘。彼詣世尊所；至已，禮敬世尊，坐於一面。尊者帝沙坐於一面時，世尊告彼言：
“saccaṁ kira tvaṁ, tissa, sambahulānaṁ bhikkhūnaṁ evamārocesi:	"Is it true, Tissa, that you announced to several bhikkhus:	「帝沙，汝告數比丘：
‘api me, āvuso, madhurakajāto viya kāyo …pe… hoti ca me dhammesu vicikicchā’”ti?	'My body feels as if drugged, friends... and I have doubt about the teachings'?"	『友等，我身覺如麻醉…且我於教法有疑』，是真實耶？」
“Evaṁ, bhante”.	Yes, venerable sir.	唯然，尊者。
“Taṁ kiṁ maññasi, tissa,	"What do you think, Tissa:	「汝意云何，帝沙：
rūpe avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa, tassa rūpassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā”ti?	For one who has not eliminated passion for form, who has not eliminated desire, love, thirst, fever, and craving for form, when that form changes and becomes otherwise, do sorrow, lamentation, pain, displeasure, and despair arise?"	於未除色之熱情，未除色之欲、愛、渴、熱、貪者，當彼色變易，愁、悲、苦、不悅、絕望生起否？」
“Evaṁ, bhante”.	Yes, venerable sir.	唯然，尊者。
“Sādhu sādhu, tissa.	"Good, good, Tissa.	「善哉，善哉，帝沙。
Evañhetaṁ, tissa, hoti.	That is how it is, Tissa.	帝沙，誠然如是。
Yathā taṁ rūpe avigatarāgassa …	For one who has not eliminated passion for form...	於未除色之熱情者…
vedanāya …	for feeling...	於受…
saññāya …	for perception...	於想…
saṅkhāresu avigatarāgassa …pe…	for volitional formations who has not eliminated passion... when those volitional formations change and become otherwise, do sorrow, lamentation, pain, displeasure, and despair arise?"	於未除行之熱情者…當彼行變易，愁、悲、苦、不悅、絕望生起否？」
tesaṁ saṅkhārānaṁ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā”ti?	Yes, venerable sir.	唯然，尊者。
“Evaṁ, bhante”.	"Good, good, Tissa.	「善哉，善哉，帝沙。
“Sādhu sādhu, tissa.	That is how it is, Tissa.	帝沙，誠然如是。
Evañhetaṁ, tissa, hoti.	For one who has not eliminated passion for volitional formations, for consciousness who has not eliminated passion, desire, love, thirst, fever, and craving for consciousness, when that consciousness changes and becomes otherwise, do sorrow, lamentation, pain, displeasure, and despair arise?"	於未除行之熱情者，於未除識之熱情、欲、愛、渴、熱、貪者，當彼識變易，愁、悲、苦、不悅、絕望生起否？」
Yathā taṁ saṅkhāresu anigatarāgassa, viññāṇe avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa, tassa viññāṇassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā”ti?	Yes, venerable sir.	唯然，尊者。
“Evaṁ, bhante”.	"Good, good, Tissa.	「善哉，善哉，帝沙。
“Sādhu sādhu, tissa.	That is how it is, Tissa.	帝沙，誠然如是。
Evañhetaṁ, tissa, hoti.	For one who has not eliminated passion for consciousness.	於未除識之熱情者。
Yathā taṁ viññāṇe avigatarāgassa.	What do you think, Tissa:	汝意云何，帝沙：
Taṁ kiṁ maññasi, tissa,	For one who has eliminated passion for form, who has eliminated desire, love, thirst, fever, and craving for form, when that form changes and becomes otherwise, do sorrow, lamentation, pain, displeasure, and despair arise?"	於已除色之熱情，已除色之欲、愛、渴、熱、貪者，當彼色變易，愁、悲、苦、不悅、絕望生起否？」
rūpe vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa, tassa rūpassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā”ti?	No, venerable sir.	不也，尊者。
“No hetaṁ, bhante”.	"Good, good, Tissa.	「善哉，善哉，帝沙。
“Sādhu sādhu, tissa.	That is how it is, Tissa.	帝沙，誠然如是。
Evañhetaṁ, tissa, hoti.	For one who has eliminated passion for form...	於已除色之熱情者…
Yathā taṁ rūpe vigatarāgassa …	for feeling...	於受…
vedanāya …	for perception...	於想…
saññāya …	for volitional formations who has eliminated passion...	於已除行之熱情者…
saṅkhāresu vigatarāgassa …	for consciousness who has eliminated passion, desire, love, thirst, fever, and craving for consciousness, when that consciousness changes and becomes otherwise, do sorrow, lamentation, pain, displeasure, and despair arise?"	於已除識之熱情、欲、愛、渴、熱、貪者，當彼識變易，愁、悲、苦、不悅、絕望生起否？」
viññāṇe vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tassa viññāṇassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā”ti?	No, venerable sir.	不也，尊者。
“No hetaṁ, bhante”.	"Good, good, Tissa.	「善哉，善哉，帝沙。
“Sādhu sādhu, tissa.	That is how it is, Tissa.	帝沙，誠然如是。
Evañhetaṁ, tissa, hoti.	For one who has eliminated passion for consciousness.	於已除識之熱情者。
Yathā taṁ viññāṇe vigatarāgassa.	What do you think, Tissa:	汝意云何，帝沙：
Taṁ kiṁ maññasi, tissa,	Is form permanent or impermanent?"	色為常或無常？」
rūpaṁ niccaṁ vā aniccaṁ vā”ti?	Impermanent, venerable sir.	無常，尊者。
“Aniccaṁ, bhante”.	"Feeling...	「受…
“Vedanā …	perception...	想…
saññā …	volitional formations...	行…
saṅkhārā …	Is consciousness permanent or impermanent?"	識為常或無常？」
viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?	Impermanent, venerable sir.	無常，尊者。
“Aniccaṁ, bhante”.	"Therefore here...	「是故於此…
“Tasmātiha …pe…	Seeing thus...	見如是…
evaṁ passaṁ …pe…	one understands: 'There is no more of this state of being.'	人知：『不受後有。』
nāparaṁ itthattāyāti pajānāti.	Suppose, Tissa, there were two men—	譬如，帝沙，有二人—
Seyyathāpi, tissa, dve purisā—	one man unskilled in the path, one man skilled in the path.	一人不諳路，一人諳路。
eko puriso amaggakusalo, eko puriso maggakusalo.	The man unskilled in the path would ask the man skilled in the path about the path.	不諳路之人問諳路之人關於路。
Tamenaṁ so amaggakusalo puriso amuṁ maggakusalaṁ purisaṁ maggaṁ puccheyya.	He would say thus:	彼如是言：
So evaṁ vadeyya:	'Come, good man, this is the path.	『來，善人，此是路。
‘ehi, bho purisa, ayaṁ maggo.	Go along it for a while.	沿此行片刻。
Tena muhuttaṁ gaccha.	Having gone along it for a while, you will see a fork in the path; there, leaving the left, take the right.	沿此行片刻，汝將見一岔路；於彼，捨左取右。
Tena muhuttaṁ gantvā dakkhissasi dvedhāpathaṁ, tattha vāmaṁ muñcitvā dakkhiṇaṁ gaṇhāhi.	Go along it for a while.	沿此行片刻。
Tena muhuttaṁ gaccha.	Having gone along it for a while, you will see a dense forest thicket.	沿此行片刻，汝將見一密林。
Tena muhuttaṁ gantvā dakkhissasi tibbaṁ vanasaṇḍaṁ.	Go along it for a while.	沿此行片刻。
Tena muhuttaṁ gaccha.	Having gone along it for a while, you will see a great low marsh.	沿此行片刻，汝將見一大沼澤。
Tena muhuttaṁ gantvā dakkhissasi mahantaṁ ninnaṁ pallalaṁ.	Go along it for a while.	沿此行片刻。
Tena muhuttaṁ gaccha.	Having gone along it for a while, you will see a steep precipice.	沿此行片刻，汝將見一陡峭懸崖。
Tena muhuttaṁ gantvā dakkhissasi sobbhaṁ papātaṁ.	Go along it for a while.	沿此行片刻。
Tena muhuttaṁ gaccha.	Having gone along it for a while, you will see a delightful level ground.'	沿此行片刻，汝將見一悅意平地。』
Tena muhuttaṁ gantvā dakkhissasi samaṁ bhūmibhāgaṁ ramaṇīyan’ti.	This simile, Tissa, is made for the sake of conveying the meaning.	帝沙，此譬喻為傳達義理而設。
Upamā kho myāyaṁ, tissa, katā atthassa viññāpanāya.	This is the meaning here:	此處之義理是：
Ayaṁ cevettha attho:	'Man unskilled in the path,' Tissa—this is a designation for the worldling.	『不諳路之人』，帝沙—此乃凡夫之謂。
‘puriso amaggakusalo’ti kho, tissa, puthujjanassetaṁ adhivacanaṁ.	'Man skilled in the path,' Tissa—this is a designation for the Tathāgata, the Arahant, the Perfectly Enlightened One.	『諳路之人』，帝沙—此乃如來、阿羅漢、正等正覺者之謂。
‘Puriso maggakusalo’ti kho, tissa, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa.	'Fork in the path,' Tissa—this is a designation for doubt.	『岔路』，帝沙—此乃疑之謂。
‘Dvedhāpatho’ti kho, tissa, vicikicchāyetaṁ adhivacanaṁ.	'Left path,' Tissa—this is a designation for the wrong eightfold path, namely:	『左路』，帝沙—此乃邪八正道之謂，即：
‘Vāmo maggo’ti kho, tissa, aṭṭhaṅgikassetaṁ micchāmaggassa adhivacanaṁ, seyyathidaṁ—	wrong view... wrong concentration.	邪見…邪定。
micchādiṭṭhiyā …pe… micchāsamādhissa.	'Right path,' Tissa—this is a designation for the Noble Eightfold Path, namely:	『右路』，帝沙—此乃八正道之謂，即：
‘Dakkhiṇo maggo’ti kho, tissa, ariyassetaṁ aṭṭhaṅgikassa maggassa adhivacanaṁ, seyyathidaṁ—	right view... right concentration.	正見…正定。
sammādiṭṭhiyā …pe… sammāsamādhissa.	'Dense forest thicket,' Tissa—this is a designation for ignorance.	『密林』，帝沙—此乃無明之謂。
‘Tibbo vanasaṇḍo’ti kho, tissa, avijjāyetaṁ adhivacanaṁ.	'Great low marsh,' Tissa—this is a designation for sensual pleasures.	『大沼澤』，帝沙—此乃欲樂之謂。
‘Mahantaṁ ninnaṁ pallalan’ti kho, tissa, kāmānametaṁ adhivacanaṁ.	'Steep precipice,' Tissa—this is a designation for anger and despair.	『陡峭懸崖』，帝沙—此乃瞋與絕望之謂。
‘Sobbho papāto’ti kho, tissa, kodhūpāyāsassetaṁ adhivacanaṁ.	'Delightful level ground,' Tissa—this is a designation for Nibbāna.	『悅意平地』，帝沙—此乃涅槃之謂。
‘Samo bhūmibhāgo ramaṇīyo’ti kho, tissa, nibbānassetaṁ adhivacanaṁ.	Rejoice, Tissa, rejoice, Tissa.	歡喜吧，帝沙，歡喜吧，帝沙。
Abhirama, tissa, abhirama, tissa.	You are being advised by me, assisted by me, instructed by me."	汝正為我所勸告，為我所協助，為我所教導。」
Ahamovādena ahamanuggahena ahamanusāsaniyā”ti.	This is what the Blessed One said.	此為世尊所說。
Idamavoca bhagavā.	Venerable Tissa was satisfied and delighted in the Blessed One's words.	尊者帝沙心滿意足，歡喜世尊之言。
Attamano āyasmā tisso bhagavato bhāsitaṁ abhinandīti.	The second.	第二。
Dutiyaṁ.

22.85 - SN 22.85 Yamaka

--- SN22.85 - Yamakasutta ---	--- SN22.85 - Yamaka Discourse ---	--- SN22.85 - Yamaka Discourse ---
Ekaṁ samayaṁ āyasmā sāriputto sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	At one time Venerable Sāriputta was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.	一時，尊者舍利弗住舍衛城祇樹給孤獨園。
Tena kho pana samayena yamakassa nāma bhikkhuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti:	Now on that occasion a pernicious wrong view had arisen in a bhikkhu named Yamaka:	爾時，一比丘名焰摩迦，生起一惡邪見：
“tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā”ti.	As I understand the Dhamma taught by the Blessed One, when a bhikkhu with taints destroyed breaks up the body, he is cut off and destroyed and does not exist after death.	如我解世尊所教之法，漏盡比丘，身壞命終，斷滅、毀壞，死後不復存在。
Assosuṁ kho sambahulā bhikkhū yamakassa kira nāma bhikkhuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti:	Several bhikkhus heard that a pernicious wrong view had arisen in the bhikkhu named Yamaka:	數比丘聞比丘名焰摩迦者，生起一惡邪見：
“tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā”ti.	As I understand the Dhamma taught by the Blessed One, when a bhikkhu with taints destroyed breaks up the body, he is cut off and destroyed and does not exist after death.	如我解世尊所教之法，漏盡比丘，身壞命終，斷滅、毀壞，死後不復存在。
Atha kho te bhikkhū yenāyasmā yamako tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā yamakena saddhiṁ sammodiṁsu.	Then those bhikkhus approached Venerable Yamaka; having approached, they exchanged greetings with Venerable Yamaka.	時，彼諸比丘詣尊者焰摩迦所；至已，與尊者焰摩迦共相問訊。
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ yamakaṁ etadavocuṁ:	After the exchange of friendly greetings and courtesies, they sat down to one side. Sitting to one side, those bhikkhus said to Venerable Yamaka:	交換友善問候及禮貌後，坐於一面。坐於一面，彼諸比丘白尊者焰摩迦言：
“Saccaṁ kira te, āvuso yamaka, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:	"Is it true, friend Yamaka, that such a pernicious wrong view has arisen in you:	「友焰摩迦，汝生起如是惡邪見，是真實耶：
‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā’”ti?	'As I understand the Dhamma taught by the Blessed One, when a bhikkhu with taints destroyed breaks up the body, he is cut off and destroyed and does not exist after death'?"	『如我解世尊所教之法，漏盡比丘，身壞命終，斷滅、毀壞，死後不復存在』？」
“Evaṁ khvāhaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi:	"Exactly so, friends, I understand the Dhamma taught by the Blessed One:	「誠然如是，友等，我解世尊所教之法：
‘khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā’”ti.	'A bhikkhu with taints destroyed, when the body breaks up, is cut off and destroyed and does not exist after death.'"	『漏盡比丘，身壞命終，斷滅、毀壞，死後不復存在。』」
“Mā, āvuso yamaka, evaṁ avaca, mā bhagavantaṁ abbhācikkhi. Na hi sādhu bhagavato abbhācikkhanaṁ. Na hi bhagavā evaṁ vadeyya:	"Do not say so, friend Yamaka, do not misrepresent the Blessed One. It is not good to misrepresent the Blessed One. The Blessed One would not speak thus:	「莫作是言，友焰摩迦，莫誣謗世尊。誣謗世尊非善。世尊不作是言：
‘khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā’”ti.	'A bhikkhu with taints destroyed, when the body breaks up, is cut off and destroyed and does not exist after death.'"	『漏盡比丘，身壞命終，斷滅、毀壞，死後不復存在。』」
Evampi kho āyasmā yamako tehi bhikkhūhi vuccamāno tatheva taṁ pāpakaṁ diṭṭhigataṁ thāmasā parāmāsā abhinivissa voharati:	Even when spoken to thus by those bhikkhus, Venerable Yamaka still obstinately adhered to that pernicious wrong view and continued to assert:	縱彼諸比丘如是言，尊者焰摩迦仍固執彼惡邪見，續 assert：
“tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā”ti.	As I understand the Dhamma taught by the Blessed One, when a bhikkhu with taints destroyed breaks up the body, he is cut off and destroyed and does not exist after death.	如我解世尊所教之法，漏盡比丘，身壞命終，斷滅、毀壞，死後不復存在。
Yato kho te bhikkhū nāsakkhiṁsu āyasmantaṁ yamakaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha kho te bhikkhū uṭṭhāyāsanā yenāyasmā sāriputto tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ sāriputtaṁ etadavocuṁ:	When those bhikkhus were unable to detach Venerable Yamaka from that pernicious wrong view, they rose from their seats and approached Venerable Sāriputta; having approached, they said to Venerable Sāriputta:	當彼諸比丘不能使尊者焰摩迦離彼惡邪見，彼等從座起，詣尊者舍利弗所；至已，白尊者舍利弗言：
“yamakassa nāma, āvuso sāriputta, bhikkhuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:	"A pernicious wrong view has arisen in the bhikkhu named Yamaka, friend Sāriputta:	「友舍利弗，比丘名焰摩迦者，生起一惡邪見：
‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā’ti.	'As I understand the Dhamma taught by the Blessed One, when a bhikkhu with taints destroyed breaks up the body, he is cut off and destroyed and does not exist after death.'	『如我解世尊所教之法，漏盡比丘，身壞命終，斷滅、毀壞，死後不復存在。』
Sādhāyasmā sāriputto yena yamako bhikkhu tenupasaṅkamatu anukampaṁ upādāyā”ti.	It would be good if Venerable Sāriputta would approach the bhikkhu Yamaka out of compassion."	若尊者舍利弗出於慈悲，詣比丘焰摩迦所，善莫大焉。」
Adhivāsesi kho āyasmā sāriputto tuṇhībhāvena.	Venerable Sāriputta consented by silence.	尊者舍利弗以默然許之。
Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā yamako tenupasaṅkami; upasaṅkamitvā āyasmatā yamakena saddhiṁ sammodi …pe… ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ yamakaṁ etadavoca:	Then in the evening, Venerable Sāriputta emerged from seclusion and approached Venerable Yamaka; having approached, he exchanged greetings with Venerable Yamaka... Sitting to one side, Venerable Sāriputta said to Venerable Yamaka:	時，尊者舍利弗於晡時從宴坐起，詣尊者焰摩迦所；至已，與尊者焰摩迦共相問訊…坐於一面，尊者舍利弗白尊者焰摩迦言：
“Saccaṁ kira te, āvuso yamaka, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:	"Is it true, friend Yamaka, that such a pernicious wrong view has arisen in you:	「友焰摩迦，汝生起如是惡邪見，是真實耶：
‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā’”ti?	'As I understand the Dhamma taught by the Blessed One, when a bhikkhu with taints destroyed breaks up the body, he is cut off and destroyed and does not exist after death'?"	『如我解世尊所教之法，漏盡比丘，身壞命終，斷滅、毀壞，死後不復存在』？」
“Evaṁ khvāhaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā”ti.	Exactly so, friend, I understand the Dhamma taught by the Blessed One: when a bhikkhu with taints destroyed breaks up the body, he is cut off and destroyed and does not exist after death.	誠然如是，友，我解世尊所教之法：漏盡比丘，身壞命終，斷滅、毀壞，死後不復存在。
“Taṁ kiṁ maññasi, āvuso yamaka,	"What do you think, friend Yamaka:	「汝意云何，友焰摩迦：
rūpaṁ niccaṁ vā aniccaṁ vā”ti?	Is form permanent or impermanent?"	色為常或無常？」
“Aniccaṁ, āvuso”.	Impermanent, friend.	無常，友。
“Vedanā niccā …	"Is feeling permanent...	「受為常…
saññā …	perception...	想…
saṅkhārā …	volitional formations...	行…
viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?	Is consciousness permanent or impermanent?"	識為常或無常？」
“Aniccaṁ, āvuso”.	Impermanent, friend.	無常，友。
“Tasmātiha …pe…	"Therefore here...	「是故於此…
evaṁ passaṁ …pe…	Seeing thus...	見如是…
nāparaṁ itthattāyāti pajānāti.	one understands: 'There is no more of this state of being.'	人知：『不受後有。』
Taṁ kiṁ maññasi, āvuso yamaka,	What do you think, friend Yamaka:	汝意云何，友焰摩迦：
rūpaṁ tathāgatoti samanupassasī”ti?	Do you regard form as the Tathāgata?"	汝視色為如來否？」
“No hetaṁ, āvuso” …	No, friend.	不也，友。
“vedanaṁ tathāgatoti samanupassasī”ti?	Do you regard feeling as the Tathāgata?	汝視受為如來否？
“No hetaṁ, āvuso” …	No, friend.	不也，友。
“saññaṁ …	"Perception...	「想…
saṅkhāre …	volitional formations...	行…
viññāṇaṁ tathāgatoti samanupassasī”ti?	Do you regard consciousness as the Tathāgata?"	汝視識為如來否？」
“No hetaṁ, āvuso”.	No, friend.	不也，友。
“Taṁ kiṁ maññasi, āvuso yamaka,	"What do you think, friend Yamaka:	「汝意云何，友焰摩迦：
rūpasmiṁ tathāgatoti samanupassasī”ti?	Do you regard the Tathāgata as being in form?"	汝視如來在色中否？」
“No hetaṁ, āvuso”.	No, friend.	不也，友。
“Aññatra rūpā tathāgatoti samanupassasī”ti?	Do you regard the Tathāgata as being apart from form?	汝視如來離色否？
“No hetaṁ, āvuso”.	No, friend.	不也，友。
“Vedanāya …	"In feeling...	「於受中…
aññatra vedanāya …pe…	apart from feeling...	離受…
saññāya …	In perception...	於想中…
aññatra saññāya …	apart from perception...	離想…
saṅkhāresu …	In volitional formations...	於行中…
aññatra saṅkhārehi …	apart from volitional formations...	離行…
viññāṇasmiṁ tathāgatoti samanupassasī”ti?	Do you regard the Tathāgata as being in consciousness?"	汝視如來在識中否？」
“No hetaṁ, āvuso”.	No, friend.	不也，友。
“Aññatra viññāṇā tathāgatoti samanupassasī”ti?	Do you regard the Tathāgata as being apart from consciousness?	汝視如來離識否？
“No hetaṁ, āvuso”.	No, friend.	不也，友。
“Taṁ kiṁ maññasi, āvuso yamaka,	"What do you think, friend Yamaka:	「汝意云何，友焰摩迦：
rūpaṁ … vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ tathāgatoti samanupassasī”ti?	Do you regard form... feeling... perception... volitional formations... consciousness as the Tathāgata?"	汝視色…受…想…行…識為如來否？」
“No hetaṁ, āvuso”.	No, friend.	不也，友。
“Taṁ kiṁ maññasi, āvuso yamaka,	"What do you think, friend Yamaka:	「汝意云何，友焰摩迦：
ayaṁ so arūpī … avedano … asaññī … asaṅkhāro … aviññāṇo tathāgatoti samanupassasī”ti?	Do you regard this one without form... without feeling... without perception... without volitional formations... without consciousness as the Tathāgata?"	汝視此無色…無受…無想…無行…無識者為如來否？」
“No hetaṁ, āvuso”.	No, friend.	不也，友。
“Ettha ca te, āvuso yamaka, diṭṭheva dhamme saccato thetato tathāgate anupalabbhiyamāne, kallaṁ nu te taṁ veyyākaraṇaṁ:	"Here then, friend Yamaka, when you cannot apprehend the Tathāgata as real and existent in this very life, is it fitting for you to declare:	「友焰摩迦，於此，當汝於此生中不能證得如來為真實存在時，汝宣稱：
‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā’”ti?	'As I understand the Dhamma taught by the Blessed One, when a bhikkhu with taints destroyed breaks up the body, he is cut off and destroyed and does not exist after death'?"	『如我解世尊所教之法，漏盡比丘，身壞命終，斷滅、毀壞，死後不復存在』，是適當否？」
“Ahu kho me taṁ, āvuso sāriputta, pubbe aviddasuno pāpakaṁ diṭṭhigataṁ;	"Previously, friend Sāriputta, I ignorantly held that pernicious wrong view;	「昔，友舍利弗，我無知而持彼惡邪見；
idañca panāyasmato sāriputtassa dhammadesanaṁ sutvā tañceva pāpakaṁ diṭṭhigataṁ pahīnaṁ, dhammo ca me abhisamito”ti.	but having heard this Dhamma teaching from Venerable Sāriputta, that pernicious wrong view has been abandoned and the Dhamma has been penetrated by me."	然聞尊者舍利弗此法教，彼惡邪見已捨，法已被我洞徹。」
“Sace taṁ, āvuso yamaka, evaṁ puccheyyuṁ:	"If they were to ask you thus, friend Yamaka:	「若人問汝，友焰摩迦：
‘yo so, āvuso yamaka, bhikkhu arahaṁ khīṇāsavo so kāyassa bhedā paraṁ maraṇā kiṁ hotī’ti?	'Friend Yamaka, when that bhikkhu, an arahant with taints destroyed, breaks up the body after death, what happens to him?'	『友焰摩迦，彼比丘，漏盡阿羅漢，死後身壞，彼將如何？』
Evaṁ puṭṭho tvaṁ, āvuso yamaka, kinti byākareyyāsī”ti?	Being asked thus, friend Yamaka, how would you answer?"	友焰摩迦，若被如是問，汝當如何回答？」
“Sace maṁ, āvuso, evaṁ puccheyyuṁ:	"If they were to ask me thus, friend:	「若人問我，友：
‘yo so, āvuso yamaka, bhikkhu arahaṁ khīṇāsavo so kāyassa bhedā paraṁ maraṇā kiṁ hotī’ti?	'Friend Yamaka, when that bhikkhu, an arahant with taints destroyed, breaks up the body after death, what happens to him?'	『友焰摩迦，彼比丘，漏盡阿羅漢，死後身壞，彼將如何？』
Evaṁ puṭṭhohaṁ, āvuso, evaṁ byākareyyaṁ:	Being asked thus, friend, I would answer thus:	友，若被如是問，我當如是回答：
‘rūpaṁ kho, āvuso, aniccaṁ.	'Form, friend, is impermanent.	『友，色是無常。
Yadaniccaṁ taṁ dukkhaṁ;	What is impermanent is suffering;	無常者是苦；
yaṁ dukkhaṁ taṁ niruddhaṁ tadatthaṅgataṁ.	what is suffering has ceased and is destroyed.	苦者已滅、已毀。
Vedanā …	Feeling...	受…
saññā …	perception...	想…
saṅkhārā …	volitional formations...	行…
viññāṇaṁ aniccaṁ.	consciousness is impermanent.	識是無常。
Yadaniccaṁ taṁ dukkhaṁ;	What is impermanent is suffering;	無常者是苦；
yaṁ dukkhaṁ taṁ niruddhaṁ tadatthaṅgatan’ti.	what is suffering has ceased and is destroyed.'	苦者已滅、已毀。』
Evaṁ puṭṭhohaṁ, āvuso, evaṁ byākareyyan”ti.	Being asked thus, friend, I would answer thus."	友，若被如是問，我當如是回答。」
“Sādhu sādhu, āvuso yamaka.	"Good, good, friend Yamaka.	「善哉，善哉，友焰摩迦。
Tena hāvuso yamaka, upamaṁ te karissāmi etasseva atthassa bhiyyoso mattāya ñāṇāya.	Now then, friend Yamaka, I will give you a simile for this very meaning, for further understanding.	然則，友焰摩迦，我將為汝設喻，為更深理解此義。
Seyyathāpi, āvuso yamaka, gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo;	Suppose, friend Yamaka, there were a householder or householder's son who was wealthy, with great wealth and great possessions;	譬如，友焰摩迦，有一居士或居士子，富裕，有大財富、大產業；
so ca ārakkhasampanno.	and he would be well protected.	而彼善受保護。
Tassa kocideva puriso uppajjeyya anatthakāmo ahitakāmo ayogakkhemakāmo jīvitā voropetukāmo.	Some person might arise who wished him harm, wished him ill, wished him insecurity, wished to deprive him of life.	或有人生，欲害之，欲不利之，欲使其不安，欲奪其命。
Tassa evamassa:	He might think thus:	彼或作是念：
‘ayaṁ kho gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo;	'This householder or householder's son is wealthy, with great wealth and great possessions;	『此居士或居士子，富裕，有大財富、大產業；
so ca ārakkhasampanno;	and he is well protected;	且彼善受保護；
nāyaṁ sukaro pasayha jīvitā voropetuṁ.	it is not easy to deprive him of life by force.	以力奪其命不易。
Yannūnāhaṁ anupakhajja jīvitā voropeyyan’ti.	What if I were to approach him closely and then deprive him of life?'	我何不接近之，然後奪其命？』
So taṁ gahapatiṁ vā gahapatiputtaṁ vā upasaṅkamitvā evaṁ vadeyya:	He would approach that householder or householder's son and say thus:	彼詣彼居士或居士子所，作是言：
‘upaṭṭhaheyyaṁ taṁ, bhante’ti.	'I would serve you, sir.'	『我願事奉您，先生。』
Tamenaṁ so gahapati vā gahapatiputto vā upaṭṭhāpeyya.	That householder or householder's son would employ him.	彼居士或居士子將僱用之。
So upaṭṭhaheyya pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī.	He would serve him, rising early, going to bed late, doing whatever was asked, acting agreeably, speaking pleasantly.	彼將事奉之，早起晚睡，凡事應命，行事悅人，言辭可親。
Tassa so gahapati vā gahapatiputto vā mittatopi naṁ saddaheyya;	That householder or householder's son would trust him as a friend;	彼居士或居士子將信之為友；
suhajjatopi naṁ saddaheyya;	would trust him as a companion;	將信之為伴；
tasmiñca vissāsaṁ āpajjeyya.	and would place confidence in him.	並將信任之。
Yadā kho, āvuso, tassa purisassa evamassa:	When, friend, that person would think:	友，當彼人思：
‘saṁvissattho kho myāyaṁ gahapati vā gahapatiputto vā’ti, atha naṁ rahogataṁ viditvā tiṇhena satthena jīvitā voropeyya.	'This householder or householder's son trusts me,' then finding him alone, he would deprive him of life with a sharp knife.	『此居士或居士子信任我』，然後見彼獨處，以利刃奪其命。
Taṁ kiṁ maññasi, āvuso yamaka,	What do you think, friend Yamaka:	汝意云何，友焰摩迦：
yadā hi so puriso amuṁ gahapatiṁ vā gahapatiputtaṁ vā upasaṅkamitvā evaṁ āha:	When that person approached that householder or householder's son and said:	當彼人詣彼居士或居士子所，言：
‘upaṭṭhaheyyaṁ taṁ, bhante’ti, tadāpi so vadhakova.	'I would serve you, sir,' was he not a killer then?	『我願事奉您，先生』，彼時非殺手否？
Vadhakañca pana santaṁ na aññāsi:	Yet the one being killed did not know:	然被殺者不知：
‘vadhako me’ti.	'This one is my killer.'	『此人是我之殺手。』
Yadāpi so upaṭṭhahati pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī, tadāpi so vadhakova.	And when he served him, rising early, going to bed late, doing whatever was asked, acting agreeably, speaking pleasantly, was he not still a killer then?	當彼事奉之，早起晚睡，凡事應命，行事悅人，言辭可親，彼時非仍是殺手否？
Vadhakañca pana santaṁ na aññāsi:	Yet the one being killed did not know:	然被殺者不知：
‘vadhako me’ti.	'This one is my killer.'	『此人是我之殺手。』
Yadāpi naṁ rahogataṁ viditvā tiṇhena satthena jīvitā voropeti, tadāpi so vadhakova.	And when he found him alone and deprived him of life with a sharp knife, was he not still a killer then?	當彼見其獨處，以利刃奪其命，彼時非仍是殺手否？
Vadhakañca pana santaṁ na aññāsi:	Yet the one being killed did not know:	然被殺者不知：
‘vadhako me’”ti.	'This one is my killer.'"	『此人是我之殺手。』」
“Evamāvuso”ti.	Yes, friend.	唯然，友。
“Evameva kho, āvuso, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto	"So too, friend, the uninstructed worldling, who has no regard for noble ones and is unskilled and undisciplined in their Dhamma, who has no regard for true men and is unskilled and undisciplined in their Dhamma,	「亦復如是，友，未受教之凡夫，不敬聖者，於其法不善巧、未受調伏，不敬真人，於其法不善巧、未受調伏，
rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ.	regards form as self, or self as possessing form, or form as in self, or self as in form.	視色為我，或我為有色，或色在我中，或我在色中。
Vedanaṁ …	Feeling...	受…
saññaṁ …	perception...	想…
saṅkhāre …	volitional formations...	行…
viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ.	regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness.	視識為我，或我為有識，或識在我中，或我在識中。
So aniccaṁ rūpaṁ ‘aniccaṁ rūpan’ti yathābhūtaṁ nappajānāti.	He does not understand impermanent form as it really is: 'impermanent form.'	彼不如實知無常之色為『無常色』。
Aniccaṁ vedanaṁ ‘aniccā vedanā’ti yathābhūtaṁ nappajānāti.	He does not understand impermanent feeling as it really is: 'impermanent feeling.'	彼不如實知無常之受為『無常受』。
Aniccaṁ saññaṁ ‘aniccā saññā’ti yathābhūtaṁ nappajānāti.	He does not understand impermanent perception as it really is: 'impermanent perception.'	彼不如實知無常之想為『無常想』。
Anicce saṅkhāre ‘aniccā saṅkhārā’ti yathābhūtaṁ nappajānāti.	He does not understand impermanent volitional formations as it really is: 'impermanent volitional formations.'	彼不如實知無常之行為『無常行』。
Aniccaṁ viññāṇaṁ ‘aniccaṁ viññāṇan’ti yathābhūtaṁ nappajānāti.	He does not understand impermanent consciousness as it really is: 'impermanent consciousness.'	彼不如實知無常之識為『無常識』。
Dukkhaṁ rūpaṁ ‘dukkhaṁ rūpan’ti yathābhūtaṁ nappajānāti.	He does not understand suffering form as it really is: 'suffering form.'	彼不如實知苦色為『苦色』。
Dukkhaṁ vedanaṁ …	Suffering feeling...	苦受…
dukkhaṁ saññaṁ …	suffering perception...	苦想…
dukkhe saṅkhāre …	suffering volitional formations...	苦行…
dukkhaṁ viññāṇaṁ ‘dukkhaṁ viññāṇan’ti yathābhūtaṁ nappajānāti.	He does not understand suffering consciousness as it really is: 'suffering consciousness.'	彼不如實知苦識為『苦識』。
Anattaṁ rūpaṁ ‘anattā rūpan’ti yathābhūtaṁ nappajānāti.	He does not understand not-self form as it really is: 'not-self form.'	彼不如實知非我色為『非我色』。
Anattaṁ vedanaṁ …	Not-self feeling...	非我受…
anattaṁ saññaṁ …	not-self perception...	非我想…
anatte saṅkhāre …	not-self volitional formations...	非我行…
anattaṁ viññāṇaṁ ‘anattaṁ viññāṇan’ti yathābhūtaṁ nappajānāti.	He does not understand not-self consciousness as it really is: 'not-self consciousness.'	彼不如實知非我識為『非我識』。
Saṅkhataṁ rūpaṁ ‘saṅkhataṁ rūpan’ti yathābhūtaṁ nappajānāti.	He does not understand conditioned form as it really is: 'conditioned form.'	彼不如實知有為色為『有為色』。
Saṅkhataṁ vedanaṁ …	Conditioned feeling...	有為受…
saṅkhataṁ saññaṁ …	conditioned perception...	有為想…
saṅkhate saṅkhāre …	conditioned volitional formations...	有為行…
saṅkhataṁ viññāṇaṁ ‘saṅkhataṁ viññāṇan’ti yathābhūtaṁ nappajānāti.	He does not understand conditioned consciousness as it really is: 'conditioned consciousness.'	彼不如實知有為識為『有為識』。
Vadhakaṁ rūpaṁ ‘vadhakaṁ rūpan’ti yathābhūtaṁ nappajānāti.	He does not understand killer form as it really is: 'killer form.'	彼不如實知殺手色為『殺手色』。
Vadhakaṁ vedanaṁ ‘vadhakā vedanā’ti …	He does not understand killer feeling as 'killer feeling'...	彼不如實知殺手受為『殺手受』…
vadhakaṁ saññaṁ ‘vadhakā saññā’ti …	He does not understand killer perception as 'killer perception'...	彼不如實知殺手想為『殺手想』…
vadhake saṅkhāre ‘vadhakā saṅkhārā’ti yathābhūtaṁ nappajānāti.	He does not understand killer volitional formations as it really is: 'killer volitional formations.'	彼不如實知殺手行為『殺手行』。
Vadhakaṁ viññāṇaṁ ‘vadhakaṁ viññāṇan’ti yathābhūtaṁ nappajānāti.	He does not understand killer consciousness as it really is: 'killer consciousness.'	彼不如實知殺手識為『殺手識』。
So rūpaṁ upeti upādiyati adhiṭṭhāti ‘attā me’ti.	He approaches form, clings to it, and determines: 'This is my self.'	彼接近色，執取之，並決定：『此是我之我。』
Vedanaṁ …	Feeling...	受…
saññaṁ …	perception...	想…
saṅkhāre …	volitional formations...	行…
viññāṇaṁ upeti upādiyati adhiṭṭhāti ‘attā me’ti.	He approaches consciousness, clings to it, and determines: 'This is my self.'	彼接近識，執取之，並決定：『此是我之我。』
Tassime pañcupādānakkhandhā upetā upādinnā dīgharattaṁ ahitāya dukkhāya saṁvattanti.	These five aggregates of clinging, approached and clung to, lead to his harm and suffering for a long time.	此五取蘊，接近與執取，長久導其至害與苦。
Sutavā ca kho, āvuso, ariyasāvako ariyānaṁ dassāvī …pe… sappurisadhamme suvinīto	But the instructed noble-one's-disciple, friend, who has regard for noble ones... who is skilled and disciplined in the true men's Dhamma,	然友，已受教之聖弟子，敬聖者…於真人之法善巧、已受調伏，
na rūpaṁ attato samanupassati, na rūpavantaṁ attānaṁ; na attani rūpaṁ, na rūpasmiṁ attānaṁ.	does not regard form as self, or self as possessing form, or form as in self, or self as in form.	不視色為我，或我為有色，或色在我中，或我在色中。
Na vedanaṁ …	Does not regard feeling...	不視受…
na saññaṁ …	does not regard perception...	不視想…
na saṅkhāre …	does not regard volitional formations...	不視行…
na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ attānaṁ;	does not regard consciousness as self, or self as possessing consciousness;	不視識為我，或我為有識；
na attani viññāṇaṁ, na viññāṇasmiṁ attānaṁ.	does not regard consciousness as in self, or self as in consciousness.	不視識在我中，或我在識中。
So aniccaṁ rūpaṁ ‘aniccaṁ rūpan’ti yathābhūtaṁ pajānāti.	He understands impermanent form as it really is: 'impermanent form.'	彼如實知無常之色為『無常色』。
Aniccaṁ vedanaṁ …	Impermanent feeling...	無常受…
aniccaṁ saññaṁ …	impermanent perception...	無常想…
anicce saṅkhāre …	impermanent volitional formations...	無常行…
aniccaṁ viññāṇaṁ ‘aniccaṁ viññāṇan’ti yathābhūtaṁ pajānāti.	He understands impermanent consciousness as it really is: 'impermanent consciousness.'	彼如實知無常之識為『無常識』。
Dukkhaṁ rūpaṁ ‘dukkhaṁ rūpan’ti yathābhūtaṁ pajānāti.	He understands suffering form as it really is: 'suffering form.'	彼如實知苦色為『苦色』。
Dukkhaṁ vedanaṁ …	Suffering feeling...	苦受…
dukkhaṁ saññaṁ …	suffering perception...	苦想…
dukkhe saṅkhāre …	suffering volitional formations...	苦行…
dukkhaṁ viññāṇaṁ ‘dukkhaṁ viññāṇan’ti yathābhūtaṁ pajānāti.	He understands suffering consciousness as it really is: 'suffering consciousness.'	彼如實知苦識為『苦識』。
Anattaṁ rūpaṁ ‘anattā rūpan’ti yathābhūtaṁ pajānāti.	He understands not-self form as it really is: 'not-self form.'	彼如實知非我色為『非我色』。
Anattaṁ vedanaṁ …	Not-self feeling...	非我受…
anattaṁ saññaṁ …	not-self perception...	非我想…
anatte saṅkhāre …	not-self volitional formations...	非我行…
anattaṁ viññāṇaṁ ‘anattā viññāṇan’ti yathābhūtaṁ pajānāti.	He understands not-self consciousness as it really is: 'not-self consciousness.'	彼如實知非我識為『非我識』。
Saṅkhataṁ rūpaṁ ‘saṅkhataṁ rūpan’ti yathābhūtaṁ pajānāti.	He understands conditioned form as it really is: 'conditioned form.'	彼如實知有為色為『有為色』。
Saṅkhataṁ vedanaṁ …	Conditioned feeling...	有為受…
saṅkhataṁ saññaṁ …	conditioned perception...	有為想…
saṅkhate saṅkhāre …	conditioned volitional formations...	有為行…
saṅkhataṁ viññāṇaṁ ‘saṅkhataṁ viññāṇan’ti yathābhūtaṁ pajānāti.	He understands conditioned consciousness as it really is: 'conditioned consciousness.'	彼如實知有為識為『有為識』。
Vadhakaṁ rūpaṁ ‘vadhakaṁ rūpan’ti yathābhūtaṁ pajānāti.	He understands killer form as it really is: 'killer form.'	彼如實知殺手色為『殺手色』。
Vadhakaṁ vedanaṁ …	Killer feeling...	殺手受…
vadhakaṁ saññaṁ …	killer perception...	殺手想…
vadhake saṅkhāre ‘vadhakā saṅkhārā’ti yathābhūtaṁ pajānāti.	He understands killer volitional formations as it really is: 'killer volitional formations.'	彼如實知殺手行為『殺手行』。
Vadhakaṁ viññāṇaṁ ‘vadhakaṁ viññāṇan’ti yathābhūtaṁ pajānāti.	He understands killer consciousness as it really is: 'killer consciousness.'	彼如實知殺手識為『殺手識』。
So rūpaṁ na upeti, na upādiyati, nādhiṭṭhāti: ‘attā me’ti.	He does not approach form, does not cling to it, does not determine: 'This is my self.'	彼不接近色，不執取之，不決定：『此是我之我。』
Vedanaṁ …	Feeling...	受…
saññaṁ …	perception...	想…
saṅkhāre …	volitional formations...	行…
viññāṇaṁ na upeti, na upādiyati, nādhiṭṭhāti: ‘attā me’ti.	He does not approach consciousness, does not cling to it, does not determine: 'This is my self.'	彼不接近識，不執取之，不決定：『此是我之我。』
Tassime pañcupādānakkhandhā anupetā anupādinnā dīgharattaṁ hitāya sukhāya saṁvattantī”ti.	These five aggregates of clinging, not approached, not clung to, lead to his welfare and happiness for a long time."	此五取蘊，不接近，不執取，長久導其至福利與安樂。」
“Evametaṁ, āvuso sāriputta, hoti yesaṁ āyasmantānaṁ tādisā sabrahmacārino anukampakā atthakāmā ovādakā anusāsakā.	"Just so, friend Sāriputta, it is for those venerable ones who have such spiritual friends—compassionate, desiring their welfare, advisors, instructors.	「友舍利弗，誠然如是，於有如是善知識之諸尊者而言—慈悲，欲其福利，為顧問，為導師。
Idañca pana me āyasmato sāriputtassa dhammadesanaṁ sutvā anupādāya āsavehi cittaṁ vimuttan”ti.	And having heard this Dhamma teaching from Venerable Sāriputta, my mind is liberated from the taints without clinging."	聞尊者舍利弗此法教，我心已離諸漏，無有執取。」
Tatiyaṁ.	The third.	第三。

22.86 - SN 22.86 Anurādha

--- SN22.86 - Anurādhasutta ---	--- SN22.86 - Anurādha Discourse ---	--- SN22.86 - Anurādha Discourse ---
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.	At one time the Blessed One was dwelling at Vesālī in the Great Forest, in the Hall with the Peaked Roof.	一時，世尊住於毗舍離大林重閣講堂。
Tena kho pana samayena āyasmā anurādho bhagavato avidūre araññakuṭikāyaṁ viharati.	Now on that occasion Venerable Anurādha was dwelling not far from the Blessed One in a forest hut.	爾時，尊者阿那律陀住於離世尊不遠處之一林中小屋。
Atha kho sambahulā aññatitthiyā paribbājakā yenāyasmā anurādho tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā anurādhena saddhiṁ sammodiṁsu.	Then several wanderers of other sects approached Venerable Anurādha; having approached, they exchanged greetings with Venerable Anurādha.	時，有數外道遊方者詣尊者阿那律陀所；至已，與尊者阿那律陀共相問訊。
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te aññatitthiyā paribbājakā āyasmantaṁ anurādhaṁ etadavocuṁ:	After the exchange of friendly greetings and courtesies, they sat down to one side. Sitting to one side, those wanderers of other sects said to Venerable Anurādha:	交換友善問候及禮貌後，坐於一面。坐於一面，彼外道遊方者白尊者阿那律陀言：
“yo so, āvuso anurādha, tathāgato uttamapuriso paramapuriso paramapattipatto, taṁ tathāgato imesu catūsu ṭhānesu paññāpayamāno paññāpeti:	"Friend Anurādha, the Tathāgata, the supreme person, the superlative person, the attainer of the superlative attainment—the Tathāgata is declared in one of these four positions:	「友阿那律陀，如來，至上之人，最勝之人，達最勝成就者—如來被宣示於此四位之一：
‘hoti tathāgato paraṁ maraṇā’ti vā, ‘na hoti tathāgato paraṁ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā”ti?	'The Tathāgata exists after death,' or 'The Tathāgata does not exist after death,' or 'The Tathāgata both exists and does not exist after death,' or 'The Tathāgata neither exists nor does not exist after death.'"	『如來死後存在』，或『如來死後不存在』，或『如來死後既存在又不存在』，或『如來死後既不存在又非不存在』。」
Evaṁ vutte, āyasmā anurādho te aññatitthiye paribbājake etadavoca:	When this was said, Venerable Anurādha said to those wanderers of other sects:	聞此言已，尊者阿那律陀告彼外道遊方者言：
“yo so āvuso tathāgato uttamapuriso paramapuriso paramapattipatto taṁ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti:	"Friends, the Tathāgata, the supreme person, the superlative person, the attainer of the superlative attainment—the Tathāgata is declared other than in these four positions:	「友等，如來，至上之人，最勝之人，達最勝成就者—如來被宣示於此四位之外：
‘hoti tathāgato paraṁ maraṇā’ti vā, ‘na hoti tathāgato paraṁ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā”ti.	'The Tathāgata exists after death,' or 'The Tathāgata does not exist after death,' or 'The Tathāgata both exists and does not exist after death,' or 'The Tathāgata neither exists nor does not exist after death.'"	『如來死後存在』，或『如來死後不存在』，或『如來死後既存在又不存在』，或『如來死後既不存在又非不存在』。」
Evaṁ vutte, aññatitthiyā paribbājakā āyasmantaṁ anurādhaṁ etadavocuṁ:	When this was said, the wanderers of other sects said to Venerable Anurādha:	聞此言已，彼外道遊方者白尊者阿那律陀言：
“so cāyaṁ bhikkhu navo bhavissati acirapabbajito, thero vā pana bālo abyatto”ti.	This bhikkhu is either newly ordained, not long gone forth, or if he is an elder, he is foolish and inexperienced.	此比丘或為新出家，出家未久，或若為長老，則愚癡無經驗。
Atha kho aññatitthiyā paribbājakā āyasmantaṁ anurādhaṁ navavādena ca bālavādena ca apasādetvā uṭṭhāyāsanā pakkamiṁsu.	Then the wanderers of other sects, having dismissed Venerable Anurādha with accusations of being newly ordained and foolish, rose from their seats and departed.	時，彼外道遊方者，以新出家與愚癡之罪名斥退尊者阿那律陀後，從座起，離去。
Atha kho āyasmato anurādhassa acirapakkantesu tesu aññatitthiyesu paribbājakesu etadahosi:	Then, not long after those wanderers of other sects had departed, it occurred to Venerable Anurādha:	時，彼外道遊方者離去不久，尊者阿那律陀作是念：
“sace kho maṁ te aññatitthiyā paribbājakā uttariṁ pañhaṁ puccheyyuṁ.	"If those wanderers of other sects question me further,	「若彼外道遊方者再問我，
Kathaṁ byākaramāno nu khvāhaṁ tesaṁ aññatitthiyānaṁ paribbājakānaṁ vuttavādī ceva bhagavato assaṁ, na ca bhagavantaṁ abhūtena abbhācikkheyyaṁ, dhammassa cānudhammaṁ byākareyyaṁ, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgaccheyyā”ti?	how should I answer those wanderers of other sects so that I would be speaking in accordance with what the Blessed One has said, and would not misrepresent the Blessed One with what is untrue, and would answer in accordance with the Dhamma, and no reasonable criticism following the Dhamma would give ground for blame?"	我當如何回答彼外道遊方者，方能符合世尊所說，且不以不實誣謗世尊，並能依法回答，而無任何隨法而來之合理批評可致責難？」
Atha kho āyasmā anurādho yena bhagavā tenupasaṅkami; upasaṅkamitvā …pe… ekamantaṁ nisinno kho āyasmā anurādho bhagavantaṁ etadavoca:	Then Venerable Anurādha approached the Blessed One; having approached... sitting to one side, Venerable Anurādha said to the Blessed One:	時，尊者阿那律陀詣世尊所；至已…坐於一面，尊者阿那律陀白世尊言：
“idhāhaṁ, bhante, bhagavato avidūre araññakuṭikāyaṁ viharāmi.	"Here, venerable sir, I was dwelling not far from the Blessed One in a forest hut.	「尊者，我住於離世尊不遠處之一林中小屋。
Atha kho, bhante, sambahulā aññatitthiyā paribbājakā yenāhaṁ tenupasaṅkamiṁsu …pe… maṁ etadavocuṁ:	Then, venerable sir, several wanderers of other sects approached me... and said to me:	時，尊者，有數外道遊方者詣我所…白我言：
‘yo so, āvuso anurādha, tathāgato uttamapuriso paramapuriso paramapattipatto taṁ tathāgato imesu catūsu ṭhānesu paññāpayamāno paññāpeti—	'Friend Anurādha, the Tathāgata, the supreme person, the superlative person, the attainer of the superlative attainment—the Tathāgata is declared in one of these four positions—	『友阿那律陀，如來，至上之人，最勝之人，達最勝成就者—如來被宣示於此四位之一—
hoti tathāgato paraṁ maraṇāti vā, na hoti …	The Tathāgata exists after death, or does not exist...	如來死後存在，或不存在…
hoti ca na ca hoti, neva hoti na na hoti tathāgato paraṁ maraṇāti vā’”ti?	both exists and does not exist, or neither exists nor does not exist after death.'"	既存在又不存在，或死後既不存在又非不存在。』」
Evaṁ vuttāhaṁ, bhante, te aññatitthiye paribbājake etadavocaṁ:	When this was said, venerable sir, I said to those wanderers of other sects:	尊者，聞此言已，我告彼外道遊方者言：
“yo so, āvuso, tathāgato uttamapuriso paramapuriso paramapattipatto, taṁ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti:	"Friends, the Tathāgata, the supreme person, the superlative person, the attainer of the superlative attainment—the Tathāgata is declared other than in these four positions:	「友等，如來，至上之人，最勝之人，達最勝成就者—如來被宣示於此四位之外：
‘hoti tathāgato paraṁ maraṇā’ti vā …pe…	'The Tathāgata exists after death' or...	『如來死後存在』或…
‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vāti.	'The Tathāgata neither exists nor does not exist after death.'"	『如來死後既不存在又非不存在。』」
Evaṁ vutte, bhante, te aññatitthiyā paribbājakā maṁ etadavocuṁ:	When this was said, venerable sir, those wanderers of other sects said to me:	尊者，聞此言已，彼外道遊方者白我言：
‘so cāyaṁ bhikkhu na vo bhavissati acirapabbajito thero vā pana bālo abyatto’ti.	'This bhikkhu is either newly ordained, not long gone forth, or if he is an elder, he is foolish and inexperienced.'	『此比丘或為新出家，出家未久，或若為長老，則愚癡無經驗。』
Atha kho maṁ, bhante, te aññatitthiyā paribbājakā navavādena ca bālavādena ca apasādetvā uṭṭhāyāsanā pakkamiṁsu.	Then, venerable sir, those wanderers of other sects, having dismissed me with accusations of being newly ordained and foolish, rose from their seats and departed.	時，尊者，彼外道遊方者，以新出家與愚癡之罪名斥退我後，從座起，離去。
Tassa mayhaṁ, bhante, acirapakkantesu tesu aññatitthiyesu paribbājakesu etadahosi:	Then, venerable sir, not long after those wanderers of other sects had departed, it occurred to me:	時，尊者，彼外道遊方者離去不久，我作是念：
‘sace kho maṁ te aññatitthiyā paribbājakā uttariṁ pañhaṁ puccheyyuṁ.	'If those wanderers of other sects question me further,	『若彼外道遊方者再問我，
Kathaṁ byākaramāno nu khvāhaṁ tesaṁ aññatitthiyānaṁ paribbājakānaṁ vuttavādī ceva bhagavato assaṁ, na ca bhagavantaṁ abhūtena abbhācikkheyyaṁ, dhammassa cānudhammaṁ byākareyyaṁ, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgaccheyyā’”ti?	how should I answer those wanderers of other sects so that I would be speaking in accordance with what the Blessed One has said, and would not misrepresent the Blessed One with what is untrue, and would answer in accordance with the Dhamma, and no reasonable criticism following the Dhamma would give ground for blame?'"	我當如何回答彼外道遊方者，方能符合世尊所說，且不以不實誣謗世尊，並能依法回答，而無任何隨法而來之合理批評可致責難？』」
“Taṁ kiṁ maññasi, anurādha,	"What do you think, Anurādha:	「汝意云何，阿那律陀：
rūpaṁ niccaṁ vā aniccaṁ vā”ti?	Is form permanent or impermanent?"	色為常或無常？」
“Aniccaṁ, bhante”.	Impermanent, venerable sir.	無常，尊者。
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?	What is impermanent, is it suffering or happiness?	無常者，是苦是樂？
“Dukkhaṁ, bhante”.	Suffering, venerable sir.	苦，尊者。
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ kallaṁ nu taṁ samanupassituṁ:	"What is impermanent, suffering, subject to change, is it fitting to regard it thus:	「無常、苦、變易法，可如是觀否：
‘etaṁ mama, esohamasmi, eso me attā’”ti?	'This is mine, this I am, this is my self'?"	『此是我所，此是我，此是我之我』？」
“No hetaṁ, bhante”.	No, venerable sir.	不也，尊者。
“Vedanā …	"Feeling...	「受…
saññā …	perception...	想…
saṅkhārā …	volitional formations...	行…
viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?	Is consciousness permanent or impermanent?"	識為常或無常？」
“Aniccaṁ, bhante” …pe…	"Impermanent, venerable sir"...	「無常，尊者」…
tasmātiha …pe…	Therefore here...	是故於此…
evaṁ passaṁ …pe…	Seeing thus...	見如是…
nāparaṁ itthattāyāti pajānāti”.	one understands: 'There is no more of this state of being.'"	人知：『不受後有。』」
“Taṁ kiṁ maññasi, anurādha,	"What do you think, Anurādha:	「汝意云何，阿那律陀：
rūpaṁ tathāgatoti samanupassasī”ti?	Do you regard form as the Tathāgata?"	汝視色為如來否？」
“No hetaṁ, bhante”.	No, venerable sir.	不也，尊者。
“Vedanaṁ …	"Feeling...	「受…
saññaṁ …	perception...	想…
saṅkhāre …	volitional formations...	行…
viññāṇaṁ tathāgatoti samanupassasī”ti?	Do you regard consciousness as the Tathāgata?"	汝視識為如來否？」
“No hetaṁ, bhante”.	No, venerable sir.	不也，尊者。
“Taṁ kiṁ maññasi, anurādha,	"What do you think, Anurādha:	「汝意云何，阿那律陀：
rūpasmiṁ tathāgatoti samanupassasī”ti?	Do you regard the Tathāgata as being in form?"	汝視如來在色中否？」
“No hetaṁ, bhante”.	No, venerable sir.	不也，尊者。
“Aññatra rūpā tathāgatoti samanupassasī”ti?	Do you regard the Tathāgata as being apart from form?	汝視如來離色否？
“No hetaṁ, bhante”.	No, venerable sir.	不也，尊者。
“Vedanāya …pe…	"In feeling...	「於受中…
aññatra vedanāya …pe…	apart from feeling...	離受…
saññāya …	In perception...	於想中…
aññatra saññāya …	apart from perception...	離想…
saṅkhāresu …	In volitional formations...	於行中…
aññatra saṅkhārehi …	apart from volitional formations...	離行…
viññāṇasmiṁ …	In consciousness...	於識中…
aññatra viññāṇā tathāgatoti samanupassasī”ti?	Do you regard the Tathāgata as being apart from consciousness?"	汝視如來離識否？」
“No hetaṁ, bhante”.	No, venerable sir.	不也，尊者。
“Taṁ kiṁ maññasi, anurādha,	"What do you think, Anurādha:	「汝意云何，阿那律陀：
rūpaṁ … vedanā … saññā … saṅkhārā … viññāṇaṁ tathāgatoti samanupassasī”ti?	Do you regard form... feeling... perception... volitional formations... consciousness as the Tathāgata?"	汝視色…受…想…行…識為如來否？」
“No hetaṁ, bhante”.	No, venerable sir.	不也，尊者。
“Taṁ kiṁ maññasi, anurādha,	"What do you think, Anurādha:	「汝意云何，阿那律陀：
ayaṁ so arūpī … avedano … asaññī … asaṅkhāro … aviññāṇo tathāgatoti samanupassasī”ti?	Do you regard this one without form... without feeling... without perception... without volitional formations... without consciousness as the Tathāgata?"	汝視此無色…無受…無想…無行…無識者為如來否？」
“No hetaṁ, bhante”.	No, venerable sir.	不也，尊者。
“Ettha ca te, anurādha, diṭṭheva dhamme saccato thetato tathāgate anupalabbhiyamāne kallaṁ nu te taṁ veyyākaraṇaṁ:	"Here then, Anurādha, when you cannot apprehend the Tathāgata as real and existent in this very life, is it fitting for you to declare:	「於此，阿那律陀，當汝於此生中不能證得如來為真實存在時，汝宣稱：
‘yo so, āvuso, tathāgato uttamapuriso paramapuriso paramapattipatto taṁ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti—	'Friends, the Tathāgata, the supreme person, the superlative person, the attainer of the superlative attainment—the Tathāgata is declared other than in these four positions—	『友等，如來，至上之人，最勝之人，達最勝成就者—如來被宣示於此四位之外—
hoti tathāgato paraṁ maraṇāti vā … na hoti … hoti ca na ca hoti … neva hoti na na hoti tathāgato paraṁ maraṇāti vā’”ti?	The Tathāgata exists after death, or does not exist... both exists and does not exist... or neither exists nor does not exist after death'?"	如來死後存在，或不存在…既存在又不存在…或死後既不存在又非不存在』，是適當否？」
“No hetaṁ, bhante”.	No, venerable sir.	不也，尊者。
“Sādhu sādhu, anurādha.	"Good, good, Anurādha.	「善哉，善哉，阿那律陀。
Pubbe cāhaṁ, anurādha, etarahi ca dukkhañceva paññapemi, dukkhassa ca nirodhan”ti.	Formerly, Anurādha, and now too, I declare only suffering and the cessation of suffering."	昔日，阿那律陀，及今亦然，我唯宣說苦及苦之止息。」
Catutthaṁ.	The fourth.	第四。

