Chinese translations are by AI Gemini 2.5 flash 2025, from the English by mostly Sujato derived 2018

MN‍-q ¹ - MN 1 Mūla-pariyāya: root of all things
MN‍-q ² – MN 2 Sabb-āsava: All the asinine-inclinations
MN‍-q ³ – MN 3 Dhamma-dāyāda: Dharma heirs
MN‍-q ⁴ – MN 4 Bhaya-bherava: Fear and Terror
MN‍-q ⁵ – MN 5 Anaṅgaṇa: Unblemished
MN‍-q ⁶ – MN 6 Ākaṅkheyyasutta: One Might Wish
MN‍-q ⁷ – MN 7 Vattha: Simile of the Cloth
MN‍-q ⁸ – MN 8 Sallekha: Self-Effacement
MN‍-q ⁹ – MN 9 Sammā-diṭṭhi: Right View
MN‍-q ¹⁰ – MN 10 Sati-’paṭṭhāna

+

MN 1 Mūla-pariyāya: root of all things

+ all- all

• +1.1 - (Ordinary person, assutavā puthujjano)
  • 1.1.1 - (perceives [sañjānāti] form as form, conceives wrong ideas and identity around form)
  • 1.1.2 - (why? Because they don’t completely understand [A-pariññātaṃ] form)
• +1.2 - (The trainee, sekha, an ariya but not an arahant yet)
  • 1.2.1 - (directly knows [abhijānāti] form as form, but still working on not conceiving wrong ideas and identity around form)
  • 1.2.2 - (why? so they can completely understand [Pariññātaṃ] form)
• +1.3 - (THE ARAHANT—I: completely understands [Pariññātaṃ])
  • 1.3.1 - (directly knows [abhijānāti] form as form, they do not conceive wrong ideas and identity around form)
  • 1.3.2 - (why? Because they have completely understood [Pariññātaṃ] form)
• +1.4 - (THE ARAHANT—II: free of greed)
  • 1.4.1 - (directly knows [abhijānāti] form as form, they do not conceive wrong ideas and identity around form)
  • 1.4.2 - (why? Because they’re free of greed due to the ending of greed.)
• +1.5 - (THE ARAHANT—III: free of aversion)
  • 1.5.1 - (directly knows [abhijānāti] form as form, they do not conceive wrong ideas and identity around form)
  • 1.5.2 - (why? Because they’re free of hate due to the ending of hate.)
• +1.6 - (THE ARAHANT—IV: free of delusion)
  • 1.6.1 - (directly knows [abhijānāti] form as form, they do not conceive wrong ideas and identity around form)
  • 1.6.2 - (why? Because they’re free of delusion due to the ending of delusion.)
• +1.7 - (THE TATHĀGATA— completely understand [Pariññātaṃ] to the end)
  • 1.7.1 - (directly knows form as form, they do not conceive wrong ideas and identity around form)
  • 1.7.2 - (why? Because the Realized One has completely understood it to the end)
• +1.8 - (THE TATHĀGATA II— understood that relishing is the root of suffering)
  • 1.8.1 - (directly knows form as form, they do not conceive wrong ideas and identity around form)
  • 1.8.2 - (why? Because he has understood that relishing is the root of suffering,)
• 1.9 - (Unusual conclusion: monks are unhappy instead of delighted with discourse)

	(derived from B. Sujato 2018/12)
Mūlapariyāyasutta	The Root of All Things	万物之本
Evaṃ me sutaṃ—​	So I have heard.	如是我闻。
ekaṃ samayaṃ bhagavā ukkaṭṭhāyaṃ viharati subhagavane sālarājamūle.	At one time the Buddha was staying near Ukkaṭṭhā, in the Subhaga Forest at the root of a magnificent sal tree.	一时，佛陀住在乌卡塔附近，在苏巴加森林中一棵宏伟的娑罗树下。
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:	佛陀在那里对僧侣们说：
“bhikkhavo”ti.	“monks!”	“比丘们！”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.	“尊者，”他们答道。
Bhagavā etadavoca:	The Buddha said this:	佛陀说了这些：
“sabbadhammamūlapariyāyaṃ vo, bhikkhave, desessāmi.	“monks, I will teach you the explanation of the root of all things.	“比丘们，我将教导你们万物之本的解释。
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”	仔细听，我将要讲。”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.	“是的，尊者，”他们答道。
Bhagavā etadavoca:	The Buddha said this:	佛陀说了这些：