22.87 - SN 22.87 Vakkali

--- SN22.87 - Vakkalisutta ---	--- SN22.87 - Vakkali Discourse ---	--- SN22.87 - Vakkali Discourse ---
Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	At one time the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground.	一時，世尊住於王舍城竹林迦蘭陀園。
Tena kho pana samayena āyasmā vakkali kumbhakāranivesane viharati ābādhiko dukkhito bāḷhagilāno.	Now on that occasion Venerable Vakkali was dwelling at the Potter's Shed, afflicted, suffering, gravely ill.	爾時，尊者婆迦梨住於陶師棚，身患、苦惱、重病。
Atha kho āyasmā vakkali upaṭṭhāke āmantesi:	Then Venerable Vakkali addressed his attendants:	時，尊者婆迦梨告其侍者言：
“etha tumhe, āvuso, yena bhagavā tenupasaṅkamatha; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandatha:	"Come, friends, approach the Blessed One; having approached, pay homage with your heads at the Blessed One's feet in my name:	「來，友等，詣世尊所；至已，以汝等之頭，代我禮世尊足：
‘vakkali, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno, so bhagavato pāde sirasā vandatī’ti.	'Vakkali, venerable sir, the bhikkhu who is afflicted, suffering, gravely ill, pays homage with his head at the Blessed One's feet.'	『尊者，比丘婆迦梨，身患、苦惱、重病，以頭禮世尊足。』
Evañca vadetha:	And say this:	並作是言：
‘sādhu kira, bhante, bhagavā yena vakkali bhikkhu tenupasaṅkamatu anukampaṁ upādāyā’”ti.	'It would be good, venerable sir, if the Blessed One would approach the bhikkhu Vakkali out of compassion.'"	『善哉，尊者，若世尊能出於慈悲，詣比丘婆迦梨所。』」
“Evamāvuso”ti kho te bhikkhū āyasmato vakkalissa paṭissutvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:	"Yes, friend," those bhikkhus replied to Venerable Vakkali. They approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Sitting to one side, those bhikkhus said to the Blessed One:	「唯然，友。」彼諸比丘應諾尊者婆迦梨。彼等詣世尊所；至已，禮敬世尊，坐於一面。坐於一面，彼諸比丘白世尊言：
“vakkali, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno, so bhagavato pāde sirasā vandati;	"Vakkali, venerable sir, the bhikkhu who is afflicted, suffering, gravely ill, pays homage with his head at the Blessed One's feet;	「尊者，比丘婆迦梨，身患、苦惱、重病，以頭禮世尊足；
evañca pana vadeti:	and he says this:	彼作是言：
‘sādhu kira, bhante, bhagavā yena vakkali bhikkhu tenupasaṅkamatu anukampaṁ upādāyā’”ti.	'It would be good, venerable sir, if the Blessed One would approach the bhikkhu Vakkali out of compassion.'"	『善哉，尊者，若世尊能出於慈悲，詣比丘婆迦梨所。』」
Adhivāsesi bhagavā tuṇhībhāvena.	The Blessed One consented by silence.	世尊以默然許之。
Atha kho bhagavā nivāsetvā pattacīvaramādāya yenāyasmā vakkali tenupasaṅkami.	Then the Blessed One, having dressed and taken his bowl and robe, approached Venerable Vakkali.	時，世尊著衣持鉢，詣尊者婆迦梨所。
Addasā kho āyasmā vakkali bhagavantaṁ dūratova āgacchantaṁ. Disvāna mañcake samadhosi.	Venerable Vakkali saw the Blessed One coming from afar. Having seen him, he stirred on his couch.	尊者婆迦梨遙見世尊來。見已，於臥榻上動身。
Atha kho bhagavā āyasmantaṁ vakkaliṁ etadavoca:	Then the Blessed One said to Venerable Vakkali:	時，世尊告尊者婆迦梨言：
“alaṁ, vakkali, mā tvaṁ mañcake samadhosi.	"Enough, Vakkali, do not stir on your couch.	「止，婆迦梨，莫動汝臥榻。
Santimāni āsanāni paññattāni; tatthāhaṁ nisīdissāmī”ti.	There are seats prepared; I will sit there."	有座已備；我將坐彼。」
Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā āyasmantaṁ vakkaliṁ etadavoca:	The Blessed One sat on the prepared seat. Having sat down, the Blessed One said to Venerable Vakkali:	世尊坐於所設座上。坐已，世尊告尊者婆迦梨言：
“kacci te, vakkali, khamanīyaṁ, kacci yāpanīyaṁ, kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti?	I hope you are bearing up, Vakkali, I hope you are getting better, I hope your painful feelings are subsiding and not increasing; that their subsiding is apparent, not their increase?	願汝能忍受，婆迦梨，願汝能好轉，願汝痛苦之感受減退而不增；其減退明顯，而非其增加？
“Na me, bhante, khamanīyaṁ, na yāpanīyaṁ; bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti.	I am not bearing up, venerable sir, I am not getting better; strong painful feelings are increasing, not subsiding; their increase is apparent, not their subsiding.	我不能忍受，尊者，我不能好轉；強烈痛苦之感受增加，而非減退；其增加明顯，而非其減退。
“Kacci te, vakkali, na kiñci kukkuccaṁ, na koci vippaṭisāro”ti?	I hope, Vakkali, that you have no remorse, no regret?	願汝，婆迦梨，無悔，無憾？
“Taggha me, bhante, anappakaṁ kukkuccaṁ, anappako vippaṭisāro”ti.	Indeed, venerable sir, I have no small amount of remorse, no small amount of regret.	實然，尊者，我非無少悔，非無少憾。
“Kacci pana taṁ, vakkali, attā sīlato na upavadatī”ti?	I hope, Vakkali, that you do not blame yourself regarding virtue?	願汝，婆迦梨，於戒行上不自責？
“Na kho maṁ, bhante, attā sīlato upavadatī”ti.	I do not blame myself regarding virtue, venerable sir.	我於戒行上不自責，尊者。
“No ce kira taṁ, vakkali, attā sīlato upavadati; atha kiñca te kukkuccaṁ ko ca vippaṭisāro”ti?	If you do not blame yourself regarding virtue, Vakkali, then what is your remorse, what is your regret?	若汝於戒行上不自責，婆迦梨，然汝何悔，何憾？
“Cirapaṭikāhaṁ, bhante, bhagavantaṁ dassanāya upasaṅkamitukāmo, natthi ca me kāyasmiṁ tāvatikā balamattā, yāvatāhaṁ bhagavantaṁ dassanāya upasaṅkameyyan”ti.	For a long time, venerable sir, I have wanted to approach the Blessed One to see him, but I do not have enough strength in my body to approach the Blessed One for the sight of him.	長久以來，尊者，我欲詣世尊所見之，然我身無足夠力量詣世尊所見之。
“Alaṁ, vakkali, kiṁ te iminā pūtikāyena diṭṭhena?	"Enough, Vakkali, what is the use of seeing this foul body?	「止，婆迦梨，見此臭穢之身何用？
Yo kho, vakkali, dhammaṁ passati so maṁ passati;	One who sees the Dhamma, Vakkali, sees me;	婆迦梨，見法者，即見我；
yo maṁ passati so dhammaṁ passati.	one who sees me sees the Dhamma.	見我者，即見法。
Dhammañhi, vakkali, passanto maṁ passati;	Seeing the Dhamma, Vakkali, one sees me;	婆迦梨，見法者，即見我；
maṁ passanto dhammaṁ passati.	seeing me, one sees the Dhamma.	見我者，即見法。
Taṁ kiṁ maññasi, vakkali,	What do you think, Vakkali:	汝意云何，婆迦梨：
rūpaṁ niccaṁ vā aniccaṁ vā”ti?	Is form permanent or impermanent?"	色為常或無常？」
“Aniccaṁ, bhante”.	Impermanent, venerable sir.	無常，尊者。
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?	What is impermanent, is it suffering or happiness?	無常者，是苦是樂？
“Dukkhaṁ, bhante”.	Suffering, venerable sir.	苦，尊者。
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:	"What is impermanent, suffering, subject to change, is it fitting to regard it thus:	「無常、苦、變易法，可如是觀否：
‘etaṁ mama, esohamasmi, eso me attā’”ti?	'This is mine, this I am, this is my self'?"	『此是我所，此是我，此是我之我』？」
“No hetaṁ, bhante”.	No, venerable sir.	不也，尊者。
“Vedanā …	"Feeling...	「受…
saññā …	perception...	想…
saṅkhārā …	volitional formations...	行…
viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?	Is consciousness permanent or impermanent?"	識為常或無常？」
“Aniccaṁ, bhante” …pe…	"Impermanent, venerable sir"...	「無常，尊者」…
eso me attāti?	this is my self?"	此是我之我？」
“No hetaṁ, bhante”.	No, venerable sir.	不也，尊者。
“Tasmātiha …pe…	"Therefore here...	「是故於此…
evaṁ passaṁ …pe…	Seeing thus...	見如是…
nāparaṁ itthattāyāti pajānātī”ti.	one understands: 'There is no more of this state of being.'"	人知：『不受後有。』」
Atha kho bhagavā āyasmantaṁ vakkaliṁ iminā ovādena ovaditvā uṭṭhāyāsanā yena gijjhakūṭo pabbato tena pakkāmi.	Then the Blessed One, having instructed Venerable Vakkali with this instruction, rose from his seat and departed for Vulture Peak Mountain.	時，世尊以此教誨尊者婆迦梨後，從座起，往靈鷲山而去。
Atha kho āyasmā vakkali acirapakkantassa bhagavato upaṭṭhāke āmantesi:	Then, not long after the Blessed One had departed, Venerable Vakkali addressed his attendants:	時，世尊離去不久，尊者婆迦梨告其侍者言：
“etha maṁ, āvuso, mañcakaṁ āropetvā yena isigilipassaṁ kāḷasilā tenupasaṅkamatha.	"Come, friends, carry me on a stretcher and approach the Black Rock on the slope of Isigili.	「來，友等，以擔架抬我至伊西基利山坡之黑石。
Kathañhi nāma mādiso antaraghare kālaṁ kattabbaṁ maññeyyā”ti?	How could one like me think to die indoors?"	如我者，豈能思於室內死？」
“Evamāvuso”ti kho te bhikkhū āyasmato vakkalissa paṭissutvā āyasmantaṁ vakkaliṁ mañcakaṁ āropetvā yena isigilipassaṁ kāḷasilā tenupasaṅkamiṁsu.	"Yes, friend," those bhikkhus replied to Venerable Vakkali. They carried Venerable Vakkali on a stretcher and approached the Black Rock on the slope of Isigili.	「唯然，友。」彼諸比丘應諾尊者婆迦梨。彼等以擔架抬尊者婆迦梨至伊西基利山坡之黑石。
Atha kho bhagavā tañca rattiṁ tañca divāvasesaṁ gijjhakūṭe pabbate vihāsi.	Then the Blessed One spent that night and the remainder of the day on Vulture Peak Mountain.	時，世尊於靈鷲山度過彼夜及餘日。
Atha kho dve devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ gijjhakūṭaṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu …pe… ekamantaṁ aṭṭhaṁsu.	Then two deities, when the night was well advanced, with surpassing beauty, illuminating the entire Vulture Peak, approached the Blessed One... and stood to one side.	時，二天神，夜已深，以超絕之美，照亮全靈鷲山，詣世尊所…立於一面。
Ekamantaṁ ṭhitā kho ekā devatā bhagavantaṁ etadavoca:	Standing to one side, one deity said to the Blessed One:	立於一面，一天神白世尊言：
“vakkali, bhante, bhikkhu vimokkhāya cetetī”ti.	Vakkali, venerable sir, the bhikkhu is intent on liberation.	尊者，比丘婆迦梨志求解脫。
Aparā devatā bhagavantaṁ etadavoca:	The other deity said to the Blessed One:	另一天神白世尊言：
“so hi nūna, bhante, suvimutto vimuccissatī”ti.	Indeed, venerable sir, he will be well liberated when he is liberated.	實然，尊者，彼解脫時將善解脫。
Idamavocuṁ tā devatāyo.	This is what those deities said.	此為彼諸天神所說。
Idaṁ vatvā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyiṁsu.	Having said this, they paid homage to the Blessed One, circumambulated him, and vanished right there.	說此已，彼等禮敬世尊，繞行已，即於彼處消失。
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi:	Then, when that night had passed, the Blessed One addressed the bhikkhus:	時，彼夜過後，世尊告諸比丘言：
“etha tumhe, bhikkhave, yena vakkali bhikkhu tenupasaṅkamatha; upasaṅkamitvā vakkaliṁ bhikkhuṁ evaṁ vadetha:	"Come, bhikkhus, approach the bhikkhu Vakkali; having approached, say to the bhikkhu Vakkali:	「來，諸比丘，詣比丘婆迦梨所；至已，告比丘婆迦梨言：
‘Suṇāvuso tvaṁ, vakkali, bhagavato vacanaṁ dvinnañca devatānaṁ.	'Listen, friend Vakkali, to the word of the Blessed One and of two deities.	『友婆迦梨，聽世尊及二天神之言。
Imaṁ, āvuso, rattiṁ dve devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ gijjhakūṭaṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.	This night, friend, two deities, when the night was well advanced, with surpassing beauty, illuminating the entire Vulture Peak, approached the Blessed One; having approached, they paid homage to the Blessed One and stood to one side.	友，此夜，二天神，夜已深，以超絕之美，照亮全靈鷲山，詣世尊所；至已，禮敬世尊，立於一面。
Ekamantaṁ ṭhitā kho, āvuso, ekā devatā bhagavantaṁ etadavoca—	Standing to one side, friend, one deity said to the Blessed One—	友，立於一面，一天神白世尊言—
vakkali, bhante, bhikkhu vimokkhāya cetetīti.	Vakkali, venerable sir, the bhikkhu is intent on liberation.	尊者，比丘婆迦梨志求解脫。
Aparā devatā bhagavantaṁ etadavoca—	The other deity said to the Blessed One—	另一天神白世尊言—
so hi nūna, bhante, suvimutto vimuccissatīti.	Indeed, venerable sir, he will be well liberated when he is liberated.	實然，尊者，彼解脫時將善解脫。
Bhagavā ca taṁ, āvuso vakkali, evamāha—	And the Blessed One says to you, friend Vakkali—	且世尊告汝，友婆迦梨—
mā bhāyi, vakkali;	Do not fear, Vakkali;	莫懼，婆迦梨；
mā bhāyi, vakkali.	do not fear, Vakkali.	莫懼，婆迦梨。
Apāpakaṁ te maraṇaṁ bhavissati, apāpikā kālakiriyā’”ti.	Your death will be blameless, your dying blameless.'"	汝死將無過，汝臨終無過。』」
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paṭissutvā yenāyasmā vakkali tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ vakkaliṁ etadavocuṁ:	"Yes, venerable sir," those bhikkhus replied to the Blessed One. They approached Venerable Vakkali; having approached, they said to Venerable Vakkali:	「唯然，尊者。」彼諸比丘應諾世尊。彼等詣尊者婆迦梨所；至已，白尊者婆迦梨言：
“suṇāvuso vakkali, bhagavato vacanaṁ dvinnañca devatānan”ti.	Listen, friend Vakkali, to the word of the Blessed One and of two deities.	友婆迦梨，聽世尊及二天神之言。
Atha kho āyasmā vakkali upaṭṭhāke āmantesi:	Then Venerable Vakkali addressed his attendants:	時，尊者婆迦梨告其侍者言：
“etha maṁ, āvuso, mañcakā oropetha.	"Come, friends, help me down from the stretcher.	「來，友等，助我下擔架。
Kathañhi nāma mādiso ucce āsane nisīditvā tassa bhagavato sāsanaṁ sotabbaṁ maññeyyā”ti.	How could one like me think to listen to the Teacher's message while sitting on a high seat?"	如我者，豈能思坐於高座聽師尊之信？」
“Evamāvuso”ti kho te bhikkhū āyasmato vakkalissa paṭissutvā āyasmantaṁ vakkaliṁ mañcakā oropesuṁ.	"Yes, friend," those bhikkhus replied to Venerable Vakkali. They helped Venerable Vakkali down from the stretcher.	「唯然，友。」彼諸比丘應諾尊者婆迦梨。彼等助尊者婆迦梨下擔架。
“Imaṁ, āvuso, rattiṁ dve devatāyo abhikkantāya rattiyā …pe… ekamantaṁ aṭṭhaṁsu.	"This night, friend, two deities, when the night was well advanced... stood to one side.	「友，此夜，二天神，夜已深…立於一面。
Ekamantaṁ ṭhitā kho, āvuso, ekā devatā bhagavantaṁ etadavoca:	Standing to one side, friend, one deity said to the Blessed One:	友，立于一面，一天神白世尊言：
‘vakkali, bhante, bhikkhu vimokkhāya cetetī’ti.	'Vakkali, venerable sir, the bhikkhu is intent on liberation.'	『尊者，比丘婆迦梨志求解脫。』
Aparā devatā bhagavantaṁ etadavoca:	The other deity said to the Blessed One:	另一天神白世尊言：
‘so hi nūna, bhante, suvimutto vimuccissatī’ti.	'Indeed, venerable sir, he will be well liberated when he is liberated.'	『實然，尊者，彼解脫時將善解脫。』
Bhagavā ca taṁ, āvuso vakkali, evamāha:	And the Blessed One says to you, friend Vakkali:	且世尊告汝，友婆迦梨：
‘mā bhāyi, vakkali;	'Do not fear, Vakkali;	『莫懼，婆迦梨；
mā bhāyi, vakkali.	do not fear, Vakkali.	莫懼，婆迦梨。
Apāpakaṁ te maraṇaṁ bhavissati, apāpikā kālakiriyā’”ti.	Your death will be blameless, your dying blameless.'"	汝死將無過，汝臨終無過。』」
“Tena hāvuso, mama vacanena bhagavato pāde sirasā vandatha:	"Then, friends, pay homage with your heads at the Blessed One's feet in my name:	「然則，友等，以汝等之頭，代我禮世尊足：
‘vakkali, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno.	'Vakkali, venerable sir, the bhikkhu who is afflicted, suffering, gravely ill,	『尊者，比丘婆迦梨，身患、苦惱、重病，
So bhagavato pāde sirasā vandatī’ti.	pays homage with his head at the Blessed One's feet.'	以頭禮世尊足。』
Evañca vadetha:	And say this:	並作是言：
‘rūpaṁ aniccaṁ.	'Form is impermanent.	『色是無常。
Tāhaṁ, bhante, na kaṅkhāmi.	I have no doubt about this, venerable sir.	尊者，我於此無疑。
Yadaniccaṁ taṁ dukkhanti na vicikicchāmi.	That what is impermanent is suffering—I have no uncertainty about this.	無常者是苦—我於此無不確定。
Yadaniccaṁ dukkhaṁ vipariṇāmadhammaṁ, natthi me tattha chando vā rāgo vā pemaṁ vāti na vicikicchāmi.	That what is impermanent, suffering, subject to change—I have no desire, lust, or affection for it—I have no uncertainty about this.	無常、苦、變易法—我於彼無欲、無貪、無愛—我於此無不確定。
Vedanā aniccā.	Feeling is impermanent.	受是無常。
Tāhaṁ, bhante, na kaṅkhāmi.	I have no doubt about this, venerable sir.	尊者，我於此無疑。
Yadaniccaṁ taṁ dukkhanti na vicikicchāmi.	That what is impermanent is suffering—I have no uncertainty about this.	無常者是苦—我於此無不確定。
Yadaniccaṁ dukkhaṁ vipariṇāmadhammaṁ, natthi me tattha chando vā rāgo vā pemaṁ vāti na vicikicchāmi.	That what is impermanent, suffering, subject to change—I have no desire, lust, or affection for it—I have no uncertainty about this.	無常、苦、變易法—我於彼無欲、無貪、無愛—我於此無不確定。
Saññā …	Perception...	想…
saṅkhārā aniccā.	Volitional formations are impermanent.	行是無常。
Tāhaṁ, bhante, na kaṅkhāmi.	I have no doubt about this, venerable sir.	尊者，我於此無疑。
Yadaniccaṁ taṁ dukkhanti na vicikicchāmi.	That what is impermanent is suffering—I have no uncertainty about this.	無常者是苦—我於此無不確定。
Yadaniccaṁ dukkhaṁ vipariṇāmadhammaṁ, natthi me tattha chando vā rāgo vā pemaṁ vāti na vicikicchāmi.	That what is impermanent, suffering, subject to change—I have no desire, lust, or affection for it—I have no uncertainty about this.	無常、苦、變易法—我於彼無欲、無貪、無愛—我於此無不確定。
Viññāṇaṁ aniccaṁ.	Consciousness is impermanent.	識是無常。
Tāhaṁ, bhante, na kaṅkhāmi.	I have no doubt about this, venerable sir.	尊者，我於此無疑。
Yadaniccaṁ taṁ dukkhanti na vicikicchāmi.	That what is impermanent is suffering—I have no uncertainty about this.	無常者是苦—我於此無不確定。
Yadaniccaṁ dukkhaṁ vipariṇāmadhammaṁ, natthi me tattha chando vā rāgo vā pemaṁ vāti na vicikicchāmī’”ti.	That what is impermanent, suffering, subject to change—I have no desire, lust, or affection for it—I have no uncertainty about this.'"	無常、苦、變易法—我於彼無欲、無貪、無愛—我於此無不確定。』」
“Evamāvuso”ti kho te bhikkhū āyasmato vakkalissa paṭissutvā pakkamiṁsu.	"Yes, friend," those bhikkhus replied to Venerable Vakkali and departed.	「唯然，友。」彼諸比丘應諾尊者婆迦梨，離去。
Atha kho āyasmā vakkali acirapakkantesu tesu bhikkhūsu satthaṁ āharesi.	Then, not long after those bhikkhus had departed, Venerable Vakkali took up a knife.	時，彼諸比丘離去不久，尊者婆迦梨執刀。
Atha kho te bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:	Then those bhikkhus approached the Blessed One; having approached, they sat down to one side. Sitting to one side, those bhikkhus said to the Blessed One:	時，彼諸比丘詣世尊所；至已，坐於一面。坐於一面，彼諸比丘白世尊言：
“vakkali, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno;	"Vakkali, venerable sir, the bhikkhu who is afflicted, suffering, gravely ill,	「尊者，比丘婆迦梨，身患、苦惱、重病，
so bhagavato pāde sirasā vandati;	pays homage with his head at the Blessed One's feet;	以頭禮世尊足；
evañca vadeti:	and he says this:	彼作是言：
‘rūpaṁ aniccaṁ.	'Form is impermanent.	『色是無常。
Tāhaṁ, bhante, na kaṅkhāmi.	I have no doubt about this, venerable sir.	尊者，我於此無疑。
Yadaniccaṁ taṁ dukkhanti na vicikicchāmi.	That what is impermanent is suffering—I have no uncertainty about this.	無常者是苦—我於此無不確定。
Yadaniccaṁ dukkhaṁ vipariṇāmadhammaṁ, natthi me tattha chando vā rāgo vā pemaṁ vāti na vicikicchāmi.	That what is impermanent, suffering, subject to change—I have no desire, lust, or affection for it—I have no uncertainty about this.	無常、苦、變易法—我於彼無欲、無貪、無愛—我於此無不確定。
Vedanā …	Feeling...	受…
saññā …	perception...	想…
saṅkhārā …	volitional formations...	行…
viññāṇaṁ aniccaṁ.	consciousness is impermanent.	識是無常。
Tāhaṁ, bhante, na kaṅkhāmi.	I have no doubt about this, venerable sir.	尊者，我於此無疑。
Yadaniccaṁ taṁ dukkhanti na vicikicchāmi.	That what is impermanent is suffering—I have no uncertainty about this.	無常者是苦—我於此無不確定。
Yadaniccaṁ dukkhaṁ vipariṇāmadhammaṁ, natthi me tattha chando vā rāgo vā pemaṁ vāti na vicikicchāmī’”ti.	That what is impermanent, suffering, subject to change—I have no desire, lust, or affection for it—I have no uncertainty about this.'"	無常、苦、變易法—我於彼無欲、無貪、無愛—我於此無不確定。』」
Atha kho bhagavā bhikkhū āmantesi:	Then the Blessed One addressed the bhikkhus:	時，世尊告諸比丘言：
“āyāma, bhikkhave, yena isigilipassaṁ kāḷasilā tenupasaṅkamissāma;	"Come, bhikkhus, let us approach the Black Rock on the slope of Isigili,	「來，諸比丘，我等往伊西基利山坡之黑石，
yattha vakkalinā kulaputtena satthamāharitan”ti.	where the clansman Vakkali has taken up the knife."	彼處善男子婆迦梨已執刀。」
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.	"Yes, venerable sir," those bhikkhus replied to the Blessed One.	「唯然，尊者。」彼諸比丘應諾世尊。
Atha kho bhagavā sambahulehi bhikkhūhi saddhiṁ yena isigilipassaṁ kāḷasilā tenupasaṅkami.	Then the Blessed One, together with several bhikkhus, approached the Black Rock on the slope of Isigili.	時，世尊與數比丘，詣伊西基利山坡之黑石。
Addasā kho bhagavā āyasmantaṁ vakkaliṁ dūratova mañcake vivattakkhandhaṁ semānaṁ.	The Blessed One saw Venerable Vakkali from afar lying on the stretcher with his shoulders turned.	世尊遙見尊者婆迦梨臥於擔架上，肩已轉。
Tena kho pana samayena dhūmāyitattaṁ timirāyitattaṁ gacchateva purimaṁ disaṁ, gacchati pacchimaṁ disaṁ, gacchati uttaraṁ disaṁ, gacchati dakkhiṇaṁ disaṁ, gacchati uddhaṁ disaṁ, gacchati adho disaṁ, gacchati anudisaṁ.	Now on that occasion a smoky, murky darkness was moving toward the east, moving toward the west, moving toward the north, moving toward the south, moving upward, moving downward, moving toward the intermediate directions.	爾時，一團煙霧，昏暗，正向東移動，向西移動，向北移動，向南移動，向上移動，向下移動，向中間方向移動。
Atha kho bhagavā bhikkhū āmantesi:	Then the Blessed One addressed the bhikkhus:	時，世尊告諸比丘言：
“passatha no tumhe, bhikkhave, etaṁ dhūmāyitattaṁ timirāyitattaṁ gacchateva purimaṁ disaṁ …pe… gacchati anudisan”ti.	Do you see, bhikkhus, that smoky, murky darkness moving toward the east... moving toward the intermediate directions?	諸比丘，汝見彼煙霧，昏暗，向東移動…向中間方向移動否？
“Evaṁ, bhante”.	Yes, venerable sir.	唯然，尊者。
“Eso kho, bhikkhave, māro pāpimā vakkalissa kulaputtassa viññāṇaṁ samanvesati:	"That, bhikkhus, is Māra the Evil One searching for the consciousness of the clansman Vakkali:	「諸比丘，彼乃惡魔波旬，尋覓善男子婆迦梨之識：
‘kattha vakkalissa kulaputtassa viññāṇaṁ patiṭṭhitan’ti?	'Where is the consciousness of the clansman Vakkali established?'	『善男子婆迦梨之識安住何處？』
Appatiṭṭhitena ca, bhikkhave, viññāṇena vakkali kulaputto parinibbuto”ti.	But, bhikkhus, with unestablished consciousness, the clansman Vakkali has attained final Nibbāna."	然，諸比丘，善男子婆迦梨以無所住之識，已證得最終涅槃。」

22.88 - SN 22.88 Assaji

--- SN22.88 - Assajisutta ---	--- SN22.88 - Assaji Discourse ---	--- SN22.88 - Assaji Discourse ---
Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	At one time the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground.	一時，世尊住於王舍城竹林迦蘭陀園。
Tena kho pana samayena āyasmā assaji kassapakārāme viharati ābādhiko dukkhito bāḷhagilāno.	Now on that occasion Venerable Assaji was dwelling at the Kassapa Park, afflicted, suffering, gravely ill.	爾時，尊者阿說示住於迦葉園，身患、苦惱、重病。
Atha kho āyasmā assaji upaṭṭhāke āmantesi:	Then Venerable Assaji addressed his attendants:	時，尊者阿說示告其侍者言：
“etha tumhe, āvuso, yena bhagavā tenupasaṅkamatha; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandatha:	"Come, friends, approach the Blessed One; having approached, pay homage with your heads at the Blessed One's feet in my name:	「來，友等，詣世尊所；至已，以汝等之頭，代我禮世尊足：
‘assaji, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno.	'Assaji, venerable sir, the bhikkhu who is afflicted, suffering, gravely ill,	『尊者，比丘阿說示，身患、苦惱、重病，
So bhagavato pāde sirasā vandatī’ti.	pays homage with his head at the Blessed One's feet.'	以頭禮世尊足。』
Evañca vadetha:	And say this:	並作是言：
‘sādhu kira, bhante, bhagavā yena assaji bhikkhu tenupasaṅkamatu anukampaṁ upādāyā’”ti.	'It would be good, venerable sir, if the Blessed One would approach the bhikkhu Assaji out of compassion.'"	『善哉，尊者，若世尊能出於慈悲，詣比丘阿說示所。』」
“Evamāvuso”ti kho te bhikkhū āyasmato assajissa paṭissutvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:	"Yes, friend," those bhikkhus replied to Venerable Assaji. They approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Sitting to one side, those bhikkhus said to the Blessed One:	「唯然，友。」彼諸比丘應諾尊者阿說示。彼等詣世尊所；至已，禮敬世尊，坐於一面。坐於一面，彼諸比丘白世尊言：
“assaji, bhante, bhikkhu ābādhiko …pe…	"Assaji, venerable sir, the bhikkhu who is afflicted...	「尊者，比丘阿說示，身患…
sādhu kira, bhante, bhagavā yena assaji bhikkhu tenupasaṅkamatu anukampaṁ upādāyā”ti.	It would be good, venerable sir, if the Blessed One would approach the bhikkhu Assaji out of compassion."	善哉，尊者，若世尊能出於慈悲，詣比丘阿說示所。」
Adhivāsesi bhagavā tuṇhībhāvena.	The Blessed One consented by silence.	世尊以默然許之。
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā assaji tenupasaṅkami.	Then in the evening, the Blessed One emerged from seclusion and approached Venerable Assaji.	時，世尊於晡時，從宴坐起，詣尊者阿說示所。
Addasā kho āyasmā assaji bhagavantaṁ dūratova āgacchantaṁ.	Venerable Assaji saw the Blessed One coming from afar.	尊者阿說示遙見世尊來。
Disvāna mañcake samadhosi.	Having seen him, he stirred on his couch.	見已，於臥榻上動身。
Atha kho bhagavā āyasmantaṁ assajiṁ etadavoca:	Then the Blessed One said to Venerable Assaji:	時，世尊告尊者阿說示言：
“alaṁ, assaji, mā tvaṁ mañcake samadhosi.	"Enough, Assaji, do not stir on your couch.	「止，阿說示，莫動汝臥榻。
Santimāni āsanāni paññattāni, tatthāhaṁ nisīdissāmī”ti.	There are seats prepared; I will sit there."	有座已備；我將坐彼。」
Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā āyasmantaṁ assajiṁ etadavoca:	The Blessed One sat on the prepared seat. Having sat down, the Blessed One said to Venerable Assaji:	世尊坐於所設座上。坐已，世尊告尊者阿說示言：
“kacci te, assaji, khamanīyaṁ, kacci yāpanīyaṁ …pe… paṭikkamosānaṁ paññāyati no abhikkamo”ti?	I hope you are bearing up, Assaji, I hope you are getting better... that their subsiding is apparent, not their increase?	願汝能忍受，阿說示，願汝能好轉…其減退明顯，而非其增加？
“Na me, bhante, khamanīyaṁ …pe… abhikkamosānaṁ paññāyati no paṭikkamo”ti.	I am not bearing up, venerable sir... their increase is apparent, not their subsiding.	我不能忍受，尊者…其增加明顯，而非其減退。
“Kacci te, assaji, na kiñci kukkuccaṁ na koci vippaṭisāro”ti?	I hope, Assaji, that you have no remorse, no regret?	願汝，阿說示，無悔，無憾？
“Taggha me, bhante, anappakaṁ kukkuccaṁ anappako vippaṭisāro”ti.	Indeed, venerable sir, I have no small amount of remorse, no small amount of regret.	實然，尊者，我非無少悔，非無少憾。
“Kacci pana taṁ, assaji, attā sīlato na upavadatī”ti?	I hope, Assaji, that you do not blame yourself regarding virtue?	願汝，阿說示，於戒行上不自責？
“Na kho maṁ, bhante, attā sīlato upavadatī”ti.	I do not blame myself regarding virtue, venerable sir.	我於戒行上不自責，尊者。
“No ce kira taṁ, assaji, attā sīlato upavadati, atha kiñca te kukkuccaṁ ko ca vippaṭisāro”ti?	If you do not blame yourself regarding virtue, Assaji, then what is your remorse, what is your regret?	若汝於戒行上不自責，阿說示，然汝何悔，何憾？
“Pubbe khvāhaṁ, bhante, gelaññe passambhetvā passambhetvā kāyasaṅkhāre viharāmi, sohaṁ samādhiṁ nappaṭilabhāmi.	"Previously, venerable sir, I would dwell calming and calming again bodily formations during illness, but now I do not attain concentration.	「昔，尊者，我於病中，常安止身行，復安止之，然今不得定。
Tassa mayhaṁ, bhante, taṁ samādhiṁ appaṭilabhato evaṁ hoti:	When I do not attain that concentration, venerable sir, it occurs to me:	尊者，當我不得彼定，我作是念：
‘no cassāhaṁ parihāyāmī’”ti.	'Am I perhaps falling away?'"	『我或退轉耶？』」
“Ye te, assaji, samaṇabrāhmaṇā samādhisārakā samādhisāmaññā tesaṁ taṁ samādhiṁ appaṭilabhataṁ evaṁ hoti:	"Those recluses and brahmins, Assaji, who take concentration as the essence, who regard concentration as supreme—when they do not attain that concentration, it occurs to them:	「阿說示，彼沙門、婆羅門，以定為精髓，以定為最上者—當彼等不得彼定，彼等作是念：
‘no cassu mayaṁ parihāyāmā’ti.	'Are we perhaps falling away?'	『我等或退轉耶？』
Taṁ kiṁ maññasi, assaji,	What do you think, Assaji:	汝意云何，阿說示：
rūpaṁ niccaṁ vā aniccaṁ vā”ti?	Is form permanent or impermanent?"	色為常或無常？」
“Aniccaṁ, bhante” …pe…	"Impermanent, venerable sir"...	「無常，尊者」…
viññāṇaṁ …pe…	consciousness...	識…
“tasmātiha …pe…	"Therefore here...	「是故於此…
evaṁ passaṁ …pe…	Seeing thus...	見如是…
nāparaṁ itthattāyāti pajānātīti.	one understands: 'There is no more of this state of being.'	人知：『不受後有。』
So sukhañce vedanaṁ vedayati, sā ‘aniccā’ti pajānāti. ‘Anajjhositā’ti pajānāti. ‘Anabhinanditā’ti pajānāti.	If he feels a pleasant feeling, he understands: 'It is impermanent.' He understands: 'It is not clung to.' He understands: 'It is not delighted in.'	若彼感樂受，彼知：『此無常。』彼知：『此不執取。』彼知：『此不喜樂。』
Dukkhañce vedanaṁ vedayati, sā ‘aniccā’ti pajānāti. ‘Anajjhositā’ti pajānāti. ‘Anabhinanditā’ti pajānāti.	If he feels a painful feeling, he understands: 'It is impermanent.' He understands: 'It is not clung to.' He understands: 'It is not delighted in.'	若彼感苦受，彼知：『此無常。』彼知：『此不執取。』彼知：『此不喜樂。』
Adukkhamasukhañce vedanaṁ vedayati, sā ‘aniccā’ti pajānāti …pe… ‘anabhinanditā’ti pajānāti.	If he feels a neither-painful-nor-pleasant feeling, he understands: 'It is impermanent'... 'It is not delighted in.'	若彼感不苦不樂受，彼知：『此無常』…『此不喜樂。』
So sukhañce vedanaṁ vedayati, visaṁyutto naṁ vedayati;	If he feels a pleasant feeling, he feels it detached;	若彼感樂受，彼離而感之；
dukkhañce vedanaṁ vedayati, visaṁyutto naṁ vedayati;	if he feels a painful feeling, he feels it detached;	若彼感苦受，彼離而感之；
adukkhamasukhañce vedanaṁ vedayati, visaṁyutto naṁ vedayati.	if he feels a neither-painful-nor-pleasant feeling, he feels it detached.	若彼感不苦不樂受，彼離而感之。
So kāyapariyantikañce vedanaṁ vedayamāno ‘kāyapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti. Jīvitapariyantikañce vedanaṁ vedayamāno ‘jīvitapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti.	When feeling a feeling limited to the body, he understands: 'I am feeling a feeling limited to the body.' When feeling a feeling limited to life, he understands: 'I am feeling a feeling limited to life.'	當感受限於身之受時，彼知：『我正感受限於身之受。』當感受限於命之受時，彼知：『我正感受限於命之受。』
‘Kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti.	He understands: 'With the breakup of the body, at the end of life, all that is felt, not being delighted in, will become cool right here.'	彼知：『身壞命終，一切所感，不為所樂，將於此處清涼。』
Seyyathāpi, assaji, telañca paṭicca, vaṭṭiñca paṭicca, telappadīpo jhāyeyya;	Just as, Assaji, an oil lamp burns dependent on oil and a wick;	譬如，阿說示，油燈依油與蕊而燃；
tasseva telassa ca vaṭṭiyā ca pariyādānā anāhāro nibbāyeyya.	when that oil and wick are exhausted, being without fuel, it would be extinguished.	當彼油與蕊盡，無燃料，則滅。
Evameva kho, assaji, bhikkhu kāyapariyantikaṁ vedanaṁ vedayamāno ‘kāyapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti. Jīvitapariyantikaṁ vedanaṁ vedayamāno ‘jīvitapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti.	So too, Assaji, when a bhikkhu feels a feeling limited to the body, he understands: 'I am feeling a feeling limited to the body.' When feeling a feeling limited to life, he understands: 'I am feeling a feeling limited to life.'	亦復如是，阿說示，當比丘感受限於身之受時，彼知：『我正感受限於身之受。』當感受限於命之受時，彼知：『我正感受限於命之受。』
‘Kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānātī”ti.	He understands: 'With the breakup of the body, at the end of life, all that is felt, not being delighted in, will become cool right here.'"	彼知：『身壞命終，一切所感，不為所樂，將於此處清涼。』」
Chaṭṭhaṁ.	The sixth.	第六。

22.89 - SN 22.89 Khemaka

--- SN22.89 - Khemakasutta ---	--- SN22.89 - Khemaka Discourse ---	--- SN22.89 - Khemaka Discourse ---
Ekaṁ samayaṁ sambahulā therā bhikkhū kosambiyaṁ viharanti ghositārāme.	At one time several elder bhikkhus were dwelling at Kosambī in Ghosita's Park.	一時，數長老比丘住於拘睒彌瞿師羅園。
Tena kho pana samayena āyasmā khemako badarikārāme viharati ābādhiko dukkhito bāḷhagilāno.	Now on that occasion Venerable Khemaka was dwelling at the Badari Park, afflicted, suffering, gravely ill.	爾時，尊者差摩迦住於跋陀羅園，身患、苦惱、重病。
Atha kho therā bhikkhū sāyanhasamayaṁ paṭisallānā vuṭṭhitā āyasmantaṁ dāsakaṁ āmantesuṁ:	Then in the evening, the elder bhikkhus emerged from seclusion and addressed Venerable Dāsaka:	時，於晡時，彼長老比丘從宴坐起，告尊者陀索迦言：
“ehi tvaṁ, āvuso dāsaka, yena khemako bhikkhu tenupasaṅkama; upasaṅkamitvā khemakaṁ bhikkhuṁ evaṁ vadehi:	"Come, friend Dāsaka, approach the bhikkhu Khemaka; having approached, say to the bhikkhu Khemaka:	「來，友陀索迦，詣比丘差摩迦所；至已，告比丘差摩迦言：
‘therā taṁ, āvuso khemaka, evamāhaṁsu—	'The elders ask you, friend Khemaka—	『諸長老問汝，友差摩迦—
kacci te, āvuso, khamanīyaṁ, kacci yāpanīyaṁ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṁ paññāyati no abhikkamo’”ti?	I hope you are bearing up, friend, I hope you are getting better, I hope your painful feelings are subsiding and not increasing; that their subsiding is apparent, not their increase.'"	願汝能忍受，友，願汝能好轉，願汝痛苦之感受減退而不增；其減退明顯，而非其增加。』」
“Evamāvuso”ti kho āyasmā dāsako therānaṁ bhikkhūnaṁ paṭissutvā yenāyasmā khemako tenupasaṅkami; upasaṅkamitvā āyasmantaṁ khemakaṁ etadavoca:	"Yes, friends," Venerable Dāsaka replied to the elder bhikkhus. He approached Venerable Khemaka; having approached, he said to Venerable Khemaka:	「唯然，友等。」尊者陀索迦應諾彼長老比丘。彼詣尊者差摩迦所；至已，白尊者差摩迦言：
“therā taṁ, āvuso khemaka, evamāhaṁsu:	"The elders ask you, friend Khemaka:	「諸長老問汝，友差摩迦：
‘kacci te, āvuso, khamanīyaṁ …pe… no abhikkamo’”ti?	'I hope you are bearing up, friend... not their increase.'"	『願汝能忍受，友…非其增加。』」
“Na me, āvuso, khamanīyaṁ na yāpanīyaṁ …pe… abhikkamosānaṁ paññāyati no paṭikkamo”ti.	I am not bearing up, friend, I am not getting better... their increase is apparent, not their subsiding.	我不能忍受，友，我不能好轉…其增加明顯，而非其減退。
Atha kho āyasmā dāsako yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū etadavoca:	Then Venerable Dāsaka approached the elder bhikkhus; having approached, he said to the elder bhikkhus:	時，尊者陀索迦詣彼長老比丘所；至已，白彼長老比丘言：
“khemako, āvuso, bhikkhu evamāha:	"Khemaka, friends, the bhikkhu says:	「友等，比丘差摩迦言：
‘na me, āvuso, khamanīyaṁ …pe… abhikkamosānaṁ paññāyati no paṭikkamo’”ti.	'I am not bearing up, friend... their increase is apparent, not their subsiding.'"	『我不能忍受，友…其增加明顯，而非其減退。』」
“Ehi tvaṁ, āvuso dāsaka, yena khemako bhikkhu tenupasaṅkama; upasaṅkamitvā khemakaṁ bhikkhuṁ evaṁ vadehi:	"Come, friend Dāsaka, approach the bhikkhu Khemaka; having approached, say to the bhikkhu Khemaka:	「來，友陀索迦，詣比丘差摩迦所；至已，告比丘差摩迦言：
‘therā taṁ, āvuso khemaka, evamāhaṁsu—	'The elders ask you, friend Khemaka—	『諸長老問汝，友差摩迦—
pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṁ—	These five aggregates of clinging, friend, have been spoken of by the Blessed One, namely:	此五取蘊，友，為世尊所說，即：
rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.	the form aggregate of clinging, the feeling aggregate of clinging, the perception aggregate of clinging, the volitional formations aggregate of clinging, the consciousness aggregate of clinging.	色取蘊、受取蘊、想取蘊、行取蘊、識取蘊。
Imesu āyasmā khemako pañcasu upādānakkhandhesu kiñci attaṁ vā attaniyaṁ vā samanupassatī’”ti?	Does Venerable Khemaka regard anything as self or belonging to self in these five aggregates of clinging?'"	尊者差摩迦於此五取蘊中，視任何者為我或我所否？』」
“Evamāvuso”ti kho āyasmā dāsako therānaṁ bhikkhūnaṁ paṭissutvā yenāyasmā khemako tenupasaṅkami; upasaṅkamitvā …pe…	"Yes, friends," Venerable Dāsaka replied to the elder bhikkhus. He approached Venerable Khemaka; having approached...	「唯然，友等。」尊者陀索迦應諾彼長老比丘。彼詣尊者差摩迦所；至已…
therā taṁ, āvuso khemaka, evamāhaṁsu:	The elders ask you, friend Khemaka:	諸長老問汝，友差摩迦：
“pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṁ—	"These five aggregates of clinging, friend, have been spoken of by the Blessed One, namely:	「此五取蘊，友，為世尊所說，即：
rūpupādānakkhandho …pe… viññāṇupādānakkhandho.	the form aggregate of clinging... the consciousness aggregate of clinging.	色取蘊…識取蘊。
Imesu āyasmā khemako pañcasu upādānakkhandhesu kiñci attaṁ vā attaniyaṁ vā samanupassatī”ti?	Does Venerable Khemaka regard anything as self or belonging to self in these five aggregates of clinging?"	尊者差摩迦於此五取蘊中，視任何者為我或我所否？」
“Pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṁ—	"These five aggregates of clinging, friend, have been spoken of by the Blessed One, namely:	「此五取蘊，友，為世尊所說，即：
rūpupādānakkhandho …pe… viññāṇupādānakkhandho.	the form aggregate of clinging... the consciousness aggregate of clinging.	色取蘊…識取蘊。
Imesu khvāhaṁ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṁ vā attaniyaṁ vā samanupassāmī”ti.	I do not regard anything as self or belonging to self in these five aggregates of clinging, friends."	我於此五取蘊中，不視任何者為我或我所，友等。」
Atha kho āyasmā dāsako yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū etadavoca:	Then Venerable Dāsaka approached the elder bhikkhus; having approached, he said to the elder bhikkhus:	時，尊者陀索迦詣彼長老比丘所；至已，白彼長老比丘言：
“khemako, āvuso, bhikkhu evamāha:	"Khemaka, friends, the bhikkhu says:	「友等，比丘差摩迦言：
‘pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṁ—	'These five aggregates of clinging, friend, have been spoken of by the Blessed One, namely:	『此五取蘊，友，為世尊所說，即：
rūpupādānakkhandho …pe… viññāṇupādānakkhandho.	the form aggregate of clinging... the consciousness aggregate of clinging.	色取蘊…識取蘊。
Imesu khvāhaṁ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṁ vā attaniyaṁ vā samanupassāmī’”ti.	I do not regard anything as self or belonging to self in these five aggregates of clinging, friends.'"	我於此五取蘊中，不視任何者為我或我所，友等。』」
“Ehi tvaṁ, āvuso dāsaka, yena khemako bhikkhu tenupasaṅkama; upasaṅkamitvā khemakaṁ bhikkhuṁ evaṁ vadehi:	"Come, friend Dāsaka, approach the bhikkhu Khemaka; having approached, say to the bhikkhu Khemaka:	「來，友陀索迦，詣比丘差摩迦所；至已，告比丘差摩迦言：
‘therā taṁ, āvuso khemaka, evamāhaṁsu—	'The elders ask you, friend Khemaka—	『諸長老問汝，友差摩迦—
pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṁ—	These five aggregates of clinging, friend, have been spoken of by the Blessed One, namely:	此五取蘊，友，為世尊所說，即：
rūpupādānakkhandho …pe… viññāṇupādānakkhandho.	the form aggregate of clinging... the consciousness aggregate of clinging.	色取蘊…識取蘊。
No ce kirāyasmā khemako imesu pañcasu upādānakkhandhesu kiñci attaṁ vā attaniyaṁ vā samanupassati.	If Venerable Khemaka does not regard anything as self or belonging to self in these five aggregates of clinging,	若尊者差摩迦於此五取蘊中，不視任何者為我或我所，
Tenahāyasmā khemako arahaṁ khīṇāsavo’”ti.	then Venerable Khemaka is an arahant with taints destroyed.'"	則尊者差摩迦是漏盡阿羅漢。』」
“Evamāvuso”ti kho āyasmā dāsako therānaṁ bhikkhūnaṁ paṭissutvā yenāyasmā khemako …pe…	"Yes, friends," Venerable Dāsaka replied to the elder bhikkhus. He approached Venerable Khemaka...	「唯然，友等。」尊者陀索迦應諾彼長老比丘。彼詣尊者差摩迦所…
therā taṁ, āvuso khemaka, evamāhaṁsu:	The elders ask you, friend Khemaka:	諸長老問汝，友差摩迦：
“pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṁ—	"These five aggregates of clinging, friend, have been spoken of by the Blessed One, namely:	「此五取蘊，友，為世尊所說，即：
rūpupādānakkhandho …pe… viññāṇupādānakkhandho;	the form aggregate of clinging... the consciousness aggregate of clinging;	色取蘊…識取蘊；
no ce kirāyasmā khemako imesu pañcasu upādānakkhandhesu kiñci attaṁ vā attaniyaṁ vā samanupassati, tenahāyasmā khemako arahaṁ khīṇāsavo”ti.	if Venerable Khemaka does not regard anything as self or belonging to self in these five aggregates of clinging, then Venerable Khemaka is an arahant with taints destroyed."	若尊者差摩迦於此五取蘊中，不視任何者為我或我所，則尊者差摩迦是漏盡阿羅漢。」
“Pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṁ—	"These five aggregates of clinging, friend, have been spoken of by the Blessed One, namely:	「此五取蘊，友，為世尊所說，即：
rūpupādānakkhandho …pe… viññāṇupādānakkhandho.	the form aggregate of clinging... the consciousness aggregate of clinging.	色取蘊…識取蘊。
Imesu khvāhaṁ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṁ vā attaniyaṁ vā samanupassāmi, na camhi arahaṁ khīṇāsavo;	I do not regard anything as self or belonging to self in these five aggregates of clinging, friends, yet I am not an arahant with taints destroyed;	我於此五取蘊中，不視任何者為我或我所，友等，然我非漏盡阿羅漢；
api ca me, āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṁ, ‘ayamahamasmī’ti na ca samanupassāmī”ti.	but, friends, in the five aggregates of clinging, 'I am' is apprehended by me, yet I do not regard anything as 'This I am.'"	然，友等，於五取蘊中，『我是』為我所 apprehend，然我不視任何者為『此是我』。」
Atha kho āyasmā dāsako yena therā bhikkhū …pe…	Then Venerable Dāsaka approached the elder bhikkhus...	時，尊者陀索迦詣彼長老比丘所…
there bhikkhū etadavoca:	and said to the elder bhikkhus:	並白彼長老比丘言：
“khemako, āvuso, bhikkhu evamāha—	"Khemaka, friends, the bhikkhu says—	「友等，比丘差摩迦言—
pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṁ—	These five aggregates of clinging, friend, have been spoken of by the Blessed One, namely:	此五取蘊，友，為世尊所說，即：
rūpupādānakkhandho …pe… viññāṇupādānakkhandho.	the form aggregate of clinging... the consciousness aggregate of clinging.	色取蘊…識取蘊。
Imesu khvāhaṁ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṁ vā attaniyaṁ vā samanupassāmi, na camhi arahaṁ khīṇāsavo;	I do not regard anything as self or belonging to self in these five aggregates of clinging, friends, yet I am not an arahant with taints destroyed;	我於此五取蘊中，不視任何者為我或我所，友等，然我非漏盡阿羅漢；
api ca me, āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṁ, ‘ayamahamasmī’ti na ca samanupassāmī”ti.	but, friends, in the five aggregates of clinging, 'I am' is apprehended by me, yet I do not regard anything as 'This I am.'"	然，友等，於五取蘊中，『我是』為我所 apprehend，然我不視任何者為『此是我』。」
“Ehi tvaṁ, āvuso dāsaka, yena khemako bhikkhu tenupasaṅkama; upasaṅkamitvā khemakaṁ bhikkhuṁ evaṁ vadehi:	"Come, friend Dāsaka, approach the bhikkhu Khemaka; having approached, say to the bhikkhu Khemaka:	「來，友陀索迦，詣比丘差摩迦所；至已，告比丘差摩迦言：
‘therā taṁ, āvuso khemaka, evamāhaṁsu—	'The elders ask you, friend Khemaka—	『諸長老問汝，友差摩迦—
yametaṁ, āvuso khemaka, asmīti vadesi, kimetaṁ asmīti vadesi?	This 'I am' that you speak of, friend Khemaka, what is this 'I am' that you speak of?	汝所說之此「我是」，友差摩迦，此「我是」為何物？
Rūpaṁ asmīti vadesi, aññatra rūpā asmīti vadesi,	Do you say 'I am' form, or do you say 'I am' apart from form?	汝言「我是」色，或汝言「我是」離色？
vedanaṁ …	Feeling...	受…
saññaṁ …	perception...	想…
saṅkhāre …	volitional formations...	行…
viññāṇaṁ asmīti vadesi, aññatra viññāṇā asmīti vadesi.	Do you say 'I am' consciousness, or do you say 'I am' apart from consciousness?	汝言「我是」識，或汝言「我是」離識？
Yametaṁ, āvuso khemaka, asmīti vadesi. Kimetaṁ asmīti vadesī’”ti?	This 'I am' that you speak of, friend Khemaka, what is this 'I am' that you speak of?'"	汝所說之此「我是」，友差摩迦，此「我是」為何物？』」
“Evamāvuso”ti kho āyasmā dāsako therānaṁ bhikkhūnaṁ paṭissutvā yenāyasmā khemako tenupasaṅkami; upasaṅkamitvā āyasmantaṁ khemakaṁ etadavoca—	"Yes, friends," Venerable Dāsaka replied to the elder bhikkhus. He approached Venerable Khemaka; having approached, he said to Venerable Khemaka—	「唯然，友等。」尊者陀索迦應諾彼長老比丘。彼詣尊者差摩迦所；至已，白尊者差摩迦言—
therā taṁ, āvuso khemaka, evamāhaṁsu:	The elders ask you, friend Khemaka:	諸長老問汝，友差摩迦：
“yametaṁ, āvuso khemaka, ‘asmī’ti vadesi, kimetaṁ ‘asmī’ti vadesi?	"This 'I am' that you speak of, friend Khemaka, what is this 'I am' that you speak of?	「汝所說之此「我是」，友差摩迦，此「我是」為何物？
Rūpaṁ ‘asmī’ti vadesi aññatra rūpā ‘asmī’ti vadesi?	Do you say 'I am' form, or do you say 'I am' apart from form?	汝言「我是」色，或汝言「我是」離色？
Vedanaṁ …	Feeling...	受…
saññaṁ …	perception...	想…
saṅkhāre …	volitional formations...	行…
viññāṇaṁ ‘asmī’ti vadesi aññatra viññāṇā ‘asmī’ti vadesi?	Do you say 'I am' consciousness, or do you say 'I am' apart from consciousness?	汝言「我是」識，或汝言「我是」離識？
Yametaṁ, āvuso khemaka, ‘asmī’ti vadesi, kimetaṁ ‘asmī’ti vadesī”ti?	This 'I am' that you speak of, friend Khemaka, what is this 'I am' that you speak of?"	汝所說之此「我是」，友差摩迦，此「我是」為何物？」
“Alaṁ, āvuso dāsaka, kiṁ imāya sandhāvanikāya.	"Enough, friend Dāsaka, why this running back and forth?	「止，友陀索迦，何必來回奔走？
Āharāvuso, daṇḍaṁ;	Bring a staff, friend;	取杖來，友；
ahameva yena therā bhikkhū tenupasaṅkamissāmī”ti.	I myself will approach the elder bhikkhus."	我自詣諸長老比丘所。」
Atha kho āyasmā khemako daṇḍamolubbha yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā therehi bhikkhūhi saddhiṁ sammodi.	Then Venerable Khemaka, taking up a staff, approached the elder bhikkhus; having approached, he exchanged greetings with the elder bhikkhus.	時，尊者差摩迦執杖，詣彼長老比丘所；至已，與彼長老比丘共相問訊。
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ khemakaṁ therā bhikkhū etadavocuṁ:	After the exchange of friendly greetings and courtesies, he sat down to one side. Sitting to one side, the elder bhikkhus said to Venerable Khemaka:	交換友善問候及禮貌後，坐於一面。坐於一面，彼長老比丘白尊者差摩迦言：
“yametaṁ, āvuso khemaka, ‘asmī’ti vadesi, kimetaṁ ‘asmī’ti vadesi?	"This 'I am' that you speak of, friend Khemaka, what is this 'I am' that you speak of?	「汝所說之此「我是」，友差摩迦，此「我是」為何物？
Rūpaṁ ‘asmī’ti vadesi, aññatra rūpā ‘asmī’ti vadesi?	Do you say 'I am' form, or do you say 'I am' apart from form?	汝言「我是」色，或汝言「我是」離色？
Vedanaṁ …	Feeling...	受…
saññaṁ …	perception...	想…
saṅkhāre …	volitional formations...	行…
viññāṇaṁ ‘asmī’ti vadesi, aññatra viññāṇā ‘asmī’ti vadesi?	Do you say 'I am' consciousness, or do you say 'I am' apart from consciousness?	汝言「我是」識，或汝言「我是」離識？
Yametaṁ, āvuso khemaka, ‘asmī’ti vadesi, kimetaṁ ‘asmī’ti vadesī”ti?	This 'I am' that you speak of, friend Khemaka, what is this 'I am' that you speak of?"	汝所說之此「我是」，友差摩迦，此「我是」為何物？」
“Na khvāhaṁ, āvuso, rūpaṁ ‘asmī’ti vadāmi; napi aññatra rūpā ‘asmī’ti vadāmi.	"I do not say 'I am' form, friends; nor do I say 'I am' apart from form.	「友等，我不言『我是』色；亦不言『我是』離色。
Na vedanaṁ …	I do not say feeling...	我不言受…
na saññaṁ …	I do not say perception...	我不言想…
na saṅkhāre …	I do not say volitional formations...	我不言行…
na viññāṇaṁ ‘asmī’ti vadāmi; napi aññatra viññāṇā ‘asmī’ti vadāmi.	I do not say 'I am' consciousness, friends; nor do I say 'I am' apart from consciousness.	友等，我不言『我是』識；亦不言『我是』離識。
Api ca me, āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṁ ‘ayamahamasmī’ti na ca samanupassāmi.	But, friends, in the five aggregates of clinging, 'I am' is apprehended by me, yet I do not regard anything as 'This I am.'	然，友等，於五取蘊中，『我是』為我所 apprehend，然我不視任何者為『此是我』。
Seyyathāpi, āvuso, uppalassa vā padumassa vā puṇḍarīkassa vā gandho.	Suppose, friends, there is the scent of a blue lotus or a white lotus or a jasmine.	譬如，友等，有青蓮、白蓮、或茉莉之香。
Yo nu kho evaṁ vadeyya: ‘pattassa gandho’ti vā ‘vaṇṇassa gandho’ti vā ‘kiñjakkhassa gandho’ti vā sammā nu kho so vadamāno vadeyyā”ti?	If someone were to say: 'the scent of the petals' or 'the scent of the color' or 'the scent of the filaments'—would he be speaking correctly?"	若人言：『花瓣之香』或『顏色之香』或『花蕊之香』—彼言為正確否？」
“No hetaṁ, āvuso”.	No, friend.	不也，友。
“Yathā kathaṁ, panāvuso, sammā byākaramāno byākareyyā”ti?	How then, friends, would he answer correctly?	然則，友等，彼如何回答方為正確？
“‘Pupphassa gandho’ti kho, āvuso, sammā byākaramāno byākareyyā”ti.	'The scent of the flower,' friend—answering thus, he would answer correctly.	『花之香』，友—如是回答，則回答正確。
“Evameva khvāhaṁ, āvuso, na rūpaṁ ‘asmī’ti vadāmi, napi aññatra rūpā ‘asmī’ti vadāmi.	"So too, friends, I do not say 'I am' form, nor do I say 'I am' apart from form.	「亦復如是，友等，我不言『我是』色，亦不言『我是』離色。
Na vedanaṁ …	I do not say feeling...	我不言受…
na saññaṁ …	I do not say perception...	我不言想…
na saṅkhāre …	I do not say volitional formations...	我不言行…
na viññāṇaṁ ‘asmī’ti vadāmi, napi aññatra viññāṇā ‘asmī’ti vadāmi.	I do not say 'I am' consciousness, nor do I say 'I am' apart from consciousness.	我不言『我是』識，亦不言『我是』離識。
Api ca me, āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṁ ‘ayamahamasmī’ti na ca samanupassāmi.	But, friends, in the five aggregates of clinging, 'I am' is apprehended by me, yet I do not regard anything as 'This I am.'	然，友等，於五取-蘊中，『我是』為我所 apprehend，然我不視任何者為『此是我』。
Kiñcāpi, āvuso, ariyasāvakassa pañcorambhāgiyāni saṁyojanāni pahīnāni bhavanti, atha khvassa hoti: ‘yo ca pañcasu upādānakkhandhesu anusahagato asmīti māno, asmīti chando, asmīti anusayo asamūhato.	Even though, friends, a noble-one's-disciple has abandoned the five lower fetters, still there remains in him a subtle residual 'I am' conceit, 'I am' desire, 'I am' underlying tendency not yet uprooted in regard to the five aggregates of clinging.	縱使，友等，一聖弟子已捨五下分結，然於五取蘊中，仍存有微細殘餘之『我是』慢、『我是』欲、『我是』隨眠尚未根除。
So aparena samayena pañcasu upādānakkhandhesu udayabbayānupassī viharati—	Later, he dwells contemplating rise and fall in the five aggregates of clinging:	後來，彼住於觀五取蘊之生滅：
iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;	'Such is form, such is the arising of form, such is the passing away of form;	『如是色，如是色之生，如是色之滅；
iti vedanā …	such is feeling...	如是受…
iti saññā …	such is perception...	如是想…
iti saṅkhārā …	such is volitional formations...	如是行…
iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti.	such is consciousness, such is the arising of consciousness, such is the passing away of consciousness.'	如是識，如是識之生，如是識之滅。』
Tassimesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yopissa hoti pañcasu upādānakkhandhesu anusahagato ‘asmī’ti, māno ‘asmī’ti, chando ‘asmī’ti anusayo asamūhato, sopi samugghātaṁ gacchati.	As he dwells contemplating rise and fall in these five aggregates of clinging, whatever subtle residual 'I am' conceit, 'I am' desire, 'I am' underlying tendency not yet uprooted in regard to the five aggregates of clinging—that too gets completely uprooted.	當彼住於觀此五取蘊之生滅時，凡於五取蘊中尚未根除之微細殘餘『我是』慢、『我是』欲、『我是』隨眠—彼亦得完全根除。
Seyyathāpi, āvuso, vatthaṁ saṅkiliṭṭhaṁ malaggahitaṁ. Tamenaṁ sāmikā rajakassa anupadajjuṁ.	Suppose, friends, a cloth is soiled and stained. The owners would give it to a washerman.	譬如，友等，一布 soiled and stained。主人將之交予洗衣工。
Tamenaṁ rajako ūse vā khāre vā gomaye vā sammadditvā acche udake vikkhāleti.	The washerman would rub it well with salt or lye or cow-dung and rinse it in clear water.	洗衣工將以鹽或鹼或牛糞善加搓揉，並以清水漂洗。
Kiñcāpi taṁ hoti vatthaṁ parisuddhaṁ pariyodātaṁ, atha khvassa hoti yeva anusahagato ūsagandho vā khāragandho vā gomayagandho vā asamūhato.	Even though that cloth becomes clean and pure, still there remains a subtle residual scent of salt or lye or cow-dung not yet completely removed.	縱使彼布變得清潔純淨，然仍存有微細殘餘之鹽或鹼或牛糞之氣味尚未完全去除。
Tamenaṁ rajako sāmikānaṁ deti. Tamenaṁ sāmikā gandhaparibhāvite karaṇḍake nikkhipanti.	The washerman would give it back to the owners. The owners would put it in a sweet-scented casket.	洗衣工將之歸還主人。主人將之置於香匣中。
Yopissa hoti anusahagato ūsagandho vā khāragandho vā gomayagandho vā asamūhato, sopi samugghātaṁ gacchati.	Whatever subtle residual scent of salt or lye or cow-dung not yet completely removed—that too gets completely eliminated.	凡尚未完全去除之微-細殘餘之鹽或鹼或牛糞之氣味—彼亦得完全消除。
Evameva kho, āvuso, kiñcāpi ariyasāvakassa pañcorambhāgiyāni saṁyojanāni pahīnāni bhavanti, atha khvassa hoti yeva pañcasu upādānakkhandhesu anusahagato ‘asmī’ti, māno ‘asmī’ti, chando ‘asmī’ti anusayo asamūhato.	So too, friends, even though a noble-one's-disciple has abandoned the five lower fetters, still there remains in him a subtle residual 'I am' conceit, 'I am' desire, 'I am' underlying tendency not yet uprooted in regard to the five aggregates of clinging.	亦復如是，友等，縱使一聖弟子已捨五下分結，然於五取蘊中，仍存有微細殘餘之『我是』慢、『我是』欲、『我是』隨眠尚未根除。
So aparena samayena pañcasu upādānakkhandhesu udayabbayānupassī viharati.	Later, he dwells contemplating rise and fall in the five aggregates of clinging:	後來，彼住於觀五取蘊之生滅：
‘Iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;	'Such is form, such is the arising of form, such is the passing away of form;	『如是色，如是色之生，如是色之滅；
iti vedanā …	such is feeling...	如是受…
iti saññā …	such is perception...	如是想…
iti saṅkhārā …	such is volitional formations...	如是行…
iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti.	such is consciousness, such is the arising of consciousness, such is the passing away of consciousness.'	如是識，如是識之生，如是識之滅。』
Tassa imesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yopissa hoti pañcasu upādānakkhandhesu anusahagato ‘asmī’ti, māno ‘asmī’ti, chando ‘asmī’ti anusayo asamūhato, sopi samugghātaṁ gacchatī”ti.	As he dwells contemplating rise and fall in these five aggregates of clinging, whatever subtle residual 'I am' conceit, 'I am' desire, 'I am' underlying tendency not yet uprooted in regard to the five aggregates of clinging—that too gets completely uprooted."	當彼住於觀此五取蘊之生滅時，凡於五取蘊中尚未根除之微細殘餘『我是』慢、『我是』欲、『我是』隨眠—彼亦得完全根除。」
Evaṁ vutte, therā bhikkhū āyasmantaṁ khemakaṁ etadavocuṁ:	When this was said, the elder bhikkhus said to Venerable Khemaka:	聞此言已，彼長老比丘白尊者差摩迦言：
“na kho mayaṁ āyasmantaṁ khemakaṁ vihesāpekhā pucchimha, api cāyasmā khemako pahosi tassa bhagavato sāsanaṁ vitthārena ācikkhituṁ desetuṁ paññāpetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātuṁ.	"We did not question Venerable Khemaka with the intention of troubling him, but Venerable Khemaka was capable of explaining, teaching, revealing, establishing, opening up, analyzing, and clarifying the Blessed One's teaching in detail.	「我等非為煩擾尊者差摩迦而問，然尊者差摩迦能詳盡解釋、教導、揭示、建立、開展、分析、闡明世尊之教誨。
Tayidaṁ āyasmatā khemakena tassa bhagavato sāsanaṁ vitthārena ācikkhitaṁ desitaṁ paññāpitaṁ paṭṭhapitaṁ vivaritaṁ vibhajitaṁ uttānīkatan”ti.	And now Venerable Khemaka has explained, taught, revealed, established, opened up, analyzed, and clarified the Blessed One's teaching in detail."	今尊者差摩迦已詳盡解釋、教導、揭示、建立、開展、分析、闡明世尊之教誨。」
Idamavoca āyasmā khemako.	This is what Venerable Khemaka said.	此為尊者差摩迦所說。
Attamanā therā bhikkhū āyasmato khemakassa bhāsitaṁ abhinanduṁ.	The elder bhikkhus were satisfied and delighted in Venerable Khemaka's words.	彼長老比丘心滿意足，歡喜尊者差摩迦之言。
Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne saṭṭhimattānaṁ therānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsu, āyasmato khemakassa cāti.	And while this explanation was being spoken, the minds of sixty elder bhikkhus were liberated from the taints without clinging, and so too was Venerable Khemaka's.	此解釋說時，六十長老比丘心離諸漏，無有執取，尊者差摩迦亦然。

22.90 - SN 22.90 Channa

--- SN22.90 - Channasutta ---	--- SN22.90 - Channa Discourse ---	--- SN22.90 - Channa Discourse ---
Ekaṁ samayaṁ sambahulā therā bhikkhū bārāṇasiyaṁ viharanti isipatane migadāye.	At one time several elder bhikkhus were dwelling at Benares in the Deer Park at Isipatana.	一時，數長老比丘住於波羅奈國伊西波達那鹿野苑。
Atha kho āyasmā channo sāyanhasamayaṁ paṭisallānā vuṭṭhito avāpuraṇaṁ ādāya vihārena vihāraṁ upasaṅkamitvā there bhikkhū etadavoca:	Then in the evening, Venerable Channa emerged from seclusion, took his key, and went from dwelling to dwelling approaching the elder bhikkhus, saying:	時，尊者闡陀於晡時從宴坐起，取其鑰匙，從一住處至另一住處詣彼長老比丘所，言：
“ovadantu maṁ āyasmanto therā, anusāsantu maṁ āyasmanto therā, karontu me āyasmanto therā dhammiṁ kathaṁ, yathāhaṁ dhammaṁ passeyyan”ti.	Let the venerable elders advise me, let the venerable elders instruct me, let the venerable elders give me a Dhamma talk, so that I might see the Dhamma.	願諸尊者長老勸告我，願諸尊者長老教導我，願諸尊者長老為我說法，使我得見法。
Evaṁ vutte, therā bhikkhū āyasmantaṁ channaṁ etadavocuṁ:	When this was said, the elder bhikkhus said to Venerable Channa:	聞此言已，彼長老比丘告尊者闡陀言：
“rūpaṁ kho, āvuso channa, aniccaṁ;	"Form, friend Channa, is impermanent;	「友闡陀，色是無常；
vedanā aniccā;	feeling is impermanent;	受是無常；
saññā aniccā;	perception is impermanent;	想是無常；
saṅkhārā aniccā;	volitional formations are impermanent;	行是無常；
viññāṇaṁ aniccaṁ.	consciousness is impermanent.	識是無常。
Rūpaṁ anattā;	Form is not-self;	色是非我；
vedanā …	feeling...	受…
saññā …	perception...	想…
saṅkhārā …	volitional formations...	行…
viññāṇaṁ anattā.	consciousness is not-self.	識是非我。
Sabbe saṅkhārā aniccā;	All conditioned things are impermanent;	一切有為法無常；
sabbe dhammā anattā”ti.	all phenomena are not-self."	一切法非我。」
Atha kho āyasmato channassa etadahosi:	Then it occurred to Venerable Channa:	時，尊者闡陀作是念：
“mayhampi kho etaṁ evaṁ hoti:	"I too think thus:	「我亦作是念：
‘rūpaṁ aniccaṁ, vedanā …	'Form is impermanent, feeling...	『色無常，受…
saññā …	perception...	想…
saṅkhārā …	volitional formations...	行…
viññāṇaṁ aniccaṁ;	consciousness is impermanent;	識無常；
rūpaṁ anattā, vedanā …	form is not-self, feeling...	色非我，受…
saññā …	perception...	想…
saṅkhārā …	volitional formations...	行…
viññāṇaṁ anattā.	consciousness is not-self.	識非我。
Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti.	All conditioned things are impermanent, all phenomena are not-self.'	一切有為法無常，一切法非我。』
Atha ca pana me sabbasaṅkhārasamathe sabbūpadhipaṭinissagge taṇhākkhaye virāge nirodhe nibbāne cittaṁ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati.	But my mind does not leap forward, become confident, settle, or become resolved in the cessation of all conditioned things, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna.	然我心不躍進，不自信，不安住，不決意於一切有為法之止息，一切所得之捨棄，愛之滅盡，離欲，止息，涅槃。
Paritassanā upādānaṁ uppajjati;	Anxiety and clinging arise;	憂慮與執取生起；
paccudāvattati mānasaṁ:	the mind recoils:	心退縮：
‘atha ko carahi me attā’ti?	'Then who is my self?'	『然則誰是我之我？』
Na kho panevaṁ dhammaṁ passato hoti.	But this does not happen to one who sees the Dhamma thus.	然見法者不如此。
Ko nu kho me tathā dhammaṁ deseyya yathāhaṁ dhammaṁ passeyyan”ti.	Who could teach me the Dhamma in such a way that I might see the Dhamma?"	誰能教我法，使我得見法？」
Atha kho āyasmato channassa etadahosi:	Then it occurred to Venerable Channa:	時，尊者闡陀作是念：
“ayaṁ kho āyasmā ānando kosambiyaṁ viharati ghositārāme satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ, pahoti ca me āyasmā ānando tathā dhammaṁ desetuṁ yathāhaṁ dhammaṁ passeyyaṁ;	"This Venerable Ānanda is dwelling at Kosambī in Ghosita's Park, praised by the Teacher and esteemed by wise spiritual companions, and Venerable Ānanda is capable of teaching me the Dhamma in such a way that I might see the Dhamma;	「此尊者阿難住於拘睒彌瞿師羅園，為師所讚，為智者善知識所敬，尊者阿難能教我法，使我得見法；
atthi ca me āyasmante ānande tāvatikā vissaṭṭhi.	and I have such confidence in Venerable Ānanda.	我於尊者阿難有如是信心。
Yannūnāhaṁ yenāyasmā ānando tenupasaṅkameyyan”ti.	What if I were to approach Venerable Ānanda?"	我何不詣尊者阿難所？」
Atha kho āyasmā channo senāsanaṁ saṁsāmetvā pattacīvaramādāya yena kosambī ghositārāmo yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi …pe… ekamantaṁ nisinno kho āyasmā channo āyasmantaṁ ānandaṁ etadavoca:	Then Venerable Channa set his dwelling in order, took his bowl and robe, and approached Kosambī, Ghosita's Park, where Venerable Ānanda was; having approached, he exchanged greetings with Venerable Ānanda... Sitting to one side, Venerable Channa said to Venerable Ānanda:	時，尊者闡陀整理其住處，持鉢衣，詣拘睒彌瞿師羅園，尊者阿難所在處；至已，與尊者阿難共相問訊…坐於一面，尊者闡陀白尊者阿難言：
“Ekamidāhaṁ, āvuso ānanda, samayaṁ bārāṇasiyaṁ viharāmi isipatane migadāye.	"On one occasion, friend Ānanda, I was dwelling at Benares in the Deer Park at Isipatana.	「友阿難，一時，我住於波羅奈國伊西波達那鹿野苑。
Atha khvāhaṁ, āvuso, sāyanhasamayaṁ paṭisallānā vuṭṭhito avāpuraṇaṁ ādāya vihārena vihāraṁ upasaṅkamiṁ;	Then, friend, in the evening I emerged from seclusion, took my key, and went from dwelling to dwelling approaching the elder bhikkhus, saying:	時，友，於晡時我從宴坐起，取我鑰匙，從一住處至另一住處詣彼長老比丘所，言：
upasaṅkamitvā there bhikkhū etadavocaṁ:	'Let the venerable elders advise me, let the venerable elders instruct me, let the venerable elders give me a Dhamma talk, so that I might see the Dhamma.'	『願諸尊者長老勸告我，願諸尊者長老教導我，願諸尊者長老為我說法，使我得見法。』
‘ovadantu maṁ āyasmanto therā, anusāsantu maṁ āyasmanto therā, karontu me āyasmanto therā dhammiṁ kathaṁ yathāhaṁ dhammaṁ passeyyan’ti.	When this was said, friend, the elder bhikkhus said to me:	聞此言已，友，彼長老比丘告我言：
Evaṁ vutte, maṁ, āvuso, therā bhikkhū etadavocuṁ:	'Form, friend Channa, is impermanent;	『友闡陀，色是無常；
‘rūpaṁ kho, āvuso channa, aniccaṁ;	feeling...	受…
vedanā …	perception...	想…
saññā …	volitional formations...	行…
saṅkhārā …	consciousness is impermanent;	識是無常；
viññāṇaṁ aniccaṁ;	form is not-self...	色非我…
rūpaṁ anattā …pe…	consciousness is not-self.	識非我。
viññāṇaṁ anattā.	All conditioned things are impermanent, all phenomena are not-self.'	一切有為法無常，一切法非我。』
Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti.	Then it occurred to me, friend:	時，友，我作是念：
Tassa mayhaṁ, āvuso, etadahosi:	'I too think thus—	『我亦作是念—
‘mayhampi kho etaṁ evaṁ hoti—	form is impermanent...	色無常…
rūpaṁ aniccaṁ …pe…	consciousness is impermanent, form is not-self, feeling...	識無常，色非我，受…
viññāṇaṁ aniccaṁ, rūpaṁ anattā, vedanā …	perception...	想…
saññā …	volitional formations...	行…
saṅkhārā …	consciousness is not-self.	識非我。
viññāṇaṁ anattā.	All conditioned things are impermanent, all phenomena are not-self.'	一切有為法無常，一切法非我。』
Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti.	But my mind does not leap forward, become confident, settle, or become resolved in the cessation of all conditioned things, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna.	然我心不躍進，不自信，不安住，不決意於一切有為法之止息，一切所得之捨棄，愛之滅盡，離欲，止息，涅槃。
Atha ca pana me sabbasaṅkhārasamathe sabbūpadhipaṭinissagge taṇhākkhaye virāge nirodhe nibbāne cittaṁ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati.	Anxiety and clinging arise;	憂慮與執取生起；
Paritassanā upādānaṁ uppajjati;	the mind recoils:	心退縮：
paccudāvattati mānasaṁ:	'Then who is my self?'	『然則誰是我之我？』
‘atha ko carahi me attā’ti?	But this does not happen to one who sees the Dhamma thus.	然見法者不如此。
Na kho panevaṁ dhammaṁ passato hoti.	Who could teach me the Dhamma in such a way that I might see the Dhamma?'	誰能教我法，使我得見法？』
Ko nu kho me tathā dhammaṁ deseyya yathāhaṁ dhammaṁ passeyyanti.	Then it occurred to me, friend:	時，友，我作是念：
Tassa mayhaṁ, āvuso, etadahosi:	'This Venerable Ānanda is dwelling at Kosambī in Ghosita's Park, praised by the Teacher and esteemed by wise spiritual companions, and Venerable Ānanda is capable of teaching me the Dhamma in such a way that I might see the Dhamma.	『此尊者阿難住於拘睒彌瞿師羅園，為師所讚，為智者善知識所敬，尊者阿難能教我法，使我得見法。
‘ayaṁ kho āyasmā ānando kosambiyaṁ viharati ghositārāme satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ, pahoti ca me āyasmā ānando tathā dhammaṁ desetuṁ yathāhaṁ dhammaṁ passeyyaṁ.	And I have such confidence in Venerable Ānanda.	我於尊者阿難有如是信心。
Atthi ca me āyasmante ānande tāvatikā vissaṭṭhi.	What if I were to approach Venerable Ānanda?'	我何不詣尊者阿難所？』
Yannūnāhaṁ yenāyasmā ānando tenupasaṅkameyyan’ti.	Let Venerable Ānanda advise me;	願尊者阿難勸告我；
Ovadatu maṁ, āyasmā ānando;	let Venerable Ānanda instruct me;	願尊者阿難教導我；
anusāsatu maṁ, āyasmā ānando;	let Venerable Ānanda give me a Dhamma talk, so that I might see the Dhamma."	願尊者阿難為我說法，使我得見法。」
karotu me, āyasmā ānando dhammiṁ kathaṁ yathāhaṁ dhammaṁ passeyyan”ti.	"I am pleased with this much from Venerable Channa—that Venerable Channa has revealed himself, has broken the peg.	「我為尊者闡陀此舉而喜—尊者闡陀已自揭示，已破除障礙。
“Ettakenapi mayaṁ āyasmato channassa attamanā api nāma taṁ āyasmā channo āvi akāsi khīlaṁ chindi.	Listen well, friend Channa;	善聽，友闡陀；
Odahāvuso channa, sotaṁ;	you are capable of understanding the Dhamma."	汝能解法。」
bhabbosi dhammaṁ viññātun”ti.	Then just from this much, great joy and happiness arose in Venerable Channa:	時，僅此言，尊者闡陀生起大歡喜與快樂：
Atha kho āyasmato channassa tāvatakeneva uḷāraṁ pītipāmojjaṁ uppajji:	It seems I am capable of understanding the Dhamma.	看來我能解法。
“bhabbo kirasmi dhammaṁ viññātun”ti.	"I heard this directly from the Blessed One, friend Channa, received it directly when he was instructing the bhikkhu Kaccānagotta—	「友闡陀，我親聞世尊，親受之，當彼教誨比丘迦旃延時—
“Sammukhā metaṁ, āvuso channa, bhagavato sutaṁ, sammukhā paṭiggahitaṁ kaccānagottaṁ bhikkhuṁ ovadantassa—	This world, Kaccāna, is for the most part bound to the dual notions of existence and non-existence.	迦旃延，此世間，大都繫於有與無之二元觀念。
dvayanissito khvāyaṁ, kaccāna, loko yebhuyyena atthitañceva natthitañca.	For one who sees the arising of the world as it really is with right wisdom, there is no notion of non-existence regarding the world.	以正慧如實見世間之生起者，於世間無無有之觀念。
Lokasamudayaṁ kho, kaccāna, yathābhūtaṁ sammappaññāya passato yā loke natthitā, sā na hoti.	For one who sees the cessation of the world as it really is with right wisdom, there is no notion of existence regarding the world.	以正慧如實見世間之止息者，於世間無有之觀念。
Lokanirodhaṁ kho, kaccāna, yathābhūtaṁ sammappaññāya passato yā loke atthitā, sā na hoti.	This world, Kaccāna, is for the most part bound by engagement, clinging, and adherence.	迦旃延，此世間，大都為參與、執取、執著所縛。
Upayupādānābhinivesavinibandho khvāyaṁ, kaccāna, loko yebhuyyena	But one who does not become engaged in or cling to this engagement and clinging, to this mental standpoint, adherence, and underlying tendency, does not think: 'This is my self.'	然不參與、不執取此參與與執取、此心之立足點、執著與隨眠者，不思：『此是我之我。』
taṁ cāyaṁ upayupādānaṁ cetaso adhiṭṭhānābhinivesānusayaṁ na upeti na upādiyati nādhiṭṭhāti ‘attā me’ti.	One has no uncertainty or doubt that what arises is only stress arising, and what passes away is only stress passing away; one's knowledge about this is independent of others.	人於所生者唯是苦生，所滅者唯是苦滅，無不確定或懷疑；其於此之智識不依賴他人。
Dukkhameva uppajjamānaṁ uppajjati, dukkhaṁ nirujjhamānaṁ nirujjhatīti na kaṅkhati na vicikicchati.	This, Kaccāna, is what constitutes right view.	迦旃延，此即構成正見。
Aparappaccayā ñāṇamevassa ettha hoti.	'Everything exists,' Kaccāna—this is one extreme.	『一切存在』，迦旃延—此為一極端。
Ettāvatā kho, kaccāna, sammādiṭṭhi hoti.	'Nothing exists'—this is the second extreme.	『無物存在』—此為第二極端。
Sabbamatthīti kho, kaccāna, ayameko anto.	Not approaching either of these extremes, Kaccāna, the Tathāgata teaches the Dhamma by the middle way:	迦旃延，如來不近此二極端，而以中道說法：
Sabbaṁ natthīti ayaṁ dutiyo anto.	From ignorance as condition, volitional formations;	從無明為緣，有行；
Ete te, kaccāna, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti—	from volitional formations as condition, consciousness...	從行為緣，有識…
avijjāpaccayā saṅkhārā;	Thus is the arising of this whole mass of suffering.	如是此全苦蘊之生起。
saṅkhārapaccayā viññāṇaṁ …pe…	From the complete fading away and cessation of ignorance, cessation of volitional formations...	從無明之完全消逝與止息，行之止息…
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	Thus is the cessation of this whole mass of suffering."	如是此全苦蘊之止息。」
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho …pe…	"Just so, friend Ānanda, it is for those venerable ones who have such spiritual companions—compassionate, desiring their welfare, advisors, instructors.	「友阿難，誠然如是，於有如是善知識之諸尊者而言—慈悲，欲其福利，為顧問，為導師。
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.	And having heard this Dhamma teaching from Venerable Ānanda, the Dhamma has been penetrated by me."	聞尊者阿難此法教，法已被我洞徹。」
“Evametaṁ, āvuso ānanda, hoti yesaṁ āyasmantānaṁ tādisā sabrahmacārayo anukampakā atthakāmā ovādakā anusāsakā.
Idañca pana me āyasmato ānandassa dhammadesanaṁ sutvā dhammo abhisamito”ti.

22.91 - SN 22.91 Rāhula

--- SN22.91 - Rāhulasutta ---	--- SN22.91 - Rāhula ---	--- SN22.91 - Rāhula ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami; upasaṅkamitvā …pe… ekamantaṁ nisinno kho āyasmā rāhulo bhagavantaṁ etadavoca:	Then the Venerable Rāhula approached the Blessed One; having approached …pe… sitting to one side, the Venerable Rāhula said this to the Blessed One:	時，尊者羅睺羅詣世尊所；至已…乃至…坐於一面，尊者羅睺羅白世尊言：
“kathaṁ nu kho, bhante, jānato kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti?	“Venerable sir, how does one know, how does one see, so that in regard to this body with its consciousness and in regard to all external signs, the mind is without I-making, mine-making, and the underlying tendency to conceit?”	「尊者，如何知，如何見，於此有識之身及於一切外相，心能無我慢、我所慢及慢隨眠？」
“Yaṁ kiñci, rāhula, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.	“Whatever form there is, Rāhula, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—one sees all form as it really is with right wisdom thus: ‘This is not mine, this I am not, this is not my self.’	「羅睺羅，凡色，或過去、未來、或現在，內或外，粗或細，劣或勝，遠或近—人以正慧如實觀一切色：『此非我所，此非我，此非我之我。』
Yā kāci vedanā …	Whatever feeling there is …	凡有受…
yā kāci saññā …	Whatever perception there is …	凡有想…
ye keci saṅkhārā …	Whatever volitional formations there are …	凡有行…
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā …pe…	Whatever consciousness there is, whether past, future, or present, internal or external …pe…	凡有識，或過去、未來、或現在，內或外…乃至…
sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.	one sees all consciousness as it really is with right wisdom thus: ‘This is not mine, this I am not, this is not my self.’	人以正慧如實觀一切識：『此非我所，此非我，此非我之我。』
Evaṁ kho, rāhula, jānato evaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti.	It is in this way, Rāhula, that one knowing and seeing, in regard to this body with its consciousness and in regard to all external signs, the mind is without I-making, mine-making, and the underlying tendency to conceit.”	羅睺羅，如是知見，於此有識之身及於一切外相，心能無我慢、我所慢及慢隨眠。」

22.92 - SN 22.92 Dutiyarāhula

--- SN22.92 - Dutiyarāhulasutta ---	--- SN22.92 - Second Discourse to Rāhula ---	--- SN22.92 - Second Discourse to Rāhula ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
Ekamantaṁ nisinno kho āyasmā rāhulo bhagavantaṁ etadavoca:	Sitting to one side, the Venerable Rāhula said this to the Blessed One:	坐於一面，尊者羅睺羅白世尊言：
“kathaṁ nu kho, bhante, jānato kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti vidhāsamatikkantaṁ santaṁ suvimuttan”ti?	“Venerable sir, how does one know, how does one see, so that in regard to this body with its consciousness and in regard to all external signs, the mind is rid of I-making, mine-making, and conceit, has transcended distinctions, and is peaceful and well liberated?”	「尊者，如何知，如何見，於此有識之身及於一切外相，心能離我慢、我所慢及慢，超越分別，得寂靜善解脫？」
“Yaṁ kiñci, rāhula, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā …pe… yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādā vimutto hoti.	“Whatever form there is, Rāhula, whether past, future, or present, internal or external …pe… far or near—having seen all form as it really is with right wisdom thus: ‘This is not mine, this I am not, this is not my self,’ one is liberated without clinging.	「羅睺羅，凡色，或過去、未來、或現在，內或外…乃至…遠或近—以正慧如實見一切色：『此非我所，此非我，此非我之我』，則不取而解脫。
Yā kāci vedanā …	Whatever feeling there is …	凡有受…
yā kāci saññā …	Whatever perception there is …	凡有想…
ye keci saṅkhārā …	Whatever volitional formations there are …	凡有行…
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādā vimutto hoti.	Whatever consciousness there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—having seen all consciousness as it really is with right wisdom thus: ‘This is not mine, this I am not, this is not my self,’ one is liberated without clinging.	凡識，或過去、未來、或現在，內或外，粗或細，劣或勝，遠或近—以正慧如實見一切識：『此非我所，此非我，此非我之我』，則不取而解脫。
Evaṁ kho, rāhula, jānato evaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti vidhāsamatikkantaṁ santaṁ suvimuttan”ti.	It is in this way, Rāhula, that one knowing and seeing, in regard to this body with its consciousness and in regard to all external signs, the mind is rid of I-making, mine-making, and conceit, has transcended distinctions, and is peaceful and well liberated.”	羅睺羅，如是知見，於此有識之身及於一切外相，心能離我慢、我所慢及慢，超越分別，得寂靜善解脫。」
Theravaggo catuttho.	The Chapter of the Elders, the fourth.	長老品，第四。
Ānando tisso yamako,	Ānanda, Tissa, Yamaka,	阿難，帝沙，焰摩迦，
anurādho ca vakkali;	Anurādha and Vakkali;	阿那律陀與婆迦梨；
Assaji khemako channo,	Assaji, Khemaka, Channa,	阿說示，差摩迦，闡陀，
rāhulā apare duve.	And the other two on Rāhula.	與另二篇關於羅睺羅。

22.93 - SN 22.93 Nadī

--- SN22.93 - Nadīsutta ---	--- SN22.93 - The River ---	--- SN22.93 - The River ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Seyyathāpi, bhikkhave, nadī pabbateyyā ohārinī dūraṅgamā sīghasotā. Tassā ubhosu tīresu kāsā cepi jātā assu, te naṁ ajjholambeyyuṁ; kusā cepi jātā assu, te naṁ ajjholambeyyuṁ; pabbajā cepi jātā assu, te naṁ ajjholambeyyuṁ; bīraṇā cepi jātā assu, te naṁ ajjholambeyyuṁ; rukkhā cepi jātā assu, te naṁ ajjholambeyyuṁ. Tassā puriso sotena vuyhamāno kāse cepi gaṇheyya, te palujjeyyuṁ. So tatonidānaṁ anayabyasanaṁ āpajjeyya. Kuse cepi gaṇheyya, pabbaje cepi gaṇheyya, bīraṇe cepi gaṇheyya, rukkhe cepi gaṇheyya, te palujjeyyuṁ. So tatonidānaṁ anayabyasanaṁ āpajjeyya.	“Bhikkhus, suppose there was a mountain river, flowing downwards, far-going, with a swift current. If on both its banks kāsā grass were to grow, it would overhang it; if kusa grass were to grow, it would overhang it; if pabbaja reeds were to grow, they would overhang it; if bīraṇa grass were to grow, it would overhang it; if trees were to grow, they would overhang it. A man being carried along by the current, if he were to grasp the kāsā grass, it would break. He would, on that account, meet with calamity and disaster. If he were to grasp the kusa grass, the pabbaja reeds, the bīraṇa grass, or the trees, they would break. He would, on that account, meet with calamity and disaster.	「諸比丘，譬如有一山河，下流，遠行，水流湍急。若其兩岸生迦娑草，則懸垂其上；若生拘舍草，則懸垂其上；若生波婆闍蘆葦，則懸垂其上；若生毗羅那草，則懸垂其上；若生樹木，則懸垂其上。一人為水流所攜，若彼欲捉迦娑草，則斷。彼因此遭遇災難。若彼欲捉拘舍草、波婆闍蘆葦、毗羅那草、或樹木，則斷。彼因此遭遇災難。
Evameva kho, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto	So too, bhikkhus, the uninstructed worldling, who does not see the noble ones, is not skilled in the Dhamma of the noble ones, is not disciplined in the Dhamma of the noble ones; who does not see the good persons, is not skilled in the Dhamma of the good persons, is not disciplined in the Dhamma of the good persons,	亦復如是，諸比丘，未受教之凡夫，不見聖者，不善巧於聖者之法，不調伏於聖者之法；不見善人，不善巧於善人之法，不調伏於善人之法，
rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ.	regards form as self, or self as possessing form, or form in self, or self in form.	視色為我，或我為有色，或色在我中，或我在色中。
Tassa taṁ rūpaṁ palujjati.	That form of his breaks.	彼之色斷。
So tatonidānaṁ anayabyasanaṁ āpajjati.	He, on that account, meets with calamity and disaster.	彼因此遭遇災難。
Vedanaṁ …	He regards feeling…	彼視受…
saññaṁ …	perception…	想…
saṅkhāre …	volitional formations…	行…
viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ.	consciousness as self, or self as possessing consciousness, or consciousness in self, or self in consciousness.	識為我，或我為有識，或識在我中，或我在識中。
Tassa taṁ viññāṇaṁ palujjati.	That consciousness of his breaks.	彼之識斷。
So tatonidānaṁ anayabyasanaṁ āpajjati.	He, on that account, meets with calamity and disaster.	彼因此遭遇災難。
Taṁ kiṁ maññatha, bhikkhave,	What do you think, bhikkhus,	汝意云何，諸比丘，
rūpaṁ niccaṁ vā aniccaṁ vā”ti?	is form permanent or impermanent?”	色為常或無常？」
“Aniccaṁ, bhante”.	“Impermanent, venerable sir.”	「無常，尊者。」
…pe…	…pe…	…乃至…
“Vedanā …	“Feeling…	「受…
saññā …	perception…	想…
saṅkhārā …	volitional formations…	行…
viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?	Is consciousness permanent or impermanent?”	識為常或無常？」
“Aniccaṁ, bhante”.	“Impermanent, venerable sir.”	「無常，尊者。」
“Tasmātiha …pe…	“Therefore…pe…	「是故…乃至…
evaṁ passaṁ …pe…	Seeing thus…pe…	見如是…乃至…
nāparaṁ itthattāyāti pajānātī”ti.	He understands: ‘…there is no more for this state of being.’”	彼知：『…不受後有。』」

22.94 - SN 22.94 Puppha

--- SN22.94 - Pupphasutta ---	--- SN22.94 - Flowers ---	--- SN22.94 - Flowers ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Nāhaṁ, bhikkhave, lokena vivadāmi, lokova mayā vivadati.	“Bhikkhus, I do not dispute with the world; the world disputes with me.	「諸比丘，我不與世間諍；世間與我諍。
Na, bhikkhave, dhammavādī kenaci lokasmiṁ vivadati.	A speaker of the Dhamma, bhikkhus, does not dispute with anyone in the world.	諸比丘，說法者，不與世間任何人諍。
Yaṁ, bhikkhave, natthisammataṁ loke paṇḍitānaṁ, ahampi taṁ ‘natthī’ti vadāmi.	What is not agreed upon by the wise in the world, that I too say ‘is not.’	世間智者所不同意者，我亦言『非是』。
Yaṁ, bhikkhave, atthisammataṁ loke paṇḍitānaṁ, ahampi taṁ ‘atthī’ti vadāmi.	What is agreed upon by the wise in the world, that I too say ‘is.’	世間智者所同意者，我亦言『是』。
Kiñca, bhikkhave, natthisammataṁ loke paṇḍitānaṁ, yamahaṁ ‘natthī’ti vadāmi?	And what, bhikkhus, is not agreed upon by the wise in the world, which I say ‘is not’?	諸比-丘，世間智者所不同意，而我言『非是』者為何？
Rūpaṁ, bhikkhave, niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ natthisammataṁ loke paṇḍitānaṁ; ahampi taṁ ‘natthī’ti vadāmi.	Form that is permanent, stable, eternal, not subject to change, is not agreed upon by the wise in the world; I too say of it ‘it is not.’	常、穩定、永恆、不變之色，世間智者所不同意；我亦言之『非是』。
Vedanā …	Feeling…	受…
saññā …	perception…	想…
saṅkhārā …	volitional formations…	行…
viññāṇaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ natthisammataṁ loke paṇḍitānaṁ; ahampi taṁ ‘natthī’ti vadāmi.	Consciousness that is permanent, stable, eternal, not subject to change, is not agreed upon by the wise in the world; I too say of it ‘it is not.’	常、穩定、永恆、不變之識，世間智者所不同意；我亦言之『非是』。
Idaṁ kho, bhikkhave, natthisammataṁ loke paṇḍitānaṁ; ahampi taṁ ‘natthī’ti vadāmi.	This, bhikkhus, is not agreed upon by the wise in the world; I too say of it ‘it is not.’	諸比丘，此乃世間智者所不同意；我亦言之『非是』。
Kiñca, bhikkhave, atthisammataṁ loke paṇḍitānaṁ, yamahaṁ ‘atthī’ti vadāmi?	And what, bhikkhus, is agreed upon by the wise in the world, which I say ‘is’?	諸比丘，世間智者所同意，而我言『是』者為何？
Rūpaṁ, bhikkhave, aniccaṁ dukkhaṁ vipariṇāmadhammaṁ atthisammataṁ loke paṇḍitānaṁ; ahampi taṁ ‘atthī’ti vadāmi.	Form that is impermanent, suffering, and subject to change is agreed upon by the wise in the world; I too say of it ‘it is.’	無常、苦、變易之色，世間智者所同意；我亦言之『是』。
Vedanā aniccā …pe…	Feeling that is impermanent…pe…	無常之受…乃至…
viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ atthisammataṁ loke paṇḍitānaṁ; ahampi taṁ ‘atthī’ti vadāmi.	Consciousness that is impermanent, suffering, and subject to change is agreed upon by the wise in the world; I too say of it ‘it is.’	無常、苦、變易之識，世間智者所同意；我亦言之『是』。
Idaṁ kho, bhikkhave, atthisammataṁ loke paṇḍitānaṁ; ahampi taṁ ‘atthī’ti vadāmi.	This, bhikkhus, is agreed upon by the wise in the world; I too say of it ‘it is.’	諸比丘，此乃世間智者所同意；我亦言之『是』。
Atthi, bhikkhave, loke lokadhammo, taṁ tathāgato abhisambujjhati abhisameti;	There is, bhikkhus, a world-principle in the world, which the Tathāgata fully awakens to and understands;	諸比丘，世間有世間原理，如來完全覺悟與了知；
abhisambujjhitvā abhisametvā taṁ ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti.	having fully awakened to it and understood it, he declares it, teaches it, makes it known, establishes it, reveals it, analyzes it, and clarifies it.	完全覺悟與了知後，彼宣說、教導、使知、建立、揭示、分析、與闡明。
Kiñca, bhikkhave, loke lokadhammo, taṁ tathāgato abhisambujjhati abhisameti, abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti?	And what, bhikkhus, is the world-principle in the world, which the Tathāgata fully awakens to and understands, and having fully awakened to it and understood it, he declares, teaches, makes known, establishes, reveals, analyzes, and clarifies?	諸比丘，世間有何世間原理，如來完全覺悟與了知，完全覺悟與了知後，彼宣說、教導、使知、建立、揭示、分析、與闡明？
Rūpaṁ, bhikkhave, loke lokadhammo taṁ tathāgato abhisambujjhati abhisameti.	Form, bhikkhus, is a world-principle in the world which the Tathāgata fully awakens to and understands.	諸比丘，色是世間之世間原理，如來完全覺悟與了知。
Abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti.	Having fully awakened to it and understood it, he declares it, teaches it, makes it known, establishes it, reveals it, analyzes it, and clarifies it.	完全覺悟與了知後，彼宣說、教導、使知、建立、揭示、分析、與闡明。
Yo, bhikkhave, tathāgatena evaṁ ācikkhiyamāne desiyamāne paññapiyamāne paṭṭhapiyamāne vivariyamāne vibhajiyamāne uttānīkariyamāne na jānāti na passati tamahaṁ, bhikkhave, bālaṁ puthujjanaṁ andhaṁ acakkhukaṁ ajānantaṁ apassantaṁ kinti karomi.	Regarding one who, when it is being thus declared, taught, made known, established, revealed, analyzed, and clarified by the Tathāgata, does not know and does not see—what can I do, bhikkhus, with that foolish worldling, blind, without vision, who does not know and does not see?	關於如來如是宣說、教導、使知、建立、揭示、分析、與闡明時，不知不見者—諸比丘，我於彼愚癡凡夫，盲，無眼，不知不見，能奈何？
Vedanā, bhikkhave, loke lokadhammo …pe…	Feeling, bhikkhus, is a world-principle in the world…pe…	諸比丘，受是世間之世間原理…乃至…
saññā, bhikkhave …	Perception, bhikkhus…	想，諸比丘…
saṅkhārā, bhikkhave …	Volitional formations, bhikkhus…	行，諸比丘…
viññāṇaṁ, bhikkhave, loke lokadhammo taṁ tathāgato abhisambujjhati abhisameti.	Consciousness, bhikkhus, is a world-principle in the world which the Tathāgata fully awakens to and understands.	諸比丘，識是世間之世間原理，如來完全覺悟與了知。
Abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti.	Having fully awakened to it and understood it, he declares it, teaches it, makes it known, establishes it, reveals it, analyzes it, and clarifies it.	完全覺悟與了知後，彼宣說、教導、使知、建立、揭示、分析、與闡明。
Yo, bhikkhave, tathāgatena evaṁ ācikkhiyamāne desiyamāne paññapiyamāne paṭṭhapiyamāne vivariyamāne vibhajiyamāne uttānīkariyamāne na jānāti na passati tamahaṁ, bhikkhave, bālaṁ puthujjanaṁ andhaṁ acakkhukaṁ ajānantaṁ apassantaṁ kinti karomi.	Regarding one who, when it is being thus declared, taught, made known, established, revealed, analyzed, and clarified by the Tathāgata, does not know and does not see—what can I do, bhikkhus, with that foolish worldling, blind, without vision, who does not know and does not see?	關於如來如是宣說、教導、使知、建立、揭示、分析、與闡明時，不知不見者—諸比丘，我於彼愚癡凡夫，盲，無眼，不知不見，能奈何？
Seyyathāpi, bhikkhave, uppalaṁ vā padumaṁ vā puṇḍarīkaṁ vā udake jātaṁ udake saṁvaḍḍhaṁ udakā accuggamma ṭhāti anupalittaṁ udakena;	Just as, bhikkhus, a blue, red, or white lotus, born in the water and grown in the water, rises up above the water and stands unsullied by the water;	譬如，諸比丘，青、紅、或白蓮，生於水中，長於水中，出水而立，不為水所染；
evameva kho, bhikkhave, tathāgato loke jāto loke saṁvaḍḍho lokaṁ abhibhuyya viharati anupalitto lokenā”ti.	so too, bhikkhus, the Tathāgata, born in the world and grown in the world, having overcome the world, dwells unsullied by the world.”	亦復如是，諸比丘，如來生於世間，長於世間，已克服世間，住於不為世間所染。」
Dutiyaṁ.	Second.	第二。