+

1.1 – (Ordinary person, assutavā puthujjano)

• 1.1.1 - (perceives [sañjānāti] form as form, conceives wrong ideas and identity around form)
• 1.1.2 - (why? Because they don’t completely understand [A-pariññātaṃ] form)

“Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto—	“Take an uneducated ordinary person who has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in the teaching of the good persons.	“未受教的凡夫，未曾见过圣者，对圣者的教法既不熟练也不曾受训。他们未曾见过善人，对善人的教法既不熟练也不曾受训。
pathaviṃ pathavito sañjānāti;	They perceive earth as earth.	他们将地感知为地。
pathaviṃ pathavito saññatvā pathaviṃ maññati, pathaviyā maññati, pathavito maññati, pathaviṃ meti maññati, pathaviṃ abhinandati.	But then they conceive earth, they conceive regarding earth, they conceive as earth, they conceive that ‘earth is mine’, they take pleasure in earth.	但随后他们构想地，他们就地构想，他们将地构想为地，他们构想‘地是我的’，他们喜爱地。

Taṃ kissa hetu?	Why is that?	为什么会这样？
‘Apariññātaṃ tassā’ti vadāmi. (1)	Because they haven’t completely understood it, I say.	我说，因为他们还没有完全理解它。

Āpaṃ āpato sañjānāti;	They perceive water as water.	他们将水感知为水。
āpaṃ āpato saññatvā āpaṃ maññati, āpasmiṃ maññati, āpato maññati, āpaṃ meti maññati, āpaṃ abhinandati.	But then they conceive water …	但随后他们构想水……
Taṃ kissa hetu?	Why is that?	为什么会这样？
‘Apariññātaṃ tassā’ti vadāmi. (2)	Because they haven’t completely understood it, I say.	我说，因为他们还没有完全理解它。

Tejaṃ tejato sañjānāti;	They perceive fire as fire.	他们将火感知为火。
tejaṃ tejato saññatvā tejaṃ maññati, tejasmiṃ maññati, tejato maññati, tejaṃ meti maññati, tejaṃ abhinandati.	But then they conceive fire …	但随后他们构想火……
Taṃ kissa hetu?	Why is that?	为什么会这样？
‘Apariññātaṃ tassā’ti vadāmi. (3)	Because they haven’t completely understood it, I say.	我说，因为他们还没有完全理解它。

Vāyaṃ vāyato sañjānāti;	They perceive air as air.	他们将风感知为风。
vāyaṃ vāyato saññatvā vāyaṃ maññati, vāyasmiṃ maññati, vāyato maññati, vāyaṃ meti maññati, vāyaṃ abhinandati.	But then they conceive air …	但随后他们构想风……
Taṃ kissa hetu?	Why is that?	为什么会这样？
‘Apariññātaṃ tassā’ti vadāmi. (4)	Because they haven’t completely understood it, I say.	我说，因为他们还没有完全理解它。

Bhūte bhūtato sañjānāti;	They perceive creatures as creatures.	他们将众生感知为众生。
bhūte bhūtato saññatvā bhūte maññati, bhūtesu maññati, bhūtato maññati, bhūte meti maññati, bhūte abhinandati.	But then they conceive creatures …	但随后他们构想众生……
Taṃ kissa hetu?	Why is that?	为什么会这样？
‘Apariññātaṃ tassā’ti vadāmi. (5)	Because they haven’t completely understood it, I say.	我说，因为他们还没有完全理解它。

Deve devato sañjānāti;	They perceive gods as gods.	他们将诸神感知为诸神。
deve devato saññatvā deve maññati, devesu maññati, devato maññati, deve meti maññati, deve abhinandati.	But then they conceive gods …	但随后他们构想诸神……
Taṃ kissa hetu?	Why is that?	为什么会这样？
‘Apariññātaṃ tassā’ti vadāmi. (6)	Because they haven’t completely understood it, I say.	我说，因为他们还没有完全理解它。