22.95 - SN 22.95 Pheṇapiṇḍūpama

--- SN22.95 - Pheṇapiṇḍūpamasutta ---	--- SN22.95 - The Simile of the Lump of Foam ---	--- SN22.95 - The Simile of the Lump of Foam ---
Ekaṁ samayaṁ bhagavā ayujjhāyaṁ viharati gaṅgāya nadiyā tīre.	On one occasion the Blessed One was dwelling at Ayojjhā on the bank of the river Ganges.	一時，世尊住於阿踰陀恆河岸邊。
Tatra kho bhagavā bhikkhū āmantesi:	There the Blessed One addressed the bhikkhus:	於彼處，世尊告諸比丘言：
“Seyyathāpi, bhikkhave, ayaṁ gaṅgā nadī mahantaṁ pheṇapiṇḍaṁ āvaheyya. Tamenaṁ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. Kiñhi siyā, bhikkhave, pheṇapiṇḍe sāro?	“Suppose, bhikkhus, that this river Ganges was carrying along a great lump of foam. A man with good sight would see it, inspect it, and carefully investigate it. To him, seeing, inspecting, and carefully investigating it, it would appear empty, hollow, and essenceless. For what substance, bhikkhus, could there be in a lump of foam?	「譬如，諸比丘，此恆河攜一大泡沫團。一具眼人見之、察之、詳究之。於彼見、察、詳究者，彼將顯現為空、虛、無實質。諸比丘，泡沫團中能有何實質？
Evameva kho, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ …pe… yaṁ dūre santike vā taṁ bhikkhu passati nijjhāyati yoniso upaparikkhati. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati. Kiñhi siyā, bhikkhave, rūpe sāro?	So too, bhikkhus, whatever form there is, whether past, future, or present …pe… far or near, a bhikkhu sees it, inspects it, and carefully investigates it. To him, seeing, inspecting, and carefully investigating it, it appears empty, hollow, and essenceless. For what substance, bhikkhus, could there be in form?	亦復如是，諸比丘，凡色，或過去、未來、或現在…乃至…遠或近，一比丘見之、察之、詳究之。於彼見、察、詳究者，彼顯現為空、虛、無實質。諸比丘，色中能有何實質？
Seyyathāpi, bhikkhave, saradasamaye thullaphusitake deve vassante udake udakapubbuḷaṁ uppajjati ceva nirujjhati ca. Tamenaṁ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. Kiñhi siyā, bhikkhave, udakapubbuḷe sāro?	Suppose, bhikkhus, in the autumn when it is raining with thick drops, a water bubble arises and bursts on the water. A man with good sight would see it, inspect it, and carefully investigate it. To him, seeing, inspecting, and carefully investigating it, it would appear empty, hollow, and essenceless. For what substance, bhikkhus, could there be in a water bubble?	譬如，諸比丘，秋時雨密，水泡生於水面而破。一具眼人見之、察之、詳究之。於彼見、察、詳究者，彼將顯現為空、虛、無實質。諸比丘，水泡中能有何實質？
Evameva kho, bhikkhave, yā kāci vedanā atītānāgatapaccuppannā …pe… yā dūre santike vā taṁ bhikkhu passati nijjhāyati yoniso upaparikkhati. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati. Kiñhi siyā, bhikkhave, vedanāya sāro?	So too, bhikkhus, whatever feeling there is, whether past, future, or present …pe… far or near, a bhikkhu sees it, inspects it, and carefully investigates it. To him, seeing, inspecting, and carefully investigating it, it appears empty, hollow, and essenceless. For what substance, bhikkhus, could there be in feeling?	亦復如是，諸比丘，凡受，或過去、未來、或現在…乃至…遠或近，一比丘見之、察之、詳究之。於彼見、察、詳究者，彼顯現為空、虛、無實質。諸比丘，受中能有何實質？
Seyyathāpi, bhikkhave, gimhānaṁ pacchime māse ṭhite majjhanhike kāle marīcikā phandati. Tamenaṁ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya …pe… kiñhi siyā, bhikkhave, marīcikāya sāro?	Suppose, bhikkhus, in the last month of the hot season, at midday, a mirage shimmers. A man with good sight would see it, inspect it, and carefully investigate it. To him, seeing, inspecting, and carefully investigating it, it would appear empty, hollow …pe… For what substance, bhikkhus, could there be in a mirage?	譬如，諸比丘，熱季末月，正午，陽燄閃爍。一具眼人見之、察之、詳究之。於彼見、察、詳究者，彼將顯現為空、虛…乃至…諸比丘，陽燄中能有何實質？
Evameva kho, bhikkhave, yā kāci saññā …pe….	So too, bhikkhus, whatever perception there is …pe….	亦復如是，諸比丘，凡想…乃至…。
Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno tiṇhaṁ kuṭhāriṁ ādāya vanaṁ paviseyya. So tattha passeyya mahantaṁ kadalikkhandhaṁ ujuṁ navaṁ akukkukajātaṁ. Tamenaṁ mūle chindeyya; mūle chetvā agge chindeyya, agge chetvā pattavaṭṭiṁ vinibbhujeyya. So tassa pattavaṭṭiṁ vinibbhujanto pheggumpi nādhigaccheyya, kuto sāraṁ. Tamenaṁ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. Kiñhi siyā, bhikkhave, kadalikkhandhe sāro?	Suppose, bhikkhus, a man in need of heartwood, seeking heartwood, wandering in search of heartwood, were to take a sharp axe and enter a forest. There he would see a large, straight, fresh plantain trunk, not yet producing a shoot. He would cut it at the root; having cut it at the root, he would cut off the top; having cut off the top, he would unroll the sheaths. As he unrolls the sheaths, he would not find even softwood, let alone heartwood. A man with good sight would see it, inspect it, and carefully investigate it. To him, seeing, inspecting, and carefully investigating it, it would appear empty, hollow, and essenceless. For what substance, bhikkhus, could there be in a plantain trunk?	譬如，諸比丘，一人需心材，覓心材，尋覓心材，持利斧入林。彼見一巨大、筆直、新鮮之芭蕉樹幹，尚未生芽。彼於根部斬之；斬根部已，斬頂部；斬頂部已，展其皮。展皮時，彼不見軟木，況心材乎。一具眼人見之、察之、詳究之。於彼見、察、詳究者，彼將顯現為空、虛、無實質。諸比丘，芭蕉樹幹中能有何實質？
Evameva kho, bhikkhave, ye keci saṅkhārā atītānāgatapaccuppannā …pe… ye dūre santike vā taṁ bhikkhu passati nijjhāyati yoniso upaparikkhati. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati. Kiñhi siyā, bhikkhave, saṅkhāresu sāro?	So too, bhikkhus, whatever volitional formations there are, whether past, future, or present …pe… far or near, a bhikkhu sees them, inspects them, and carefully investigates them. To him, seeing, inspecting, and carefully investigating them, they appear empty, hollow, and essenceless. For what substance, bhikkhus, could there be in volitional formations?	亦復如是，諸比丘，凡行，或過去、未來、或現在…乃至…遠或近，一比丘見之、察之、詳究之。於彼見、察、詳究者，彼等顯現為空、虛、無實質。諸比丘，行中能有何實質？
Seyyathāpi, bhikkhave, māyākāro vā māyākārantevāsī vā catumahāpathe māyaṁ vidaṁseyya. Tamenaṁ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. Kiñhi siyā, bhikkhave, māyāya sāro?	Suppose, bhikkhus, a magician or a magician’s apprentice were to display a magical illusion at a crossroads. A man with good sight would see it, inspect it, and carefully investigate it. To him, seeing, inspecting, and carefully investigating it, it would appear empty, hollow, and essenceless. For what substance, bhikkhus, could there be in a magical illusion?	譬如，諸比丘，一幻術師或幻術師之徒，於十字路口展示幻術。一具眼人見之、察之、詳究之。於彼見、察、詳究者，彼將顯現為空、虛、無實質。諸比-丘，幻術中能有何實質？
Evameva kho, bhikkhave, yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ …pe… yaṁ dūre santike vā, taṁ bhikkhu passati nijjhāyati yoniso upaparikkhati. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati. Kiñhi siyā, bhikkhave, viññāṇe sāro?	So too, bhikkhus, whatever consciousness there is, whether past, future, or present …pe… far or near, a bhikkhu sees it, inspects it, and carefully investigates it. To him, seeing, inspecting, and carefully investigating it, it appears empty, hollow, and essenceless. For what substance, bhikkhus, could there be in consciousness?	亦復如是，諸比丘，凡識，或過去、未來、或現在…乃至…遠或近，一比丘見之、察之、詳究之。於彼見、察、詳究者，彼顯現為空、虛、無實質。諸比丘，識中能有何實質？
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi … saññāyapi … saṅkhāresupi … viññāṇasmimpi nibbindati.	Seeing thus, bhikkhus, the instructed noble-one's-disciple becomes disenchanted with form, and with feeling … and with perception … and with volitional formations … and with consciousness.	諸比丘，如是見者，已受教之聖弟子，厭於色，與受…與想…與行…與識。
Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti …pe…	Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. With liberation, there is the knowledge, ‘It is liberated’ …pe…	厭故離欲。離欲故解脫。解脫時，有智：『已解脫』…乃至…
nāparaṁ itthattāyāti pajānāti”.	He understands: ‘…there is no more for this state of being.’”	彼知：『…不受後有。』」
Idamavoca bhagavā.	This is what the Blessed One said.	此為世尊所說。
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:	Having said this, the Fortunate One, the Teacher, further said this:	善逝、導師說此已，復作是言：
“Pheṇapiṇḍūpamaṁ rūpaṁ,	“Form is like a lump of foam,	「色如泡沫團，
vedanā bubbuḷūpamā;	Feeling is like a bubble;	受如氣泡；
Marīcikūpamā saññā,	Perception is like a mirage,	想如陽燄，
saṅkhārā kadalūpamā;	Formations are like a plantain trunk;	行如芭蕉樹幹；
Māyūpamañca viññāṇaṁ,	And consciousness like a magic trick,	與識如幻術，
desitādiccabandhunā.	Taught by the Kinsman of the Sun.	太陽之親族所教。
Yathā yathā nijjhāyati,	However one may inspect it,	無論如何察之，
yoniso upaparikkhati;	And carefully investigate it;	並詳究之；
Rittakaṁ tucchakaṁ hoti,	Empty and hollow it appears,	空虛顯現，
yo naṁ passati yoniso.	To one who sees it carefully.	於詳見者。
Imañca kāyaṁ ārabbha,	Beginning with this very body,	始於此身，
bhūripaññena desitaṁ;	Taught by the one of great wisdom;	大智者所教；
Pahānaṁ tiṇṇaṁ dhammānaṁ,	When the three things are abandoned,	當三事被捨，
rūpaṁ passatha chaḍḍitaṁ.	See this form as cast away.	見此色如被棄。
Āyu usmā ca viññāṇaṁ,	When life, heat, and consciousness,	當壽、暖、與識，
yadā kāyaṁ jahantimaṁ;	Leave this body behind;	離此身而去；
Apaviddho tadā seti,	It lies there then cast aside,	彼時臥於此處，
parabhattaṁ acetanaṁ.	Food for others, without a mind.	為他食，無心。
Etādisāyaṁ santāno,	Such is this continuity,	如是此相續，
māyāyaṁ bālalāpinī;	An illusion for deluding fools;	幻術為愚人所惑；
Vadhako esa akkhāto,	A murderer is what it’s called,	殺手是其名，
sāro ettha na vijjati.	No substance can be found here.	此處無實質可尋。
Evaṁ khandhe avekkheyya,	Thus should a bhikkhu, with energy roused,	如是比丘應發勤精進，
bhikkhu āraddhavīriyo;	Contemplate the aggregates;	觀照諸蘊；
Divā vā yadi vā rattiṁ,	Whether by day or by night,	或晝或夜，
sampajāno paṭissato.	Mindful and clearly comprehending.	正念正知。
Jaheyya sabbasaṁyogaṁ,	He should abandon all fetters,	彼應捨一切結，
kareyya saraṇattano;	And make a refuge for himself;	並為己作歸依；
Careyyādittasīsova,	He should fare as if his head were on fire,	彼應如頭燃而行，
patthayaṁ accutaṁ padan”ti.	Aspiring to the unshakable state.”	嚮往不動之境。」
Tatiyaṁ.	Third.	第三。

22.96 - SN 22.96 Gomayapiṇḍa

--- SN22.96 - Gomayapiṇḍasutta ---	--- SN22.96 - The Lump of Cow Dung ---	--- SN22.96 - The Lump of Cow Dung ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:	Sitting to one side, that bhikkhu said this to the Blessed One:	坐於一面，彼比丘白世尊言：
“atthi nu kho, bhante, kiñci rūpaṁ yaṁ rūpaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassati?	“Venerable sir, is there any form that is permanent, stable, eternal, not subject to change, that will remain the same for ever and ever?	「尊者，是否有任何色是常、穩定、永恆、不變，將永永遠遠保持不變？
Atthi nu kho, bhante, kāci vedanā yā vedanā niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṁ tatheva ṭhassati?	Venerable sir, is there any feeling that is permanent, stable, eternal, not subject to change, that will remain the same for ever and ever?	尊者，是否有任何受是常、穩定、永恆、不變，將永永遠遠保持不變？
Atthi nu kho, bhante, kāci saññā yā saññā …pe…	Venerable sir, is there any perception that is…pe…	尊者，是否有任何想是…乃至…
atthi nu kho, bhante, keci saṅkhārā ye saṅkhārā niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṁ tatheva ṭhassanti?	Venerable sir, are there any volitional formations that are permanent, stable, eternal, not subject to change, that will remain the same for ever and ever?	尊者，是否有任何行是常、穩定、永恆、不變，將永永遠遠保持不變？
Atthi nu kho, bhante, kiñci viññāṇaṁ, yaṁ viññāṇaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassatī”ti?	Venerable sir, is there any consciousness that is permanent, stable, eternal, not subject to change, that will remain the same for ever and ever?”	尊者，是否有任何識是常、穩定、永恆、不變，將永永遠遠保持不變？」
“Natthi kho, bhikkhu, kiñci rūpaṁ, yaṁ rūpaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassati.	“There is no form, bhikkhu, that is permanent, stable, eternal, not subject to change, that will remain the same for ever and ever.	「比丘，無有色是常、穩定、永恆、不變，將永永遠遠保持不變。
Natthi kho, bhikkhu, kāci vedanā …	There is no feeling, bhikkhu…	比丘，無有受…
kāci saññā …	no perception…	無有想…
keci saṅkhārā …	no volitional formations…	無有行…
kiñci viññāṇaṁ, yaṁ viññāṇaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassatī”ti.	no consciousness, that is permanent, stable, eternal, not subject to change, that will remain the same for ever and ever.”	無有識，是常、穩定、永恆、不變，將永永遠遠保持不變。」
Atha kho bhagavā parittaṁ gomayapiṇḍaṁ pāṇinā gahetvā taṁ bhikkhuṁ etadavoca:	Then the Blessed One, taking a small lump of cow dung in his hand, said this to that bhikkhu:	時，世尊取一小塊牛糞於手，告彼比丘言：
“ettakopi kho, bhikkhu, attabhāvapaṭilābho natthi nicco dhuvo sassato avipariṇāmadhammo sassatisamaṁ tatheva ṭhassati.	“Not even this much of an acquired selfhood, bhikkhu, is permanent, stable, eternal, not subject to change, that will remain the same for ever and ever.	「比丘，縱使如此微小之所得自我，亦非常、穩定、永恆、不變，將永永遠遠保持不變。
Ettako cepi, bhikkhu, attabhāvapaṭilābho abhavissa nicco dhuvo sassato avipariṇāmadhammo, nayidaṁ brahmacariyavāso paññāyetha sammā dukkhakkhayāya.	If even this much of an acquired selfhood, bhikkhu, were permanent, stable, eternal, not subject to change, this living of the holy life for the complete destruction of suffering would not be discernible.	比丘，若縱使如此微小之所得自我，是常、穩定、永恆、不變，則此為完全滅苦而修之梵行，將不可見。
Yasmā ca kho, bhikkhu, ettakopi attabhāvapaṭilābho natthi nicco dhuvo sassato avipariṇāmadhammo, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya.	But because, bhikkhu, not even this much of an acquired selfhood is permanent, stable, eternal, not subject to change, therefore the living of the holy life for the complete destruction of suffering is discernible.	然比丘，因縱使如此微小之所得自我，亦非常、穩定、永恆、不變，故為完全滅苦而修之梵行，乃可見。
Bhūtapubbāhaṁ, bhikkhu, rājā ahosiṁ khattiyo muddhāvasitto.	Formerly, bhikkhu, I was a king, an anointed kṣatriya.	昔，比丘，我為王，為灌頂剎帝利。
Tassa mayhaṁ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītinagarasahassāni ahesuṁ kusāvatīrājadhānippamukhāni.	And of me, bhikkhu, the anointed kṣatriya king, there were eighty-four thousand cities, with Kusāvatī the royal capital as the chief one.	比丘，我為灌頂剎帝利王時，有八萬四千城，以拘舍婆提王都為首。
Tassa mayhaṁ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītipāsādasahassāni ahesuṁ dhammapāsādappamukhāni.	And of me, bhikkhu, the anointed kṣatriya king, there were eighty-four thousand palaces, with the Dhamma palace as the chief one.	比丘，我為灌頂剎帝利王時，有八萬四千宮殿，以法殿為首。
Tassa mayhaṁ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītikūṭāgārasahassāni ahesuṁ mahābyūhakūṭāgārappamukhāni.	And of me, bhikkhu, the anointed kṣatriya king, there were eighty-four thousand peaked-halls, with the Mahābyūha peaked-hall as the chief one.	比丘，我為灌頂剎帝利王時，有八萬四千重閣，以大莊嚴重閣為首。
Tassa mayhaṁ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītipallaṅkasahassāni ahesuṁ dantamayāni sāramayāni sovaṇṇamayāni goṇakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni.	And of me, bhikkhu, the anointed kṣatriya king, there were eighty-four thousand couches, made of ivory, of heartwood, of gold, with long-fleeced covers, with white wool covers, with embroidered covers, with spreads of the hide of the best antelope, with canopies above and red cushions at both ends.	比丘，我為灌頂剎帝利王時，有八萬四千臥榻，以象牙、心材、黃金製成，覆以長毛毯、白羊毛毯、繡花毯、上等羚羊皮，上有華蓋，兩端有紅枕。
Tassa mayhaṁ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītināgasahassāni ahesuṁ sovaṇṇālaṅkārāni sovaṇṇaddhajāni hemajālapaṭicchannāni uposathanāgarājappamukhāni.	And of me, bhikkhu, the anointed kṣatriya king, there were eighty-four thousand elephants, with golden ornaments, golden banners, covered with nets of gold, with Uposatha the king of elephants as the chief one.	比丘，我為灌頂剎帝利王時，有八萬四千象，飾以金飾、金幡，覆以金網，以優波娑他象王為首。
Tassa mayhaṁ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītiassasahassāni ahesuṁ sovaṇṇālaṅkārāni sovaṇṇaddhajāni hemajālapaṭicchannāni valāhakaassarājappamukhāni.	And of me, bhikkhu, the anointed kṣatriya king, there were eighty-four thousand horses, with golden ornaments, golden banners, covered with nets of gold, with Valāhaka the king of horses as the chief one.	比丘，我為灌頂剎帝利王時，有八萬四千馬，飾以金飾、金幡，覆以金網，以婆羅訶馬王為首。
Tassa mayhaṁ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītirathasahassāni ahesuṁ sovaṇṇālaṅkārāni sovaṇṇaddhajāni hemajālapaṭicchannāni vejayantarathappamukhāni.	And of me, bhikkhu, the anointed kṣatriya king, there were eighty-four thousand chariots, with golden ornaments, golden banners, covered with nets of gold, with the Vejayanta chariot as the chief one.	比丘，我為灌頂剎帝利王時，有八萬四千車，飾以金飾、金幡，覆以金網，以毗闍延多車為首。
Tassa mayhaṁ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītimaṇisahassāni ahesuṁ maṇiratanappamukhāni.	And of me, bhikkhu, the anointed kṣatriya king, there were eighty-four thousand gems, with the jewel-gem as the chief one.	比丘，我為灌頂剎帝利王時，有八萬四千寶，以寶珠為首。
Tassa mayhaṁ, bhikkhu …pe… caturāsītiitthisahassāni ahesuṁ subhaddādevippamukhāni.	And of me, bhikkhu…pe… there were eighty-four thousand women, with Queen Subhaddā as the chief one.	比丘，我…乃至…有八萬四千女，以善賢后為首。
Tassa mayhaṁ, bhikkhu …pe… caturāsītikhattiyasahassāni ahesuṁ anuyantāni pariṇāyakaratanappamukhāni.	And of me, bhikkhu…pe… there were eighty-four thousand kṣatriyas, as vassals, with the treasurer-gem as the chief one.	比丘，我…乃至…有八萬四千剎帝利為臣，以寶藏臣為首。
Tassa mayhaṁ, bhikkhu …pe… caturāsītidhenusahassāni ahesuṁ dukūlasandānāni kaṁsūpadhāraṇāni.	And of me, bhikkhu…pe… there were eighty-four thousand cows, with tethers of fine linen and bronze milking pails.	比丘，我…乃至…有八萬四千牛，繫以細麻繩，用銅乳桶。
Tassa mayhaṁ, bhikkhu …pe… caturāsītivatthakoṭisahassāni ahesuṁ khomasukhumāni koseyyasukhumāni kambalasukhumāni kappāsikasukhumāni.	And of me, bhikkhu…pe… there were eighty-four thousand crores of garments, of fine linen, fine silk, fine wool, and fine cotton.	比丘，我…乃至…有八萬四千億衣，細麻、細絲、細羊毛、細棉。
Tassa mayhaṁ, bhikkhu …pe… caturāsītithālipākasahassāni ahesuṁ; sāyaṁ pātaṁ bhattābhihāro abhihariyittha.	And of me, bhikkhu…pe… there were eighty-four thousand pots of food; in the evening and in the morning food was brought.	比丘，我…乃至…有八萬四千鍋食物；晚朝皆送食。
Tesaṁ kho pana, bhikkhu, caturāsītiyā nagarasahassānaṁ ekaññeva taṁ nagaraṁ hoti yamahaṁ tena samayena ajjhāvasāmi—kusāvatī rājadhānī.	Of those eighty-four thousand cities, bhikkhu, there was only one city where I dwelt at that time—Kusāvatī the royal capital.	比丘，彼八萬四千城中，唯有一城我當時所住—拘舍婆提王都。
Tesaṁ kho pana, bhikkhu, caturāsītiyā pāsādasahassānaṁ ekoyeva so pāsādo hoti yamahaṁ tena samayena ajjhāvasāmi—dhammo pāsādo.	Of those eighty-four thousand palaces, bhikkhu, there was only one palace where I dwelt at that time—the Dhamma palace.	比丘，彼八萬四千宮殿中，唯有一宮殿我當時所住—法殿。
Tesaṁ kho pana, bhikkhu, caturāsītiyā kūṭāgārasahassānaṁ ekaññeva taṁ kūṭāgāraṁ hoti yamahaṁ tena samayena ajjhāvasāmi—mahābyūhaṁ kūṭāgāraṁ.	Of those eighty-four thousand peaked-halls, bhikkhu, there was only one peaked-hall where I dwelt at that time—the Mahābyūha peaked-hall.	比丘，彼八萬四千重閣中，唯有一重閣我當時所住—大莊嚴重閣。
Tesaṁ kho pana, bhikkhu, caturāsītiyā pallaṅkasahassānaṁ ekoyeva so pallaṅko hoti yamahaṁ tena samayena paribhuñjāmi—dantamayo vā sāramayo vā sovaṇṇamayo vā rūpiyamayo vā.	Of those eighty-four thousand couches, bhikkhu, there was only one couch that I used at that time—one made of ivory, or of heartwood, or of gold, or of silver.	比丘，彼八萬四千臥榻中，唯有一臥榻我當時所用—或象牙製，或心材製，或黃金製，或白銀製。
Tesaṁ kho pana, bhikkhu, caturāsītiyā nāgasahassānaṁ ekoyeva so nāgo hoti yamahaṁ tena samayena abhiruhāmi—uposatho nāgarājā.	Of those eighty-four thousand elephants, bhikkhu, there was only one elephant that I rode at that time—Uposatha the king of elephants.	比丘，彼八萬四千象中，唯有一象我當時所騎—優波娑他象王。
Tesaṁ kho pana, bhikkhu, caturāsītiyā assasahassānaṁ ekoyeva so asso hoti yamahaṁ tena samayena abhiruhāmi—valāhako assarājā.	Of those eighty-four thousand horses, bhikkhu, there was only one horse that I rode at that time—Valāhaka the king of horses.	比丘，彼八萬四千馬中，唯有一馬我當時所騎—婆羅訶馬王。
Tesaṁ kho pana, bhikkhu, caturāsītiyā rathasahassānaṁ ekoyeva so ratho hoti yamahaṁ tena samayena abhiruhāmi—vejayanto ratho.	Of those eighty-four thousand chariots, bhikkhu, there was only one chariot that I rode at that time—the Vejayanta chariot.	比丘，彼八萬四千車中，唯有一車我當時所乘—毗闍延多車。
Tesaṁ kho pana, bhikkhu, caturāsītiyā itthisahassānaṁ ekāyeva sā itthī hoti yā maṁ tena samayena paccupaṭṭhāti—khattiyānī vā velāmikā vā.	Of those eighty-four thousand women, bhikkhu, there was only one woman who attended me at that time—either a kṣatriya or a Velāmikā.	比丘，彼八萬四千女中，唯有一女當時侍奉我—或剎帝利，或毗藍彌迦。
Tesaṁ kho pana, bhikkhu, caturāsītiyā vatthakoṭisahassānaṁ ekaññeva taṁ vatthayugaṁ hoti yamahaṁ tena samayena paridahāmi—khomasukhumaṁ vā koseyyasukhumaṁ vā kambalasukhumaṁ vā kappāsikasukhumaṁ vā.	Of those eighty-four thousand crores of garments, bhikkhu, there was only one pair of garments that I wore at that time—of fine linen, or fine silk, or fine wool, or fine cotton.	比丘，彼八萬四千億衣中，唯有一對衣我當時所穿—或細麻，或細絲，或細羊毛，或細棉。
Tesaṁ kho pana, bhikkhu, caturāsītiyā thālipākasahassānaṁ ekoyeva so thālipāko hoti yato nāḷikodanaparamaṁ bhuñjāmi tadupiyañca sūpeyyaṁ.	Of those eighty-four thousand pots of food, bhikkhu, there was only one pot of food from which I ate, at most a nāḷikā of rice and the accompanying curry.	比丘，彼八萬四千鍋食物中，唯有一鍋食物我所食，至多一那利迦之米飯及附帶之咖哩。
Iti kho, bhikkhu, sabbe te saṅkhārā atītā niruddhā vipariṇatā.	Thus, bhikkhu, all those formations are past, ceased, transformed.	如是，比丘，一切彼行皆已過去、已滅、已變。
Evaṁ aniccā kho, bhikkhu, saṅkhārā.	So impermanent, bhikkhu, are formations.	諸比丘，行如是無常。
Evaṁ addhuvā kho, bhikkhu, saṅkhārā.	So unstable, bhikkhu, are formations.	諸比丘，行如是不穩。
Evaṁ anassāsikā kho, bhikkhu, saṅkhārā.	So unreliable, bhikkhu, are formations.	諸比丘，行如是不可靠。
Yāvañcidaṁ, bhikkhu, alameva sabbasaṅkhāresu nibbindituṁ, alaṁ virajjituṁ, alaṁ vimuccitun”ti.	It is enough, bhikkhu, to become disenchanted with all formations, enough to become dispassionate, enough to be liberated.”	比丘，足夠於一切行生厭，足夠離欲，足夠解脫。」
Catutthaṁ.	Fourth.	第四。

22.97 - SN 22.97 Nakhasikhā

--- SN22.97 - Nakhasikhāsutta ---	--- SN22.97 - The Fingernail ---	--- SN22.97 - The Fingernail ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:	Sitting to one side, that bhikkhu said this to the Blessed One:	坐於一面，彼比丘白世尊言：
“atthi nu kho, bhante, kiñci rūpaṁ yaṁ rūpaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassati?	“Venerable sir, is there any form that is permanent, stable, eternal, not subject to change, that will remain the same for ever and ever?	「尊者，是否有任何色是常、穩定、永恆、不變，將永永遠遠保持不變？
Atthi nu kho, bhante, kāci vedanā yā vedanā niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṁ tatheva ṭhassati?	Venerable sir, is there any feeling that is permanent, stable, eternal, not subject to change, that will remain the same for ever and ever?	尊者，是否有任何受是常、穩定、永恆、不變，將永永遠遠保持不變？
Atthi nu kho, bhante, kāci saññā …pe…	Venerable sir, is there any perception…pe…	尊者，是否有任何想…乃至…
keci saṅkhārā, ye saṅkhārā niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṁ tatheva ṭhassanti?	any volitional formations, that are permanent, stable, eternal, not subject to change, that will remain the same for ever and ever?	任何行，是常、穩定、永恆、不變，將永永遠遠保持不變？
Atthi nu kho, bhante, kiñci viññāṇaṁ, yaṁ viññāṇaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassatī”ti?	Venerable sir, is there any consciousness, that is permanent, stable, eternal, not subject to change, that will remain the same for ever and ever?”	尊者，是否有任何識，是常、穩定、永恆、不變，將永永遠遠保持不變？」
“Natthi kho, bhikkhu, kiñci rūpaṁ, yaṁ rūpaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassati.	“There is no form, bhikkhu, that is permanent, stable, eternal, not subject to change, that will remain the same for ever and ever.	「比丘，無有色是常、穩定、永恆、不變，將永永遠遠保持不變。
Natthi kho, bhikkhu, kāci vedanā …	There is no feeling, bhikkhu…	比丘，無有受…
kāci saññā …	no perception…	無有想…
keci saṅkhārā …pe…	no volitional formations…pe…	無有行…乃至…
kiñci viññāṇaṁ, yaṁ viññāṇaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassatī”ti.	no consciousness, that is permanent, stable, eternal, not subject to change, that will remain the same for ever and ever.”	無有識，是常、穩定、永恆、不變，將永永遠遠保持不變。」
Atha kho bhagavā parittaṁ nakhasikhāyaṁ paṁsuṁ āropetvā taṁ bhikkhuṁ etadavoca:	Then the Blessed One, having taken up a little bit of dust on his fingernail, said this to that bhikkhu:	時，世尊取少許塵土於指甲上，告彼比丘言：
“ettakampi kho, bhikkhu, rūpaṁ natthi niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassati.	“Not even this much form, bhikkhu, is permanent, stable, eternal, not subject to change, that will remain the same for ever and ever.	「比丘，縱使如此微小之色，亦非常、穩定、永恆、不變，將永永遠遠保持不變。
Ettakañcepi, bhikkhu, rūpaṁ abhavissa niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ, nayidaṁ brahmacariyavāso paññāyetha sammā dukkhakkhayāya.	If, bhikkhu, even this much form were permanent, stable, eternal, not subject to change, this living of the holy life for the complete destruction of suffering would not be discernible.	比丘，若縱使如此微小之色是常、穩定、永恆、不變，則此為完全滅苦而修之梵行，將不可見。
Yasmā ca kho, bhikkhu, ettakampi rūpaṁ natthi niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya”.	But because, bhikkhu, not even this much form is permanent, stable, eternal, not subject to change, therefore the living of the holy life for the complete destruction of suffering is discernible.”	然比丘，因縱使如此微小之色，亦非常、穩定、永恆、不變，故為完全滅苦而修之梵行，乃可見。」
Ettakāpi kho, bhikkhu, vedanā natthi niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṁ tatheva ṭhassati.	“Not even this much feeling, bhikkhu, is permanent, stable, eternal, not subject to change, that will remain the same for ever and ever.	「比丘，縱使如此微小之受，亦非常、穩定、永恆、不變，將永永遠遠保持不變。
Ettakā cepi, bhikkhu, vedanā abhavissa niccā dhuvā sassatā avipariṇāmadhammā, na yidaṁ brahmacariyavāso paññāyetha sammā dukkhakkhayāya.	If, bhikkhu, even this much feeling were permanent, stable, eternal, not subject to change, this living of the holy life for the complete destruction of suffering would not be discernible.	比丘，若縱使如此微小之受是常、穩定、永恆、不變，則此為完全滅苦而修之梵行，將不可見。
Yasmā ca kho, bhikkhu, ettakāpi vedanā natthi niccā dhuvā sassatā avipariṇāmadhammā, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya.	But because, bhikkhu, not even this much feeling is permanent, stable, eternal, not subject to change, therefore the living of the holy life for the complete destruction of suffering is discernible.	然比丘，因縱使如此微小之受，亦非常、穩定、永恆、不變，故為完全滅苦而修之梵行，乃可見。
Ettakāpi kho, bhikkhu, saññā natthi …pe…	Not even this much perception, bhikkhu, is not…pe…	比丘，縱使如此微小之想，亦不…乃至…
ettakāpi kho, bhikkhu, saṅkhārā natthi niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṁ tatheva ṭhassanti.	Not even this many volitional formations, bhikkhu, are permanent, stable, eternal, not subject to change, that will remain the same for ever and ever.	比丘，縱使如此微少之行，亦非常、穩定、永恆、不變，將永永遠遠保持不變。
Ettakā cepi, bhikkhu, saṅkhārā abhavissaṁsu niccā dhuvā sassatā avipariṇāmadhammā, na yidaṁ brahmacariyavāso paññāyetha sammā dukkhakkhayāya.	If, bhikkhu, even this many volitional formations were permanent, stable, eternal, not subject to change, this living of the holy life for the complete destruction of suffering would not be discernible.	比丘，若縱使如此微少之行是常、穩定、永恆、不變，則此為完全滅苦而修之梵行，將不可見。
Yasmā ca kho, bhikkhu, ettakāpi saṅkhārā natthi niccā dhuvā sassatā avipariṇāmadhammā, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya.	But because, bhikkhu, not even this many volitional formations are permanent, stable, eternal, not subject to change, therefore the living of the holy life for the complete destruction of suffering is discernible.	然比丘，因縱使如此微少之行，亦非常、穩定、永恆、不變，故為完全滅苦而修之梵行，乃可見。
Ettakampi kho, bhikkhu, viññāṇaṁ natthi niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassati.	Not even this much consciousness, bhikkhu, is permanent, stable, eternal, not subject to change, that will remain the same for ever and ever.	比丘，縱使如此微小之識，亦非常、穩定、永恆、不變，將永永遠遠保持不變。
Ettakampi kho, bhikkhu, viññāṇaṁ abhavissa niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ, na yidaṁ brahmacariyavāso paññāyetha sammā dukkhakkhayāya.	If, bhikkhu, even this much consciousness were permanent, stable, eternal, not subject to change, this living of the holy life for the complete destruction of suffering would not be discernible.	比丘，若縱使如此微小之識是常、穩定、永恆、不變，則此為完全滅苦而修之梵行，將不可見。
Yasmā ca kho, bhikkhu, ettakampi viññāṇaṁ natthi niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya.	But because, bhikkhu, not even this much consciousness is permanent, stable, eternal, not subject to change, therefore the living of the holy life for the complete destruction of suffering is discernible.	然比丘，因縱使如此微小之識，亦非常、穩定、永恆、不變，故為完全滅苦而修之梵行，乃可見。
Taṁ kiṁ maññasi, bhikkhu,	What do you think, bhikkhu,	汝意云何，比丘，
rūpaṁ niccaṁ vā aniccaṁ vā”ti?	is form permanent or impermanent?”	色為常或無常？」
“Aniccaṁ, bhante”.	“Impermanent, venerable sir.”	「無常，尊者。」
“Vedanā …	“Feeling…	「受…
saññā …	perception…	想…
saṅkhārā …	volitional formations…	行…
viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?	Is consciousness permanent or impermanent?”	識為常或無常？」
“Aniccaṁ, bhante” …pe…	“Impermanent, venerable sir.” …pe…	「無常，尊者。」…乃至…
“tasmātiha …pe…	“Therefore…pe…	「是故…乃至…
evaṁ passaṁ …pe…	Seeing thus…pe…	見如是…乃至…
nāparaṁ itthattāyāti pajānātī”ti.	He understands: ‘…there is no more for this state of being.’”	彼知：『…不受後有。』」

22.98 - SN 22.98 Suddhika

--- SN22.98 - Suddhikasutta ---	--- SN22.98 - Simple Version ---	--- SN22.98 - Simple Version ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:	Sitting to one side, that bhikkhu said this to the Blessed One:	坐於一面，彼比丘白世尊言：
“atthi nu kho, bhante, kiñci rūpaṁ, yaṁ rūpaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassati?	“Venerable sir, is there any form that is permanent, stable, eternal, not subject to change, that will remain the same for ever and ever?	「尊者，是否有任何色是常、穩定、永恆、不變，將永永遠遠保持不變？
Atthi nu kho, bhante, kāci vedanā …pe…	Venerable sir, is there any feeling …pe…	尊者，是否有任何受…乃至…
kāci saññā …	any perception …	任何想…
keci saṅkhārā …	any volitional formations …	任何行…
kiñci viññāṇaṁ, yaṁ viññāṇaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassatī”ti?	any consciousness that is permanent, stable, eternal, not subject to change, that will remain the same for ever and ever?”	任何識是常、穩定、永恆、不變，將永永遠遠保持不變？」
“Natthi kho, bhikkhu, kiñci rūpaṁ yaṁ rūpaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassati.	“There is no form, bhikkhu, that is permanent, stable, eternal, not subject to change, that will remain the same for ever and ever.	「比丘，無有色是常、穩定、永恆、不變，將永永遠遠保持不變。
Natthi kho, bhikkhu, kāci vedanā …	There is no feeling, bhikkhu…	比丘，無有受…
kāci saññā …	no perception…	無有想…
keci saṅkhārā …	no volitional formations…	無有行…
kiñci viññāṇaṁ, yaṁ viññāṇaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassatī”ti.	no consciousness, that is permanent, stable, eternal, not subject to change, that will remain the same for ever and ever.”	無有識，是常、穩定、永恆、不變，將永永遠遠保持不變。」
Chaṭṭhaṁ.	Sixth.	第六。

22.99 - SN 22.99 Gaddulabaddha

--- SN22.99 - Gaddulabaddhasutta ---	--- SN22.99 - The Leashed Dog ---	--- SN22.99 - The Leashed Dog ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Anamataggoyaṁ, bhikkhave, saṁsāro.	“Inconceivable, bhikkhus, is the beginning of this saṃsāra.	「諸比丘，此輪迴之始不可思議。
Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.	A first point is not discernible of beings roaming and wandering on, hindered by ignorance and fettered by craving.	眾生為無明所障，為愛所縛，流轉輪迴，其始不可見。
Hoti so, bhikkhave, samayo yaṁ mahāsamuddo ussussati visussati na bhavati;	There is a time, bhikkhus, when the great ocean dries up, is evaporated, and is no more;	諸比丘，有時，大海洋枯竭，蒸發，不復存在；
na tvevāhaṁ, bhikkhave, avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ dukkhassa antakiriyaṁ vadāmi.	but I do not say, bhikkhus, that for beings roaming and wandering on, hindered by ignorance and fettered by craving, there is an end of suffering.	然我非言，諸比丘，為無明所障，為愛所縛，流轉輪迴之眾生，有苦之終結。
Hoti so, bhikkhave, samayo yaṁ sineru pabbatarājā ḍayhati vinassati na bhavati;	There is a time, bhikkhus, when Sineru, the king of mountains, burns up, is destroyed, and is no more;	諸比丘，有時，須彌山，山王，燃燒，毀壞，不復存在；
na tvevāhaṁ, bhikkhave, avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ dukkhassa antakiriyaṁ vadāmi.	but I do not say, bhikkhus, that for beings roaming and wandering on, hindered by ignorance and fettered by craving, there is an end of suffering.	然我非言，諸比丘，為無明所障，為愛所縛，流轉輪迴之眾生，有苦之終結。
Hoti so, bhikkhave, samayo yaṁ mahāpathavī ḍayhati vinassati na bhavati;	There is a time, bhikkhus, when the great earth burns up, is destroyed, and is no more;	諸比丘，有時，大地燃燒，毀壞，不復存在；
na tvevāhaṁ, bhikkhave, avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ dukkhassa antakiriyaṁ vadāmi.	but I do not say, bhikkhus, that for beings roaming and wandering on, hindered by ignorance and fettered by craving, there is an end of suffering.	然我非言，諸比丘，為無明所障，為愛所縛，流轉輪迴之眾生，有苦之終結。
Seyyathāpi, bhikkhave, sā gaddulabaddho daḷhe khīle vā thambhe vā upanibaddho tameva khīlaṁ vā thambhaṁ vā anuparidhāvati anuparivattati;	Just as, bhikkhus, a dog tied by a leash to a strong post or pillar would run and revolve around that same post or pillar;	譬如，諸比丘，一犬為繩索繫於堅固之柱或樁，彼將圍繞彼柱或樁而跑、而轉；
evameva kho, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī …pe…	so too, bhikkhus, the uninstructed worldling, who does not see the noble ones…pe…	亦復如是，諸比丘，未受教之凡夫，不見聖者…乃至…
sappurisadhamme avinīto rūpaṁ attato samanupassati …pe…	who is not disciplined in the Dhamma of the good persons, regards form as self…pe…	不調伏於善人之法，視色為我…乃至…
vedanaṁ attato samanupassati …	regards feeling as self…	視受為我…
saññaṁ attato samanupassati …	regards perception as self…	視想為我…
saṅkhāre attato samanupassati …	regards volitional formations as self…	視行為我…
viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ.	regards consciousness as self, or self as possessing consciousness; or consciousness in self, or self in consciousness.	視識為我，或我為有識；或識在我中，或我在識中。
So rūpaññeva anuparidhāvati anuparivattati, vedanaññeva …pe… saññaññeva … saṅkhāreyeva … viññāṇaññeva anuparidhāvati anuparivattati.	He runs and revolves around form itself, around feeling itself…pe… around perception itself… around volitional formations themselves… around consciousness itself.	彼圍繞色本身而跑、而轉，圍繞受本身…乃至…圍繞想本身…圍繞行本身…圍繞識本身。
So rūpaṁ anuparidhāvaṁ anuparivattaṁ, vedanaṁ …pe… saññaṁ … saṅkhāre … viññāṇaṁ anuparidhāvaṁ anuparivattaṁ, na parimuccati rūpamhā, na parimuccati vedanāya, na parimuccati saññāya, na parimuccati saṅkhārehi, na parimuccati viññāṇamhā, na parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.	As he runs and revolves around form, around feeling…pe… perception… volitional formations… consciousness, he is not freed from form, not freed from feeling, not freed from perception, not freed from volitional formations, not freed from consciousness, not freed from birth, aging, and death, from sorrows, lamentations, pains, griefs, and despairs.	當彼圍繞色、圍繞受…乃至…想…行…識而跑、而轉，彼不離於色，不離於受，不離於想，不離於行，不離於識，不離於生、老、死，不離於愁、悲、苦、憂、絕望。
‘Na parimuccati dukkhasmā’ti vadāmi.	‘He is not freed from suffering,’ I say.	『彼不離於苦』，我說。
Sutavā ca kho, bhikkhave, ariyasāvako ariyānaṁ dassāvī …pe… sappurisadhamme suvinīto,	But the instructed noble-one's-disciple, bhikkhus, who sees the noble ones…pe… who is well disciplined in the Dhamma of the good persons,	然諸比丘，已受教之聖弟子，見聖者…乃至…善調伏於善人之法，
na rūpaṁ attato samanupassati …pe…	does not regard form as self…pe…	不視色為我…乃至…
na vedanaṁ …	does not regard feeling…	不視受…
na saññaṁ …	does not regard perception…	不視想…
na saṅkhāre …	does not regard volitional formations…	不視行…
na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ; na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ.	does not regard consciousness as self, nor self as possessing consciousness; nor consciousness in self, nor self in consciousness.	不視識為我，亦不視我為有識；亦不視識在我中，亦不視我在識中。
So rūpaṁ nānuparidhāvati nānuparivattati, vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ nānuparidhāvati nānuparivattati.	He does not run and revolve around form, nor around feeling… perception… volitional formations… consciousness.	彼不圍繞色而跑、而轉，亦不圍繞受…想…行…識。
So rūpaṁ ananuparidhāvaṁ ananuparivattaṁ, vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ ananuparidhāvaṁ ananuparivattaṁ; parimuccati rūpamhā, parimuccati vedanāya, parimuccati saññāya, parimuccati saṅkhārehi, parimuccati viññāṇamhā, parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.	Not running and revolving around form, not running and revolving around feeling… perception… volitional formations… consciousness; he is freed from form, he is freed from feeling, he is freed from perception, he is freed from volitional formations, he is freed from consciousness, he is freed from birth, aging, and death, from sorrows, lamentations, pains, griefs, and despairs.	不圍繞色而跑、而轉，不圍繞受…想…行…識而跑、而轉；彼離於色，彼離於受，彼離於想，彼離於行，彼離於識，彼離於生、老、死，離於愁、悲、苦、憂、絕望。
‘Parimuccati dukkhasmā’ti vadāmī”ti.	‘He is freed from suffering,’ I say.”	『彼離於苦』，我說。」

22.100 - SN 22.100 Dutiyagaddulabaddha

--- SN22.100 - Dutiyagaddulabaddhasutta ---	--- SN22.100 - Second Discourse on the Leashed Dog ---	--- SN22.100 - Second Discourse on the Leashed Dog ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Anamataggoyaṁ, bhikkhave, saṁsāro.	“Inconceivable, bhikkhus, is the beginning of this saṃsāra.	「諸比丘，此輪迴之始不可思議。
Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.	A first point is not discernible of beings roaming and wandering on, hindered by ignorance and fettered by craving.	眾生為無明所障，為愛所縛，流轉輪迴，其始不可見。
Seyyathāpi, bhikkhave, sā gaddulabaddho daḷhe khīle vā thambhe vā upanibaddho. So gacchati cepi tameva khīlaṁ vā thambhaṁ vā upagacchati; tiṭṭhati cepi tameva khīlaṁ vā thambhaṁ vā upatiṭṭhati; nisīdati cepi tameva khīlaṁ vā thambhaṁ vā upanisīdati; nipajjati cepi tameva khīlaṁ vā thambhaṁ vā upanipajjati.	Just as, bhikkhus, a dog tied by a leash to a strong post or pillar: whether it walks, it approaches that same post or pillar; whether it stands, it stands near that same post or pillar; whether it sits, it sits near that same post or pillar; whether it lies down, it lies down near that same post or pillar.	譬如，諸比丘，一犬為繩索繫於堅固之柱或樁：若行，彼近彼柱或樁；若立，彼立於彼柱或樁旁；若坐，彼坐於彼柱或樁旁；若臥，彼臥於彼柱或樁旁。
Evameva kho, bhikkhave, assutavā puthujjano rūpaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati.	So too, bhikkhus, the uninstructed worldling regards form thus: ‘This is mine, this I am, this is my self.’	亦復如是，諸比丘，未受教之凡夫，視色如是：『此是我所，此是我，此是我之我。』
Vedanaṁ …	He regards feeling…	彼視受…
saññaṁ …	perception…	想…
saṅkhāre …	volitional formations…	行…
viññāṇaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati.	consciousness thus: ‘This is mine, this I am, this is my self.’	識如是：『此是我所，此是我，此是我之我。』
So gacchati cepi ime pañcupādānakkhandhe upagacchati;	Whether he walks, he approaches these five aggregates subject to clinging;	若彼行，彼近此五取蘊；
tiṭṭhati cepi ime pañcupādānakkhandhe upatiṭṭhati;	whether he stands, he stands near these five aggregates subject to clinging;	若彼立，彼立於此五取蘊旁；
nisīdati cepi ime pañcupādānakkhandhe upanisīdati;	whether he sits, he sits near these five aggregates subject to clinging;	若彼坐，彼坐於此五取蘊旁；
nipajjati cepi ime pañcupādānakkhandhe upanipajjati.	whether he lies down, he lies down near these five aggregates subject to clinging.	若彼臥，彼臥於此五取蘊旁。
Tasmātiha, bhikkhave, abhikkhaṇaṁ sakaṁ cittaṁ paccavekkhitabbaṁ:	Therefore, bhikkhus, one’s own mind should be constantly reflected upon:	是故，諸比丘，應常思惟自心：
‘dīgharattamidaṁ cittaṁ saṅkiliṭṭhaṁ rāgena dosena mohenā’ti.	‘For a long time this mind has been defiled by lust, hatred, and delusion.’	『長久以來，此心為貪、瞋、痴所染。』
Cittasaṅkilesā, bhikkhave, sattā saṅkilissanti;	Through the defilement of the mind, bhikkhus, beings are defiled;	諸比丘，由心之染污，眾生染污；
cittavodānā sattā visujjhanti.	through the purification of the mind, beings are purified.	由心之清淨，眾生清淨。
Diṭṭhaṁ vo, bhikkhave, caraṇaṁ nāma cittan”ti?	Have you seen, bhikkhus, the painted image called Caraṇa?”	諸比丘，汝等見過名為「行」之畫像否？」
“Evaṁ, bhante”.	“Yes, venerable sir.”	「唯然，尊者。」
“Tampi kho, bhikkhave, caraṇaṁ nāma cittaṁ citteneva cittitaṁ. Tenapi kho, bhikkhave, caraṇena cittena cittaññeva cittataraṁ.	“That painted image called Caraṇa, bhikkhus, was created by the mind. Yet, bhikkhus, the mind is even more variegated than that painted image of Caraṇa.	「諸比丘，彼名為「行」之畫像，為心所造。然，諸比丘，心比彼「行」之畫像更為雜亂。
Tasmātiha, bhikkhave, abhikkhaṇaṁ sakaṁ cittaṁ paccavekkhitabbaṁ:	Therefore, bhikkhus, one’s own mind should be constantly reflected upon:	是故，諸比丘，應常思惟自心：
‘dīgharattamidaṁ cittaṁ saṅkiliṭṭhaṁ rāgena dosena mohenā’ti.	‘For a long time this mind has been defiled by lust, hatred, and delusion.’	『長久以來，此心為貪、瞋、痴所染。』
Cittasaṅkilesā, bhikkhave, sattā saṅkilissanti;	Through the defilement of the mind, bhikkhus, beings are defiled;	諸比丘，由心之染污，眾生染污；
cittavodānā sattā visujjhanti.	through the purification of the mind, beings are purified.	由心之清淨，眾生清淨。
Nāhaṁ, bhikkhave, aññaṁ ekanikāyampi samanupassāmi evaṁ cittaṁ yathayidaṁ, bhikkhave, tiracchānagatā pāṇā.	I do not see, bhikkhus, any other single class of beings so variegated as animals.	諸比丘，我未見任何一類眾生，其雜亂如動物。
tepi kho, bhikkhave, tiracchānagatā pāṇā citteneva cittitā, tehipi kho, bhikkhave, tiracchānagatehi pāṇehi cittaññeva cittataraṁ.	Even those animals, bhikkhus, are created by the mind, and the mind is even more variegated than those animals.	諸比丘，縱使彼等動物，亦為心所造，而心比彼等動物更為雜亂。
Tasmātiha, bhikkhave, abhikkhaṇaṁ sakaṁ cittaṁ paccavekkhitabbaṁ:	Therefore, bhikkhus, one’s own mind should be constantly reflected upon:	是故，諸比丘，應常思惟自心：
‘dīgharattamidaṁ cittaṁ saṅkiliṭṭhaṁ rāgena dosena mohenā’ti.	‘For a long time this mind has been defiled by lust, hatred, and delusion.’	『長久以來，此心為貪、瞋、痴所染。』
Cittasaṅkilesā, bhikkhave, sattā saṅkilissanti;	Through the defilement of the mind, bhikkhus, beings are defiled;	諸比丘，由心之染污，眾生染污；
cittavodānā sattā visujjhanti.	through the purification of the mind, beings are purified.	由心之清淨，眾生清淨。
Seyyathāpi, bhikkhave, rajako vā cittakārako vā rajanāya vā lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā suparimaṭṭhe phalake vā bhittiyā vā dussapaṭṭe vā itthirūpaṁ vā purisarūpaṁ vā abhinimmineyya sabbaṅgapaccaṅgiṁ;	Just as, bhikkhus, a dyer or a painter, with dye or lac or turmeric or indigo or madder, on a well-polished plank or wall or a piece of cloth, would create the form of a woman or a man, complete with all its major and minor limbs;	譬如，諸比丘，一染匠或畫師，以染料或樹脂或薑黃或靛藍或茜草，於一善磨之木板或牆壁或一塊布上，創作一男女之形，具足一切大小肢體；
evameva kho, bhikkhave, assutavā puthujjano rūpaññeva abhinibbattento abhinibbatteti, vedanaññeva …pe… saññaññeva … saṅkhāreyeva … viññāṇaññeva abhinibbattento abhinibbatteti.	so too, bhikkhus, the uninstructed worldling, in producing anything, produces only form, produces only feeling…pe… only perception… only volitional formations… in producing anything, produces only consciousness.	亦復如是，諸比丘，未受教之凡夫，凡有所作，唯作色，唯作受…乃至…唯作想…唯作行…凡有所作，唯作識。
Taṁ kiṁ maññatha, bhikkhave,	What do you think, bhikkhus,	汝意云何，諸比丘，
rūpaṁ niccaṁ vā aniccaṁ vā”ti?	is form permanent or impermanent?”	色為常或無常？」
“Aniccaṁ, bhante”.	“Impermanent, venerable sir.”	「無常，尊者。」
“Vedanā …	“Feeling…	「受…
saññā …	perception…	想…
saṅkhārā …	volitional formations…	行…
viññāṇaṁ …pe…	consciousness…pe…	識…乃至…
“tasmātiha, bhikkhave …pe…	“Therefore, bhikkhus…pe…	「是故，諸比丘…乃至…
evaṁ passaṁ …pe…	seeing thus…pe…	見如是…乃至…
nāparaṁ itthattāyāti pajānātī”ti.	he understands: ‘…there is no more for this state of being.’”	彼知：『…不受後有。』」

22.101 - SN 22.101 Vāsijaṭa

--- SN22.101 - Vāsijaṭasutta ---	--- SN22.101 - The Adze Handle ---	--- SN22.101 - The Adze Handle ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Jānato ahaṁ, bhikkhave, passato āsavānaṁ khayaṁ vadāmi, no ajānato no apassato.	“It is for one who knows and sees, bhikkhus, that I declare the destruction of the taints, not for one who does not know and does not see.	「諸比丘，我為知見者說諸漏之滅，非為不知不見者。
Kiñca, bhikkhave, jānato kiṁ passato āsavānaṁ khayo hoti?	Knowing what, bhikkhus, seeing what, does the destruction of the taints occur?	諸比丘，知何，見何，諸漏之滅生起？
‘Iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;	‘Such is form, such is the origin of form, such is the cessation of form;	『如是色，如是色之集，如是色之滅；
iti vedanā …	such is feeling…	如是受…
iti saññā …	such is perception…	如是想…
iti saṅkhārā …	such are volitional formations…	如是行…
iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti—	such is consciousness, such is the origin of consciousness, such is the cessation of consciousness’—	如是識，如是識之集，如是識之滅』—
evaṁ kho, bhikkhave, jānato evaṁ passato āsavānaṁ khayo hoti.	it is for one who knows and sees thus, bhikkhus, that the destruction of the taints occurs.	諸比丘，為如是知見者，諸漏之滅生起。
Bhāvanānuyogaṁ ananuyuttassa, bhikkhave, bhikkhuno viharato kiñcāpi evaṁ icchā uppajjeyya:	For a bhikkhu dwelling uncommitted to the practice of development, even if this wish should arise in him:	於不致力於修行發展之比丘，縱使此願生起：
‘aho vata me anupādāya āsavehi cittaṁ vimucceyyā’ti, atha khvassa neva anupādāya āsavehi cittaṁ vimuccati.	‘Oh, may my mind be liberated from the taints without clinging!’, yet his mind is not liberated from the taints without clinging.	『哦，願我心離諸漏，無有執取！』，然其心不離諸漏，無有執取。
Taṁ kissa hetu?	For what reason?	何以故？
‘Abhāvitattā’ tissa vacanīyaṁ.	‘Because of not having been developed,’ it should be said.	應言：『因未發展。』
Kissa abhāvitattā?	Because of not having developed what?	因未發展何物？
Abhāvitattā catunnaṁ satipaṭṭhānānaṁ, abhāvitattā catunnaṁ sammappadhānānaṁ, abhāvitattā catunnaṁ iddhipādānaṁ, abhāvitattā pañcannaṁ indriyānaṁ, abhāvitattā pañcannaṁ balānaṁ, abhāvitattā sattannaṁ bojjhaṅgānaṁ, abhāvitattā ariyassa aṭṭhaṅgikassa maggassa.	Because of not having developed the four establishments of mindfulness, because of not having developed the four right strivings, because of not having developed the four bases for psychic power, because of not having developed the five faculties, because of not having developed the five powers, because of not having developed the seven factors of enlightenment, because of not having developed the Noble Eightfold Path.	因未發展四念處，因未發展四正勤，因未發展四神足，因未發展五根，因未發展五力，因未發展七覺支，因未發展八正道。
Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā.	Suppose, bhikkhus, a hen had eight, or ten, or twelve eggs.	譬如，諸比丘，一母雞有八、或十、或十二蛋。
Tānassu kukkuṭiyā na sammā adhisayitāni, na sammā pariseditāni, na sammā paribhāvitāni.	And those eggs were not properly sat on by the hen, not properly warmed, not properly brooded upon.	而彼等蛋未為母雞善孵，未善暖，未善育。
Kiñcāpi tassā kukkuṭiyā evaṁ icchā uppajjeyya:	Even if this wish should arise in that hen:	縱使此願生於彼母雞：
‘aho vata me kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṁ padāletvā sotthinā abhinibbhijjeyyun’ti,	‘Oh, may my chicks, having pierced the eggshell with the tips of their claws or with their beaks, hatch out safely!’,	『哦，願我雛，以爪尖或喙破蛋殼，安全孵出！』，
atha kho abhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṁ padāletvā sotthinā abhinibbhijjituṁ.	yet those chicks would be unable to pierce the eggshell with the tips of their claws or with their beaks and hatch out safely.	然彼雛不能以爪尖或喙破蛋殼而安全孵出。
Taṁ kissa hetu?	For what reason?	何以故？
Tathā hi pana, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā;	Because, bhikkhus, the hen’s eight, or ten, or twelve eggs;	因為，諸比丘，母雞之八、或十、或十二蛋；
tāni kukkuṭiyā na sammā adhisayitāni, na sammā pariseditāni, na sammā paribhāvitāni.	were not properly sat on, not properly warmed, not properly brooded upon.	未善孵，未善暖，未善育。
Evameva kho, bhikkhave, bhāvanānuyogaṁ ananuyuttassa bhikkhuno viharato kiñcāpi evaṁ icchā uppajjeyya:	So too, bhikkhus, for a bhikkhu dwelling uncommitted to the practice of development, even if this wish should arise in him:	亦復如是，諸比丘，於不致力於修行發展之比丘，縱使此願生起：
‘aho vata me anupādāya āsavehi cittaṁ vimucceyyā’ti, atha khvassa neva anupādāya āsavehi cittaṁ vimuccati.	‘Oh, may my mind be liberated from the taints without clinging!’, yet his mind is not liberated from the taints without clinging.	『哦，願我心離諸漏，無有執取！』，然其心不離諸漏，無有執取。
Taṁ kissa hetu?	For what reason?	何以故？
‘Abhāvitattā’tissa vacanīyaṁ.	‘Because of not having been developed,’ it should be said.	應言：『因未發展。』
Kissa abhāvitattā?	Because of not having developed what?	因未發展何物？
Abhāvitattā catunnaṁ satipaṭṭhānānaṁ …pe… aṭṭhaṅgikassa maggassa.	Because of not having developed the four establishments of mindfulness…pe… the Eightfold Path.	因未發展四念處…乃至…八正道。
Bhāvanānuyogaṁ anuyuttassa, bhikkhave, bhikkhuno viharato kiñcāpi na evaṁ icchā uppajjeyya:	For a bhikkhu dwelling committed to the practice of development, even if such a wish does not arise in him:	於致力於修行發展之比丘，縱使此願不生起：
‘aho vata me anupādāya āsavehi cittaṁ vimucceyyā’ti, atha khvassa anupādāya āsavehi cittaṁ vimuccati.	‘Oh, may my mind be liberated from the taints without clinging!’, yet his mind is liberated from the taints without clinging.	『哦，願我心離諸漏，無有執取！』，然其心離諸漏，無有執取。
Taṁ kissa hetu?	For what reason?	何以故？
‘Bhāvitattā’tissa vacanīyaṁ.	‘Because of having been developed,’ it should be said.	應言：『因已發展。』
Kissa bhāvitattā?	Because of having developed what?	因已發展何物？
Bhāvitattā catunnaṁ satipaṭṭhānānaṁ, bhāvitattā catunnaṁ sammappadhānānaṁ, bhāvitattā catunnaṁ iddhipādānaṁ, bhāvitattā pañcannaṁ indriyānaṁ, bhāvitattā pañcannaṁ balānaṁ, bhāvitattā sattannaṁ bojjhaṅgānaṁ, bhāvitattā ariyassa aṭṭhaṅgikassa maggassa.	Because of having developed the four establishments of mindfulness, because of having developed the four right strivings, because of having developed the four bases for psychic power, because of having developed the five faculties, because of having developed the five powers, because of having developed the seven factors of enlightenment, because of having developed the Noble Eightfold Path.	因已發展四念處，因已發展四正勤，因已發展四神足，因已發展五根，因已發展五力，因已發展七覺支，因已發展八正道。
Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā.	Suppose, bhikkhus, a hen had eight, or ten, or twelve eggs.	譬如，諸比丘，一母雞有八、或十、或十二蛋。
Tānassu kukkuṭiyā sammā adhisayitāni, sammā pariseditāni, sammā paribhāvitāni.	And those eggs were properly sat on by the hen, properly warmed, properly brooded upon.	而彼等蛋為母雞善孵，善暖，善育。
Kiñcāpi tassā kukkuṭiyā na evaṁ icchā uppajjeyya:	Even if this wish should not arise in that hen:	縱使此願不生於彼母雞：
‘aho vata me kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṁ padāletvā sotthinā abhinibbhijjeyyun’ti,	‘Oh, may my chicks, having pierced the eggshell with the tips of their claws or with their beaks, hatch out safely!’,	『哦，願我雛，以爪尖或喙破蛋殼，安全孵出！』，
atha kho bhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṁ padāletvā sotthinā abhinibbhijjituṁ.	yet those chicks would be able to pierce the eggshell with the tips of their claws or with their beaks and hatch out safely.	然彼雛能以爪尖或喙破蛋殼而安全孵出。
Taṁ kissa hetu?	For what reason?	何以故？
Tathā hi pana, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā;	Because, bhikkhus, the hen’s eight, or ten, or twelve eggs;	因為，諸比丘，母雞之八、或十、或十二蛋；
tānassu kukkuṭiyā sammā adhisayitāni, sammā pariseditāni, sammā paribhāvitāni.	were properly sat on, properly warmed, properly brooded upon.	善孵，善暖，善育。
Evameva kho, bhikkhave, bhāvanānuyogaṁ anuyuttassa bhikkhuno viharato kiñcāpi na evaṁ icchā uppajjeyya:	So too, bhikkhus, for a bhikkhu dwelling committed to the practice of development, even if such a wish does not arise in him:	亦復如是，諸比丘，於致力於修行發展之比丘，縱使此願不生起：
‘aho vata me anupādāya āsavehi cittaṁ vimucceyyā’ti, atha khvassa anupādāya āsavehi cittaṁ vimuccati.	‘Oh, may my mind be liberated from the taints without clinging!’, yet his mind is liberated from the taints without clinging.	『哦，願我心離諸漏，無有執取！』，然其心離諸漏，無有執取。
Taṁ kissa hetu?	For what reason?	何以故？
‘Bhāvitattā’tissa vacanīyaṁ.	‘Because of having been developed,’ it should be said.	應言：『因已發展。』
Kissa bhāvitattā?	Because of having developed what?	因已發展何物？
Bhāvitattā catunnaṁ satipaṭṭhānānaṁ …pe… bhāvitattā ariyassa aṭṭhaṅgikassa maggassa.	Because of having developed the four establishments of mindfulness…pe… because of having developed the Noble Eightfold Path.	因已發展四念處…乃至…因已發展八正道。
Seyyathāpi, bhikkhave, palagaṇḍassa vā palagaṇḍantevāsissa vā vāsijaṭe dissanteva aṅgulipadāni dissati aṅguṭṭhapadaṁ.	Just as, bhikkhus, in the case of a carpenter or a carpenter’s apprentice, the impressions of his fingers and thumb are seen on the handle of his adze.	譬如，諸比丘，於一木匠或木匠之徒，其指與拇指之印記，見於其斧柄上。
No ca khvassa evaṁ ñāṇaṁ hoti:	But he does not have the knowledge:	然彼無此知識：
‘ettakaṁ vata me ajja vāsijaṭassa khīṇaṁ, ettakaṁ hiyyo, ettakaṁ pare’ti.	‘This much of my adze handle has worn away today, this much yesterday, this much the day before.’	『今日我斧柄磨損如是多，昨日如是多，前日如是多。』
Atha khvassa khīṇe khīṇantveva ñāṇaṁ hoti.	Rather, when it is worn away, he just has the knowledge that it is worn away.	然，當其磨損，彼唯知其磨損。
Evameva kho, bhikkhave, bhāvanānuyogaṁ anuyuttassa bhikkhuno viharato kiñcāpi na evaṁ ñāṇaṁ hoti:	So too, bhikkhus, for a bhikkhu dwelling committed to the practice of development, even if he does not have the knowledge:	亦復如是，諸比丘，於致力於修行發展之比丘，縱使彼無此知識：
‘ettakaṁ vata me ajja āsavānaṁ khīṇaṁ, ettakaṁ hiyyo, ettakaṁ pare’ti, atha khvassa khīṇe khīṇantveva ñāṇaṁ hoti.	‘This many of my taints have been worn away today, this many yesterday, this many the day before,’ yet when they are worn away, he just has the knowledge that they are worn away.	『今日我諸漏磨損如是多，昨日如是多，前日如是多』，然當其磨損，彼唯知其磨損。
Seyyathāpi, bhikkhave, sāmuddikāya nāvāya vettabandhanabaddhāya vassamāsāni udake pariyādāya hemantikena thalaṁ ukkhittāya vātātapaparetāni vettabandhanāni. Tāni pāvusakena meghena abhippavuṭṭhāni appakasireneva paṭippassambhanti pūtikāni bhavanti;	Just as, bhikkhus, in the case of a sea-going ship bound with rattan lashings, having been in the water for six months, then hauled up on shore for the winter, its rattan lashings, assailed by wind and sun, when soaked by a monsoon cloud, easily slacken and rot away;	譬如，諸比丘，於一海船，以藤條捆綁，於水中六月，然後拖上岸過冬，其藤條，受風日侵襲，為季風雨所浸，易鬆脫腐爛；
evameva kho, bhikkhave, bhāvanānuyogaṁ anuyuttassa bhikkhuno viharato appakasireneva saṁyojanāni paṭippassambhanti pūtikāni bhavantī”ti.	so too, bhikkhus, for a bhikkhu dwelling committed to the practice of development, his fetters easily slacken and rot away.”	亦復如是，諸比丘，於致力於修行發展之比丘，其結縛易鬆脫腐爛。」

22.102 - SN 22.102 Aniccasaññā

--- SN22.102 - Aniccasaññāsutta ---	--- SN22.102 - Perception of Impermanence ---	--- SN22.102 - Perception of Impermanence ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Aniccasaññā, bhikkhave, bhāvitā bahulīkatā sabbaṁ kāmarāgaṁ pariyādiyati, sabbaṁ rūparāgaṁ pariyādiyati, sabbaṁ bhavarāgaṁ pariyādiyati, sabbaṁ avijjaṁ pariyādiyati, sabbaṁ asmimānaṁ samūhanati.	“Bhikkhus, the perception of impermanence, when developed and cultivated, consumes all sensual lust, consumes all lust for form, consumes all lust for being, consumes all ignorance, uproots all conceit ‘I am.’	「諸比丘，無常想，若修習、多修習，能吞噬一切欲貪，吞噬一切色貪，吞噬一切有貪，吞噬一切無明，根除一切『我是』慢。
Seyyathāpi, bhikkhave, saradasamaye kassako mahānaṅgalena kasanto sabbāni mūlasantānakāni sampadālento kasati;	Just as, bhikkhus, in the autumn, a farmer, ploughing with a great plough, severs all the spreading root-tendrils as he ploughs;	譬如，諸比丘，秋時，一農夫以大犁耕田，耕時斷絕一切蔓延之根鬚；
evameva kho, bhikkhave, aniccasaññā bhāvitā bahulīkatā sabbaṁ kāmarāgaṁ pariyādiyati, sabbaṁ rūparāgaṁ pariyādiyati, sabbaṁ bhavarāgaṁ pariyādiyati, sabbaṁ avijjaṁ pariyādiyati, sabbaṁ asmimānaṁ samūhanati.	so too, bhikkhus, the perception of impermanence, when developed and cultivated, consumes all sensual lust, consumes all lust for form, consumes all lust for being, consumes all ignorance, uproots all conceit ‘I am.’	亦復如是，諸比丘，無常想，若修習、多修習，能吞噬一切欲貪，吞噬一切色貪，吞噬一切有貪，吞噬一切無明，根除一切『我是』慢。
Seyyathāpi, bhikkhave, pabbajalāyako pabbajaṁ lāyitvā agge gahetvā odhunāti niddhunāti nicchoṭeti;	Just as, bhikkhus, a reed-cutter, having cut the reeds, takes them by the top and shakes them down, shakes them out, and taps them off;	譬如，諸比丘，一割蘆葦者，割蘆葦後，執其頂端，抖下、抖出、拍落；
evameva kho, bhikkhave, aniccasaññā bhāvitā bahulīkatā sabbaṁ kāmarāgaṁ pariyādiyati …pe… sabbaṁ asmimānaṁ samūhanati.	so too, bhikkhus, the perception of impermanence, when developed and cultivated, consumes all sensual lust…pe… uproots all conceit ‘I am.’	亦復如是，諸比丘，無常想，若修習、多修習，能吞噬一切欲貪…乃至…根除一切『我是』慢。
Seyyathāpi, bhikkhave, ambapiṇḍiyā vaṇṭacchinnāya yāni tattha ambāni vaṇṭapaṭibandhāni sabbāni tāni tadanvayāni bhavanti;	Just as, bhikkhus, when a bunch of mangoes is cut from the stalk, all the mangoes that were attached to that stalk follow along with it;	譬如，諸比丘，當一串芒果從莖上割下，所有附於彼莖之芒果皆隨之而來；
evameva kho, bhikkhave, aniccasaññā bhāvitā …pe… sabbaṁ asmimānaṁ samūhanati.	so too, bhikkhus, the perception of impermanence, when developed…pe… uproots all conceit ‘I am.’	亦復如是，諸比丘，無常想，若修習…乃至…根除一切『我是』慢。
Seyyathāpi, bhikkhave, kūṭāgārassa yā kāci gopānasiyo sabbā tā kūṭaṅgamā kūṭaninnā kūṭasamosaraṇā, kūṭaṁ tāsaṁ aggamakkhāyati;	Just as, bhikkhus, all the rafters of a peaked house lead to the peak, incline to the peak, converge at the peak, and the peak is declared to be their chief;	譬如，諸比丘，重閣之所有椽條皆導向屋頂，傾向屋頂，匯集於屋頂，屋頂被宣稱為其首；
evameva kho, bhikkhave, aniccasaññā bhāvitā …pe… sabbaṁ asmimānaṁ samūhanati.	so too, bhikkhus, the perception of impermanence, when developed…pe… uproots all conceit ‘I am.’	亦復如是，諸比丘，無常想，若修習…乃至…根除一切『我是』慢。
Seyyathāpi, bhikkhave, ye keci mūlagandhā kāḷānusārigandho tesaṁ aggamakkhāyati;	Just as, bhikkhus, among all root-scents, the scent of black hellebore is declared to be their chief;	譬如，諸比丘，於所有根香中，黑藜蘆之香被宣稱為其首；
evameva kho, bhikkhave, aniccasaññā …pe… sabbaṁ asmimānaṁ samūhanati.	so too, bhikkhus, the perception of impermanence…pe… uproots all conceit ‘I am.’	亦復如是，諸比丘，無常想…乃至…根除一切『我是』慢。
Seyyathāpi, bhikkhave, ye keci sāragandhā, lohitacandanaṁ tesaṁ aggamakkhāyati;	Just as, bhikkhus, among all heartwood-scents, red sandalwood is declared to be their chief;	譬如，諸比丘，於所有心材香中，紅檀香被宣稱為其首；
evameva kho, bhikkhave, aniccasaññā …pe… sabbaṁ asmimānaṁ samūhanati.	so too, bhikkhus, the perception of impermanence…pe… uproots all conceit ‘I am.’	亦復如是，諸比丘，無常想…乃至…根除一切『我是』慢。
Seyyathāpi, bhikkhave, ye keci pupphagandhā, vassikaṁ tesaṁ aggamakkhāyati;	Just as, bhikkhus, among all flower-scents, jasmine is declared to be their chief;	譬如，諸比丘，於所有花香中，茉莉被宣稱為其首；
evameva kho, bhikkhave, aniccasaññā …pe… sabbaṁ asmimānaṁ samūhanati.	so too, bhikkhus, the perception of impermanence…pe… uproots all conceit ‘I am.’	亦復如是，諸比丘，無常想…乃至…根除一切『我是』慢。
Seyyathāpi, bhikkhave, ye keci kuṭṭarājāno, sabbete rañño cakkavattissa anuyantā bhavanti, rājā tesaṁ cakkavatti aggamakkhāyati;	Just as, bhikkhus, all petty kings are vassals of a wheel-turning monarch, the wheel-turning monarch is declared to be their chief;	譬如，諸比丘，所有小王皆為轉輪王之臣，轉輪王被宣稱為其首；
evameva kho, bhikkhave, aniccasaññā …pe… sabbaṁ asmimānaṁ samūhanati.	so too, bhikkhus, the perception of impermanence…pe… uproots all conceit ‘I am.’	亦復如是，諸比丘，無常想…乃至…根除一切『我是』慢。
Seyyathāpi, bhikkhave, yā kāci tārakarūpānaṁ pabhā, sabbā tā candimappabhāya kalaṁ nāgghanti soḷasiṁ, candappabhā tāsaṁ aggamakkhāyati;	Just as, bhikkhus, the radiance of all the stars does not amount to a sixteenth part of the moon’s radiance, the moon’s radiance is declared to be their chief;	譬如，諸比丘，所有星辰之光輝，不及月光之十六分之一，月光被宣稱為其首；
evameva kho, bhikkhave, aniccasaññā …pe… sabbaṁ asmimānaṁ samūhanati.	so too, bhikkhus, the perception of impermanence…pe… uproots all conceit ‘I am.’	亦復如是，諸比丘，無常想…乃至…根除一切『我是』慢。
Seyyathāpi, bhikkhave, saradasamaye viddhe vigatavalāhake deve ādicco nataṁ abbhussakkamāno, sabbaṁ ākāsagataṁ tamagataṁ abhivihacca bhāsate ca tapate ca virocate ca;	Just as, bhikkhus, in the autumn, when the sky is clear and free of clouds, the sun, ascending in the sky, dispelling all darkness from the atmosphere, shines, and burns, and radiates;	譬如，諸比丘，秋時，天晴無雲，日升於空，驅散大氣中一切黑暗，照耀、燃燒、輻射；
evameva kho, bhikkhave, aniccasaññā bhāvitā bahulīkatā sabbaṁ kāmarāgaṁ pariyādiyati, sabbaṁ rūparāgaṁ pariyādiyati, sabbaṁ bhavarāgaṁ pariyādiyati, sabbaṁ avijjaṁ pariyādiyati, sabbaṁ asmimānaṁ samūhanati.	so too, bhikkhus, the perception of impermanence, when developed and cultivated, consumes all sensual lust, consumes all lust for form, consumes all lust for being, consumes all ignorance, uproots all conceit ‘I am.’	亦復如是，諸比丘，無常想，若修習、多修習，能吞噬一切欲貪，吞噬一切色貪，吞噬一切有貪，吞噬一切無明，根除一切『我是』慢。
Kathaṁ bhāvitā ca, bhikkhave, aniccasaññā kathaṁ bahulīkatā sabbaṁ kāmarāgaṁ pariyādiyati …pe… sabbaṁ asmimānaṁ samūhanati?	And how, bhikkhus, is the perception of impermanence developed, how is it cultivated, so that it consumes all sensual lust…pe… and uproots all conceit ‘I am’?	諸比丘，無常想如何修習，如何多修習，能吞噬一切欲貪…乃至…根除一切『我是』慢？
‘Iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;	‘Such is form, such is the origin of form, such is the cessation of form;	『如是色，如是色之集，如是色之滅；
iti vedanā …	such is feeling…	如是受…
iti saññā …	such is perception…	如是想…
iti saṅkhārā …	such are volitional formations…	如是行…
iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti—	such is consciousness, such is the origin of consciousness, such is the cessation of consciousness’—	如是識，如是識之集，如是識之滅』—
evaṁ bhāvitā kho, bhikkhave, aniccasaññā evaṁ bahulīkatā sabbaṁ kāmarāgaṁ pariyādiyati, sabbaṁ rūparāgaṁ pariyādiyati, sabbaṁ bhavarāgaṁ pariyādiyati, sabbaṁ avijjaṁ pariyādiyati, sabbaṁ asmimānaṁ samūhanatī”ti.	it is in this way, bhikkhus, that the perception of impermanence is developed, in this way that it is cultivated, so that it consumes all sensual lust, consumes all lust for form, consumes all lust for being, consumes all ignorance, and uproots all conceit ‘I am.’”	諸比丘，如是修習無常想，如是多修習，能吞噬一切欲貪，吞噬一切色貪，吞噬一切有貪，吞噬一切無明，根除一切『我是』慢。」
Pupphavaggo pañcamo.	The Flower Chapter, the fifth.	華品，第五。
Nadī pupphañca pheṇañca,	River, Flower, and Foam,	河，華，與泡沫，
gomayañca nakhāsikhaṁ;	Cow Dung and Fingernail;	牛糞與指甲；
Suddhikaṁ dve ca gaddulā,	Simple, and two on the Leashed Dog,	簡，與二篇關於繫犬，
vāsījaṭaṁ aniccatāti.	Adze Handle and Impermanence.	斧柄與無常。
Majjhimapaṇṇāsako samatto.	The Middle Fifty is completed.	中五十竟。
Tassa majjhimapaṇṇāsakassa vagguddānaṁ	The chapter summary for that Middle Fifty:	彼中五十之品目：
Upayo arahanto ca,	The Way, the Arahants,	道，阿羅漢，
khajjanī therasavhayaṁ;	Being Devoured, the Elders,	被吞噬，長老，
Pupphavaggena paṇṇāsa,	With the Flower Chapter, fifty,	與華品共五十，
dutiyo tena vuccatīti.	Thus the second is recited.	如是誦第二。

22.103 - SN 22.103 Anta

--- SN22.103 - Antasutta ---	--- SN22.103 - Ends ---	--- SN22.103 - Ends ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Cattārome, bhikkhave, antā.	“Bhikkhus, there are these four ends.	「諸比丘，有此四邊際。
Katame cattāro?	What four?	何四？
Sakkāyanto, sakkāyasamudayanto, sakkāyanirodhanto, sakkāyanirodhagāminippaṭipadanto.	The end of identity, the end of the origin of identity, the end of the cessation of identity, and the end of the practice leading to the cessation of identity.	身見之邊際，身見集之邊際，身見滅之邊際，與趣向身見滅修行之邊際。
Katamo ca, bhikkhave, sakkāyanto?	And what, bhikkhus, is the end of identity?	諸比丘，何為身見之邊際？
Pañcupādānakkhandhātissa vacanīyaṁ.	The five aggregates subject to clinging, it should be said.	應言，五取蘊。
Katame pañca?	What five?	何五？
Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho—	That is—the form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the volitional formations aggregate subject to clinging, the consciousness aggregate subject to clinging—	即—色取蘊、受取蘊、想取蘊、行取蘊、識取蘊—
ayaṁ vuccati, bhikkhave, sakkāyanto.	this, bhikkhus, is called the end of identity.	諸比丘，此名為身見之邊際。
Katamo ca, bhikkhave, sakkāyasamudayanto?	And what, bhikkhus, is the end of the origin of identity?	諸比丘，何為身見集之邊際？
Yāyaṁ taṇhā ponobhavikā nandirāgasahagatā tatratatrābhinandinī, seyyathidaṁ—	It is this craving that leads to renewed existence, accompanied by delight and lust, seeking delight here and there; that is—	乃此愛，能引後有，伴隨喜與貪，處處求樂；即—
kāmataṇhā, bhavataṇhā, vibhavataṇhā.	craving for sensual pleasures, craving for existence, craving for non-existence.	欲愛、有愛、無有愛。
Ayaṁ vuccati, bhikkhave, sakkāyasamudayanto.	This, bhikkhus, is called the end of the origin of identity.	諸比丘，此名為身見集之邊際。
Katamo ca, bhikkhave, sakkāyanirodhanto?	And what, bhikkhus, is the end of the cessation of identity?	諸比丘，何為身見滅之邊際？
Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo—	It is the remainderless fading away and cessation of that same craving, the giving up and relinquishing of it, freedom from it, non-reliance on it—	乃彼愛之無餘離欲與滅、捨棄、自由、不依賴—
ayaṁ vuccati, bhikkhave, sakkāyanirodhanto.	this, bhikkhus, is called the end of the cessation of identity.	諸比丘，此名為身見滅之邊際。
Katamo ca, bhikkhave, sakkāyanirodhagāminippaṭipadanto?	And what, bhikkhus, is the end of the practice leading to the cessation of identity?	諸比丘，何為趣向身見滅修行之邊際？
Ayameva ariyo aṭṭhaṅgiko maggo.	It is this Noble Eightfold Path.	乃此八正道。
Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi.	That is—right view …pe… right concentration.	即—正見…乃至…正定。
Ayaṁ vuccati, bhikkhave, sakkāyanirodhagāminippaṭipadanto.	This, bhikkhus, is called the end of the practice leading to the cessation of identity.	諸比丘，此名為趣向身見滅修行之邊際。
Ime kho, bhikkhave, cattāro antā”ti.	These, bhikkhus, are the four ends.”	諸比丘，此乃四邊際。」

22.104 - SN 22.104 Dukkha

--- SN22.104 - Dukkhasutta ---	--- SN22.104 - Suffering ---	--- SN22.104 - Suffering ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Dukkhañca vo, bhikkhave, desessāmi dukkhasamudayañca dukkhanirodhañca dukkhanirodhagāminiñca paṭipadaṁ.	“I will teach you, bhikkhus, suffering, the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering.	「我將教汝等，諸比丘，苦、苦之集、苦之滅、與趣向苦滅之道。
Taṁ suṇātha.	Listen to that.	諦聽之。
Katamañca, bhikkhave, dukkhaṁ?	And what, bhikkhus, is suffering?	諸比丘，何為苦？
Pañcupādānakkhandhātissa vacanīyaṁ.	The five aggregates subject to clinging, it should be said.	應言，五取蘊。
Katame pañca?	What five?	何五？
Seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho.	That is—the form aggregate subject to clinging …pe… the consciousness aggregate subject to clinging.	即—色取蘊…乃至…識取蘊。
Idaṁ vuccati, bhikkhave, dukkhaṁ.	This, bhikkhus, is called suffering.	諸比丘，此名為苦。
Katamo ca, bhikkhave, dukkhasamudayo?	And what, bhikkhus, is the origin of suffering?	諸比丘，何為苦之集？
Yāyaṁ taṇhā ponobhavikā …pe… vibhavataṇhā—	It is this craving that leads to renewed existence …pe… craving for non-existence—	乃此愛，能引後有…乃至…無有愛—
ayaṁ vuccati, bhikkhave, dukkhasamudayo.	this, bhikkhus, is called the origin of suffering.	諸比丘，此名為苦之集。
Katamo ca, bhikkhave, dukkhanirodho?	And what, bhikkhus, is the cessation of suffering?	諸比丘，何為苦之滅？
Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo—	It is the remainderless fading away and cessation of that same craving, the giving up and relinquishing of it, freedom from it, non-reliance on it—	乃彼愛之無餘離欲與滅、捨棄、自由、不依賴—
ayaṁ vuccati, bhikkhave, dukkhanirodho.	this, bhikkhus, is called the cessation of suffering.	諸比丘，此名為苦之滅。
Katamā ca, bhikkhave, dukkhanirodhagāminī paṭipadā?	And what, bhikkhus, is the path leading to the cessation of suffering?	諸比丘，何為趣向苦滅之道？
Ayameva ariyo aṭṭhaṅgiko maggo.	It is this Noble Eightfold Path.	乃此八正道。
Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi.	That is—right view …pe… right concentration.	即—正見…乃至…正定。
Ayaṁ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā”ti.	This, bhikkhus, is called the path leading to the cessation of suffering.”	諸比丘，此名為趣向苦滅之道。」
Dutiyaṁ.	Second.	第二。

22.105 - SN 22.105 Sakkāya

--- SN22.105 - Sakkāyasutta ---	--- SN22.105 - Identity ---	--- SN22.105 - Identity ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Sakkāyañca vo, bhikkhave, desessāmi sakkāyasamudayañca sakkāyanirodhañca sakkāyanirodhagāminiñca paṭipadaṁ.	“I will teach you, bhikkhus, identity, the origin of identity, the cessation of identity, and the path leading to the cessation of identity.	「我將教汝等，諸比丘，身見、身見之集、身見之滅、與趣向身見滅之道。
Taṁ suṇātha.	Listen to that.	諦聽之。
Katamo ca, bhikkhave, sakkāyo?	And what, bhikkhus, is identity?	諸比丘，何為身見？
Pañcupādānakkhandhātissa vacanīyaṁ.	The five aggregates subject to clinging, it should be said.	應言，五取蘊。
Katame pañca?	What five?	何五？
Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.	That is—the form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the volitional formations aggregate subject to clinging, the consciousness aggregate subject to clinging.	即—色取蘊、受取蘊、想取蘊、行取蘊、識取蘊。
Ayaṁ vuccati, bhikkhave, sakkāyo.	This, bhikkhus, is called identity.	諸比丘，此名為身見。
Katamo ca, bhikkhave, sakkāyasamudayo?	And what, bhikkhus, is the origin of identity?	諸比丘，何為身見之集？
Yāyaṁ taṇhā ponobhavikā …pe…	It is this craving that leads to renewed existence …pe…	乃此愛，能引後有…乃至…
ayaṁ vuccati, bhikkhave, sakkāyasamudayo.	this, bhikkhus, is called the origin of identity.	諸比丘，此名為身見之集。
Katamo ca, bhikkhave, sakkāyanirodho?	And what, bhikkhus, is the cessation of identity?	諸比丘，何為身見之滅？
Yo tassāyeva taṇhāya …pe…	It is of that same craving …pe…	乃彼愛之…乃至…
ayaṁ vuccati, bhikkhave, sakkāyanirodho.	this, bhikkhus, is called the cessation of identity.	諸比丘，此名為身見之滅。
Katamā ca, bhikkhave, sakkāyanirodhagāminī paṭipadā?	And what, bhikkhus, is the path leading to the cessation of identity?	諸比丘，何為趣向身見滅之道？
Ayameva ariyo aṭṭhaṅgiko maggo.	It is this Noble Eightfold Path.	乃此八正道。
Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi.	That is—right view …pe… right concentration.	即—正見…乃至…正定。
Ayaṁ vuccati, bhikkhave, sakkāyanirodhagāminī paṭipadā”ti.	This, bhikkhus, is called the path leading to the cessation of identity.”	諸比丘，此名為趣向身見滅之道。」
Tatiyaṁ.	Third.	第三。

22.106 - SN 22.106 Pariññeyya

--- SN22.106 - Pariññeyyasutta ---	--- SN22.106 - To Be Fully Understood ---	--- SN22.106 - To Be Fully Understood ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Pariññeyye ca, bhikkhave, dhamme desessāmi pariññañca pariññātāviñca puggalaṁ.	“Bhikkhus, I will teach you the phenomena to be fully understood, and full understanding, and the person who has fully understood.	「諸比丘，我將教汝等應遍知之法、遍知、與已遍知之人。
Taṁ suṇātha.	Listen to that.	諦聽之。
Katame ca, bhikkhave, pariññeyyā dhammā?	And what, bhikkhus, are the phenomena to be fully understood?	諸比丘，何為應遍知之法？
Rūpaṁ, bhikkhave, pariññeyyo dhammo.	Form, bhikkhus, is a phenomenon to be fully understood.	諸比丘，色是應遍知之法。
Vedanā …pe…	Feeling …pe…	受…乃至…
saññā …	perception …	想…
saṅkhārā …	volitional formations …	行…
viññāṇaṁ pariññeyyo dhammo.	consciousness is a phenomenon to be fully understood.	識是應遍知之法。
Ime vuccanti, bhikkhave, pariññeyyā dhammā.	These, bhikkhus, are called the phenomena to be fully understood.	諸比丘，此等名為應遍知之法。
Katamā ca, bhikkhave, pariññā?	And what, bhikkhus, is full understanding?	諸比丘，何為遍知？
Rāgakkhayo, dosakkhayo, mohakkhayo—	The destruction of lust, the destruction of hatred, the destruction of delusion—	貪之滅、瞋之滅、痴之滅—
ayaṁ vuccati, bhikkhave, pariññā.	this, bhikkhus, is called full understanding.	諸比丘，此名為遍知。
Katamo ca, bhikkhave, pariññātāvī puggalo?	And who, bhikkhus, is the person who has fully understood?	諸比丘，誰是已遍知之人？
Arahātissa vacanīyaṁ.	The Arahant, it should be said.	應言，阿羅漢。
Yvāyaṁ āyasmā evaṁnāmo evaṅgotto—	That venerable one of such-and-such a name and such-and-such a clan—	彼尊者某某名，某某姓—
ayaṁ vuccati, bhikkhave, pariññātāvī puggalo”ti.	this, bhikkhus, is called the person who has fully understood.”	諸比丘，此名為已遍知之人。」
Catutthaṁ.	Fourth.	第四。

22.107 - SN 22.107 Samaṇa

--- SN22.107 - Samaṇasutta ---	--- SN22.107 - Ascetics ---	--- SN22.107 - Ascetics ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Pañcime, bhikkhave, upādānakkhandhā.	“These, bhikkhus, are the five aggregates subject to clinging.	「此等，諸比丘，是五取蘊。
Katame pañca?	What five?	何五？
Seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho.	That is—the form aggregate subject to clinging …pe… the consciousness aggregate subject to clinging.	即—色取蘊…乃至…識取蘊。
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ upādānakkhandhānaṁ assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti …pe…	Whatever ascetics or brahmins, bhikkhus, do not understand as they really are the gratification, the danger, and the escape in the case of these five aggregates subject to clinging …pe…	諸比丘，凡沙門或婆羅門，不如實了知此五取蘊之味、危、離…乃至…
pajānanti, sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.	understand them, and dwell having realized them for themselves with direct knowledge.	了知彼等，並以親證自了知，住於其中。

22.108 - SN 22.108 Dutiyasamaṇa

--- SN22.108 - Dutiyasamaṇasutta ---	--- SN22.108 - Second Discourse on Ascetics ---	--- SN22.108 - Second Discourse on Ascetics ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Pañcime, bhikkhave, upādānakkhandhā.	“These, bhikkhus, are the five aggregates subject to clinging.	「此等，諸比丘，是五取蘊。
Katame pañca?	What five?	何五？
Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.	That is—the form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the volitional formations aggregate subject to clinging, the consciousness aggregate subject to clinging.	即—色取蘊、受取蘊、想取蘊、行取蘊、識取蘊。
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti …pe…	Whatever ascetics or brahmins, bhikkhus, do not understand as they really are the origin and the passing away, the gratification, the danger, and the escape in the case of these five aggregates subject to clinging …pe…	諸比丘，凡沙門或婆羅門，不如實了知此五取蘊之集與滅，味、危、離…乃至…
pajānanti, sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.	understand them, and dwell having realized them for themselves with direct knowledge.”	了知彼等，並以親證自了知，住於其中。」
Chaṭṭhaṁ.	Sixth.	第六。

22.109 - SN 22.109 Sotāpanna

--- SN22.109 - Sotāpannasutta ---	--- SN22.109 - The Stream-Enterer ---	--- SN22.109 - The Stream-Enterer ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Pañcime, bhikkhave, upādānakkhandhā.	“These, bhikkhus, are the five aggregates subject to clinging.	「此等，諸比丘，是五取蘊。
Katame pañca?	What five?	何五？
Seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho.	That is—the form aggregate subject to clinging …pe… the consciousness aggregate subject to clinging.	即—色取蘊…乃至…識取蘊。
Yato kho, bhikkhave, ariyasāvako imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti.	When, bhikkhus, a noble-one's-disciple understands as they really are the origin and the passing away, the gratification, the danger, and the escape in the case of these five aggregates subject to clinging.	諸比丘，當一聖弟子，如實了知此五取蘊之集與滅，味、危、離。
Ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.	This, bhikkhus, is called a noble-one's-disciple who is a stream-enterer, not subject to destruction, certain, destined for enlightenment.”	諸比丘，此名為聖弟子，是入流者，不墮惡趣，確定，趣向正覺。」

22.110 - SN 22.110 Arahanta

--- SN22.110 - Arahantasutta ---	--- SN22.110 - The Arahant ---	--- SN22.110 - The Arahant ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Pañcime, bhikkhave, upādānakkhandhā.	“These, bhikkhus, are the five aggregates subject to clinging.	「此等，諸比丘，是五取蘊。
Katame pañca?	What five?	何五？
Seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho.	That is—the form aggregate subject to clinging …pe… the consciousness aggregate subject to clinging.	即—色取蘊…乃至…識取蘊。
Yato kho, bhikkhave, bhikkhu imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti.	When, bhikkhus, a bhikkhu, having known as they really are the origin and the passing away, the gratification, the danger, and the escape in the case of these five aggregates subject to clinging, is liberated without clinging.	諸比丘，當一比丘，如實知此五取蘊之集與滅，味、危、離，不取而解脫。
Ayaṁ vuccati, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto”ti.	This, bhikkhus, is called a bhikkhu who is an arahant, whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, destroyed the fetters of being, and is completely liberated through final knowledge.”	諸比丘，此名為比丘，是阿羅漢，漏已盡，梵行已立，所作已辦，捨重擔，達己利，盡諸有結，以正智完全解脫。」

22.111 - SN 22.111 Chandappahāna

--- SN22.111 - Chandappahānasutta ---	--- SN22.111 - Abandoning Desire ---	--- SN22.111 - Abandoning Desire ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Rūpe, bhikkhave, yo chando yo rāgo yā nandī yā taṇhā, taṁ pajahatha.	“In regard to form, bhikkhus, whatever desire there is, whatever lust, whatever delight, whatever craving, abandon that.	「諸比丘，於色，凡有欲、貪、喜、愛，捨棄之。
Evaṁ taṁ rūpaṁ pahīnaṁ bhavissati ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.	Thus that form will be abandoned, cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising.	如是彼色將被捨棄，斷其根，如斷頭棕櫚，滅盡無餘，使其未來不復生。
Vedanāya …pe…	In regard to feeling …pe…	於受…乃至…
saññāya …	in regard to perception …	於想…
saṅkhāresu …	in regard to volitional formations …	於行…
viññāṇe yo chando yo rāgo yā nandī yā taṇhā, taṁ pajahatha.	in regard to consciousness, whatever desire there is, whatever lust, whatever delight, whatever craving, abandon that.	於識，凡有欲、貪、喜、愛，捨棄之。
Evaṁ taṁ viññāṇaṁ pahīnaṁ bhavissati ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhamman”ti.	Thus that consciousness will be abandoned, cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising.”	如是彼識將被捨棄，斷其根，如斷頭棕櫚，滅盡無餘，使其未來不復生。」

22.112 - SN 22.112 Dutiyachandappahāna

--- SN22.112 - Dutiyachandappahānasutta ---	--- SN22.112 - Second Discourse on Abandoning Desire ---	--- SN22.112 - Second Discourse on Abandoning Desire ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Rūpe, bhikkhave, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha.	“In regard to form, bhikkhus, whatever desire, whatever lust, whatever delight, whatever craving, whatever attachments and clinging, mental standpoints, adherences, and underlying tendencies there are, abandon them.	「諸比丘，於色，凡有欲、貪、喜、愛，凡有執著與取，心之立足點、執著與隨眠，捨棄之。
Evaṁ taṁ rūpaṁ pahīnaṁ bhavissati ucchinnamūlaṁ …pe…	Thus that form will be abandoned, cut off at the root …pe…	如是彼色將被捨棄，斷其根…乃至…
vedanāya …	In regard to feeling …	於受…
saññāya …	in regard to perception …	於想…
saṅkhāresu yo chando …pe…	in regard to volitional formations, whatever desire …pe…	於行，凡有欲…乃至…
evaṁ te saṅkhārā pahīnā bhavissanti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.	thus those volitional formations will be abandoned, cut off at the root, made like a palm stump, obliterated so that they are no more subject to future arising.	如是彼行將被捨棄，斷其根，如斷頭棕櫚，滅盡無餘，使其未來不復生。
Viññāṇe yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha.	In regard to consciousness, whatever desire, whatever lust, whatever delight, whatever craving, whatever attachments and clinging, mental standpoints, adherences, and underlying tendencies there are, abandon them.	於識，凡有欲、貪、喜、愛，凡有執著與取，心之立足點、執著與隨眠，捨棄之。
Evaṁ taṁ viññāṇaṁ pahīnaṁ bhavissati ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhamman”ti.	Thus that consciousness will be abandoned, cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising.”	如是彼識將被捨棄，斷其根，如斷頭棕櫚，滅盡無餘，使其未來不復生。」
Antavaggo paṭhamo.	The first chapter on Ends.	邊際品第一。
Anto dukkhañca sakkāyo,	Ends, Suffering, and Identity,	邊際、苦、與身見，
pariññeyyā samaṇā duve;	To be Understood, two on Ascetics;	應遍知，二篇關於沙門；
Sotāpanno arahā ca,	Stream-enterer and Arahant,	入流者與阿羅漢，
duve ca chandappahānāti.	and two on Abandoning Desire.	與二篇關於捨欲。

22.113 - SN 22.113 Avijjā

--- SN22.113 - Avijjāsutta ---	--- SN22.113 - Ignorance ---	--- SN22.113 - Ignorance ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami …pe…	Then a certain bhikkhu approached the Blessed One …pe…	時，有一比丘詣世尊所…乃至…
ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:	Sitting to one side, that bhikkhu said to the Blessed One:	坐於一面，彼比丘白世尊言：
“‘avijjā, avijjā’ti, bhante, vuccati.	“‘Ignorance, ignorance,’ it is said, venerable sir.	「謂『無明，無明』，尊者。
Katamā nu kho, bhante, avijjā;	What, venerable sir, is ignorance;	尊者，何為無明；
kittāvatā ca avijjāgato hotī”ti?	and in what way is one overcome by ignorance?”	人如何為無明所勝？」
“Idha, bhikkhu, assutavā puthujjano rūpaṁ nappajānāti, rūpasamudayaṁ nappajānāti, rūpanirodhaṁ nappajānāti, rūpanirodhagāminiṁ paṭipadaṁ nappajānāti;	“Here, bhikkhu, the uninstructed worldling does not understand form, does not understand the origin of form, does not understand the cessation of form, does not understand the way leading to the cessation of form;	「於此，比丘，未受教之凡夫，不了知色，不了知色之集，不了知色之滅，不了知趣向色滅之道；
vedanaṁ nappajānāti …	does not understand feeling …	不了知受…
saññaṁ …	perception …	想…
saṅkhāre nappajānāti …pe…	does not understand volitional formations …pe…	不了知行…乃至…
viññāṇanirodhagāminiṁ paṭipadaṁ nappajānāti.	does not understand the way leading to the cessation of consciousness.	不了知趣向識滅之道。
Ayaṁ vuccati, bhikkhu, avijjā;	This, bhikkhu, is called ignorance;	比丘，此名為無明；
ettāvatā ca avijjāgato hotī”ti.	and it is in this way that one is overcome by ignorance.”	人如是為無明所勝。」

22.114 - SN 22.114 Vijjā

--- SN22.114 - Vijjāsutta ---	--- SN22.114 - True Knowledge ---	--- SN22.114 - True Knowledge ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:	Sitting to one side, that bhikkhu said to the Blessed One:	坐於一面，彼比丘白世尊言：
“‘vijjā, vijjā’ti, bhante, vuccati.	“‘True knowledge, true knowledge,’ it is said, venerable sir.	「謂『明，明』，尊者。
Katamā nu kho, bhante, vijjā;	What, venerable sir, is true knowledge;	尊者，何為明；
kittāvatā ca vijjāgato hotī”ti?	and in what way is one possessed of true knowledge?”	人如何具足明？」
“Idha, bhikkhu, sutavā ariyasāvako rūpaṁ pajānāti, rūpasamudayaṁ … rūpanirodhaṁ … rūpanirodhagāminiṁ paṭipadaṁ pajānāti.	“Here, bhikkhu, the instructed noble-one's-disciple understands form, understands the origin of form … the cessation of form … the way leading to the cessation of form.	「於此，比丘，已受教之聖弟子，了知色，了知色之集…色之滅…趣向色滅之道。
Vedanaṁ …	He understands feeling …	彼了知受…
saññaṁ …	perception …	想…
saṅkhāre pajānāti …pe…	understands volitional formations …pe…	了知行…乃至…
viññāṇanirodhagāminiṁ paṭipadaṁ pajānāti.	understands the way leading to the cessation of consciousness.	了知趣向識滅之道。
Ayaṁ vuccati, bhikkhu, vijjā;	This, bhikkhu, is called true knowledge;	比丘，此名為明；
ettāvatā ca vijjāgato hotī”ti.	and it is in this way that one is possessed of true knowledge.”	人如是具足明。」
Dutiyaṁ.	Second.	第二。