Pajāpatiṃ pajāpatito sañjānāti;	They perceive the Creator as the Creator.	他们将造物主感知为造物主。
pajāpatiṃ pajāpatito saññatvā pajāpatiṃ maññati, pajāpatismiṃ maññati, pajāpatito maññati, pajāpatiṃ meti maññati, pajāpatiṃ abhinandati.	But then they conceive the Creator …	但随后他们构想造物主……
Taṃ kissa hetu?	Why is that?	为什么会这样？
‘Apariññātaṃ tassā’ti vadāmi. (7)	Because they haven’t completely understood it, I say.	我说，因为他们还没有完全理解它。

Brahmaṃ brahmato sañjānāti;	They perceive Brahmā as Brahmā.	他们将梵天感知为梵天。
brahmaṃ brahmato saññatvā brahmaṃ maññati, brahmasmiṃ maññati, brahmato maññati, brahmaṃ meti maññati, brahmaṃ abhinandati.	But then they conceive Brahmā …	但随后他们构想梵天……
Taṃ kissa hetu?	Why is that?	为什么会这样？
‘Apariññātaṃ tassā’ti vadāmi. (8)	Because they haven’t completely understood it, I say.	我说，因为他们还没有完全理解它。

Ābhassare ābhassarato sañjānāti;	They perceive the gods of streaming radiance as the gods of streaming radiance.	他们将光明遍照天感知为光明遍照天。
ābhassare ābhassarato saññatvā ābhassare maññati, ābhassaresu maññati, ābhassarato maññati, ābhassare meti maññati, ābhassare abhinandati.	But then they conceive the gods of streaming radiance …	但随后他们构想光明遍照天……
Taṃ kissa hetu?	Why is that?	为什么会这样？
‘Apariññātaṃ tassā’ti vadāmi. (9)	Because they haven’t completely understood it, I say.	我说，因为他们还没有完全理解它。

Subhakiṇhe subhakiṇhato sañjānāti;	They perceive the gods replete with glory as the gods replete with glory.	他们将荣耀遍满天感知为荣耀遍满天。
subhakiṇhe subhakiṇhato saññatvā subhakiṇhe maññati, subhakiṇhesu maññati, subhakiṇhato maññati, subhakiṇhe meti maññati, subhakiṇhe abhinandati.	But then they conceive the gods replete with glory …	但随后他们构想荣耀遍满天……
Taṃ kissa hetu?	Why is that?	为什么会这样？
‘Apariññātaṃ tassā’ti vadāmi. (10)	Because they haven’t completely understood it, I say.	我说，因为他们还没有完全理解它。

Vehapphale vehapphalato sañjānāti;	They perceive the gods of abundant fruit as the gods of abundant fruit.	他们将广果天感知为广果天。
vehapphale vehapphalato saññatvā vehapphale maññati, vehapphalesu maññati, vehapphalato maññati, vehapphale meti maññati, vehapphale abhinandati.	But then they conceive the gods of abundant fruit …	但随后他们构想广果天……
Taṃ kissa hetu?	Why is that?	为什么会这样？
‘Apariññātaṃ tassā’ti vadāmi. (11)	Because they haven’t completely understood it, I say.	我说，因为他们还没有完全理解它。

Abhibhuṃ abhibhuto sañjānāti;	They perceive the Overlord as the Overlord.	他们将至上主感知为至上主。
abhibhuṃ abhibhuto saññatvā abhibhuṃ maññati, abhibhusmiṃ maññati, abhibhuto maññati, abhibhuṃ meti maññati, abhibhuṃ abhinandati.	But then they conceive the Overlord …	但随后他们构想至上主……
Taṃ kissa hetu?	Why is that?	为什么会这样？
‘Apariññātaṃ tassā’ti vadāmi. (12)	Because they haven’t completely understood it, I say.	我说，因为他们还没有完全理解它。

Ākāsānañcāyatanaṃ ākāsānañcāyatanato sañjānāti;	They perceive the dimension of infinite space as the dimension of infinite space.	他们将虚空无边处感知为虚空无边处。
ākāsānañcāyatanaṃ ākāsānañcāyatanato saññatvā ākāsānañcāyatanaṃ maññati, ākāsānañcāyatanasmiṃ maññati, ākāsānañcāyatanato maññati, ākāsānañcāyatanaṃ meti maññati, ākāsānañcāyatanaṃ abhinandati.	But then they conceive the dimension of infinite space …	但随后他们构想虚空无边处……
Taṃ kissa hetu?	Why is that?	为什么会这样？
‘Apariññātaṃ tassā’ti vadāmi. (13)	Because they haven’t completely understood it, I say.	我说，因为他们还没有完全理解它。

Viññāṇañcāyatanaṃ viññāṇañcāyatanato sañjānāti;	They perceive the dimension of infinite consciousness as the dimension of infinite consciousness.	他们将识无边处感知为识无边处。
viññāṇañcāyatanaṃ viññāṇañcāyatanato saññatvā viññāṇañcāyatanaṃ maññati, viññāṇañcāyatanasmiṃ maññati, viññāṇañcāyatanato maññati, viññāṇañcāyatanaṃ meti maññati, viññāṇañcāyatanaṃ abhinandati.	But then they conceive the dimension of infinite consciousness …	但随后他们构想识无边处……
Taṃ kissa hetu?	Why is that?	为什么会这样？
‘Apariññātaṃ tassā’ti vadāmi. (14)	Because they haven’t completely understood it, I say.	我说，因为他们还没有完全理解它。

Ākiñcaññāyatanaṃ ākiñcaññāyatanato sañjānāti;	They perceive the dimension of nothingness as the dimension of nothingness.	他们将无所有处感知为无所有处。
ākiñcaññāyatanaṃ ākiñcaññāyatanato saññatvā ākiñcaññāyatanaṃ maññati, ākiñcaññāyatanasmiṃ maññati, ākiñcaññāyatanato maññati, ākiñcaññāyatanaṃ meti maññati, ākiñcaññāyatanaṃ abhinandati.	But then they conceive the dimension of nothingness …	但随后他们构想无所有处……
Taṃ kissa hetu?	Why is that?	为什么会这样？
‘Apariññātaṃ tassā’ti vadāmi. (15)	Because they haven’t completely understood it, I say.	我说，因为他们还没有完全理解它。

Nevasaññānāsaññāyatanaṃ nevasaññānāsaññāyatanato sañjānāti;	They perceive the dimension of neither perception nor non-perception as the dimension of neither perception nor non-perception.	他们将非想非非想处感知为非想非非想处。
nevasaññānāsaññāyatanaṃ nevasaññānāsaññāyatanato saññatvā nevasaññānāsaññāyatanaṃ maññati, nevasaññānāsaññāyatanasmiṃ maññati, nevasaññānāsaññāyatanato maññati, nevasaññānāsaññāyatanaṃ meti maññati, nevasaññānāsaññāyatanaṃ abhinandati.	But then they conceive the dimension of neither perception nor non-perception …	但随后他们构想非想非非想处……
Taṃ kissa hetu?	Why is that?	为什么会这样？
‘Apariññātaṃ tassā’ti vadāmi. (16)	Because they haven’t completely understood it, I say.	我说，因为他们还没有完全理解它。

Diṭṭhaṃ diṭṭhato sañjānāti;	They perceive the seen as the seen.	他们将所见感知为所见。
diṭṭhaṃ diṭṭhato saññatvā diṭṭhaṃ maññati, diṭṭhasmiṃ maññati, diṭṭhato maññati, diṭṭhaṃ meti maññati, diṭṭhaṃ abhinandati.	But then they conceive the seen …	但随后他们构想所见……
Taṃ kissa hetu?	Why is that?	为什么会这样？
‘Apariññātaṃ tassā’ti vadāmi. (17)	Because they haven’t completely understood it, I say.	我说，因为他们还没有完全理解它。