22.115 - SN 22.115 Dhammakathika

--- SN22.115 - Dhammakathikasutta ---	--- SN22.115 - A Dhamma Teacher ---	--- SN22.115 - A Dhamma Teacher ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:	Sitting to one side, that bhikkhu said to the Blessed One:	坐於一面，彼比丘白世尊言：
“‘dhammakathiko, dhammakathiko’ti, bhante, vuccati;	“‘A Dhamma teacher, a Dhamma teacher,’ it is said, venerable sir;	「謂『法師，法師』，尊者；
kittāvatā nu kho, bhante, dhammakathiko hotī”ti?	in what way, venerable sir, is one a Dhamma teacher?”	尊者，以何為法師？」
“Rūpassa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṁ deseti ‘dhammakathiko bhikkhū’ti alaṁvacanāya.	“If, bhikkhu, one teaches the Dhamma for the purpose of disenchantment with, dispassion for, and cessation of form, it is fitting to call one ‘a bhikkhu who is a Dhamma teacher.’	「若，比丘，為厭離、離欲、止息色而說法，稱之為『比丘是法師』，是適當的。
Rūpassa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṁvacanāya.	If, bhikkhu, one is practicing for the purpose of disenchantment with, dispassion for, and cessation of form, it is fitting to call one ‘a bhikkhu who is practicing in accordance with the Dhamma.’	若，比丘，為厭離、離欲、止息色而修行，稱之為『比丘依法修行』，是適當的。
Rūpassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṁvacanāya.	If, bhikkhu, through disenchantment with, dispassion for, and cessation of form, one is liberated without clinging, it is fitting to call one ‘a bhikkhu who has attained Nibbāna in this very life.’	若，比丘，由厭離、離欲、止息色，不取而解脫，稱之為『比丘於此生已證涅槃』，是適當的。
Vedanāya ce, bhikkhu …pe…	If, bhikkhu, for feeling…pe…	若，比丘，為受…乃至…
saññāya ce, bhikkhu …	if, bhikkhu, for perception…	若，比丘，為想…
saṅkhārānañce, bhikkhu …	if, bhikkhu, for volitional formations…	若，比丘，為行…
viññāṇassa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṁ deseti, ‘dhammakathiko bhikkhū’ti alaṁvacanāya.	if, bhikkhu, one teaches the Dhamma for the purpose of disenchantment with, dispassion for, and cessation of consciousness, it is fitting to call one ‘a bhikkhu who is a Dhamma teacher.’	若，比丘，為厭離、離欲、止息識而說法，稱之為『比丘是法師』，是適當的。
Viññāṇassa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṁvacanāya.	If, bhikkhu, one is practicing for the purpose of disenchantment with, dispassion for, and cessation of consciousness, it is fitting to call one ‘a bhikkhu who is practicing in accordance with the Dhamma.’	若，比丘，為厭離、離欲、止息識而修行，稱之為『比丘依法修行』，是適當的。
Viññāṇassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṁvacanāyā”ti.	If, bhikkhu, through disenchantment with, dispassion for, and cessation of consciousness, one is liberated without clinging, it is fitting to call one ‘a bhikkhu who has attained Nibbāna in this very life.’”	若，比丘，由厭離、離欲、止息識，不取而解脫，稱之為『比丘於此生已證涅槃』，是適當的。」
Tatiyaṁ.	Third.	第三。

22.116 - SN 22.116 Dutiyadhammakathika

--- SN22.116 - Dutiyadhammakathikasutta ---	--- SN22.116 - The Second on a Dhamma Teacher ---	--- SN22.116 - The Second on a Dhamma Teacher ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:	Sitting to one side, that bhikkhu said to the Blessed One:	坐於一面，彼比丘白世尊言：
“‘dhammakathiko, dhammakathiko’ti, bhante, vuccati;	“‘A Dhamma teacher, a Dhamma teacher,’ it is said, venerable sir;	「謂『法師，法師』，尊者；
kittāvatā nu kho, bhante, dhammakathiko hoti;	in what way, venerable sir, is one a Dhamma teacher;	尊者，以何為法師；
kittāvatā dhammānudhammappaṭipanno hoti, kittāvatā diṭṭhadhammanibbānappatto hotī”ti?	in what way is one practicing in accordance with the Dhamma, and in what way has one attained Nibbāna in this very life?”	以何為依法修行，以何為於此生已證涅槃？」
“Rūpassa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṁ deseti, ‘dhammakathiko bhikkhū’ti alaṁvacanāya.	“If, bhikkhu, one teaches the Dhamma for the purpose of disenchantment with, dispassion for, and cessation of form, it is fitting to call one ‘a bhikkhu who is a Dhamma teacher.’	「若，比丘，為厭離、離欲、止息色而說法，稱之為『比丘是法師』，是適當的。
Rūpassa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṁvacanāya.	If, bhikkhu, one is practicing for the purpose of disenchantment with, dispassion for, and cessation of form, it is fitting to call one ‘a bhikkhu who is practicing in accordance with the Dhamma.’	若，比丘，為厭離、離欲、止息色而修行，稱之為『比丘依法修行』，是適當的。
Rūpassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṁvacanāya.	If, bhikkhu, through disenchantment with, dispassion for, and cessation of form, one is liberated without clinging, it is fitting to call one ‘a bhikkhu who has attained Nibbāna in this very life.’	若，比丘，由厭離、離欲、止息色，不取而解脫，稱之為『比丘於此生已證涅槃』，是適當的。
Vedanāya ce, bhikkhu …pe…	If, bhikkhu, for feeling…pe…	若，比丘，為受…乃至…
saññāya ce, bhikkhu …	if, bhikkhu, for perception…	若，比丘，為想…
saṅkhārānañce, bhikkhu …	if, bhikkhu, for volitional formations…	若，比丘，為行…
viññāṇassa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṁ deseti, ‘dhammakathiko bhikkhū’ti alaṁvacanāya.	if, bhikkhu, one teaches the Dhamma for the purpose of disenchantment with, dispassion for, and cessation of consciousness, it is fitting to call one ‘a bhikkhu who is a Dhamma teacher.’	若，比丘，為厭離、離欲、止息識而說法，稱之為『比丘是法師』，是適當的。
Viññāṇassa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṁvacanāya.	If, bhikkhu, one is practicing for the purpose of disenchantment with, dispassion for, and cessation of consciousness, it is fitting to call one ‘a bhikkhu who is practicing in accordance with the Dhamma.’	若，比丘，為厭離、離欲、止息識而修行，稱之為『比丘依法修行』，是適當的。
Viññāṇassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṁvacanāyā”ti.	If, bhikkhu, through disenchantment with, dispassion for, and cessation of consciousness, one is liberated without clinging, it is fitting to call one ‘a bhikkhu who has attained Nibbāna in this very life.’”	若，比丘，由厭離、離欲、止息識，不取而解脫，稱之為『比丘於此生已證涅槃』，是適當的。」
Catutthaṁ.	Fourth.	第四。

22.117 - SN 22.117 Bandhana

--- SN22.117 - Bandhanasutta ---	--- SN22.117 - Bondage ---	--- SN22.117 - Bondage ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī …pe… sappurisadhamme avinīto	“Here, bhikkhus, the uninstructed worldling, who does not see the noble ones …pe… who is not disciplined in the Dhamma of the good persons,	「於此，諸比丘，未受教之凡夫，不見聖者…乃至…不調伏於善人之法，
rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ.	regards form as self, or self as possessing form; or form in self, or self in form.	視色為我，或我為有色；或色在我中，或我在色中。
Ayaṁ vuccati, bhikkhave, assutavā puthujjano rūpabandhanabaddho santarabāhirabandhanabaddho atīradassī apāradassī, baddho jīyati baddho mīyati baddho asmā lokā paraṁ lokaṁ gacchati.	This, bhikkhus, is called an uninstructed worldling who is bound by the bondage of form, bound by internal and external bonds, who does not see the near shore nor the far shore; he ages in bondage, he dies in bondage, in bondage he goes from this world to the next.	諸比丘，此名為未受教之凡夫，為色之縛所縛，為內外之縛所縛，不見此岸，亦不見彼岸；彼於縛中老，於縛中死，於縛中從此世至彼世。
Vedanaṁ attato samanupassati …pe… vedanāya vā attānaṁ.	He regards feeling as self …pe… or self in feeling.	彼視受為我…乃至…或我在受中。
Ayaṁ vuccati, bhikkhave, assutavā puthujjano vedanābandhanabaddho santarabāhirabandhanabaddho atīradassī apāradassī, baddho jīyati baddho mīyati baddho asmā lokā paraṁ lokaṁ gacchati.	This, bhikkhus, is called an uninstructed worldling who is bound by the bondage of feeling, bound by internal and external bonds, who does not see the near shore nor the far shore; he ages in bondage, he dies in bondage, in bondage he goes from this world to the next.	諸比-丘，此名為未受教之凡夫，為受之縛所縛，為內外之縛所縛，不見此岸，亦不見彼岸；彼於縛中老，於縛中死，於縛中從此世至彼世。
Saññaṁ …	Perception…	想…
saṅkhāre …	volitional formations…	行…
viññāṇaṁ attato samanupassati …pe…	He regards consciousness as self …pe…	彼視識為我…乃至…
ayaṁ vuccati, bhikkhave, assutavā puthujjano viññāṇabandhanabaddho santarabāhirabandhanabaddho atīradassī apāradassī, baddho jīyati baddho mīyati baddho asmā lokā paraṁ lokaṁ gacchati.	This, bhikkhus, is called an uninstructed worldling who is bound by the bondage of consciousness, bound by internal and external bonds, who does not see the near shore nor the far shore; he ages in bondage, he dies in bondage, in bondage he goes from this world to the next.	諸比丘，此名為未受教之凡夫，為識之縛所縛，為內外之縛所縛，不見此岸，亦不見彼岸；彼於縛中老，於縛中死，於縛中從此世至彼世。
Sutavā ca kho, bhikkhave, ariyasāvako ariyānaṁ dassāvī …pe… sappurisadhamme suvinīto	But the instructed noble-one's-disciple, bhikkhus, who sees the noble ones …pe… who is well disciplined in the Dhamma of the good persons,	然諸比丘，已受教之聖弟子，見聖者…乃至…善調伏於善人之法，
na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ; na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ.	does not regard form as self, nor self as possessing form; nor form in self, nor self in form.	不視色為我，亦不視我為有色；亦不視色在我中，亦不視我在色中。
Ayaṁ vuccati, bhikkhave, sutavā ariyasāvako na rūpabandhanabaddho, na santarabāhirabandhanabaddho, tīradassī, pāradassī; ‘parimutto so dukkhasmā’ti vadāmi.	This, bhikkhus, is called an instructed noble-one's-disciple who is not bound by the bondage of form, not bound by internal and external bonds, a seer of the shore, a seer of the beyond; ‘He is liberated from suffering,’ I say.	諸比丘，此名為已受教之聖弟子，不為色之縛所縛，不為內外之縛所縛，見岸者，見彼岸者；『彼解脫於苦』，我說。
Na vedanaṁ attato …pe…	He does not regard feeling as self…pe…	彼不視受為我…乃至…
na saññaṁ attato …pe…	he does not regard perception as self…pe…	彼不視想為我…乃至…
na saṅkhāre attato …pe…	he does not regard volitional formations as self…pe…	彼不視行為我…乃至…
na viññāṇaṁ attato samanupassati …pe…	he does not regard consciousness as self…pe…	彼不視識為我…乃至…
ayaṁ vuccati, bhikkhave, sutavā ariyasāvako na viññāṇabandhanabaddho, na santarabāhirabandhanabaddho, tīradassī, pāradassī, ‘parimutto so dukkhasmā’ti vadāmī”ti.	This, bhikkhus, is called an instructed noble-one's-disciple who is not bound by the bondage of consciousness, not bound by internal and external bonds, a seer of the shore, a seer of the beyond; ‘He is liberated from suffering,’ I say.”	諸比丘，此名為已受教之聖弟子，不為識之縛所縛，不為內外之縛所縛，見岸者，見彼岸者；『彼解脫於苦』，我說。」

22.118 - SN 22.118 Paripucchita

--- SN22.118 - Paripucchitasutta ---	--- SN22.118 - Questioned ---	--- SN22.118 - Questioned ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Taṁ kiṁ maññatha, bhikkhave,	“What do you think, bhikkhus,	「汝意云何，諸比丘，
rūpaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassathā”ti?	do you regard form as: ‘This is mine, this I am, this is my self’?”	汝等視色為：『此是我所，此是我，此是我之我』否？」
“No hetaṁ, bhante”.	“No, venerable sir.”	「不也，尊者。」
“Sādhu, bhikkhave.	“Good, bhikkhus.	「善哉，諸比丘。
Rūpaṁ, bhikkhave, ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.	Form, bhikkhus, should be seen as it really is with right wisdom thus: ‘This is not mine, this I am not, this is not my self.’	諸比丘，色應以正慧如實觀之：『此非我所，此非我，此非我之我。』
Vedanaṁ …	Do you regard feeling…	汝等視受…
saññaṁ …	perception…	想…
saṅkhāre …	volitional formations…	行…
viññāṇaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassathā”ti?	consciousness as: ‘This is mine, this I am, this is my self’?”	識為：『此是我所，此是我，此是我之我』否？」
“No hetaṁ, bhante”.	“No, venerable sir.”	「不也，尊者。」
“Sādhu, bhikkhave.	“Good, bhikkhus.	「善哉，諸比丘。
Viññāṇaṁ, bhikkhave, ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ …pe…	Consciousness, bhikkhus, should be seen as it really is with right wisdom thus: ‘This is not mine, this I am not, this is not my self.’ …pe…	諸比丘，識應以正慧如實觀之：『此非我所，此非我，此非我之我。』…乃至…
evaṁ passaṁ …pe…	Seeing thus…pe…	見如是…乃至…
nāparaṁ itthattāyāti pajānātī”ti.	he understands: ‘…there is no more for this state of being.’”	彼知：『…不受後有。』」
Chaṭṭhaṁ.	Sixth.	第六。

22.119 - SN 22.119 Dutiyaparipucchita

--- SN22.119 - Dutiyaparipucchitasutta ---	--- SN22.119 - Second Discourse on Being Questioned ---	--- SN22.119 - Second Discourse on Being Questioned ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Taṁ kiṁ maññatha, bhikkhave,	“What do you think, bhikkhus,	「汝意云何，諸比丘，
rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassathā”ti?	do you regard form as: ‘This is not mine, this I am not, this is not my self’?”	汝等視色為：『此非我所，此非我，此非我之我』否？」
“Evaṁ, bhante”.	“Yes, venerable sir.”	「唯然，尊者。」
“Sādhu, bhikkhave.	“Good, bhikkhus.	「善哉，諸比丘。
Rūpaṁ, bhikkhave, ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.	Form, bhikkhus, should be seen as it really is with right wisdom thus: ‘This is not mine, this I am not, this is not my self.’	諸比丘，色應以正慧如實觀之：『此非我所，此非我，此非我之我。』
Vedanaṁ …	Do you regard feeling…	汝等視受…
saññaṁ …	perception…	想…
saṅkhāre …	volitional formations…	行…
viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassathā”ti?	consciousness as: ‘This is not mine, this I am not, this is not my self’?”	識為：『此非我所，此非我，此非我之我』否？」
“Evaṁ, bhante”.	“Yes, venerable sir.”	「唯然，尊者。」
“Sādhu, bhikkhave.	“Good, bhikkhus.	「善哉，諸比丘。
Viññāṇaṁ, bhikkhave, ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ …	Consciousness, bhikkhus, should be seen as it really is with right wisdom thus: ‘This is not mine, this I am not, this is not my self.’…	諸比丘，識應以正慧如實觀之：『此非我所，此非我，此非我之我。』…
evaṁ …pe…	Thus …pe…	如是…乃至…
nāparaṁ itthattāyāti pajānātī”ti.	he understands: ‘…there is no more for this state of being.’”	彼知：『…不受後有。』」

22.120 - SN 22.120 Saṁyojaniya

--- SN22.120 - Saṁyojaniyasutta ---	--- SN22.120 - Things that Fetter ---	--- SN22.120 - Things that Fetter ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Saṁyojaniye ca, bhikkhave, dhamme desessāmi saṁyojanañca.	“Bhikkhus, I will teach you the things that fetter and the fetter.	「諸比丘，我將教汝等結縛之事與結縛。
Taṁ suṇātha.	Listen to that.	諦聽之。
Katame ca, bhikkhave, saṁyojaniyā dhammā, katamaṁ saṁyojanaṁ?	And what, bhikkhus, are the things that fetter, and what is the fetter?	諸比丘，何為結縛之事，何為結縛？
Rūpaṁ, bhikkhave, saṁyojaniyo dhammo;	Form, bhikkhus, is a thing that fetters;	諸比丘，色是結縛之事；
yo tattha chandarāgo, taṁ tattha saṁyojanaṁ.	whatever desire and lust is there for it, that is the fetter there.	於彼有何欲貪，彼即是彼處之結縛。
Vedanā …pe…	Feeling …pe…	受…乃至…
saññā …	perception …	想…
saṅkhārā …	volitional formations …	行…
viññāṇaṁ saṁyojaniyo dhammo;	consciousness is a thing that fetters;	識是結縛之事；
yo tattha chandarāgo, taṁ tattha saṁyojanaṁ.	whatever desire and lust is there for it, that is the fetter there.	於彼有何欲貪，彼即是彼處之結縛。
Ime vuccanti, bhikkhave, saṁyojaniyā dhammā, idaṁ saṁyojanan”ti.	These, bhikkhus, are called the things that fetter, and this is the fetter.”	諸比丘，此等名為結縛之事，此即是結縛。」

22.121 - SN 22.121 Upādāniya

--- SN22.121 - Upādāniyasutta ---	--- SN22.121 - Things Subject to Clinging ---	--- SN22.121 - Things Subject to Clinging ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Upādāniye ca, bhikkhave, dhamme desessāmi upādānañca.	“Bhikkhus, I will teach you the things subject to clinging and clinging itself.	「諸比丘，我將教汝等取著之事與取著本身。
Taṁ suṇātha.	Listen to that.	諦聽之。
Katame ca, bhikkhave, upādāniyā dhammā, katamaṁ upādānaṁ?	And what, bhikkhus, are the things subject to clinging, and what is clinging?	諸比丘，何為取著之事，何為取著？
Rūpaṁ, bhikkhave, upādāniyo dhammo,	Form, bhikkhus, is a thing subject to clinging,	諸比丘，色是取著之事，
yo tattha chandarāgo, taṁ tattha upādānaṁ.	whatever desire and lust is there for it, that is the clinging there.	於彼有何欲貪，彼即是彼處之取著。
Vedanā …pe…	Feeling …pe…	受…乃至…
saññā …	perception …	想…
saṅkhārā …	volitional formations …	行…
viññāṇaṁ upādāniyo dhammo;	consciousness is a thing subject to clinging;	識是取著之事；
yo tattha chandarāgo, taṁ tattha upādānaṁ.	whatever desire and lust is there for it, that is the clinging there.	於彼有何欲貪，彼即是彼處之取著。
Ime vuccanti, bhikkhave, upādāniyā dhammā, idaṁ upādānan”ti.	These, bhikkhus, are called the things subject to clinging, and this is clinging.”	諸比丘，此等名為取著之事，此即是取著。」

22.122 - SN 22.122 Sīlavanta

--- SN22.122 - Sīlavantasutta ---	--- SN22.122 - The Virtuous Bhikkhu ---	--- SN22.122 - The Virtuous Bhikkhu ---
Ekaṁ samayaṁ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṁ viharanti isipatane migadāye.	On one occasion the Venerable Sāriputta and the Venerable Mahākoṭṭhika were dwelling at Bārāṇasī in the Deer Park at Isipatana.	一時，尊者舍利弗與尊者摩訶拘絺羅住於波羅奈國伊西波達那鹿野苑。
Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami …pe… etadavoca:	Then, in the evening, the Venerable Mahākoṭṭhika rose from seclusion and approached the Venerable Sāriputta …pe… and said to him:	時，於晡時，尊者摩訶拘絺羅從宴坐起，詣尊者舍利弗所…乃至…白言：
“sīlavatāvuso, sāriputta, bhikkhunā katame dhammā yoniso manasikātabbā”ti?	“Friend Sāriputta, what phenomena should be wisely attended to by a virtuous bhikkhu?”	「友舍利弗，具戒比丘應善巧思惟何法？」
“Sīlavatāvuso, koṭṭhika, bhikkhunā pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā.	“Friend Koṭṭhika, a virtuous bhikkhu should wisely attend to the five aggregates subject to clinging as impermanent, as suffering, as a disease, as a tumor, as a dart, as a calamity, as an affliction, as alien, as disintegrating, as empty, as not-self.	「友拘絺羅，具戒比丘應善巧思惟五取蘊為無常、為苦、為病、為癰、為箭、為災、為 affliction、為異、為壞、為空、為非我。
Katame pañca?	What five?	何五？
Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.	That is—the form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the volitional formations aggregate subject to clinging, the consciousness aggregate subject to clinging.	即—色取蘊、受取蘊、想取蘊、行取蘊、識取蘊。
Sīlavatāvuso, koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā.	A virtuous bhikkhu, friend Koṭṭhika, should wisely attend to these five aggregates subject to clinging as impermanent, as suffering, as a disease, as a tumor, as a dart, as a calamity, as an affliction, as alien, as disintegrating, as empty, as not-self.	友拘絺羅，具戒比丘應善巧思惟此五取蘊為無常、為苦、為病、為癰、為箭、為災、為 affliction、為異、為壞、為空、為非我。
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ sīlavā bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto sotāpattiphalaṁ sacchikareyyā”ti.	It is possible, friend, that a virtuous bhikkhu who wisely attends to these five aggregates subject to clinging as impermanent …pe… as not-self, might realize the fruit of stream-entry.”	友，有可能，具戒比丘善巧思惟此五取蘊為無常…乃至…為非我，或能證得入流果。」
“Sotāpannena panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti?	“But, friend Sāriputta, what phenomena should be wisely attended to by a bhikkhu who is a stream-enterer?”	「然，友舍利弗，入流比丘應善巧思惟何法？」
“Sotāpannenapi kho, āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā.	“Friend Koṭṭhika, a bhikkhu who is a stream-enterer should also wisely attend to these five aggregates subject to clinging as impermanent …pe… as not-self.	「友拘絺羅，入流比丘亦應善巧思惟此五取蘊為無常…乃至…為非我。
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ sotāpanno bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto sakadāgāmiphalaṁ sacchikareyyā”ti.	It is possible, friend, that a bhikkhu who is a stream-enterer who wisely attends to these five aggregates subject to clinging as impermanent …pe… as not-self, might realize the fruit of a once-returner.”	友，有可能，入流比丘善巧思惟此五取蘊為無常…乃至…為非我，或能證得一來果。」
“Sakadāgāminā panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti?	“But, friend Sāriputta, what phenomena should be wisely attended to by a bhikkhu who is a once-returner?”	「然，友舍利弗，一來比丘應善巧思惟何法？」
“Sakadāgāmināpi kho, āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā.	“Friend Koṭṭhika, a bhikkhu who is a once-returner should also wisely attend to these five aggregates subject to clinging as impermanent …pe… as not-self.	「友拘絺羅，一來比丘亦應善巧思惟此五取蘊為無常…乃至…為非我。
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ sakadāgāmī bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto anāgāmiphalaṁ sacchikareyyā”ti.	It is possible, friend, that a bhikkhu who is a once-returner who wisely attends to these five aggregates subject to clinging as impermanent …pe… as not-self, might realize the fruit of a non-returner.”	友，有可能，一來比丘善巧思惟此五取蘊為無常…乃至…為非我，或能證得不還果。」
“Anāgāminā panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti?	“But, friend Sāriputta, what phenomena should be wisely attended to by a bhikkhu who is a non-returner?”	「然，友舍利弗，不還比丘應善巧思惟何法？」
“Anāgāmināpi kho, āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā.	“Friend Koṭṭhika, a bhikkhu who is a non-returner should also wisely attend to these five aggregates subject to clinging as impermanent …pe… as not-self.	「友拘絺羅，不還比丘亦應善巧思惟此五取蘊為無常…乃至…為非我。
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ anāgāmī bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto arahattaṁ sacchikareyyā”ti.	It is possible, friend, that a bhikkhu who is a non-returner who wisely attends to these five aggregates subject to clinging as impermanent …pe… as not-self, might realize arahantship.”	友，有可能，不還比丘善巧思惟此五取蘊為無常…乃至…為非我，或能證得阿羅漢果。」
“Arahatā panāvuso sāriputta, katame dhammā yoniso manasi kātabbā”ti?	“But, friend Sāriputta, what phenomena should be wisely attended to by an arahant?”	「然，友舍利弗，阿羅漢應善巧思惟何法？」
“Arahatāpi kho, āvuso koṭṭhika, ime pañcupādānakkhandhe aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā.	“Friend Koṭṭhika, an arahant should also wisely attend to these five aggregates subject to clinging as impermanent, as suffering, as a disease, as a tumor, as a dart, as a calamity, as an affliction, as alien, as disintegrating, as empty, as not-self.	「友拘絺羅，阿羅漢亦應善巧思惟此五取蘊為無常、為苦、為病、為癰、為箭、為災、為 affliction、為異、為壞、為空、為非我。
Natthi, khvāvuso, arahato uttari karaṇīyaṁ katassa vā paticayo;	There is nothing further for an arahant to do, friend, nor any adding to what has been done;	友，阿羅漢已無所應作，亦無於已作之上增益；
api ca ime dhammā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya ceva saṁvattanti satisampajaññāya cā”ti.	but these phenomena, when developed and cultivated, lead to a pleasant dwelling in this very life and to mindfulness and clear comprehension.”	然此等法，若修習、多修習，能導至此生樂住，及正念正知。」

22.123 - SN 22.123 Sutavanta

--- SN22.123 - Sutavantasutta ---	--- SN22.123 - The Instructed Bhikkhu ---	--- SN22.123 - The Instructed Bhikkhu ---
Ekaṁ samayaṁ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṁ viharanti isipatane migadāye.	On one occasion the Venerable Sāriputta and the Venerable Mahākoṭṭhika were dwelling at Bārāṇasī in the Deer Park at Isipatana.	一時，尊者舍利弗與尊者摩訶拘絺羅住於波羅奈國伊西波達那鹿野苑。
Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā …pe… etadavoca:	Then, in the evening, the Venerable Mahākoṭṭhika rose from seclusion and approached the Venerable Sāriputta; having approached …pe… he said this:	時，於晡時，尊者摩訶拘絺羅從宴坐起，詣尊者舍利弗所；至已…乃至…彼作是言：
“Sutavatāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti?	“Friend Sāriputta, what phenomena should be wisely attended to by an instructed bhikkhu?”	「友舍利弗，已受教之比丘應善巧思惟何法？」
“Sutavatāvuso koṭṭhika, bhikkhunā pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā.	“Friend Koṭṭhika, an instructed bhikkhu should wisely attend to the five aggregates subject to clinging as impermanent …pe… as not-self.	「友拘絺羅，已受教之比丘應善巧思惟五取蘊為無常…乃至…為非我。
Katame pañca?	What five?	何五？
Seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho.	That is—the form aggregate subject to clinging …pe… the consciousness aggregate subject to clinging.	即—色取蘊…乃至…識取蘊。
Sutavatāvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā.	Friend Koṭṭhika, an instructed bhikkhu should wisely attend to these five aggregates subject to clinging as impermanent …pe… as not-self.	友拘絺羅，已受教之比丘應善巧思惟此五取蘊為無常…乃至…為非我。
Ṭhānaṁ kho panetaṁ, āvuso, vijjati—yaṁ sutavā bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto sotāpattiphalaṁ sacchikareyyā”ti.	It is possible, friend, that an instructed bhikkhu who wisely attends to these five aggregates subject to clinging as impermanent …pe… as not-self, might realize the fruit of stream-entry.”	友，有可能，已受教之比丘善巧思惟此五取蘊為無常…乃至…為非我，或能證得入流果。」
“Sotāpannena panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti?	“But, friend Sāriputta, what phenomena should be wisely attended to by a bhikkhu who is a stream-enterer?”	「然，友舍利弗，入流比丘應善巧思惟何法？」
“Sotāpannenapi kho āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā.	“Friend Koṭṭhika, a bhikkhu who is a stream-enterer should also wisely attend to these five aggregates subject to clinging as impermanent …pe… as not-self.	「友拘絺羅，入流比丘亦應善巧思惟此五取蘊為無常…乃至…為非我。
Ṭhānaṁ kho panetaṁ, āvuso, vijjati—yaṁ sotāpanno bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto sakadāgāmiphalaṁ …pe…	It is possible, friend, that a bhikkhu who is a stream-enterer who wisely attends to these five aggregates subject to clinging as impermanent …pe… as not-self, might realize the fruit of a once-returner …pe…	友，有可能，入流比丘善巧思惟此五取蘊為無常…乃至…為非我，或能證得一來果…乃至…
anāgāmiphalaṁ …pe…	the fruit of a non-returner …pe…	不還果…乃至…
arahattaphalaṁ sacchikareyyā”ti.	the fruit of arahantship.”	阿羅漢果。」
“Arahatā panāvuso sāriputta, katame dhammā yoniso manasi kātabbā”ti?	“But, friend Sāriputta, what phenomena should be wisely attended to by an arahant?”	「然，友舍利弗，阿羅漢應善巧思惟何法？」
“Arahatāpi khvāvuso koṭṭhika, ime pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā.	“Friend Koṭṭhika, an arahant should also wisely attend to these five aggregates subject to clinging as impermanent, as suffering, as a disease, as a tumor, as a dart, as a calamity, as an affliction, as alien, as disintegrating, as empty, as not-self.	「友拘絺羅，阿羅漢亦應善巧思惟此五取蘊為無常、為苦、為病、為癰、為箭、為災、為 affliction、為異、為壞、為空、為非我。
Natthi, khvāvuso, arahato uttari karaṇīyaṁ, katassa vā paticayo;	There is nothing further for an arahant to do, friend, nor any adding to what has been done;	友，阿羅漢已無所應作，亦無於已作之上增益；
api ca kho ime dhammā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya ceva saṁvattanti satisampajaññāya cā”ti.	but these phenomena, when developed and cultivated, lead to a pleasant dwelling in this very life and to mindfulness and clear comprehension.”	然此等法，若修習、多修習，能導至此生樂住，及正念正知。」

22.124 - SN 22.124 Kappa

--- SN22.124 - Kappasutta ---	--- SN22.124 - Kappa ---	--- SN22.124 - Kappa ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
Atha kho āyasmā kappo yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho āyasmā kappo bhagavantaṁ etadavoca:	Then the Venerable Kappa approached the Blessed One …pe… sitting to one side, the Venerable Kappa said this to the Blessed One:	時，尊者劫波詣世尊所…乃至…坐於一面，尊者劫波白世尊言：
“kathaṁ nu kho, bhante, jānato kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti?	“Venerable sir, how does one know, how does one see, so that in regard to this body with its consciousness and in regard to all external signs, the mind is without I-making, mine-making, and the underlying tendency to conceit?”	「尊者，如何知，如何見，於此有識之身及於一切外相，心能無我慢、我所慢及慢隨眠？」
“Yaṁ kiñci, kappa, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.	“Whatever form there is, Kappa, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, one sees all form as it really is with right wisdom thus: ‘This is not mine, this I am not, this is not my self.’	「劫波，凡色，或過去、未來、或現在，內或外，粗或細，劣或勝，遠或近，人以正慧如實觀一切色：『此非我所，此非我，此非我之我。』
Yā kāci vedanā …pe…	Whatever feeling there is …pe…	凡有受…乃至…
yā kāci saññā …	whatever perception there is …	凡有想…
ye keci saṅkhārā …	whatever volitional formations there are …	凡有行…
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.	whatever consciousness there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, one sees all consciousness as it really is with right wisdom thus: ‘This is not mine, this I am not, this is not my self.’	凡有識，或過去、未來、或現在，內或外，粗或細，劣或勝，遠或近，人以正慧如實觀一切識：『此非我所，此非我，此非我之我。』
Evaṁ kho, kappa, jānato evaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti.	It is in this way, Kappa, that one knowing and seeing, in regard to this body with its consciousness and in regard to all external signs, the mind is without I-making, mine-making, and the underlying tendency to conceit.”	劫波，如是知見，於此有識之身及於一切外相，心能無我慢、我所慢及慢隨眠。」

22.125 - SN 22.125 Dutiyakappa

--- SN22.125 - Dutiyakappasutta ---	--- SN22.125 - Second Discourse to Kappa ---	--- SN22.125 - Second Discourse to Kappa ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
Ekamantaṁ nisinno kho āyasmā kappo bhagavantaṁ etadavoca:	Sitting to one side, the Venerable Kappa said this to the Blessed One:	坐於一面，尊者劫波白世尊言：
“kathaṁ nu kho, bhante, jānato kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti vidhā samatikkantaṁ santaṁ suvimuttan”ti?	“Venerable sir, how does one know, how does one see, so that in regard to this body with its consciousness and in regard to all external signs, the mind is rid of I-making, mine-making, and conceit, has transcended distinctions, and is peaceful and well liberated?”	「尊者，如何知，如何見，於此有識之身及於一切外相，心能離我慢、我所慢及慢，超越分別，得寂靜善解脫？」
“Yaṁ kiñci, kappa, rūpaṁ atītānāgatapaccuppannaṁ …pe… sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādāvimutto hoti.	“Whatever form there is, Kappa, whether past, future, or present …pe… having seen all form as it really is with right wisdom thus: ‘This is not mine, this I am not, this is not my self,’ one is liberated without clinging.	「劫波，凡色，或過去、未來、或現在…乃至…以正慧如實見一切色：『此非我所，此非我，此非我之我』，則不取而解脫。
Yā kāci vedanā …	Whatever feeling there is …	凡有受…
yā kāci saññā …	whatever perception there is …	凡有想…
ye keci saṅkhārā …	whatever volitional formations there are …	凡有行…
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādāvimutto hoti.	whatever consciousness there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, having seen all consciousness as it really is with right wisdom thus: ‘This is not mine, this I am not, this is not my self,’ one is liberated without clinging.	凡有識，或過去、未來、或現在，內或外，粗或細，劣或勝，遠或近，以正慧如實見一切識：『此非我所，此非我，此非我之我』，則不取而解脫。
Evaṁ kho, kappa, jānato evaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti vidhā samatikkantaṁ santaṁ suvimuttan”ti.	It is in this way, Kappa, that one knowing and seeing, in regard to this body with its consciousness and in regard to all external signs, the mind is rid of I-making, mine-making, and conceit, has transcended distinctions, and is peaceful and well liberated.”	劫波，如是知見，於此有識之身及於一切外相，心能離我慢、我所慢及慢，超越分別，得寂靜善解脫。」
Dhammakathikavaggo dutiyo.	The second chapter on the Dhamma Teacher.	法師品第二。
Avijjā vijjā dve kathikā,	Ignorance, Knowledge, two on the Teacher,	無明，明，二篇關於師，
Bandhanā paripucchitā duve;	Bondage, and two on being Questioned;	縛，與二篇關於被問；
Saṁyojanaṁ upādānaṁ,	Fettering, Clinging,	結縛，取著，
Sīlaṁ sutavā dve ca kappenāti.	Virtue, Instructed, and two with Kappa.	戒，受教，與二篇與劫波。

22.126 - SN 22.126 Samudayadhamma

--- SN22.126 - Samudayadhammasutta ---	--- SN22.126 - Subject to Origin ---	--- SN22.126 - Subject to Origin ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:	Then a certain bhikkhu approached the Blessed One; having approached …pe… sitting to one side, that bhikkhu said to the Blessed One:	時，有一比丘詣世尊所；至已…乃至…坐於一面，彼比丘白世尊言：
“‘avijjā, avijjā’ti, bhante, vuccati.	“‘Ignorance, ignorance,’ it is said, venerable sir.	「謂『無明，無明』，尊者。
Katamā nu kho, bhante, avijjā;	What, venerable sir, is ignorance;	尊者，何為無明；
kittāvatā ca avijjāgato hotī”ti?	and in what way is one overcome by ignorance?”	人如何為無明所勝？」
“Idha, bhikkhu, assutavā puthujjano samudayadhammaṁ rūpaṁ ‘samudayadhammaṁ rūpan’ti yathābhūtaṁ nappajānāti;	“Here, bhikkhu, the uninstructed worldling does not understand as it really is form that is subject to origin as ‘form that is subject to origin’;	「於此，比丘，未受教之凡夫，不如實了知有生法之色為『有生法之色』；
vayadhammaṁ rūpaṁ ‘vayadhammaṁ rūpan’ti yathābhūtaṁ nappajānāti;	he does not understand as it really is form that is subject to vanishing as ‘form that is subject to vanishing’;	彼不如實了知有滅法之色為『有滅法之色』；
samudayavayadhammaṁ rūpaṁ ‘samudayavayadhammaṁ rūpan’ti yathābhūtaṁ nappajānāti.	he does not understand as it really is form that is subject to origin and vanishing as ‘form that is subject to origin and vanishing.’	彼不如實了知有生滅法之色為『有生滅法之色』。
Samudayadhammaṁ vedanaṁ ‘samudayadhammā vedanā’ti yathābhūtaṁ nappajānāti;	He does not understand as it really is feeling that is subject to origin as ‘feeling that is subject to origin’;	彼不如實了知有生法之受為『有生法之受』；
vayadhammaṁ vedanaṁ ‘vayadhammā vedanā’ti yathābhūtaṁ nappajānāti;	he does not understand as it really is feeling that is subject to vanishing as ‘feeling that is subject to vanishing’;	彼不如實了知有滅法之受為『有滅法之受』；
samudayavayadhammaṁ vedanaṁ ‘samudayavayadhammā vedanā’ti yathābhūtaṁ nappajānāti.	he does not understand as it really is feeling that is subject to origin and vanishing as ‘feeling that is subject to origin and vanishing.’	彼不如實了知有生滅法之受為『有生滅法之受』。
Samudayadhammaṁ saññaṁ …pe…	Perception subject to origin …pe…	有生法之想…乃至…
samudayadhamme saṅkhāre ‘samudayadhammā saṅkhārā’ti yathābhūtaṁ nappajānāti;	he does not understand as it really is volitional formations that are subject to origin as ‘volitional formations that are subject to origin’;	彼不如實了知有生法之行為『有生法之行』；
vayadhamme saṅkhāre ‘vayadhammā saṅkhārā’ti yathābhūtaṁ nappajānāti;	he does not understand as it really is volitional formations that are subject to vanishing as ‘volitional formations that are subject to vanishing’;	彼不如實了知有滅法之行為『有滅法之行』；
samudayavayadhamme saṅkhāre ‘samudayavayadhammā saṅkhārā’ti yathābhūtaṁ nappajānāti.	he does not understand as it really is volitional formations that are subject to origin and vanishing as ‘volitional formations that are subject to origin and vanishing.’	彼不如實了知有生滅法之行為『有生滅法之行』。
Samudayadhammaṁ viññāṇaṁ ‘samudayadhammaṁ viññāṇan’ti yathābhūtaṁ nappajānāti;	He does not understand as it really is consciousness that is subject to origin as ‘consciousness that is subject to origin’;	彼不如實了知有生法之識為『有生法之識』；
vayadhammaṁ viññāṇaṁ ‘vayadhammaṁ viññāṇan’ti yathābhūtaṁ nappajānāti;	he does not understand as it really is consciousness that is subject to vanishing as ‘consciousness that is subject to vanishing’;	彼不如實了知有滅法之識為『有滅法之識』；
samudayavayadhammaṁ viññāṇaṁ ‘samudayavayadhammaṁ viññāṇan’ti yathābhūtaṁ nappajānāti.	he does not understand as it really is consciousness that is subject to origin and vanishing as ‘consciousness that is subject to origin and vanishing.’	彼不如實了知有生滅法之識為『有生滅法之識』。
Ayaṁ vuccati, bhikkhu, avijjā;	This, bhikkhu, is called ignorance;	比丘，此名為無明；
ettāvatā ca avijjāgato hotī”ti.	and it is in this way that one is overcome by ignorance.”	人如是為無明所勝。」
Evaṁ vutte, so bhikkhu bhagavantaṁ etadavoca:	When this was said, that bhikkhu said this to the Blessed One:	聞此言已，彼比丘白世尊言：
“‘vijjā, vijjā’ti, bhante, vuccati.	“‘True knowledge, true knowledge,’ it is said, venerable sir.	「謂『明，明』，尊者。
Katamā nu kho, bhante, vijjā;	What, venerable sir, is true knowledge;	尊者，何為明；
kittāvatā ca vijjāgato hotī”ti?	and in what way is one possessed of true knowledge?”	人如何具足明？」
“Idha, bhikkhu, sutavā ariyasāvako samudayadhammaṁ rūpaṁ ‘samudayadhammaṁ rūpan’ti yathābhūtaṁ pajānāti;	“Here, bhikkhu, the instructed noble-one's-disciple understands as it really is form that is subject to origin as ‘form that is subject to origin’;	「於此，比丘，已受教之聖弟子，如實了知有生法之色為『有生法之色』；
vayadhammaṁ rūpaṁ ‘vayadhammaṁ rūpan’ti yathābhūtaṁ pajānāti;	he understands as it really is form that is subject to vanishing as ‘form that is subject to vanishing’;	彼如實了知有滅法之色為『有滅法之色』；
samudayavayadhammaṁ rūpaṁ ‘samudayavayadhammaṁ rūpan’ti yathābhūtaṁ pajānāti.	he understands as it really is form that is subject to origin and vanishing as ‘form that is subject to origin and vanishing.’	彼如實了知有生滅法之色為『有生滅法之色』。
Samudayadhammaṁ vedanaṁ ‘samudayadhammā vedanā’ti yathābhūtaṁ pajānāti;	He understands as it really is feeling that is subject to origin as ‘feeling that is subject to origin’;	彼如實了知有生法之受為『有生法之受』；
vayadhammaṁ vedanaṁ ‘vayadhammā vedanā’ti yathābhūtaṁ pajānāti;	he understands as it really is feeling that is subject to vanishing as ‘feeling that is subject to vanishing’;	彼如實了知有滅法之受為『有滅法之受』；
samudayavayadhammaṁ vedanaṁ ‘samudayavayadhammā vedanā’ti yathābhūtaṁ pajānāti.	he understands as it really is feeling that is subject to origin and vanishing as ‘feeling that is subject to origin and vanishing.’	彼如實了知有生滅法之受為『有生滅法之受』。
Samudayadhammaṁ saññaṁ …	Perception subject to origin …	有生法之想…
samudayadhamme saṅkhāre ‘samudayadhammā saṅkhārā’ti yathābhūtaṁ pajānāti;	he understands as it really is volitional formations that are subject to origin as ‘volitional formations that are subject to origin’;	彼如實了知有生法之行為『有生法之行』；
vayadhamme saṅkhāre ‘vayadhammā saṅkhārā’ti yathābhūtaṁ pajānāti;	he understands as it really is volitional formations that are subject to vanishing as ‘volitional formations that are subject to vanishing’;	彼如實了知有滅法之行為『有滅法之行』；
samudayavayadhamme saṅkhāre ‘samudayavayadhammā saṅkhārā’ti yathābhūtaṁ pajānāti.	he understands as it really is volitional formations that are subject to origin and vanishing as ‘volitional formations that are subject to origin and vanishing.’	彼如實了知有生滅法之行為『有生滅法之行』。
Samudayadhammaṁ viññāṇaṁ ‘samudayadhammaṁ viññāṇan’ti yathābhūtaṁ pajānāti;	He understands as it really is consciousness that is subject to origin as ‘consciousness that is subject to origin’;	彼如實了知有生法之識為『有生法之識』；
vayadhammaṁ viññāṇaṁ ‘vayadhammaṁ viññāṇan’ti yathābhūtaṁ pajānāti;	he understands as it really is consciousness that is subject to vanishing as ‘consciousness that is subject to vanishing’;	彼如實了知有滅法之識為『有滅法之識』；
samudayavayadhammaṁ viññāṇaṁ ‘samudayavayadhammaṁ viññāṇan’ti yathābhūtaṁ pajānāti.	he understands as it really is consciousness that is subject to origin and vanishing as ‘consciousness that is subject to origin and vanishing.’	彼如實了知有生滅法之識為『有生滅法之識』。
Ayaṁ vuccati, bhikkhu, vijjā;	This, bhikkhu, is called true knowledge;	比丘，此名為明；
ettāvatā ca vijjāgato hotī”ti.	and it is in this way that one is possessed of true knowledge.”	人如是具足明。」

22.127 - SN 22.127 Dutiyasamudayadhamma

--- SN22.127 - Dutiyasamudayadhammasutta ---	--- SN22.127 - Second on Being Subject to Origin ---	--- SN22.127 - Second on Being Subject to Origin ---
Ekaṁ samayaṁ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṁ viharanti isipatane migadāye.	On one occasion the Venerable Sāriputta and the Venerable Mahākoṭṭhika were dwelling at Bārāṇasī in the Deer Park at Isipatana.	一時，尊者舍利弗與尊者摩訶拘絺羅住於波羅奈國伊西波達那鹿野苑。
Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṁ paṭisallānā vuṭṭhito …pe… ekamantaṁ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca:	Then, in the evening, the Venerable Mahākoṭṭhika rose from seclusion …pe… sitting to one side, the Venerable Mahākoṭṭhika said this to the Venerable Sāriputta:	時，於晡時，尊者摩訶拘絺羅從宴坐起…乃至…坐於一面，尊者摩訶拘絺羅白尊者舍利弗言：
“‘avijjā, avijjā’ti, āvuso sāriputta, vuccati.	“‘Ignorance, ignorance,’ it is said, friend Sāriputta.	「謂『無明，無明』，友舍利弗。
Katamā nu kho, āvuso, avijjā;	What, friend, is ignorance;	友，何為無明；
kittāvatā ca avijjāgato hotī”ti?	and in what way is one overcome by ignorance?”	人如何為無明所勝？」
“Idhāvuso assutavā puthujjano samudayadhammaṁ rūpaṁ ‘samudayadhammaṁ rūpan’ti yathābhūtaṁ nappajānāti; vayadhammaṁ rūpaṁ …pe… ‘samudayavayadhammaṁ rūpan’ti yathābhūtaṁ nappajānāti.	“Here, friend, the uninstructed worldling does not understand as it really is form that is subject to origin as ‘form that is subject to origin’; form that is subject to vanishing …pe… as ‘form that is subject to origin and vanishing.’	「友，於此，未受教之凡夫，不如實了知有生法之色為『有生法之色』；有滅法之色…乃至…為『有生滅法之色』。
Samudayadhammaṁ vedanaṁ …pe… vayadhammaṁ vedanaṁ …pe… ‘samudayavayadhammā vedanā’ti yathābhūtaṁ nappajānāti.	Feeling that is subject to origin …pe… feeling that is subject to vanishing …pe… as ‘feeling that is subject to origin and vanishing.’	有生法之受…乃至…有滅法之受…乃至…為『有生滅法之受』。
Samudayadhammaṁ saññaṁ …pe…	Perception that is subject to origin …pe…	有生法之想…乃至…
samudayadhamme saṅkhāre …pe… vayadhamme saṅkhāre …pe… samudayavayadhamme saṅkhāre ‘samudayavayadhammā saṅkhārā’ti yathābhūtaṁ nappajānāti.	volitional formations that are subject to origin …pe… volitional formations that are subject to vanishing …pe… volitional formations that are subject to origin and vanishing as ‘volitional formations that are subject to origin and vanishing.’	有生法之行…乃至…有滅法之行…乃至…有生滅法之行為『有生滅法之行』。
Samudayadhammaṁ viññāṇaṁ …pe… samudayavayadhammaṁ viññāṇaṁ ‘samudayavayadhammaṁ viññāṇan’ti yathābhūtaṁ nappajānāti.	Consciousness that is subject to origin …pe… consciousness that is subject to origin and vanishing as ‘consciousness that is subject to origin and vanishing.’	有生法之識…乃至…有生滅法之識為『有生滅法之識』。
Ayaṁ vuccati, āvuso, avijjā;	This, friend, is called ignorance;	友，此名為無明；
ettāvatā ca avijjāgato hotī”ti.	and it is in this way that one is overcome by ignorance.”	人如是為無明所勝。」
Dutiyaṁ.	Second.	第二。

22.128 - SN 22.128 Tatiyasamudayadhamma

--- SN22.128 - Tatiyasamudayadhammasutta ---	--- SN22.128 - Third on Being Subject to Origin ---	--- SN22.128 - Third on Being Subject to Origin ---
Ekaṁ samayaṁ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṁ viharanti isipatane migadāye …pe…	On one occasion the Venerable Sāriputta and the Venerable Mahākoṭṭhika were dwelling at Bārāṇasī in the Deer Park at Isipatana …pe…	一時，尊者舍利弗與尊者摩訶拘絺羅住於波羅奈國伊西波達那鹿野苑…乃至…
ekamantaṁ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca:	sitting to one side, the Venerable Mahākoṭṭhika said this to the Venerable Sāriputta:	坐於一面，尊者摩訶拘絺羅白尊者舍利弗言：
“‘vijjā, vijjā’ti, āvuso sāriputta, vuccati.	“‘True knowledge, true knowledge,’ it is said, friend Sāriputta.	「謂『明，明』，友舍利弗。
Katamā nu kho, āvuso, vijjā;	What, friend, is true knowledge;	友，何為明；
kittāvatā ca vijjāgato hotī”ti?	and in what way is one possessed of true knowledge?”	人如何具足明？」
“Idhāvuso, sutavā ariyasāvako samudayadhammaṁ rūpaṁ ‘samudayadhammaṁ rūpan’ti yathābhūtaṁ pajānāti; vayadhammaṁ rūpaṁ …pe… samudayavayadhammaṁ rūpaṁ ‘samudayavayadhammaṁ rūpan’ti yathābhūtaṁ pajānāti;	“Here, friend, the instructed noble-one's-disciple understands as it really is form that is subject to origin as ‘form that is subject to origin’; form that is subject to vanishing …pe… form that is subject to origin and vanishing as ‘form that is subject to origin and vanishing’;	「友，於此，已受教之聖弟子，如實了知有生法之色為『有生法之色』；有滅法之色…乃至…有生滅法之色為『有生滅法之色』；
samudayadhammaṁ vedanaṁ …pe… samudayavayadhammā vedanā …	feeling that is subject to origin …pe… feeling subject to origin and vanishing…	有生法之受…乃至…有生滅法之受…
samudayadhammaṁ saññaṁ …pe…	perception that is subject to origin …pe…	有生法之想…乃至…
samudayadhamme saṅkhāre … vayadhamme saṅkhāre … samudayavayadhamme saṅkhāre ‘samudayavayadhammā saṅkhārā’ti yathābhūtaṁ pajānāti.	volitional formations that are subject to origin … volitional formations that are subject to vanishing … volitional formations that are subject to origin and vanishing as ‘volitional formations that are subject to origin and vanishing.’	有生法之行…有滅法之行…有生滅法之行為『有生滅法之行』。
Samudayadhammaṁ viññāṇaṁ … vayadhammaṁ viññāṇaṁ … samudayavayadhammaṁ viññāṇaṁ ‘samudayavayadhammaṁ viññāṇan’ti yathābhūtaṁ pajānāti.	consciousness that is subject to origin … consciousness that is subject to vanishing … consciousness that is subject to origin and vanishing as ‘consciousness that is subject to origin and vanishing.’	有生法之識…有滅法之識…有生滅法之識為『有生滅法之識』。
Ayaṁ vuccatāvuso, vijjā;	This, friend, is called true knowledge;	友，此名為明；
ettāvatā ca vijjāgato hotī”ti.	and it is in this way that one is possessed of true knowledge.”	人如是具足明。」
Tatiyaṁ.	Third.	第三。

22.129 - SN 22.129 Assāda

--- SN22.129 - Assādasutta ---	--- SN22.129 - Gratification ---	--- SN22.129 - Gratification ---
Bārāṇasiyaṁ viharanti isipatane migadāye …pe…	Dwelling at Bārāṇasī in the Deer Park at Isipatana …pe…	住於波羅奈國伊西波達那鹿野苑…乃至…
ekamantaṁ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca:	sitting to one side, the Venerable Mahākoṭṭhika said this to the Venerable Sāriputta:	坐於一面，尊者摩訶拘絺羅白尊者舍利弗言：
“‘avijjā, avijjā’ti, āvuso sāriputta, vuccati.	“‘Ignorance, ignorance,’ it is said, friend Sāriputta.	「謂『無明，無明』，友舍利弗。
Katamā nu kho, āvuso, avijjā;	What, friend, is ignorance;	友，何為無明；
kittāvatā ca avijjāgato hotī”ti?	and in what way is one overcome by ignorance?”	人如何為無明所勝？」
“Idhāvuso assutavā puthujjano rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.	“Here, friend, the uninstructed worldling does not understand as they really are the gratification, the danger, and the escape in the case of form.	「友，於此，未受教之凡夫，不如實了知色之味、危、離。
Vedanāya …pe…	In the case of feeling …pe…	於受…乃至…
saññāya …	in the case of perception …	於想…
saṅkhārānaṁ …	in the case of volitional formations …	於行…
viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.	he does not understand as they really are the gratification, the danger, and the escape in the case of consciousness.	彼不如實了知識之味、危、離。
Ayaṁ vuccatāvuso, avijjā;	This, friend, is called ignorance;	友，此名為無明；
ettāvatā ca avijjāgato hotī”ti.	and it is in this way that one is overcome by ignorance.”	人如是為無明所勝。」
Catutthaṁ.	Fourth.	第四。

22.130 - SN 22.130 Dutiyaassāda

--- SN22.130 - Dutiyaassādasutta ---	--- SN22.130 - Second on Gratification ---	--- SN22.130 - Second on Gratification ---
Bārāṇasiyaṁ viharanti isipatane migadāye …pe…	Dwelling at Bārāṇasī in the Deer Park at Isipatana …pe…	住於波羅奈國伊西波達那鹿野苑…乃至…
“‘vijja, vijjā’ti, āvuso sāriputta, vuccati.	“‘True knowledge, true knowledge,’ it is said, friend Sāriputta.	「謂『明，明』，友舍利弗。
Katamā nu kho, āvuso, vijjā;	What, friend, is true knowledge;	友，何為明；
kittāvatā ca vijjāgato hotī”ti?	and in what way is one possessed of true knowledge?”	人如何具足明？」
“Idhāvuso, sutavā ariyasāvako rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti.	“Here, friend, the instructed noble-one's-disciple understands as they really are the gratification, the danger, and the escape in the case of form.	「友，於此，已受教之聖弟子，如實了知色之味、危、離。
Vedanāya …pe…	In the case of feeling …pe…	於受…乃至…
saññāya …	in the case of perception …	於想…
saṅkhārānaṁ …	in the case of volitional formations …	於行…
viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti.	he understands as they really are the gratification, the danger, and the escape in the case of consciousness.	彼如實了知識之味、危、離。
Ayaṁ vuccatāvuso, vijjā;	This, friend, is called true knowledge;	友，此名為明；
ettāvatā ca vijjāgato hotī”ti.	and it is in this way that one is possessed of true knowledge.”	人如是具足明。」

22.131 - SN 22.131 Samudaya

--- SN22.131 - Samudayasutta ---	--- SN22.131 - Origin ---	--- SN22.131 - Origin ---
Bārāṇasiyaṁ viharanti isipatane migadāye …pe…	Dwelling at Bārāṇasī in the Deer Park at Isipatana …pe…	住於波羅奈國伊西波達那鹿野苑…乃至…
“‘avijjā, avijjā’ti, āvuso sāriputta, vuccati.	“‘Ignorance, ignorance,’ it is said, friend Sāriputta.	「謂『無明，無明』，友舍利弗。
Katamā nu kho, āvuso, avijjā;	What, friend, is ignorance;	友，何為無明；
kittāvatā ca avijjāgato hotī”ti?	and in what way is one overcome by ignorance?”	人如何為無明所勝？」
“Idhāvuso, assutavā puthujjano rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.	“Here, friend, the uninstructed worldling does not understand as they really are the origin, the passing away, the gratification, the danger, and the escape in the case of form.	「友，於此，未受教之凡夫，不如實了知色之集、滅、味、危、離。
Vedanāya …pe…	In the case of feeling …pe…	於受…乃至…
saññāya …	in the case of perception …	於想…
saṅkhārānaṁ …	in the case of volitional formations …	於行…
viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.	he does not understand as they really are the origin, the passing away, the gratification, the danger, and the escape in the case of consciousness.	彼不如實了知識之集、滅、味、危、離。
Ayaṁ vuccatāvuso, avijjā;	This, friend, is called ignorance;	友，此名為無明；
ettāvatā ca avijjāgato hotī”ti.	and it is in this way that one is overcome by ignorance.”	人如是為無明所勝。」
Chaṭṭhaṁ.	Sixth.	第六。

22.132 - SN 22.132 Dutiyasamudaya

--- SN22.132 - Dutiyasamudayasutta ---	--- SN22.132 - Second on Origin ---	--- SN22.132 - Second on Origin ---
Bārāṇasiyaṁ viharanti isipatane migadāye …pe…	Dwelling at Bārāṇasī in the Deer Park at Isipatana …pe…	住於波羅奈國伊西波達那鹿野苑…乃至…
ekamantaṁ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca:	sitting to one side, the Venerable Mahākoṭṭhika said this to the Venerable Sāriputta:	坐於一面，尊者摩訶拘絺羅白尊者舍利弗言：
“‘vijjā, vijjā’ti, āvuso sāriputta, vuccati.	“‘True knowledge, true knowledge,’ it is said, friend Sāriputta.	「謂『明，明』，友舍利弗。
Katamā nu kho, āvuso, vijjā;	What, friend, is true knowledge;	友，何為明；
kittāvatā ca vijjāgato hotī”ti?	and in what way is one possessed of true knowledge?”	人如何具足明？」
“Idhāvuso, sutavā ariyasāvako rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti.	“Here, friend, the instructed noble-one's-disciple understands as they really are the origin, the passing away, the gratification, the danger, and the escape in the case of form.	「友，於此，已受教之聖弟子，如實了知色之集、滅、味、危、離。
Vedanāya …pe…	In the case of feeling …pe…	於受…乃至…
saññāya …	in the case of perception …	於想…
saṅkhārānaṁ …	in the case of volitional formations …	於行…
viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti.	he understands as they really are the origin, the passing away, the gratification, the danger, and the escape in the case of consciousness.	彼如實了知識之集、滅、味、危、離。
Ayaṁ vuccatāvuso, vijjā;	This, friend, is called true knowledge;	友，此名為明；
ettāvatā ca vijjāgato hotī”ti.	and it is in this way that one is possessed of true knowledge.”	人如是具足明。」

22.133 - SN 22.133 Koṭṭhika

--- SN22.133 - Koṭṭhikasutta ---	--- SN22.133 - Koṭṭhika ---	--- SN22.133 - Koṭṭhika ---
Bārāṇasiyaṁ viharanti isipatane migadāye.	Dwelling at Bārāṇasī in the Deer Park at Isipatana.	住於波羅奈國伊西波達那鹿野苑。
Atha kho āyasmā sāriputto sāyanhasamayaṁ …pe…	Then, in the evening, the Venerable Sāriputta …pe…	時，於晡時，尊者舍利弗…乃至…
ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ mahākoṭṭhikaṁ etadavoca:	sitting to one side, the Venerable Sāriputta said this to the Venerable Mahākoṭṭhika:	坐於一面，尊者舍利弗白尊者摩訶拘絺羅言：
“‘avijjā, avijjā’ti, āvuso koṭṭhika, vuccati.	“‘Ignorance, ignorance,’ it is said, friend Koṭṭhika.	「謂『無明，無明』，友拘絺羅。
Katamā nu kho, āvuso, avijjā;	What, friend, is ignorance;	友，何為無明；
kittāvatā ca avijjāgato hotī”ti?	and in what way is one overcome by ignorance?”	人如何為無明所勝？」
“Idhāvuso, assutavā puthujjano rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.	“Here, friend, the uninstructed worldling does not understand as they really are the gratification, the danger, and the escape in the case of form.	「友，於此，未受教之凡夫，不如實了知色之味、危、離。
Vedanāya …pe…	In the case of feeling …pe…	於受…乃至…
saññāya …	in the case of perception …	於想…
saṅkhārānaṁ …	in the case of volitional formations …	於行…
viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.	he does not understand as they really are the gratification, the danger, and the escape in the case of consciousness.	彼不如實了知識之味、危、離。
Ayaṁ vuccatāvuso, avijjā;	This, friend, is called ignorance;	友，此名為無明；
ettāvatā ca avijjāgato hotī”ti.	and it is in this way that one is overcome by ignorance.”	人如是為無明所勝。」
Evaṁ vutte, āyasmā sāriputto āyasmantaṁ mahākoṭṭhikaṁ etadavoca:	When this was said, the Venerable Sāriputto said this to the Venerable Mahākoṭṭhika:	聞此言已，尊者舍利弗白尊者摩訶拘絺羅言：
“‘vijjā, vijjā’ti, āvuso koṭṭhika, vuccati.	“‘True knowledge, true knowledge,’ it is said, friend Koṭṭhika.	「謂『明，明』，友拘絺羅。
Katamā nu kho, āvuso, vijjā;	What, friend, is true knowledge;	友，何為明；
kittāvatā ca vijjāgato hotī”ti?	and in what way is one possessed of true knowledge?”	人如何具足明？」
“Idhāvuso, sutavā ariyasāvako rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti.	“Here, friend, the instructed noble-one's-disciple understands as they really are the gratification, the danger, and the escape in the case of form.	「友，於此，已受教之聖弟子，如實了知色之味、危、離。
Vedanāya …pe…	In the case of feeling …pe…	於受…乃至…
saññāya …	in the case of perception …	於想…
saṅkhārānaṁ …	in the case of volitional formations …	於行…
viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti.	he understands as they really are the gratification, the danger, and the escape in the case of consciousness.	彼如實了知識之味、危、離。
Ayaṁ vuccatāvuso, vijjā;	This, friend, is called true knowledge;	友，此名為明；
ettāvatā ca vijjāgato hotī”ti.	and it is in this way that one is possessed of true knowledge.”	人如是具足明。」

22.134 - SN 22.134 Dutiyakoṭṭhika

--- SN22.134 - Dutiyakoṭṭhikasutta ---	--- SN22.134 - Second Discourse with Koṭṭhika ---	--- SN22.134 - Second Discourse with Koṭṭhika ---
Bārāṇasiyaṁ viharanti isipatane migadāye …pe…	Dwelling at Bārāṇasī in the Deer Park at Isipatana …pe…	住於波羅奈國伊西波達那鹿野苑…乃至…
“‘avijjā, avijjā’ti, āvuso koṭṭhika, vuccati.	“‘Ignorance, ignorance,’ it is said, friend Koṭṭhika.	「謂『無明，無明』，友拘絺羅。
Katamā nu kho, āvuso, avijjā;	What, friend, is ignorance;	友，何為無明；
kittāvatā ca avijjāgato hotī”ti?	and in what way is one overcome by ignorance?”	人如何為無明所勝？」
“Idhāvuso, assutavā puthujjano rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.	“Here, friend, the uninstructed worldling does not understand as they really are the origin, the passing away, the gratification, the danger, and the escape in the case of form.	「友，於此，未受教之凡夫，不如實了知色之集、滅、味、危、離。
Vedanāya …pe…	In the case of feeling …pe…	於受…乃至…
saññāya …	in the case of perception …	於想…
saṅkhārānaṁ …	in the case of volitional formations …	於行…
viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.	he does not understand as they really are the origin, the passing away, the gratification, the danger, and the escape in the case of consciousness.	彼不如實了知識之集、滅、味、危、離。
Ayaṁ vuccatāvuso, avijjā;	This, friend, is called ignorance;	友，此名為無明；
ettāvatā ca avijjāgato hotī”ti.	and it is in this way that one is overcome by ignorance.”	人如是為無明所勝。」
Evaṁ vutte, āyasmā sāriputto āyasmantaṁ mahākoṭṭhikaṁ etadavoca:	When this was said, the Venerable Sāriputta said this to the Venerable Mahākoṭṭhika:	聞此言已，尊者舍利弗白尊者摩訶拘絺羅言：
“‘vijjā, vijjā’ti, āvuso koṭṭhika, vuccati.	“‘True knowledge, true knowledge,’ it is said, friend Koṭṭhika.	「謂『明，明』，友拘絺羅。
Katamā nu kho, āvuso, vijjā;	What, friend, is true knowledge;	友，何為明；
kittāvatā ca vijjāgato hotī”ti?	and in what way is one possessed of true knowledge?”	人如何具足明？」
“Idhāvuso, sutavā ariyasāvako rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti.	“Here, friend, the instructed noble-one's-disciple understands as they really are the origin, the passing away, the gratification, the danger, and the escape in the case of form.	「友，於此，已受教之聖弟子，如實了知色之集、滅、味、危、離。
Vedanāya …pe…	In the case of feeling …pe…	於受…乃至…
saññāya …	in the case of perception …	於想…
saṅkhārānaṁ …	in the case of volitional formations …	於行…
viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti.	he understands as they really are the origin, the passing away, the gratification, the danger, and the escape in the case of consciousness.	彼如實了知識之集、滅、味、危、離。
Ayaṁ vuccatāvuso, vijjā;	This, friend, is called true knowledge;	友，此名為明；
ettāvatā ca vijjāgato hotī”ti.	and it is in this way that one is possessed of true knowledge.”	人如是具足明。」

22.135 - SN 22.135 Tatiyakoṭṭhika

--- SN22.135 - Tatiyakoṭṭhikasutta ---	--- SN22.135 - Third Discourse with Koṭṭhika ---	--- SN22.135 - Third Discourse with Koṭṭhika ---
Taññeva nidānaṁ.	The same setting.	同一場景。
Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ mahākoṭṭhikaṁ etadavoca:	Sitting to one side, the Venerable Sāriputta said this to the Venerable Mahākoṭṭhika:	坐於一面，尊者舍利弗白尊者摩訶拘絺羅言：
“‘avijjā, avijjā’ti, āvuso koṭṭhika, vuccati.	“‘Ignorance, ignorance,’ it is said, friend Koṭṭhika.	「謂『無明，無明』，友拘絺羅。
Katamā nu kho, āvuso, avijjā;	What, friend, is ignorance;	友，何為無明；
kittāvatā ca avijjāgato hotī”ti?	and in what way is one overcome by ignorance?”	人如何為無明所勝？」
“Idhāvuso, assutavā puthujjano rūpaṁ nappajānāti, rūpasamudayaṁ nappajānāti, rūpanirodhaṁ nappajānāti, rūpanirodhagāminiṁ paṭipadaṁ nappajānāti.	“Here, friend, the uninstructed worldling does not understand form, does not understand the origin of form, does not understand the cessation of form, does not understand the way leading to the cessation of form.	「友，於此，未受教之凡夫，不了知色，不了知色之集，不了知色之滅，不了知趣向色滅之道。
Vedanaṁ nappajānāti …pe…	He does not understand feeling …pe…	彼不了知受…乃至…
saññaṁ …	perception …	想…
saṅkhāre …	volitional formations …	行…
viññāṇaṁ nappajānāti, viññāṇasamudayaṁ nappajānāti, viññāṇanirodhaṁ nappajānāti, viññāṇanirodhagāminiṁ paṭipadaṁ nappajānāti.	he does not understand consciousness, does not understand the origin of consciousness, does not understand the cessation of consciousness, does not understand the way leading to the cessation of consciousness.	彼不了知識，不了知識之集，不了知識之滅，不了知趣向識滅之道。
Ayaṁ vuccatāvuso, avijjā;	This, friend, is called ignorance;	友，此名為無明；
ettāvatā ca avijjāgato hotī”ti.	and it is in this way that one is overcome by ignorance.”	人如是為無明所勝。」
Evaṁ vutte, āyasmā sāriputto āyasmantaṁ mahākoṭṭhikaṁ etadavoca:	When this was said, the Venerable Sāriputta said this to the Venerable Mahākoṭṭhika:	聞此言已，尊者舍利弗白尊者摩訶拘絺羅言：
“‘vijjā, vijjā’ti, āvuso koṭṭhika, vuccati.	“‘True knowledge, true knowledge,’ it is said, friend Koṭṭhika.	「謂『明，明』，友拘絺羅。
Katamā nu kho, āvuso, vijjā;	What, friend, is true knowledge;	友，何為明；
kittāvatā ca vijjāgato hotī”ti?	and in what way is one possessed of true knowledge?”	人如何具足明？」
“Idhāvuso, sutavā ariyasāvako rūpaṁ pajānāti, rūpasamudayaṁ pajānāti, rūpanirodhaṁ pajānāti, rūpanirodhagāminiṁ paṭipadaṁ pajānāti.	“Here, friend, the instructed noble-one's-disciple understands form, understands the origin of form, understands the cessation of form, understands the way leading to the cessation of form.	「友，於此，已受教之聖弟子，了知色，了知色之集，了知色之滅，了知趣向色滅之道。
Vedanaṁ …	Feeling …	受…
saññaṁ …	perception …	想…
saṅkhāre …	volitional formations …	行…
viññāṇaṁ pajānāti, viññāṇasamudayaṁ pajānāti, viññāṇanirodhaṁ pajānāti, viññāṇanirodhagāminiṁ paṭipadaṁ pajānāti.	he understands consciousness, understands the origin of consciousness, understands the cessation of consciousness, understands the way leading to the cessation of consciousness.	彼了知識，了知識之集，了知識之滅，了知趣向識滅之道。
Ayaṁ vuccatāvuso, vijjā;	This, friend, is called true knowledge;	友，此名為明；
ettāvatā ca vijjāgato hotī”ti.	and it is in this way that one is possessed of true knowledge.”	人如是具足明。」
Avijjāvaggo tatiyo.	The Chapter on Ignorance, the third.	無明品，第三。
Samudayadhamme tīṇi,	Three on Subject to Origin,	三篇關於有生法，
assādo apare duve;	then two on Gratification;	然後二篇關於味；
Samudaye ca dve vuttā,	Two are said on Origin,	二篇關於集，
koṭṭhike apare tayoti.	then three more with Koṭṭhika.	然後再三篇與拘絺羅。

22.136 - SN 22.136 Kukkuḷa

--- SN22.136 - Kukkuḷasutta ---	--- SN22.136 - Hot Embers ---	--- SN22.136 - Hot Embers ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Rūpaṁ, bhikkhave, kukkuḷaṁ, vedanā kukkuḷā, saññā kukkuḷā, saṅkhārā kukkuḷā, viññāṇaṁ kukkuḷaṁ.	“Bhikkhus, form is hot embers, feeling is hot embers, perception is hot embers, volitional formations are hot embers, consciousness is hot embers.	「諸比丘，色是熱炭，受是熱炭，想是熱炭，行是熱炭，識是熱炭。
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati.	Seeing thus, bhikkhus, the instructed noble-one's-disciple becomes disenchanted with form, becomes disenchanted with feeling, becomes disenchanted with perception, becomes disenchanted with volitional formations, becomes disenchanted with consciousness.	諸比丘，如是見者，已受教之聖弟子，厭於色，厭於受，厭於想，厭於行，厭於識。
Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.	Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. When he is liberated, there comes the knowledge: ‘I am liberated.’	厭故離欲。離欲故解脫。解脫時，有智：『我已解脫。』
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.	He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’”	彼知：『生已盡，梵行已立，所作已辦，不受後有。』」

22.137 - SN 22.137 Anicca

--- SN22.137 - Aniccasutta ---	--- SN22.137 - Impermanent ---	--- SN22.137 - Impermanent ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Yaṁ, bhikkhave, aniccaṁ; tatra vo chando pahātabbo.	“Bhikkhus, regarding what is impermanent, desire for it should be abandoned.	「諸比丘，於無常者，應捨其欲。
Kiñca, bhikkhave, aniccaṁ?	And what, bhikkhus, is impermanent?	諸比丘，何為無常？
Rūpaṁ, bhikkhave, aniccaṁ; tatra vo chando pahātabbo.	Form, bhikkhus, is impermanent; desire for it should be abandoned.	諸比丘，色是無常；應捨其欲。
Vedanā aniccā …pe…	Feeling is impermanent …pe…	受是無常…乃至…
saññā …	perception …	想…
saṅkhārā …	volitional formations …	行…
viññāṇaṁ aniccaṁ; tatra vo chando pahātabbo.	consciousness is impermanent; desire for it should be abandoned.	識是無常；應捨其欲。
Yaṁ, bhikkhave, aniccaṁ; tatra vo chando pahātabbo”ti.	Bhikkhus, regarding what is impermanent, desire for it should be abandoned.”	諸比丘，於無常者，應捨其欲。」
Dutiyaṁ.	Second.	第二。

22.138 - SN 22.138 Dutiyaanicca

--- SN22.138 - Dutiyaaniccasutta ---	--- SN22.138 - Second on the Impermanent ---	--- SN22.138 - Second on the Impermanent ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Yaṁ, bhikkhave, aniccaṁ; tatra vo rāgo pahātabbo.	“Bhikkhus, regarding what is impermanent, lust for it should be abandoned.	「諸比丘，於無常者，應捨其貪。
Kiñca, bhikkhave, aniccaṁ?	And what, bhikkhus, is impermanent?	諸比丘，何為無常？
Rūpaṁ, bhikkhave, aniccaṁ; tatra vo rāgo pahātabbo.	Form, bhikkhus, is impermanent; lust for it should be abandoned.	諸比丘，色是無常；應捨其貪。
Vedanā aniccā …	Feeling is impermanent …	受是無常…
saññā …	perception …	想…
saṅkhārā …	volitional formations …	行…
viññāṇaṁ aniccaṁ; tatra vo rāgo pahātabbo.	consciousness is impermanent; lust for it should be abandoned.	識是無常；應捨其貪。
Yaṁ, bhikkhave, aniccaṁ; tatra vo rāgo pahātabbo”ti.	Bhikkhus, regarding what is impermanent, lust for it should be abandoned.”	諸比丘，於無常者，應捨其貪。」
Tatiyaṁ.	Third.	第三。

22.139 - SN 22.139 Tatiyaanicca

--- SN22.139 - Tatiyaaniccasutta ---	--- SN22.139 - Third on the Impermanent ---	--- SN22.139 - Third on the Impermanent ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Yaṁ, bhikkhave, aniccaṁ; tatra vo chandarāgo pahātabbo.	“Bhikkhus, regarding what is impermanent, desire and lust for it should be abandoned.	「諸比丘，於無常者，應捨其欲貪。
Kiñca, bhikkhave, aniccaṁ?	And what, bhikkhus, is impermanent?	諸比丘，何為無常？
Rūpaṁ, bhikkhave, aniccaṁ, tatra vo chandarāgo pahātabbo.	Form, bhikkhus, is impermanent; for it, desire and lust should be abandoned.	諸比丘，色是無常；於彼，應捨欲貪。
Vedanā aniccā …	Feeling is impermanent…	受是無常…
saññā …	perception…	想…
saṅkhārā …	volitional formations…	行…
viññāṇaṁ aniccaṁ; tatra vo chandarāgo pahātabbo.	consciousness is impermanent; for it, desire and lust should be abandoned.	識是無常；於彼，應捨欲貪。
Yaṁ, bhikkhave, aniccaṁ; tatra vo chandarāgo pahātabbo”ti.	Bhikkhus, regarding what is impermanent, desire and lust for it should be abandoned.”	諸比丘，於無常者，應捨其欲貪。」
Catutthaṁ.	Fourth.	第四。

22.140 - SN 22.140 Dukkha

--- SN22.140 - Dukkhasutta ---	--- SN22.140 - Suffering ---	--- SN22.140 - Suffering ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Yaṁ, bhikkhave, dukkhaṁ; tatra vo chando pahātabbo …pe…	“Bhikkhus, regarding what is suffering, desire for it should be abandoned …pe…	「諸比丘，於苦者，應捨其欲…乃至…
yaṁ, bhikkhave, dukkhaṁ; tatra vo chando pahātabbo”ti.	Bhikkhus, regarding what is suffering, desire for it should be abandoned.”	諸比丘，於苦者，應捨其欲。」

22.141 - SN 22.141 Dutiyadukkha

--- SN22.141 - Dutiyadukkhasutta ---	--- SN22.141 - Second on Suffering ---	--- SN22.141 - Second on Suffering ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Yaṁ, bhikkhave, dukkhaṁ; tatra vo rāgo pahātabbo …pe…	“Bhikkhus, regarding what is suffering, lust for it should be abandoned …pe…	「諸比丘，於苦者，應捨其貪…乃至…
yaṁ, bhikkhave, dukkhaṁ; tatra vo rāgo pahātabbo”ti.	Bhikkhus, regarding what is suffering, lust for it should be abandoned.”	諸比丘，於苦者，應捨其貪。」
Chaṭṭhaṁ.	Sixth.	第六。

22.142 - SN 22.142 Tatiyadukkha

--- SN22.142 - Tatiyadukkhasutta ---	--- SN22.142 - Third on Suffering ---	--- SN22.142 - Third on Suffering ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Yaṁ, bhikkhave, dukkhaṁ; tatra vo chandarāgo pahātabbo …pe…	“Bhikkhus, regarding what is suffering, desire and lust for it should be abandoned …pe…	「諸比丘，於苦者，應捨其欲貪…乃至…
yaṁ, bhikkhave, dukkhaṁ; tatra vo chandarāgo pahātabbo”ti.	Bhikkhus, regarding what is suffering, desire and lust for it should be abandoned.”	諸比丘，於苦者，應捨其欲貪。」

22.143 - SN 22.143 Anatta

--- SN22.143 - Anattasutta ---	--- SN22.143 - Not-Self ---	--- SN22.143 - Not-Self ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Yo, bhikkhave, anattā; tatra vo chando pahātabbo.	“Bhikkhus, regarding what is not-self, desire for it should be abandoned.	「諸比丘，於非我者，應捨其欲。
Ko ca, bhikkhave, anattā?	And what, bhikkhus, is not-self?	諸比丘，何為非我？
Rūpaṁ, bhikkhave, anattā; tatra vo chando pahātabbo.	Form, bhikkhus, is not-self; desire for it should be abandoned.	諸比丘，色是非我；應捨其欲。
Vedanā anattā …	Feeling is not-self…	受是非我…
saññā …	perception…	想…
saṅkhārā …	volitional formations…	行…
viññāṇaṁ anattā; tatra vo chando pahātabbo.	consciousness is not-self; desire for it should be abandoned.	識是非我；應捨其欲。
Yo, bhikkhave, anattā; tatra vo chando pahātabbo”ti.	Bhikkhus, regarding what is not-self, desire for it should be abandoned.”	諸比丘，於非我者，應捨其欲。」

22.144 - SN 22.144 Dutiyaanatta

--- SN22.144 - Dutiyaanattasutta ---	--- SN22.144 - Second on Not-Self ---	--- SN22.144 - Second on Not-Self ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Yo, bhikkhave, anattā; tatra vo rāgo pahātabbo.	“Bhikkhus, regarding what is not-self, lust for it should be abandoned.	「諸比丘，於非我者，應捨其貪。
Ko ca, bhikkhave, anattā?	And what, bhikkhus, is not-self?	諸比丘，何為非我？
Rūpaṁ, bhikkhave, anattā; tatra vo rāgo pahātabbo.	Form, bhikkhus, is not-self; lust for it should be abandoned.	諸比丘，色是非我；應捨其貪。
Vedanā anattā …	Feeling is not-self…	受是非我…
saññā …	perception…	想…
saṅkhārā …	volitional formations…	行…
viññāṇaṁ anattā; tatra vo rāgo pahātabbo.	consciousness is not-self; lust for it should be abandoned.	識是非我；應捨其貪。
Yo, bhikkhave, anattā; tatra vo rāgo pahātabbo”ti.	Bhikkhus, regarding what is not-self, lust for it should be abandoned.”	諸比丘，於非我者，應捨其貪。」

22.145 - SN 22.145 Tatiyaanatta

--- SN22.145 - Tatiyaanattasutta ---	--- SN22.145 - Third on Not-Self ---	--- SN22.145 - Third on Not-Self ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Yo, bhikkhave, anattā; tatra vo chandarāgo pahātabbo.	“Bhikkhus, regarding what is not-self, desire and lust for it should be abandoned.	「諸比丘，於非我者，應捨其欲貪。
Ko ca, bhikkhave, anattā?	And what, bhikkhus, is not-self?	諸比丘，何為非我？
Rūpaṁ, bhikkhave, anattā; tatra vo chandarāgo pahātabbo.	Form, bhikkhus, is not-self; desire and lust for it should be abandoned.	諸比丘，色是非我；應捨其欲貪。
Vedanā anattā …	Feeling is not-self…	受是非我…
saññā …	perception…	想…
saṅkhārā …	volitional formations…	行…
viññāṇaṁ anattā; tatra vo chandarāgo pahātabbo.	consciousness is not-self; desire and lust for it should be abandoned.	識是非我；應捨其欲貪。
Yo, bhikkhave, anattā; tatra vo chandarāgo pahātabbo”ti.	Bhikkhus, regarding what is not-self, desire and lust for it should be abandoned.”	諸比丘，於非我者，應捨其欲貪。」

22.146 - SN 22.146 Nibbidābahula

--- SN22.146 - Nibbidābahulasutta ---	--- SN22.146 - Full of Disenchantment ---	--- SN22.146 - Full of Disenchantment ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Saddhāpabbajitassa, bhikkhave, kulaputtassa ayamanudhammo hoti—	“For a son of good family who has gone forth in faith, bhikkhus, this is the proper way of practice:	「諸比丘，於以信出家之善男子，此為正行之道：
yaṁ rūpe nibbidābahulo vihareyya. Vedanāya …pe… saññāya … saṅkhāresu … viññāṇe nibbidābahulo vihareyya.	that he should dwell full of disenchantment towards form. Towards feeling …pe… towards perception … towards volitional formations … that he should dwell full of disenchantment towards consciousness.	彼應住於對色充滿厭離。對受…乃至…對想…對行…彼應住於對識充滿厭離。
Yo rūpe nibbidābahulo viharanto, vedanāya … saññāya … saṅkhāresu … viññāṇe nibbidābahulo viharanto rūpaṁ parijānāti, vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ parijānāti;	He who dwells full of disenchantment towards form, towards feeling … perception … volitional formations … consciousness, fully understands form, fully understands feeling … perception … volitional formations … consciousness;	住於對色、對受…想…行…識充滿厭離者，遍知色、遍知受…想…行…識；
so rūpaṁ parijānaṁ vedanaṁ parijānaṁ saññaṁ parijānaṁ saṅkhāre parijānaṁ viññāṇaṁ parijānaṁ parimuccati rūpamhā, parimuccati vedanāya, parimuccati saññāya, parimuccati saṅkhārehi, parimuccati viññāṇamhā, parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; ‘parimuccati dukkhasmā’ti vadāmī”ti.	he, by fully understanding form, fully understanding feeling, fully understanding perception, fully understanding volitional formations, fully understanding consciousness, is liberated from form, is liberated from feeling, is liberated from perception, is liberated from volitional formations, is liberated from consciousness, is liberated from birth, aging, and death, from sorrows, lamentations, pains, griefs, and despairs; ‘He is liberated from suffering,’ I say.”	彼，由遍知色、遍知受、遍知想、遍知行、遍知識，解脫於色、解脫於受、解脫於想、解脫於行、解脫於識，解脫於生、老、死，解脫於愁、悲、苦、憂、絕望；『彼解脫於苦』，我說。」

22.147 - SN 22.147 Aniccānupassī

--- SN22.147 - Aniccānupassīsutta ---	--- SN22.147 - Contemplating Impermanence ---	--- SN22.147 - Contemplating Impermanence ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Saddhāpabbajitassa, bhikkhave, kulaputtassa ayamanudhammo hoti—	“For a son of good family who has gone forth in faith, bhikkhus, this is the proper way of practice:	「諸比丘，於以信出家之善男子，此為正行之道：
yaṁ rūpe aniccānupassī vihareyya.	that he should dwell contemplating impermanence in form.	彼應住於觀色無常。
Vedanāya …	In feeling…	於受…
saññāya …	in perception…	於想…
saṅkhāresu …	in volitional formations…	於行…
viññāṇe aniccānupassī vihareyya …pe…	that he should dwell contemplating impermanence in consciousness…pe…	彼應住於觀識無常…乃至…
‘parimuccati dukkhasmā’ti vadāmī”ti.	‘He is liberated from suffering,’ I say.”	『彼解脫於苦』，我說。」

22.148 - SN 22.148 Dukkhānupassī

--- SN22.148 - Dukkhānupassīsutta ---	--- SN22.148 - Contemplating Suffering ---	--- SN22.148 - Contemplating Suffering ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Saddhāpabbajitassa, bhikkhave, kulaputtassa ayamanudhammo hoti—	“For a son of good family who has gone forth in faith, bhikkhus, this is the proper way of practice:	「諸比丘，於以信出家之善男子，此為正行之道：
yaṁ rūpe dukkhānupassī vihareyya.	that he should dwell contemplating suffering in form.	彼應住於觀色是苦。
Vedanāya …	In feeling…	於受…
saññāya …	in perception…	於想…
saṅkhāresu …	in volitional formations…	於行…
viññāṇe dukkhānupassī vihareyya …pe…	that he should dwell contemplating suffering in consciousness…pe…	彼應住於觀識是苦…乃至…
‘parimuccati dukkhasmā’ti vadāmī”ti.	‘He is liberated from suffering,’ I say.”	『彼解脫於苦』，我說。」

22.149 - SN 22.149 Anattānupassī

--- SN22.149 - Anattānupassīsutta ---	--- SN22.149 - Contemplating Not-Self ---	--- SN22.149 - Contemplating Not-Self ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Saddhāpabbajitassa, bhikkhave, kulaputtassa ayamanudhammo hoti—	“For a son of good family who has gone forth in faith, bhikkhus, this is the proper way of practice:	「諸比丘，於以信出家之善男子，此為正行之道：
yaṁ rūpe anattānupassī vihareyya.	that he should dwell contemplating not-self in form.	彼應住於觀色非我。
Vedanāya …	In feeling…	於受…
saññāya …	in perception…	於想…
saṅkhāresu …	in volitional formations…	於行…
viññāṇe anattānupassī vihareyya.	that he should dwell contemplating not-self in consciousness.	彼應住於觀識非我。
Anattānupassī viharanto, vedanāya …	Dwelling contemplating not-self in form, in feeling…	住於觀色非我，於受…
saññāya …	in perception…	於想…
saṅkhāresu …	in volitional formations…	於行…
viññāṇe anattānupassī viharanto rūpaṁ parijānāti, vedanaṁ …pe…	dwelling contemplating not-self in consciousness, he fully understands form, fully understands feeling…pe…	住於觀識非我，彼遍知色、遍知受…乃至…
saññaṁ …	perception…	想…
saṅkhāre …	volitional formations…	行…
viññāṇaṁ parijānāti.	he fully understands consciousness.	彼遍知識。
So rūpaṁ parijānaṁ vedanaṁ parijānaṁ saññaṁ parijānaṁ saṅkhāre parijānaṁ viññāṇaṁ parijānaṁ parimuccati rūpamhā, parimuccati vedanāya, parimuccati saññāya, parimuccati saṅkhārehi, parimuccati viññāṇamhā, parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi;	He, by fully understanding form, fully understanding feeling, fully understanding perception, fully understanding volitional formations, fully understanding consciousness, is liberated from form, is liberated from feeling, is liberated from perception, is liberated from volitional formations, is liberated from consciousness, is liberated from birth, aging, and death, from sorrows, lamentations, pains, griefs, and despairs;	彼，由遍知色、遍知受、遍知想、遍知行、遍知識，解脫於色、解脫於受、解脫於想、解脫於行、解脫於識，解脫於生、老、死，解脫於愁、悲、苦、憂、絕望；
‘parimuccati dukkhasmā’ti vadāmī”ti.	‘He is liberated from suffering,’ I say.”	『彼解脫於苦』，我說。」
Kukkuḷavaggo catuttho.	The Hot Embers Chapter, the fourth.	熱炭品，第四。
Kukkuḷā tayo aniccena,	Hot Embers, three on impermanence,	熱炭，三篇關於無常，
dukkhena apare tayo;	then three more on suffering;	然後再三篇關於苦；
Anattena tayo vuttā,	Three are said on not-self,	三篇關於非我，
kulaputtena dve dukāti.	with two on the son of good family.	與二篇關於善男子。

22.150 - SN 22.150 Ajjhatta

--- SN22.150 - Ajjhattasutta ---	--- SN22.150 - Internal ---	--- SN22.150 - Internal ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya uppajjati ajjhattaṁ sukhadukkhan”ti?	“Bhikkhus, when what exists, by clinging to what, does internal pleasure and pain arise?”	「諸比丘，當何者存在，由取著何者，內在之樂與苦生起？」
Bhagavaṁmūlakā no, bhante, dhammā …pe…	“For us, venerable sir, the teachings are rooted in the Blessed One…pe…	「尊者，我等之教法以世尊為根…乃至…
“rūpe kho, bhikkhave, sati rūpaṁ upādāya uppajjati ajjhattaṁ sukhadukkhaṁ.	“When form exists, bhikkhus, by clinging to form internal pleasure and pain arise.	「諸比丘，當色存在，由取著色，內在之樂與苦生起。
Vedanāya sati …pe…	When feeling exists…pe…	當受存在…乃至…
saññāya sati …	when perception exists…	當想存在…
saṅkhāresu sati …	when volitional formations exist…	當行存在…
viññāṇe sati viññāṇaṁ upādāya uppajjati ajjhattaṁ sukhadukkhaṁ.	when consciousness exists, by clinging to consciousness internal pleasure and pain arise.	當識存在，由取著識，內在之樂與苦生起。
Taṁ kiṁ maññatha, bhikkhave,	What do you think, bhikkhus,	汝意云何，諸比丘，
rūpaṁ niccaṁ vā aniccaṁ vā”ti?	is form permanent or impermanent?”	色為常或無常？」
“Aniccaṁ, bhante”.	“Impermanent, venerable sir.”	「無常，尊者。」
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?	“But is what is impermanent suffering or happiness?”	「然無常者是苦是樂？」
“Dukkhaṁ, bhante”.	“Suffering, venerable sir.”	「苦，尊者。」
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya uppajjeyya ajjhattaṁ sukhadukkhan”ti?	“Regarding what is impermanent, suffering, and subject to change, could internal pleasure and pain arise without clinging to it?”	「於無常、苦、變易法，若不取著，能生內在之樂與苦否？」
“No hetaṁ, bhante”.	“No, venerable sir.”	「不也，尊者。」
“Vedanā …pe…	“Feeling…pe…	「受…乃至…
saññā …	perception…	想…
saṅkhārā …	volitional formations…	行…
viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?	Is consciousness permanent or impermanent?”	識為常或無常？」
“Aniccaṁ, bhante”.	“Impermanent, venerable sir.”	「無常，尊者。」
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?	“But is what is impermanent suffering or happiness?”	「然無常者是苦是樂？」
“Dukkhaṁ, bhante”.	“Suffering, venerable sir.”	「苦，尊者。」
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya uppajjeyya ajjhattaṁ sukhadukkhan”ti?	“Regarding what is impermanent, suffering, and subject to change, could internal pleasure and pain arise without clinging to it?”	「於無常、苦、變易法，若不取著，能生內在之樂與苦否？」
“No hetaṁ, bhante”.	“No, venerable sir.”	「不也，尊者。」
“Evaṁ passaṁ …pe…	“Seeing thus…pe…	「見如是…乃至…
nāparaṁ itthattāyāti pajānātī”ti.	he understands: ‘…there is no more for this state of being.’”	彼知：『…不受後有。』」

22.151 - SN 22.151 Etaṁmama

--- SN22.151 - Etaṁmamasutta ---	--- SN22.151 - This is Mine ---	--- SN22.151 - This is Mine ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa:	“Bhikkhus, when what exists, by clinging to what, by adhering to what,	「諸比丘，當何者存在，由取著何者，由執持何者，
‘etaṁ mama, esohamasmi, eso me attā’ti samanupassatī”ti?	does one regard things as: ‘This is mine, this I am, this is my self’?”	人視事物為：『此是我所，此是我，此是我之我』？」
Bhagavaṁmūlakā no, bhante, dhammā …pe…	“For us, venerable sir, the teachings are rooted in the Blessed One…pe…	「尊者，我等之教法以世尊為根…乃至…
“rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa …pe…	“When form exists, bhikkhus, by clinging to form, by adhering to form…pe…	「諸比丘，當色存在，由取著色，由執持色…乃至…
viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa:	when consciousness exists, by clinging to consciousness, by adhering to consciousness,	當識存在，由取著識，由執持識，
‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati.	one regards it as: ‘This is mine, this I am, this is my self.’	人視之為：『此是我所，此是我，此是我之我。』
Taṁ kiṁ maññatha, bhikkhave,	What do you think, bhikkhus,	汝意云何，諸比丘，
rūpaṁ niccaṁ vā aniccaṁ vā”ti?	is form permanent or impermanent?”	色為常或無常？」
“Aniccaṁ, bhante” …pe…	“Impermanent, venerable sir.”…pe…	「無常，尊者。」…乃至…
vipariṇāmadhammaṁ, api nu taṁ anupādāya etaṁ mama, esohamasmi, eso me attāti samanupasseyyāti?	subject to change, could one, without clinging to it, regard it as: ‘This is mine, this I am, this is my self’?”	變易法，若不取著，能視之為：『此是我所，此是我，此是我之我』否？」
“No hetaṁ, bhante”.	“No, venerable sir.”	「不也，尊者。」
“Vedanā …	“Feeling…	「受…
saññā …	perception…	想…
saṅkhārā …	volitional formations…	行…
viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?	Is consciousness permanent or impermanent?”	識為常或無常？」
“Aniccaṁ, bhante” …pe…	“Impermanent, venerable sir.”…pe…	「無常，尊者。」…乃至…
vipariṇāmadhammaṁ, api nu taṁ anupādāya etaṁ mama, esohamasmi, eso me attāti samanupasseyyāti?	subject to change, could one, without clinging to it, regard it as: ‘This is mine, this I am, this is my self’?”	變易法，若不取著，能視之為：『此是我所，此是我，此是我之我』否？」
“No hetaṁ, bhante”.	“No, venerable sir.”	「不也，尊者。」
“Evaṁ passaṁ …pe…	“Seeing thus…pe…	「見如是…乃至…
nāparaṁ itthattāyāti pajānātī”ti.	he understands: ‘…there is no more for this state of being.’”	彼知：『…不受後有。』」
Dutiyaṁ.	Second.	第二。

22.152 - SN 22.152 Soattā

--- SN22.152 - Soattāsutta ---	--- SN22.152 - That is the Self ---	--- SN22.152 - That is the Self ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati:	“Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view arise:	「諸比丘，當何者存在，由取著何者，由執持何者，如是見生起：
‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti?	‘That which is the self is the world; after death I will be permanent, stable, eternal, not subject to change’?”	『彼即是我，即是世界；我死後將常、穩定、永恆、不變』？」
Bhagavaṁmūlakā no, bhante, dhammā …pe….	“For us, venerable sir, the teachings are rooted in the Blessed One…pe….	「尊者，我等之教法以世尊為根…乃至…。
“Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati:	“When form exists, bhikkhus, by clinging to form, by adhering to form, such a view arises:	「諸比丘，當色存在，由取著色，由執持色，如是見生起：
‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti.	‘That which is the self is the world; after death I will be permanent, stable, eternal, not subject to change.’	『彼即是我，即是世界；我死後將常、穩定、永恆、不變。』
Vedanāya …pe…	When feeling…pe…	當受存在…乃至…
saññāya …	when perception…	當想存在…
saṅkhāresu …pe…	when volitional formations…pe…	當行存在…乃至…
viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati:	when consciousness exists, by clinging to consciousness, by adhering to consciousness, such a view arises:	當識存在，由取著識，由執持識，如是見生起：
‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti.	‘That which is the self is the world; after death I will be permanent, stable, eternal, not subject to change.’	『彼即是我，即是世界；我死後將常、穩定、永恆、不變。』
Taṁ kiṁ maññatha, bhikkhave,	What do you think, bhikkhus,	汝意云何，諸比丘，
rūpaṁ niccaṁ vā aniccaṁ vā”ti?	is form permanent or impermanent?”	色為常或無常？」
“Aniccaṁ, bhante”.	“Impermanent, venerable sir.”	「無常，尊者。」
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?	“But is what is impermanent suffering or happiness?”	「然無常者是苦是樂？」
“Dukkhaṁ, bhante”.	“Suffering, venerable sir.”	「苦，尊者。」
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya:	“Regarding what is impermanent, suffering, and subject to change, could such a view arise without clinging to it:	「於無常、苦、變易法，若不取著，能生如是見否：
‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti?	‘That which is the self is the world; after death I will be permanent, stable, eternal, not subject to change’?”	『彼即是我，即是世界；我死後將常、穩定、永恆、不變』？」
“No hetaṁ, bhante”.	“No, venerable sir.”	「不也，尊者。」
“Vedanā …	“Feeling…	「受…
saññā …	perception…	想…
saṅkhārā …	volitional formations…	行…
viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?	Is consciousness permanent or impermanent?”	識為常或無常？」
“Aniccaṁ, bhante”.	“Impermanent, venerable sir.”	「無常，尊者。」
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?	“But is what is impermanent suffering or happiness?”	「然無常者是苦是樂？」
“Dukkhaṁ, bhante”.	“Suffering, venerable sir.”	「苦，尊者。」
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya:	“Regarding what is impermanent, suffering, and subject to change, could such a view arise without clinging to it:	「於無常、苦、變易法，若不取著，能生如是見否：
‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti?	‘That which is the self is the world; after death I will be permanent, stable, eternal, not subject to change’?”	『彼即是我，即是世界；我死後將常、穩定、永恆、不變』？」
“No hetaṁ, bhante”.	“No, venerable sir.”	「不也，尊者。」
“Evaṁ passaṁ …pe…	“Seeing thus…pe…	「見如是…乃至…
nāparaṁ itthattāyāti pajānātī”ti.	he understands: ‘…there is no more for this state of being.’”	彼知：『…不受後有。』」
Tatiyaṁ.	Third.	第三。

22.153 - SN 22.153 Nocamesiyā

--- SN22.153 - Nocamesiyāsutta ---	--- SN22.153 - I Might Not Be ---	--- SN22.153 - I Might Not Be ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati:	“Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view arise:	「諸比丘，當何者存在，由取著何者，由執持何者，如是見生起：
‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’”ti?	‘I might not be, and it might not be for me; I will not be, and it will not be for me’?”	『我或不有，我所亦或不有；我將不有，我所亦將不有』？」
Bhagavaṁmūlakā no, bhante, dhammā …pe…	“For us, venerable sir, the teachings are rooted in the Blessed One…pe…	「尊者，我等之教法以世尊為根…乃至…
“rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati:	“When form exists, bhikkhus, by clinging to form, by adhering to form, such a view arises:	「諸比丘，當色存在，由取著色，由執持色，如是見生起：
‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti.	‘I might not be, and it might not be for me; I will not be, and it will not be for me.’	『我或不有，我所亦或不有；我將不有，我所亦將不有。』
Vedanāya sati …	When feeling exists…	當受存在…
saññāya sati …	when perception exists…	當想存在…
saṅkhāresu sati …	when volitional formations exist…	當行存在…
viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa, evaṁ diṭṭhi uppajjati:	when consciousness exists, by clinging to consciousness, by adhering to consciousness, such a view arises:	當識存在，由取著識，由執持識，如是見生起：
‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti.	‘I might not be, and it might not be for me; I will not be, and it will not be for me.’	『我或不有，我所亦或不有；我將不有，我所亦將不有。』
Taṁ kiṁ maññatha, bhikkhave,	What do you think, bhikkhus,	汝意云何，諸比丘，
rūpaṁ niccaṁ vā aniccaṁ vā”ti?	is form permanent or impermanent?”	色為常或無常？」
“Aniccaṁ, bhante”.	“Impermanent, venerable sir.”	「無常，尊者。」
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?	“But is what is impermanent suffering or happiness?”	「然無常者是苦是樂？」
“Dukkhaṁ, bhante”.	“Suffering, venerable sir.”	「苦，尊者。」
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya:	“Regarding what is impermanent, suffering, and subject to change, could such a view arise without clinging to it:	「於無常、苦、變易法，若不取著，能生如是見否：
‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’”ti?	‘I might not be, and it might not be for me; I will not be, and it will not be for me’?”	『我或不有，我所亦或不有；我將不有，我所亦將不有』？」
“No hetaṁ, bhante”.	“No, venerable sir.”	「不也，尊者。」
“Vedanā …	“Feeling…	「受…
saññā …	perception…	想…
saṅkhārā …	volitional formations…	行…
viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?	Is consciousness permanent or impermanent?”	識為常或無常？」
“Aniccaṁ, bhante”.	“Impermanent, venerable sir.”	「無常，尊者。」
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?	“But is what is impermanent suffering or happiness?”	「然無常者是苦是樂？」
“Dukkhaṁ, bhante”.	“Suffering, venerable sir.”	「苦，尊者。」
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya:	“Regarding what is impermanent, suffering, and subject to change, could such a view arise without clinging to it:	「於無常、苦、變易法，若不取著，能生如是見否：
‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’”ti?	‘I might not be, and it might not be for me; I will not be, and it will not be for me’?”	『我或不有，我所亦或不有；我將不有，我所亦將不有』？」
“No hetaṁ, bhante”.	“No, venerable sir.”	「不也，尊者。」
“Evaṁ passaṁ …pe…	“Seeing thus…pe…	「見如是…乃至…
nāparaṁ itthattāyāti pajānātī”ti.	he understands: ‘…there is no more for this state of being.’”	彼知：『…不受後有。』」
Catutthaṁ.	Fourth.	第四。

22.154 - SN 22.154 Micchādiṭṭhi

--- SN22.154 - Micchādiṭṭhisutta ---	--- SN22.154 - Wrong View ---	--- SN22.154 - Wrong View ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa micchādiṭṭhi uppajjatī”ti?	“Bhikkhus, when what exists, by clinging to what, by adhering to what, does wrong view arise?”	「諸比丘，當何者存在，由取著何者，由執持何者，邪見生起？」
Bhagavaṁmūlakā no, bhante, dhammā …pe…	“For us, venerable sir, the teachings are rooted in the Blessed One…pe…	「尊者，我等之教法以世尊為根…乃至…
“rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa micchādiṭṭhi uppajjati.	“When form exists, bhikkhus, by clinging to form, by adhering to form, wrong view arises.	「諸比丘，當色存在，由取著色，由執持色，邪見生起。
Vedanāya sati …	When feeling exists…	當受存在…
saññāya sati …	when perception exists…	當想存在…
saṅkhāresu sati …	when volitional formations exist…	当行存在…
viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa micchādiṭṭhi uppajjati.	when consciousness exists, by clinging to consciousness, by adhering to consciousness, wrong view arises.	當識存在，由取著識，由執持識，邪見生起。
Taṁ kiṁ maññatha, bhikkhave,	What do you think, bhikkhus,	汝意云何，諸比丘，
rūpaṁ niccaṁ vā aniccaṁ vā”ti?	is form permanent or impermanent?”	色為常或無常？」
“Aniccaṁ, bhante”.	“Impermanent, venerable sir.”	「無常，尊者。」
“Yaṁ panāniccaṁ …pe…	“Regarding what is impermanent…pe…	「於無常者…乃至…
api nu taṁ anupādāya micchādiṭṭhi uppajjeyyā”ti?	could wrong view arise without clinging to it?”	若不取著，能生邪見否？」
“No hetaṁ, bhante”.	“No, venerable sir.”	「不也，尊者。」
“Vedanā …	“Feeling…	「受…
saññā …	perception…	想…
saṅkhārā …	volitional formations…	行…
viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?	Is consciousness permanent or impermanent?”	識為常或無常？」
“Aniccaṁ, bhante”.	“Impermanent, venerable sir.”	「無常，尊者。」
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?	“But is what is impermanent suffering or happiness?”	「然無常者是苦是樂？」
“Dukkhaṁ, bhante”.	“Suffering, venerable sir.”	「苦，尊者。」
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya micchādiṭṭhi uppajjeyyā”ti?	“Regarding what is impermanent, suffering, and subject to change, could wrong view arise without clinging to it?”	「於無常、苦、變易法，若不取著，能生邪見否？」
“No hetaṁ, bhante”.	“No, venerable sir.”	「不也，尊者。」
“Evaṁ passaṁ …pe…	“Seeing thus…pe…	「見如是…乃至…
nāparaṁ itthattāyāti pajānātī”ti.	he understands: ‘…there is no more for this state of being.’”	彼知：『…不受後有。』」

22.155 - SN 22.155 Sakkāyadiṭṭhi

--- SN22.155 - Sakkāyadiṭṭhisutta ---	--- SN22.155 - Identity View ---	--- SN22.155 - Identity View ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa sakkāyadiṭṭhi uppajjatī”ti?	“Bhikkhus, when what exists, by clinging to what, by adhering to what, does identity view arise?”	「諸比丘，當何者存在，由取著何者，由執持何者，身見生起？」
Bhagavaṁmūlakā no, bhante, dhammā …pe…	“For us, venerable sir, the teachings are rooted in the Blessed One…pe…	「尊者，我等之教法以世尊為根…乃至…
“rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa sakkāyadiṭṭhi uppajjati.	“When form exists, bhikkhus, by clinging to form, by adhering to form, identity view arises.	「諸比丘，當色存在，由取著色，由執持色，身見生起。
Vedanāya sati …	When feeling exists…	當受存在…
saññāya sati …	when perception exists…	當想存在…
saṅkhāresu sati …	when volitional formations exist…	當行存在…
viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa sakkāyadiṭṭhi uppajjati.	when consciousness exists, by clinging to consciousness, by adhering to consciousness, identity view arises.	當識存在，由取著識，由執持識，身見生起。
Taṁ kiṁ maññatha, bhikkhave,	What do you think, bhikkhus,	汝意云何，諸比丘，
rūpaṁ niccaṁ vā aniccaṁ vā”ti?	is form permanent or impermanent?”	色為常或無常？」
“Aniccaṁ, bhante”.	“Impermanent, venerable sir.”	「無常，尊者。」
“Yaṁ panāniccaṁ …pe…	“Regarding what is impermanent…pe…	「於無常者…乃至…
api nu taṁ anupādāya sakkāyadiṭṭhi uppajjeyyā”ti?	could identity view arise without clinging to it?”	若不取著，能生身見否？」
“No hetaṁ, bhante”.	“No, venerable sir.”	「不也，尊者。」
“Vedanā …	“Feeling…	「受…
saññā …	perception…	想…
saṅkhārā …	volitional formations…	行…
viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?	Is consciousness permanent or impermanent?”	識為常或無常？」
“Aniccaṁ, bhante”.	“Impermanent, venerable sir.”	「無常，尊者。」
“Yaṁ panāniccaṁ …pe…	“Regarding what is impermanent…pe…	「於無常者…乃至…
api nu taṁ anupādāya sakkāyadiṭṭhi uppajjeyyā”ti?	could identity view arise without clinging to it?”	若不取著，能生身見否？」
“No hetaṁ, bhante”.	“No, venerable sir.”	「不也，尊者。」
“Evaṁ passaṁ …pe…	“Seeing thus…pe…	「見如是…乃至…
nāparaṁ itthattāyāti pajānātī”ti.	he understands: ‘…there is no more for this state of being.’”	彼知：『…不受後有。』」
Chaṭṭhaṁ.	Sixth.	第六。