Sutaṃ sutato sañjānāti;	They perceive the heard as the heard.	他们将所闻感知为所闻。
sutaṃ sutato saññatvā sutaṃ maññati, sutasmiṃ maññati, sutato maññati, sutaṃ meti maññati, sutaṃ abhinandati.	But then they conceive the heard …	但随后他们构想所闻……
Taṃ kissa hetu?	Why is that?	为什么会这样？
‘Apariññātaṃ tassā’ti vadāmi. (18)	Because they haven’t completely understood it, I say.	我说，因为他们还没有完全理解它。

Mutaṃ mutato sañjānāti;	They perceive the thought as the thought.	他们将所思感知为所思。
mutaṃ mutato saññatvā mutaṃ maññati, mutasmiṃ maññati, mutato maññati, mutaṃ meti maññati, mutaṃ abhinandati.	But then they conceive the thought …	但随后他们构想所思……
Taṃ kissa hetu?	Why is that?	为什么会这样？
‘Apariññātaṃ tassā’ti vadāmi. (19)	Because they haven’t completely understood it, I say.	我说，因为他们还没有完全理解它。

Viññātaṃ viññātato sañjānāti;	They perceive the cognized as the cognized.	他们将所识感知为所识。
viññātaṃ viññātato saññatvā viññātaṃ maññati, viññātasmiṃ maññati, viññātato maññati, viññātaṃ meti maññati, viññātaṃ abhinandati.	But then they conceive the cognized …	但随后他们构想所识……
Taṃ kissa hetu?	Why is that?	为什么会这样？
‘Apariññātaṃ tassā’ti vadāmi. (20)	Because they haven’t completely understood it, I say.	我说，因为他们还没有完全理解它。

Ekattaṃ ekattato sañjānāti;	They perceive oneness as oneness.	他们将一元性感知为一元性。
ekattaṃ ekattato saññatvā ekattaṃ maññati, ekattasmiṃ maññati, ekattato maññati, ekattaṃ meti maññati, ekattaṃ abhinandati.	But then they conceive oneness …	但随后他们构想一元性……
Taṃ kissa hetu?	Why is that?	为什么会这样？
‘Apariññātaṃ tassā’ti vadāmi. (21)	Because they haven’t completely understood it, I say.	我说，因为他们还没有完全理解它。

Nānattaṃ nānattato sañjānāti;	They perceive diversity as diversity.	他们将多元性感知为多元性。
nānattaṃ nānattato saññatvā nānattaṃ maññati, nānattasmiṃ maññati, nānattato maññati, nānattaṃ meti maññati, nānattaṃ abhinandati.	But then they conceive diversity …	但随后他们构想多元性……
Taṃ kissa hetu?	Why is that?	为什么会这样？
‘Apariññātaṃ tassā’ti vadāmi. (22)	Because they haven’t completely understood it, I say.	我说，因为他们还没有完全理解它。

Sabbaṃ sabbato sañjānāti;	They perceive all as all.	他们将一切感知为一切。
sabbaṃ sabbato saññatvā sabbaṃ maññati, sabbasmiṃ maññati, sabbato maññati, sabbaṃ meti maññati, sabbaṃ abhinandati.	But then they conceive all …	但随后他们构想一切……
Taṃ kissa hetu?	Why is that?	为什么会这样？
‘Apariññātaṃ tassā’ti vadāmi. (23)	Because they haven’t completely understood it, I say.	我说，因为他们还没有完全理解它。

Nibbānaṃ nibbānato sañjānāti;	They perceive nirvana as nirvana.	他们将涅槃感知为涅槃。
nibbānaṃ nibbānato saññatvā nibbānaṃ maññati, nibbānasmiṃ maññati, nibbānato maññati, nibbānaṃ meti maññati, nibbānaṃ abhinandati.	But then they conceive nirvana, they conceive regarding nirvana, they conceive as nirvana, they conceive that ‘nirvana is mine’, they take pleasure in nirvana.	但随后他们构想涅槃，他们就涅槃构想，他们将涅槃构想为涅槃，他们构想‘涅槃是我的’，他们喜爱涅槃。
Taṃ kissa hetu?	Why is that?	为什么会这样？
‘Apariññātaṃ tassā’ti vadāmi. (24)	Because they haven’t completely understood it, I say.	我说，因为他们还没有完全理解它。