22.156 - SN 22.156 Attānudiṭṭhi

--- SN22.156 - Attānudiṭṭhisutta ---	--- SN22.156 - View of Self ---	--- SN22.156 - View of Self ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa attānudiṭṭhi uppajjatī”ti?	“Bhikkhus, when what exists, by clinging to what, by adhering to what, does the view of self arise?”	「諸比丘，當何者存在，由取著何者，由執持何者，我見生起？」
Bhagavaṁmūlakā no, bhante, dhammā …pe…	“For us, venerable sir, the teachings are rooted in the Blessed One…pe…	「尊者，我等之教法以世尊為根…乃至…
“rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa attānudiṭṭhi uppajjati.	“When form exists, bhikkhus, by clinging to form, by adhering to form, the view of self arises.	「諸比丘，當色存在，由取著色，由執持色，我見生起。
Vedanāya sati …	When feeling exists…	當受存在…
saññāya sati …	when perception exists…	當想存在…
saṅkhāresu sati …	when volitional formations exist…	當行存在…
viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa attānudiṭṭhi uppajjati.	when consciousness exists, by clinging to consciousness, by adhering to consciousness, the view of self arises.	當識存在，由取著識，由執持識，我見生起。
Taṁ kiṁ maññatha, bhikkhave,	What do you think, bhikkhus,	汝意云何，諸比丘，
rūpaṁ niccaṁ vā aniccaṁ vā”ti?	is form permanent or impermanent?”	色為常或無常？」
“Aniccaṁ, bhante”.	“Impermanent, venerable sir.”	「無常，尊者。」
“Yaṁ panāniccaṁ …pe…	“Regarding what is impermanent…pe…	「於無常者…乃至…
api nu taṁ anupādāya attānudiṭṭhi uppajjeyyā”ti?	could the view of self arise without clinging to it?”	若不取著，能生我見否？」
“No hetaṁ, bhante”.	“No, venerable sir.”	「不也，尊者。」
“Vedanā …	“Feeling…	「受…
saññā …	perception…	想…
saṅkhārā …	volitional formations…	行…
viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?	Is consciousness permanent or impermanent?”	識為常或無常？」
“Aniccaṁ, bhante”.	“Impermanent, venerable sir.”	「無常，尊者。」
“Yaṁ panāniccaṁ …pe…	“Regarding what is impermanent…pe…	「於無常者…乃至…
api nu taṁ anupādāya attānudiṭṭhi uppajjeyyā”ti?	could the view of self arise without clinging to it?”	若不取著，能生我見否？」
“No hetaṁ, bhante”.	“No, venerable sir.”	「不也，尊者。」
“Evaṁ passaṁ …pe…	“Seeing thus…pe…	「見如是…乃至…
nāparaṁ itthattāyāti pajānātī”ti.	he understands: ‘…there is no more for this state of being.’”	彼知：『…不受後有。』」

22.157 - SN 22.157 Abhinivesa

--- SN22.157 - Abhinivesasutta ---	--- SN22.157 - Adherence ---	--- SN22.157 - Adherence ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa uppajjanti saṁyojanābhinivesavinibandhā”ti?	“Bhikkhus, when what exists, by clinging to what, by adhering to what, do fetters, adherences, and bonds arise?”	「諸比丘，當何者存在，由取著何者，由執持何者，結、執、縛生起？」
Bhagavaṁmūlakā no, bhante, dhammā …pe…	“For us, venerable sir, the teachings are rooted in the Blessed One…pe…	「尊者，我等之教法以世尊為根…乃至…
“rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa uppajjanti saṁyojanābhinivesavinibandhā.	“When form exists, bhikkhus, by clinging to form, by adhering to form, fetters, adherences, and bonds arise.	「諸比丘，當色存在，由取著色，由執持色，結、執、縛生起。
Vedanāya sati …	When feeling exists…	當受存在…
saññāya sati …	when perception exists…	當想存在…
saṅkhāresu sati …	when volitional formations exist…	當行存在…
viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa uppajjanti saṁyojanābhinivesavinibandhā.	when consciousness exists, by clinging to consciousness, by adhering to consciousness, fetters, adherences, and bonds arise.	當識存在，由取著識，由執持識，結、執、縛生起。
Taṁ kiṁ maññatha, bhikkhave,	What do you think, bhikkhus,	汝意云何，諸比丘，
rūpaṁ niccaṁ vā aniccaṁ vā”ti?	is form permanent or impermanent?”	色為常或無常？」
“Aniccaṁ, bhante”.	“Impermanent, venerable sir.”	「無常，尊者。」
“Yaṁ panāniccaṁ …pe…	“Regarding what is impermanent…pe…	「於無常者…乃至…
api nu taṁ anupādāya uppajjeyyuṁ saṁyojanābhinivesavinibandhā”ti?	could fetters, adherences, and bonds arise without clinging to it?”	若不取著，能生結、執、縛否？」
“No hetaṁ, bhante” …pe…	“No, venerable sir.” …pe…	「不也，尊者。」…乃至…
“evaṁ passaṁ …pe…	“Seeing thus…pe…	「見如是…乃至…
nāparaṁ itthattāyāti pajānātī”ti.	he understands: ‘…there is no more for this state of being.’”	彼知：『…不受後有。』」

22.158 - SN 22.158 Dutiyaabhinivesa

--- SN22.158 - Dutiyaabhinivesasutta ---	--- SN22.158 - Second on Adherence ---	--- SN22.158 - Second on Adherence ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
“Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa uppajjanti saṁyojanābhinivesavinibandhājjhosānā”ti?	“Bhikkhus, when what exists, by clinging to what, by adhering to what, do fetters, adherences, bonds, and attachments arise?”	「諸比丘，當何者存在，由取著何者，由執持何者，結、執、縛、取生起？」
Bhagavaṁmūlakā no, bhante, dhammā …pe…	“For us, venerable sir, the teachings are rooted in the Blessed One…pe…	「尊者，我等之教法以世尊為根…乃至…
“rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa uppajjanti saṁyojanābhinivesavinibandhājjhosānā.	“When form exists, bhikkhus, by clinging to form, by adhering to form, fetters, adherences, bonds, and attachments arise.	「諸比丘，當色存在，由取著色，由執持色，結、執、縛、取生起。
Vedanāya sati …	When feeling exists…	當受存在…
saññāya sati …	when perception exists…	當想存在…
saṅkhāresu sati …	when volitional formations exist…	當行存在…
viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa uppajjanti saṁyojanābhinivesavinibandhājjhosānā.	when consciousness exists, by clinging to consciousness, by adhering to consciousness, fetters, adherences, bonds, and attachments arise.	當識存在，由取著識，由執持識，結、執、縛、取生起。
Taṁ kiṁ maññatha, bhikkhave,	What do you think, bhikkhus,	汝意云何，諸比丘，
rūpaṁ niccaṁ vā aniccaṁ vā”ti?	is form permanent or impermanent?”	色為常或無常？」
“Aniccaṁ, bhante”.	“Impermanent, venerable sir.”	「無常，尊者。」
“Yaṁ panāniccaṁ …pe…	“Regarding what is impermanent…pe…	「於無常者…乃至…
api nu taṁ anupādāya uppajjeyyuṁ saṁyojanābhinivesavinibandhājjhosānā”ti?	could fetters, adherences, bonds, and attachments arise without clinging to it?”	若不取著，能生結、執、縛、取否？」
“No hetaṁ, bhante”.	“No, venerable sir.”	「不也，尊者。」
“Evaṁ passaṁ …pe…	“Seeing thus…pe…	「見如是…乃至…
nāparaṁ itthattāyāti pajānātī”ti.	he understands: ‘…there is no more for this state of being.’”	彼知：『…不受後有。』」

22.159 - SN 22.159 Ānanda

--- SN22.159 - Ānandasutta ---	--- SN22.159 - Ānanda ---	--- SN22.159 - Ānanda ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā …pe… bhagavantaṁ etadavoca:	Then the Venerable Ānanda approached the Blessed One; having approached …pe… he said to the Blessed One:	時，尊者阿難詣世尊所；至已…乃至…彼白世尊言：
“sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.	“Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute.”	「尊者，若世尊能為我略說法，以便聞世尊法後，我得獨住，遠離，精勤，熱心，堅定，善莫大焉。」
“Taṁ kiṁ maññasi, ānanda,	“What do you think, Ānanda,	「汝意云何，阿難，
rūpaṁ niccaṁ vā aniccaṁ vā”ti?	is form permanent or impermanent?”	色為常或無常？」
“Aniccaṁ, bhante”.	“Impermanent, venerable sir.”	「無常，尊者。」
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?	“But is what is impermanent suffering or happiness?”	「然無常者是苦是樂？」
“Dukkhaṁ, bhante”.	“Suffering, venerable sir.”	「苦，尊者。」
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:	“Regarding what is impermanent, suffering, and subject to change, is it fitting to regard it thus:	「於無常、苦、變易法，可如是觀否：
‘etaṁ mama, esohamasmi, eso me attā’”ti?	‘This is mine, this I am, this is my self’?”	『此是我所，此是我，此是我之我』？」
“No hetaṁ, bhante”.	“No, venerable sir.”	「不也，尊者。」
“Vedanā …	“Feeling…	「受…
saññā …	perception…	想…
saṅkhārā …	volitional formations…	行…
viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?	Is consciousness permanent or impermanent?”	識為常或無常？」
“Aniccaṁ, bhante”.	“Impermanent, venerable sir.”	「無常，尊者。」
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?	“But is what is impermanent suffering or happiness?”	「然無常者是苦是樂？」
“Dukkhaṁ, bhante”.	“Suffering, venerable sir.”	「苦，尊者。」
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:	“Regarding what is impermanent, suffering, and subject to change, is it fitting to regard it thus:	「於無常、苦、變易法，可如是觀否：
‘etaṁ mama, esohamasmi, eso me attā’”ti?	‘This is mine, this I am, this is my self’?”	『此是我所，此是我，此是我之我』？」
“No hetaṁ, bhante”.	“No, venerable sir.”	「不也，尊者。」
“Evaṁ passaṁ …pe…	“Seeing thus…pe…	「見如是…乃至…
nāparaṁ itthattāyāti pajānātī”ti.	he understands: ‘…there is no more for this state of being.’”	彼知：『…不受後有。』」
Diṭṭhivaggo pañcamo.	The Chapter on Views, the fifth.	見品，第五。
Ajjhattikaṁ etaṁmama,	Internal, This is Mine,	內，此是我所，
Soattā nocamesiyā;	That is the Self, I Might Not Be;	彼是我，我或不有；
Micchāsakkāyattānu dve,	Wrong, Identity, Self-View, two	邪，身見，我見，二篇
Abhinivesā ānandenāti.	Adherences, and with Ānanda.	執持，與阿難。
Uparipaṇṇāsako samatto.	The Last Fifty is completed.	後五十竟。
Tassa uparipaṇṇāsakassa vagguddānaṁ	The chapter summary for that Last Fifty:	彼後五十之品目：
Anto dhammakathikā vijjā,	Ends, Dhamma Teacher, Knowledge,	邊際，法師，明，
kukkuḷaṁ diṭṭhipañcamaṁ;	Hot Embers, and Views as the fifth;	熱炭，與見為第五；
Tatiyo paṇṇāsako vutto,	The third fifty is spoken,	第三五十被說，
nipātoti pavuccatīti.	and is called the Division.	並稱為分。
Khandhasaṁyuttaṁ samattaṁ.	The Connected Discourses on the Aggregates is completed.	蘊相應部竟。

23 - SN 23 Rādha: Connected Discourses with Rādha

==================== SN23 - Rādhasaṃyutta ====================

==================== SN23 - Connected Discourses with Rādha ====================

==================== SN23 - 羅陀相應 ====================

23.1 - SN 23.1 Māra: Māra

--- SN23.1 - Mārasutta ---	--- SN23.1 - Māra ---	--- SN23.1 - Māra ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
Atha kho āyasmā rādho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca:	Then the Venerable Rādha approached the Blessed One; having paid homage to the Blessed One, he sat down at one side. Seated to one side, the Venerable Rādha said this to the Blessed One:	時，尊者羅陀詣世尊所；禮敬世尊已，坐於一面。坐於一面，尊者羅陀白世尊言：
“‘Māro, māro’ti, bhante, vuccati.	“Venerable sir, it is said, ‘Māra, Māra.’	「尊者，謂『魔，魔』。
Kittāvatā nu kho, bhante, māro”ti?	In what way, venerable sir, is there Māra?”	尊者，以何為魔？」
“Rūpe kho, rādha, sati māro vā assa māretā vā yo vā pana mīyati.	“When there is form, Rādha, there might be Māra, or the killer, or the one who is dying.	「羅陀，若有色，則或有魔，或有殺者，或有垂死者。
Tasmātiha tvaṁ, rādha, rūpaṁ māroti passa, māretāti passa, mīyatīti passa, rogoti passa, gaṇḍoti passa, sallanti passa, aghanti passa, aghabhūtanti passa.	Therefore, Rādha, see form as Māra, see it as the killer, see it as the one who is dying, see it as a disease, as a tumor, as a dart, as a calamity, as a source of calamity.	是故，羅陀，見色為魔，見之為殺者，見之為垂死者，見之為病，為癰，為箭，為災，為災源。
Ye naṁ evaṁ passanti te sammā passanti.	Those who see it thus, see rightly.	如是見者，為正見。
Vedanāya sati …	When there is feeling …	若有受…
saññāya sati …	when there is perception …	若有想…
saṅkhāresu sati …	when there are volitional formations …	若有行…
viññāṇe sati māro vā assa māretā vā yo vā pana mīyati.	when there is consciousness, there might be Māra, or the killer, or the one who is dying.	若有識，則或有魔，或有殺者，或有垂死者。
Tasmātiha tvaṁ, rādha, viññāṇaṁ māroti passa, māretāti passa, mīyatīti passa, rogoti passa, gaṇḍoti passa, sallanti passa, aghanti passa, aghabhūtanti passa.	Therefore, Rādha, see consciousness as Māra, see it as the killer, see it as the one who is dying, see it as a disease, as a tumor, as a dart, as a calamity, as a source of calamity.	是故，羅陀，見識為魔，見之為殺者，見之為垂死者，見之為病，為癰，為箭，為災，為災源。
Ye naṁ evaṁ passanti, te sammā passantī”ti.	Those who see it thus, see rightly.”	如是見者，為正見。」
“Sammādassanaṁ pana, bhante, kimatthiyan”ti?	“But, venerable sir, for what purpose is right view?”	「然，尊者，正見為何用？」
“Sammādassanaṁ kho, rādha, nibbidatthaṁ”.	“Right view, Rādha, is for the purpose of disenchantment.”	「羅陀，正見為厭離之用。」
“Nibbidā pana, bhante, kimatthiyā”ti?	“But, venerable sir, for what purpose is disenchantment?”	「然，尊者，厭離為何用？」
“Nibbidā kho, rādha, virāgatthā”.	“Disenchantment, Rādha, is for the purpose of dispassion.”	「羅陀，厭離為離欲之用。」
“Virāgo pana, bhante, kimatthiyo”ti?	“But, venerable sir, for what purpose is dispassion?”	「然，尊者，離欲為何用？」
“Virāgo kho, rādha, vimuttattho”.	“Dispassion, Rādha, is for the purpose of liberation.”	「羅陀，離欲為解脫之用。」
“Vimutti pana, bhante, kimatthiyā”ti?	“But, venerable sir, for what purpose is liberation?”	「然，尊者，解脫為何用？」
“Vimutti kho, rādha, nibbānatthā”.	“Liberation, Rādha, is for the purpose of Nibbāna.”	「羅陀，解脫為涅槃之用。」
“Nibbānaṁ pana, bhante, kimatthiyan”ti?	“But, venerable sir, for what purpose is Nibbāna?”	「然，尊者，涅槃為何用？」
“Accayāsi, rādha, pañhaṁ, nāsakkhi pañhassa pariyantaṁ gahetuṁ.	“You have gone beyond the range of questioning, Rādha, you were unable to grasp the limit of the question.	「羅陀，汝已超出問之範圍，汝不能把握問之界限。
Nibbānogadhañhi, rādha, brahmacariyaṁ vussati, nibbānaparāyanaṁ nibbānapariyosānan”ti.	For the holy life, Rādha, plunges into Nibbāna, has Nibbāna as its final goal, Nibbāna as its culmination.”	蓋羅陀，梵行浸入涅槃，以涅槃為終極目標，以涅槃為究竟。」

23.2 - SN 23.2 Satta: A Being

--- SN23.2 - Sattasutta ---	--- SN23.2 - A Being ---	--- SN23.2 - A Being ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
Ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca:	Seated to one side, the Venerable Rādha said this to the Blessed One:	坐於一面，尊者羅陀白世尊言：
“‘satto, satto’ti, bhante, vuccati.	“Venerable sir, it is said, ‘a being, a being.’	「尊者，謂『有情，有情』。
Kittāvatā nu kho, bhante, sattoti vuccatī”ti?	To what extent, venerable sir, is one called ‘a being’?”	尊者，至何程度，人稱為『有情』？」
“Rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā, tatra satto, tatra visatto, tasmā sattoti vuccati.	“Whatever desire, Rādha, whatever lust, whatever delight, whatever craving there is for form, one is attached there, engrossed there; therefore one is called ‘a being.’	「羅陀，凡於色有欲、貪、喜、愛，人於彼處執著，於彼處沈迷；故稱為『有情』。
Vedanāya …	For feeling …	於受…
saññāya …	for perception …	於想…
saṅkhāresu …	for volitional formations …	於行…
viññāṇe yo chando yo rāgo yā nandī yā taṇhā, tatra satto, tatra visatto, tasmā sattoti vuccati.	whatever desire, whatever lust, whatever delight, whatever craving there is for consciousness, one is attached there, engrossed there; therefore one is called ‘a being.’	凡於識有欲、貪、喜、愛，人於彼處執著，於彼處沈迷；故稱為『有情』。
Seyyathāpi, rādha, kumārakā vā kumārikāyo vā paṁsvāgārakehi kīḷanti.	Just as, Rādha, little boys or little girls might be playing with sandcastles.	譬如，羅陀，小男孩或小女孩或以沙堡為戲。
Yāvakīvañca tesu paṁsvāgārakesu avigatarāgā honti avigatacchandā avigatapemā avigatapipāsā avigatapariḷāhā avigatataṇhā, tāva tāni paṁsvāgārakāni allīyanti keḷāyanti dhanāyanti mamāyanti.	So long as they are not rid of lust, desire, love, thirst, fever, and craving for those sandcastles, for so long do they cling to them, play with them, treasure them, and treat them as their own.	乃至彼等未離彼沙堡之貪、欲、愛、渴、熱、愛，乃至彼等執著之、戲弄之、珍愛之、視之為己物。
Yato ca kho, rādha, kumārakā vā kumārikāyo vā tesu paṁsvāgārakesu vigatarāgā honti vigatacchandā vigatapemā vigatapipāsā vigatapariḷāhā vigatataṇhā, atha kho tāni paṁsvāgārakāni hatthehi ca pādehi ca vikiranti vidhamanti viddhaṁsenti vikīḷaniyaṁ karonti.	But when, Rādha, those little boys or little girls are rid of lust, desire, love, thirst, fever, and craving for those sandcastles, then with their hands and feet they scatter them, demolish them, destroy them, and make them unfit for play.	然，羅陀，當彼小男孩或小女孩離彼沙堡之貪、欲、愛、渴、熱、愛，則以手足散之、毀之、壞之、使之不適於戲。
Evameva kho, rādha, tumhepi rūpaṁ vikiratha vidhamatha viddhaṁsetha vikīḷaniyaṁ karotha taṇhākkhayāya paṭipajjatha.	So too, Rādha, you should scatter form, demolish it, destroy it, make it unfit for play; practice for the destruction of craving.	亦復如是，羅陀，汝應散色、毀之、壞之、使之不適於戲；為滅愛而修行。
Vedanaṁ vikiratha vidhamatha viddhaṁsetha vikīḷaniyaṁ karotha taṇhākkhayāya paṭipajjatha.	Scatter feeling, demolish it, destroy it, make it unfit for play; practice for the destruction of craving.	散受、毀之、壞之、使之不適於戲；為滅愛而修行。
Saññaṁ …	Perception …	想…
saṅkhāre vikiratha vidhamatha viddhaṁsetha vikīḷaniyaṁ karotha taṇhākkhayāya paṭipajjatha.	scatter volitional formations, demolish them, destroy them, make them unfit for play; practice for the destruction of craving.	散行、毀之、壞之、使之不適於戲；為滅愛而修行。
Viññāṇaṁ vikiratha vidhamatha viddhaṁsetha vikīḷaniyaṁ karotha taṇhākkhayāya paṭipajjatha.	Scatter consciousness, demolish it, destroy it, make it unfit for play; practice for the destruction of craving.	散識、毀之、壞之、使之不適於戲；為滅愛而修行。
Taṇhākkhayo hi, rādha, nibbānan”ti.	For the destruction of craving, Rādha, is Nibbāna.”	羅陀，蓋滅愛即是涅槃。」
Dutiyaṁ.	Second.	第二。

23.3 - SN 23.3 Bhavanetti: The Conduits to Existence

--- SN23.3 - Bhavanettisutta ---	--- SN23.3 - The Conduits to Existence ---	--- SN23.3 - The Conduits to Existence ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
Ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca:	Seated to one side, the Venerable Rādha said this to the Blessed One:	坐於一面，尊者羅陀白世尊言：
“‘bhavanettinirodho, bhavanettinirodho’ti, bhante, vuccati.	“Venerable sir, it is said, ‘the cessation of the conduits to existence, the cessation of the conduits to existence.’	「尊者，謂『有之導管滅，有之導管滅』。
Katamā nu kho, bhante, bhavanetti, katamo bhavanettinirodho”ti?	What, venerable sir, is the conduit to existence, and what is the cessation of the conduit to existence?”	尊者，何為有之導管，何為有之導管滅？」
“Rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā—	“In regard to form, Rādha, whatever desire, lust, delight, and craving, any engagement and clinging, mental standpoints, adherences, and underlying tendencies—	「羅陀，於色，凡欲、貪、喜、愛，任何參與與執著，心之立足點、執著與隨眠—
ayaṁ vuccati bhavanetti.	this is called the conduit to existence.	此名為有之導管。
Tesaṁ nirodho bhavanettinirodho.	Their cessation is the cessation of the conduit to existence.	其滅即是有之導管滅。
Vedanāya …	In regard to feeling …	於受…
saññāya …	in regard to perception …	於想…
saṅkhāresu …	in regard to volitional formations …	於行…
viññāṇe yo chando …pe… adhiṭṭhānābhinivesānusayā—	in regard to consciousness, whatever desire … and so on … mental standpoints, adherences, and underlying tendencies—	於識，凡欲…等等…心之立足點、執著與隨眠—
ayaṁ vuccati bhavanetti.	this is called the conduit to existence.	此名為有之導管。
Tesaṁ nirodho bhavanettinirodho”ti.	Their cessation is the cessation of the conduit to existence.”	其滅即是有之導管滅。」
Tatiyaṁ.	Third.	第三。

23.4 - SN 23.4 Pariññeyya: To Be Fully Understood

--- SN23.4 - Pariññeyyasutta ---	--- SN23.4 - To Be Fully Understood ---	--- SN23.4 - To Be Fully Understood ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
Āyasmā rādho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ rādhaṁ bhagavā etadavoca:	The Venerable Rādha approached the Blessed One; having paid homage to the Blessed One, he sat down at one side. The Blessed One said this to the Venerable Rādha seated to one side:	尊者羅陀詣世尊所；禮敬世尊已，坐於一面。世尊告坐於一面之尊者羅陀言：
“Pariññeyye ca, rādha, dhamme desessāmi pariññañca pariññātāviṁ puggalañca.	“Rādha, I will teach you the things to be fully understood, full understanding, and the person who has fully understood.	「羅陀，我將教汝應遍知之事、遍知、與已遍知之人。
Taṁ suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.	Listen to that, pay close attention; I will speak.”	諦聽之，善思念之；我將說。」
“Evaṁ, bhante”ti kho āyasmā rādho bhagavato paccassosi.	“Yes, venerable sir,” the Venerable Rādha replied to the Blessed One.	「唯然，尊者。」尊者羅陀應諾世尊。
Bhagavā etadavoca:	The Blessed One said this:	世尊作是言：
“katame ca, rādha, pariññeyyā dhammā?	“And what, Rādha, are the things to be fully understood?	「羅陀，何為應遍知之事？
Rūpaṁ kho, rādha, pariññeyyo dhammo, vedanā pariññeyyo dhammo, saññā pariññeyyo dhammo, saṅkhārā pariññeyyo dhammo, viññāṇaṁ pariññeyyo dhammo.	Form, Rādha, is a thing to be fully understood, feeling is a thing to be fully understood, perception is a thing to be fully understood, volitional formations are a thing to be fully understood, consciousness is a thing to be fully understood.	羅陀，色是應遍知之事，受是應遍知之事，想是應遍知之事，行是應遍知之事，識是應遍知之事。
Ime vuccanti, rādha, pariññeyyā dhammā.	These, Rādha, are called the things to be fully understood.	羅陀，此等名為應遍知之事。
Katamā ca, rādha, pariññā?	And what, Rādha, is full understanding?	羅陀，何為遍知？
Yo kho, rādha, rāgakkhayo dosakkhayo mohakkhayo—	The destruction of lust, the destruction of hatred, the destruction of delusion—	貪之滅、瞋之滅、痴之滅—
ayaṁ vuccati, rādha, pariññā.	this, Rādha, is called full understanding.	羅陀，此名為遍知。
Katamo ca, rādha, pariññātāvī puggalo?	And who, Rādha, is the person who has fully understood?	羅陀，誰是已遍知之人？
‘Arahā’tissa vacanīyaṁ.	‘An arahant,’ is what should be said.	應言『阿羅漢』。
Yvāyaṁ āyasmā evaṁnāmo evaṅgotto—	That venerable one of such a name and such a clan—	彼尊者某名某姓—
ayaṁ vuccati, rādha, pariññātāvī puggalo”ti.	this, Rādha, is called the person who has fully understood.”	羅陀，此名為已遍知之人。」
Catutthaṁ.	Fourth.	第四。

23.5 - SN 23.5 Samaṇa: An Ascetic

--- SN23.5 - Samaṇasutta ---	--- SN23.5 - An Ascetic ---	--- SN23.5 - An Ascetic ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
Ekamantaṁ nisinnaṁ kho āyasmantaṁ rādhaṁ bhagavā etadavoca:	The Blessed One said this to the Venerable Rādha seated to one side:	世尊告坐於一面之尊者羅陀言：
“pañcime, rādha, upādānakkhandhā.	“Rādha, there are these five aggregates subject to clinging.	「羅陀，有此五取蘊。
Katame pañca?	What five?	何五？
Rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.	The form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the volitional formations aggregate subject to clinging, the consciousness aggregate subject to clinging.	色取蘊、受取蘊、想取蘊、行取蘊、識取蘊。
Ye hi keci, rādha, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ upādānakkhandhānaṁ assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti;	Whatever ascetics or brahmins, Rādha, do not understand as they really are the gratification, the danger, and the escape in the case of these five aggregates subject to clinging;	羅陀，凡沙門或婆羅門，不如實了知此五取蘊之味、危、離；
na me te, rādha, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti.	those ascetics or brahmins are not considered ascetics among ascetics or brahmins among brahmins, nor have those venerable ones realized for themselves with direct knowledge, in this very life, the goal of asceticism or the goal of brahminhood, and entered upon it to dwell.	彼沙門或婆羅門，不被視為沙門中之沙門，或婆羅門中之婆羅門，彼尊者亦未於此生中，以親證自了知，入而住於沙門之旨或婆羅門之旨。
Ye ca kho keci, rādha, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ upādānakkhandhānaṁ assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti;	But whatever ascetics or brahmins, Rādha, understand as they really are the gratification, the danger, and the escape in the case of these five aggregates subject to clinging;	然羅陀，凡沙門或婆羅門，如實了知此五取蘊之味、危、離；
te kho me, rādha, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.	they are considered ascetics among ascetics and brahmins among brahmins, and those venerable ones have realized for themselves with direct knowledge, in this very life, the goal of asceticism and the goal of brahminhood, and have entered upon it to dwell.”	彼等被視為沙門中之沙門，婆羅門中之婆羅門，彼尊者已於此生中，以親證自了知，入而住於沙門之旨與婆羅門之旨。」

23.6 - SN 23.6 Dutiyasamaṇa: A Second Sutta on an Ascetic

--- SN23.6 - Dutiyasamaṇasutta ---	--- SN23.6 - A Second Sutta on an Ascetic ---	--- SN23.6 - A Second Sutta on an Ascetic ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
Ekamantaṁ nisinnaṁ kho āyasmantaṁ rādhaṁ bhagavā etadavoca:	The Blessed One said this to the Venerable Rādha seated to one side:	世尊告坐於一面之尊者羅陀言：
“pañcime, rādha, upādānakkhandhā.	“Rādha, there are these five aggregates subject to clinging.	「羅陀，有此五取蘊。
Katame pañca?	What five?	何五？
Rūpupādānakkhandho …pe… viññāṇupādānakkhandho.	The form aggregate subject to clinging … and so on … the consciousness aggregate subject to clinging.	色取蘊…等等…識取蘊。
Ye hi keci, rādha, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti …pe…	Whatever ascetics or brahmins, Rādha, do not understand as they really are the origin, the passing away, the gratification, the danger, and the escape in the case of these five aggregates subject to clinging … and so on …	羅陀，凡沙門或婆羅門，不如實了知此五取蘊之集、滅、味、危、離…等等…
sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.	dwell having realized them for themselves with direct knowledge in this very life.”	住於此生中以親證自了知之。」
Chaṭṭhaṁ.	Sixth.	第六。

23.7 - SN 23.7 Sotāpanna: The Stream-Enterer

--- SN23.7 - Sotāpannasutta ---	--- SN23.7 - The Stream-Enterer ---	--- SN23.7 - The Stream-Enterer ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
Ekamantaṁ nisinnaṁ kho āyasmantaṁ rādhaṁ bhagavā etadavoca:	The Blessed One said this to the Venerable Rādha seated to one side:	世尊告坐於一面之尊者羅陀言：
“pañcime, rādha, upādānakkhandhā.	“Rādha, there are these five aggregates subject to clinging.	「羅陀，有此五取蘊。
Katame pañca?	What five?	何五？
Rūpupādānakkhandho …pe… viññāṇupādānakkhandho.	The form aggregate subject to clinging … and so on … the consciousness aggregate subject to clinging.	色取蘊…等等…識取蘊。
Yato kho, rādha, ariyasāvako imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti—	When, Rādha, a noble-one's-disciple understands as they really are the origin, the passing away, the gratification, the danger, and the escape in the case of these five aggregates subject to clinging—	羅陀，當一聖弟子，如實了知此五取蘊之集、滅、味、危、離—
ayaṁ vuccati, rādha, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.	this noble-one's-disciple, Rādha, is called a stream-enterer, no longer subject to perdition, bound for enlightenment.”	羅陀，此聖弟子，名為入流者，不再墮惡趣，趣向正覺。」

23.8 - SN 23.8 Arahanta: The Arahant

--- SN23.8 - Arahantasutta ---	--- SN23.8 - The Arahant ---	--- SN23.8 - The Arahant ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
Ekamantaṁ nisinnaṁ kho āyasmantaṁ rādhaṁ bhagavā etadavoca:	The Blessed One said this to the Venerable Rādha seated to one side:	世尊告坐於一面之尊者羅陀言：
“pañcime, rādha, upādānakkhandhā.	“Rādha, there are these five aggregates subject to clinging.	「羅陀，有此五取蘊。
Katame pañca?	What five?	何五？
Rūpupādānakkhandho …pe… viññāṇupādānakkhandho.	The form aggregate subject to clinging … and so on … the consciousness aggregate subject to clinging.	色取蘊…等等…識取蘊。
Yato kho, rādha, bhikkhu imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti—	When, Rādha, a bhikkhu, having understood as they really are the origin, the passing away, the gratification, the danger, and the escape in the case of these five aggregates subject to clinging, is liberated by non-clinging—	羅陀，當一比丘，如實了知此五取蘊之集、滅、味、危、離，不取而解脫—
ayaṁ vuccati, rādha, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto”ti.	this bhikkhu, Rādha, is called an arahant, one whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, and is completely liberated through final knowledge.”	羅陀，此比丘，名為阿羅漢，漏已盡，梵行已立，所作已辦，捨重擔，達己利，盡諸有結，以正智完全解脫。」

23.9 - SN 23.9 Chandarāga: Lustful Desire

--- SN23.9 - Chandarāgasutta ---	--- SN23.9 - Lustful Desire ---	--- SN23.9 - Lustful Desire ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
Ekamantaṁ nisinnaṁ kho āyasmantaṁ rādhaṁ bhagavā etadavoca:	The Blessed One said this to the Venerable Rādha seated to one side:	世尊告坐於一面之尊者羅陀言：
“rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā, taṁ pajahatha.	“Whatever desire, whatever lust, whatever delight, whatever craving there is for form, Rādha, abandon that.	「凡於色有欲、貪、喜、愛，羅陀，捨棄之。
Evaṁ taṁ rūpaṁ pahīnaṁ bhavissati ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.	Thus that form will be abandoned, cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising.	如是彼色將被捨棄，斷其根，如斷頭棕櫚，滅盡無餘，使其未來不復生。
Vedanāya yo chando yo rāgo yā nandī yā taṇhā, taṁ pajahatha.	Whatever desire, whatever lust, whatever delight, whatever craving there is for feeling, abandon that.	凡於受有欲、貪、喜、愛，捨棄之。
Evaṁ sā vedanā pahīnā bhavissati ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.	Thus that feeling will be abandoned, cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising.	如是彼受將被捨棄，斷其根，如斷頭棕櫚，滅盡無餘，使其未來不復生。
Saññāya …	For perception …	於想…
saṅkhāresu yo chando yo rāgo yā nandī yā taṇhā, taṁ pajahatha.	whatever desire, whatever lust, whatever delight, whatever craving there is for volitional formations, abandon that.	凡於行有欲、貪、喜、愛，捨棄之。
Evaṁ te saṅkhārā pahīnā bhavissanti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.	Thus those volitional formations will be abandoned, cut off at the root, made like a palm stump, obliterated so that they are no more subject to future arising.	如是彼行將被捨棄，斷其根，如斷頭棕櫚，滅盡無餘，使其未來不復生。
Viññāṇe yo chando yo rāgo yā nandī yā taṇhā, taṁ pajahatha.	Whatever desire, whatever lust, whatever delight, whatever craving there is for consciousness, abandon that.	凡於識有欲、貪、喜、愛，捨棄之。
Evaṁ taṁ viññāṇaṁ pahīnaṁ bhavissati …pe… anuppādadhamman”ti.	Thus that consciousness will be abandoned … and so on … no more subject to future arising.”	如是彼識將被捨棄…等等…未來不復生。」

23.10 - SN 23.10 Dutiyachandarāga: A Second Sutta on Lustful Desire

--- SN23.10 - Dutiyachandarāgasutta ---	--- SN23.10 - A Second Sutta on Lustful Desire ---	--- SN23.10 - A Second Sutta on Lustful Desire ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
Ekamantaṁ nisinnaṁ kho āyasmantaṁ rādhaṁ bhagavā etadavoca:	The Blessed One said this to the Venerable Rādha seated to one side:	世尊告坐於一面之尊者羅陀言：
“rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha.	“Whatever desire, lust, delight, and craving there is for form, Rādha, any engagement and clinging, mental standpoints, adherences, and underlying tendencies, abandon them.	「凡於色有欲、貪、喜、愛，羅陀，任何參與與執著，心之立足點、執著與隨眠，捨棄之。
Evaṁ taṁ rūpaṁ pahīnaṁ bhavissati ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.	Thus that form will be abandoned, cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising.	如是彼色將被捨棄，斷其根，如斷頭棕櫚，滅盡無餘，使其未來不復生。
Vedanāya yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha.	Whatever desire, lust, delight, and craving there is for feeling, any engagement and clinging, mental standpoints, adherences, and underlying tendencies, abandon them.	凡於受有欲、貪、喜、愛，任何參與與執著，心之立足點、執著與隨眠，捨棄之。
Evaṁ sā vedanā pahīnā bhavissati ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.	Thus that feeling will be abandoned, cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising.	如是彼受將被捨棄，斷其根，如斷頭棕櫚，滅盡無餘，使其未來不復生。
Saññāya …	For perception …	於想…
saṅkhāresu yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha.	whatever desire, lust, delight, and craving there is for volitional formations, any engagement and clinging, mental standpoints, adherences, and underlying tendencies, abandon them.	凡於行有欲、貪、喜、愛，任何參與與執著，心之立足點、執著與隨眠，捨棄之。
Evaṁ te saṅkhārā pahīnā bhavissanti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.	Thus those volitional formations will be abandoned, cut off at the root, made like a palm stump, obliterated so that they are no more subject to future arising.	如是彼行將被捨棄，斷其根，如斷頭棕櫚，滅盡無餘，使其未來不復生。
Viññāṇe yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha.	Whatever desire, lust, delight, and craving there is for consciousness, any engagement and clinging, mental standpoints, adherences, and underlying tendencies, abandon them.	凡於識有欲、貪、喜、愛，任何參與與執著，心之立足點、執著與隨眠，捨棄之。
Evaṁ taṁ viññāṇaṁ pahīnaṁ bhavissati ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhamman”ti.	Thus that consciousness will be abandoned, cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising.”	如是彼識將被捨棄，斷其根，如斷頭棕櫚，滅盡無餘，使其未來不復生。」
Rādhasaṁyuttassa paṭhamamāravaggo.	The First Chapter on Māra in the Connected Discourses with Rādha.	羅陀相應魔品第一。
Māro satto bhavanetti,	Māra, a being, the conduit to existence,	魔，有情，有之導管，
pariññeyyā samaṇā duve;	To be fully understood, two on ascetics;	應遍知，二篇關於沙門；
Sotāpanno arahā ca,	The stream-enterer and the arahant,	入流者與阿羅漢，
chandarāgāpare duveti.	And two more on lustful desire.	與另二篇關於貪欲。

23.11 - SN 23.11 Māra: Māra

--- SN23.11 - Mārasutta ---	--- SN23.11 - Māra ---	--- SN23.11 - Māra ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
Ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca:	Seated to one side, the Venerable Rādha said this to the Blessed One:	坐於一面，尊者羅陀白世尊言：
“‘māro, māro’ti, bhante, vuccati.	“Venerable sir, it is said, ‘Māra, Māra.’	「尊者，謂『魔，魔』。
Katamo nu kho, bhante, māro”ti?	What, venerable sir, is Māra?”	尊者，何為魔？」
“Rūpaṁ kho, rādha, māro, vedanā māro, saññā māro, saṅkhārā māro, viññāṇaṁ māro.	“Form, Rādha, is Māra, feeling is Māra, perception is Māra, volitional formations are Māra, consciousness is Māra.	「羅陀，色是魔，受是魔，想是魔，行是魔，識是魔。
Evaṁ passaṁ, rādha, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati.	Seeing thus, Rādha, the instructed noble-one's-disciple becomes disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with volitional formations, disenchanted with consciousness.	羅陀，如是見者，已受教之聖弟子，厭於色，厭於受，厭於想，厭於行，厭於識。
Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.	Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. When liberated, there comes the knowledge: ‘It is liberated.’	厭故離欲。離欲故解脫。解脫時，有智：『已解脫。』
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.	He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’”	彼知：『生已盡，梵行已立，所作已辦，不受後有。』」

23.12 - SN 23.12 Māradhamma: Subject to Māra

--- SN23.12 - Māradhammasutta ---	--- SN23.12 - Subject to Māra ---	--- SN23.12 - Subject to Māra ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
Ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca:	Seated to one side, the Venerable Rādha said this to the Blessed One:	坐於一面，尊者羅陀白世尊言：
“‘māradhammo, māradhammo’ti, bhante, vuccati.	“Venerable sir, it is said, ‘subject to Māra, subject to Māra.’	「尊者，謂『屬魔，屬魔』。
Katamo nu kho, bhante, māradhammo”ti?	What, venerable sir, is subject to Māra?”	尊者，何為屬魔？」
“Rūpaṁ kho, rādha, māradhammo, vedanā māradhammo, saññā māradhammo, saṅkhārā māradhammo, viññāṇaṁ māradhammo.	“Form, Rādha, is subject to Māra, feeling is subject to Māra, perception is subject to Māra, volitional formations are subject to Māra, consciousness is subject to Māra.	「羅陀，色屬魔，受屬魔，想屬魔，行屬魔，識屬魔。
Evaṁ passaṁ …pe…	Seeing thus … and so on …	見如是…等等…
nāparaṁ itthattāyāti pajānātī”ti.	he understands: ‘there is no more for this state of being.’”	彼知：『不受後有。』」
Dutiyaṁ.	Second.	第二。

23.13 - SN 23.13 Anicca: Impermanent

--- SN23.13 - Aniccasutta ---	--- SN23.13 - Impermanent ---	--- SN23.13 - Impermanent ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
Ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca:	Seated to one side, the Venerable Rādha said this to the Blessed One:	坐於一面，尊者羅陀白世尊言：
“‘aniccaṁ, aniccan’ti, bhante, vuccati.	“Venerable sir, it is said, ‘impermanent, impermanent.’	「尊者，謂『無常，無常』。
Katamaṁ nu kho, bhante, aniccan”ti?	What, venerable sir, is impermanent?”	尊者，何為無常？」
“Rūpaṁ kho, rādha, aniccaṁ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṁ aniccaṁ.	“Form, Rādha, is impermanent, feeling is impermanent, perception is impermanent, volitional formations are impermanent, consciousness is impermanent.	「羅陀，色是無常，受是無常，想是無常，行是無常，識是無常。
Evaṁ passaṁ …pe…	Seeing thus … and so on …	見如是…等等…
nāparaṁ itthattāyāti pajānātī”ti.	he understands: ‘there is no more for this state of being.’”	彼知：『不受後有。』」
Tatiyaṁ.	Third.	第三。

23.14 - SN 23.14 Aniccadhamma: Of an Impermanent Nature

--- SN23.14 - Aniccadhammasutta ---	--- SN23.14 - Of an Impermanent Nature ---	--- SN23.14 - Of an Impermanent Nature ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
Ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca:	Seated to one side, the Venerable Rādha said this to the Blessed One:	坐於一面，尊者羅陀白世尊言：
“‘aniccadhammo, aniccadhammo’ti, bhante, vuccati.	“Venerable sir, it is said, ‘of an impermanent nature, of an impermanent nature.’	「尊者，謂『無常性，無常性』。
Katamo nu kho, bhante, aniccadhammo”ti?	What, venerable sir, is of an impermanent nature?”	尊者，何為無常性？」
“Rūpaṁ kho, rādha, aniccadhammo, vedanā aniccadhammo, saññā aniccadhammo, saṅkhārā aniccadhammo, viññāṇaṁ aniccadhammo.	“Form, Rādha, is of an impermanent nature, feeling is of an impermanent nature, perception is of an impermanent nature, volitional formations are of an impermanent nature, consciousness is of an impermanent nature.	「羅陀，色是無常性，受是無常性，想是無常性，行是無常性，識是無常性。
Evaṁ passaṁ …pe…	Seeing thus … and so on …	見如是…等等…
nāparaṁ itthattāyāti pajānātī”ti.	he understands: ‘there is no more for this state of being.’”	彼知：『不受後有。』」
Catutthaṁ.	Fourth.	第四。

23.15 - SN 23.15 Dukkha: Suffering

--- SN23.15 - Dukkhasutta ---	--- SN23.15 - Suffering ---	--- SN23.15 - Suffering ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
Ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca:	Seated to one side, the Venerable Rādha said this to the Blessed One:	坐於一面，尊者羅陀白世尊言：
“‘dukkhaṁ, dukkhan’ti, bhante, vuccati.	“Venerable sir, it is said, ‘suffering, suffering.’	「尊者，謂『苦，苦』。
Katamaṁ nu kho, bhante, dukkhan”ti?	What, venerable sir, is suffering?”	尊者，何為苦？」
“Rūpaṁ kho, rādha, dukkhaṁ, vedanā dukkhā, saññā dukkhā, saṅkhārā dukkhā, viññāṇaṁ dukkhaṁ.	“Form, Rādha, is suffering, feeling is suffering, perception is suffering, volitional formations are suffering, consciousness is suffering.	「羅陀，色是苦，受是苦，想是苦，行是苦，識是苦。
Evaṁ passaṁ …pe…	Seeing thus … and so on …	見如是…等等…
nāparaṁ itthattāyāti pajānātī”ti.	he understands: ‘there is no more for this state of being.’”	彼知：『不受後有。』」

23.16 - SN 23.16 Dukkhadhamma: Of the Nature of Suffering

--- SN23.16 - Dukkhadhammasutta ---	--- SN23.16 - Of the Nature of Suffering ---	--- SN23.16 - Of the Nature of Suffering ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
Ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca:	Seated to one side, the Venerable Rādha said this to the Blessed One:	坐於一面，尊者羅陀白世尊言：
“‘dukkhadhammo, dukkhadhammo’ti, bhante, vuccati.	“Venerable sir, it is said, ‘of the nature of suffering, of the nature of suffering.’	「尊者，謂『苦性，苦性』。
Katamo nu kho, bhante, dukkhadhammo”ti?	What, venerable sir, is of the nature of suffering?”	尊者，何為苦性？」
“Rūpaṁ kho, rādha, dukkhadhammo, vedanā dukkhadhammo, saññā dukkhadhammo, saṅkhārā dukkhadhammo, viññāṇaṁ dukkhadhammo.	“Form, Rādha, is of the nature of suffering, feeling is of the nature of suffering, perception is of the nature of suffering, volitional formations are of the nature of suffering, consciousness is of the nature of suffering.	「羅陀，色是苦性，受是苦性，想是苦性，行是苦性，識是苦性。
Evaṁ passaṁ …pe…	Seeing thus … and so on …	見如是…等等…
nāparaṁ itthattāyāti pajānātī”ti.	he understands: ‘there is no more for this state of being.’”	彼知：『不受後有。』」
Chaṭṭhaṁ.	Sixth.	第六。

23.17 - SN 23.17 Anatta: Not-self

--- SN23.17 - Anattasutta ---	--- SN23.17 - Not-self ---	--- SN23.17 - Not-self ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
Ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca:	Seated to one side, the Venerable Rādha said this to the Blessed One:	坐於一面，尊者羅陀白世尊言：
“‘anattā, anattā’ti, bhante, vuccati.	“Venerable sir, it is said, ‘not-self, not-self.’	「尊者，謂『非我，非我』。
Katamo nu kho, bhante, anattā”ti?	What, venerable sir, is not-self?”	尊者，何為非我？」
“Rūpaṁ kho, rādha, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṁ anattā.	“Form, Rādha, is not-self, feeling is not-self, perception is not-self, volitional formations are not-self, consciousness is not-self.	「羅陀，色是非我，受是非我，想是非我，行是非我，識是非我。
Evaṁ passaṁ …pe…	Seeing thus … and so on …	見如是…等等…
nāparaṁ itthattāyāti pajānātī”ti.	he understands: ‘there is no more for this state of being.’”	彼知：『不受後有。』」

23.18 - SN 23.18 Anattadhamma: Of the Nature of Not-self

--- SN23.18 - Anattadhammasutta ---	--- SN23.18 - Of the Nature of Not-self ---	--- SN23.18 - Of the Nature of Not-self ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
Ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca:	Seated to one side, the Venerable Rādha said this to the Blessed One:	坐於一面，尊者羅陀白世尊言：
“‘anattadhammo, anattadhammo’ti, bhante, vuccati.	“Venerable sir, it is said, ‘of the nature of not-self, of the nature of not-self.’	「尊者，謂『非我性，非我性』。
Katamo nu kho, bhante, anattadhammo”ti?	What, venerable sir, is of the nature of not-self?”	尊者，何為非我性？」
“Rūpaṁ kho, rādha, anattadhammo, vedanā anattadhammo, saññā anattadhammo, saṅkhārā anattadhammo, viññāṇaṁ anattadhammo.	“Form, Rādha, is of the nature of not-self, feeling is of the nature of not-self, perception is of the nature of not-self, volitional formations are of the nature of not-self, consciousness is of the nature of not-self.	「羅陀，色是非我性，受是非我性，想是非我性，行是非我性，識是非我性。
Evaṁ passaṁ …pe…	Seeing thus … and so on …	見如是…等等…
nāparaṁ itthattāyāti pajānātī”ti.	he understands: ‘there is no more for this state of being.’”	彼知：『不受後有。』」

23.19 - SN 23.19 Khayadhamma: Of a Nature to Be Destroyed

--- SN23.19 - Khayadhammasutta ---	--- SN23.19 - Of a Nature to Be Destroyed ---	--- SN23.19 - Of a Nature to Be Destroyed ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
Ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca:	Seated to one side, the Venerable Rādha said this to the Blessed One:	坐於一面，尊者羅陀白世尊言：
“‘khayadhammo, khayadhammo’ti, bhante, vuccati.	“Venerable sir, it is said, ‘of a nature to be destroyed, of a nature to be destroyed.’	「尊者，謂『壞法，壞法』。
Katamo nu kho, bhante, khayadhammo”ti?	What, venerable sir, is of a nature to be destroyed?”	尊者，何為壞法？」
“Rūpaṁ kho, rādha, khayadhammo, vedanā khayadhammo, saññā khayadhammo, saṅkhārā khayadhammo, viññāṇaṁ khayadhammo.	“Form, Rādha, is of a nature to be destroyed, feeling is of a nature to be destroyed, perception is of a nature to be destroyed, volitional formations are of a nature to be destroyed, consciousness is of a nature to be destroyed.	「羅陀，色是壞法，受是壞法，想是壞法，行是壞法，識是壞法。
Evaṁ passaṁ …pe…	Seeing thus … and so on …	見如是…等等…
nāparaṁ itthattāyāti pajānātī”ti.	he understands: ‘there is no more for this state of being.’”	彼知：『不受後有。』」

23.20 - SN 23.20 Vayadhamma: Of a Vanishing Nature

--- SN23.20 - Vayadhammasutta ---	--- SN23.20 - Of a Vanishing Nature ---	--- SN23.20 - Of a Vanishing Nature ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
Ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca:	Seated to one side, the Venerable Rādha said this to the Blessed One:	坐於一面，尊者羅陀白世尊言：
“‘vayadhammo, vayadhammo’ti, bhante, vuccati.	“Venerable sir, it is said, ‘of a vanishing nature, of a vanishing nature.’	「尊者，謂『滅法，滅法』。
Katamo nu kho, bhante, vayadhammo”ti?	What, venerable sir, is of a vanishing nature?”	尊者，何為滅法？」
“Rūpaṁ kho, rādha, vayadhammo, vedanā vayadhammo, saññā vayadhammo, saṅkhārā vayadhammo, viññāṇaṁ vayadhammo.	“Form, Rādha, is of a vanishing nature, feeling is of a vanishing nature, perception is of a vanishing nature, volitional formations are of a vanishing nature, consciousness is of a vanishing nature.	「羅陀，色是滅法，受是滅法，想是滅法，行是滅法，識是滅法。
Evaṁ passaṁ …pe…	Seeing thus … and so on …	見如是…等等…
nāparaṁ itthattāyāti pajānātī”ti.	he understands: ‘there is no more for this state of being.’”	彼知：『不受後有。』」

23.21 - SN 23.21 Samudayadhamma: Of an Arising Nature

--- SN23.21 - Samudayadhammasutta ---	--- SN23.21 - Of an Arising Nature ---	--- SN23.21 - Of an Arising Nature ---
Sāvatthinidānaṁ.	At Sāvatthī.	於舍衛城。
Ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca:	Seated to one side, the Venerable Rādha said this to the Blessed One:	坐於一面，尊者羅陀白世尊言：
“‘samudayadhammo, samudayadhammo’ti, bhante, vuccati.	“Venerable sir, it is said, ‘of an arising nature, of an arising nature.’	「尊者，謂『集法，集法』。
Katamo nu kho, bhante, samudayadhammo”ti?	What, venerable sir, is of an arising nature?”	尊者，何為集法？」
“Rūpaṁ kho, rādha, samudayadhammo, vedanā samudayadhammo, saññā samudayadhammo, saṅkhārā samudayadhammo, viññāṇaṁ samudayadhammo.	“Form, Rādha, is of an arising nature, feeling is of an arising nature, perception is of an arising nature, volitional formations are of an arising nature, consciousness is of an arising nature.	「羅陀，色是集法，受是集法，想是集法，行是集法，識是集法。
Evaṁ passaṁ …pe…	Seeing thus … and so on …	見如是…等等…
nāparaṁ itthattāyāti pajānātī”ti.	he understands: ‘there is no more for this state of being.’”	彼知：『不受後有。』」

23.22 - SN 23.22 Nirodhadhamma: Of a Ceasing Nature

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