+

1.2 – (The trainee, sekha, an ariya but not an arahant yet)

• 1.2.1 - (directly knows [abhijānāti] form as form, but still working on not conceiving wrong ideas and identity around form)
• 1.2.2 - (why? so they can completely understand [Pariññātaṃ] form)

Yopi so, bhikkhave, bhikkhu sekkho appattamānaso anuttaraṃ yogakkhemaṃ patthayamāno viharati, sopi pathaviṃ pathavito abhijānāti;	A monk who is a trainee, who hasn’t achieved their heart’s desire, but lives aspiring to the supreme sanctuary, directly knows earth as earth.	受训的比丘，尚未实现其心愿，但渴望最高的庇护所，直接将地知为地。
pathaviṃ pathavito abhiññāya pathaviṃ mā maññi, pathaviyā mā maññi, pathavito mā maññi, pathaviṃ meti mā maññi, pathaviṃ mābhinandi.	But they shouldn’t conceive earth, they shouldn’t conceive regarding earth, they shouldn’t conceive as earth, they shouldn’t conceive that ‘earth is mine’, they shouldn’t take pleasure in earth.	但他们不应构想地，他们不应就地构想，他们不应将地构想为地，他们不应构想‘地是我的’，他们不应喜爱地。

Taṃ kissa hetu?	Why is that?	为什么会这样？
‘Pariññeyyaṃ tassā’ti vadāmi.	So that they may completely understand it, I say.	我说，这样他们才能完全理解它。

Āpaṃ … pe …	They directly know water …	他们直接知水……
tejaṃ …	fire …	火……
vāyaṃ …	air …	风……
bhūte …	creatures …	众生……
deve …	gods …	诸神……
pajāpatiṃ …	the Creator …	造物主……
brahmaṃ …	Brahmā …	梵天……
ābhassare …	the gods of streaming radiance …	光明遍照天……
subhakiṇhe …	the gods replete with glory …	荣耀遍满天……
vehapphale …	the gods of abundant fruit …	广果天……
abhibhuṃ …	the Overlord …	至上主……
ākāsānañcāyatanaṃ …	the dimension of infinite space …	虚空无边处……
viññāṇañcāyatanaṃ …	the dimension of infinite consciousness …	识无边处……
ākiñcaññāyatanaṃ …	the dimension of nothingness …	无所有处……
nevasaññānāsaññāyatanaṃ …	the dimension of neither perception nor non-perception …	非想非非想处……
diṭṭhaṃ …	the seen …	所见……
sutaṃ …	the heard …	所闻……
mutaṃ …	the thought …	所思……
viññātaṃ …	the cognized …	所识……
ekattaṃ …	oneness …	一元性……
nānattaṃ …	diversity …	多元性……
sabbaṃ …	all …	一切……
nibbānaṃ nibbānato abhijānāti;	They directly know nirvana as nirvana.	他们直接将涅槃知为涅槃。
nibbānaṃ nibbānato abhiññāya nibbānaṃ mā maññi, nibbānasmiṃ mā maññi, nibbānato mā maññi, nibbānaṃ meti mā maññi, nibbānaṃ mābhinandi.	But they shouldn’t conceive nirvana, they shouldn’t conceive regarding nirvana, they shouldn’t conceive as nirvana, they shouldn’t conceive that ‘nirvana is mine’, they shouldn’t take pleasure in nirvana.	但他们不应构想涅槃，他们不应就涅槃构想，他们不应将涅槃构想为涅槃，他们不应构想‘涅槃是我的’，他们不应喜爱涅槃。
Taṃ kissa hetu?	Why is that?	为什么会这样？
‘Pariññeyyaṃ tassā’ti vadāmi.	So that they may completely understand it, I say.	我说，这样他们才能完全理解它。

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1.3 – (THE ARAHANT—I: completely understands [Pariññātaṃ])

• 1.3.1 - (directly knows [abhijānāti] form as form, they do not conceive wrong ideas and identity around form)
• 1.3.2 - (why? Because they have completely understood [Pariññātaṃ] form)

Yopi so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, sopi pathaviṃ pathavito abhijānāti;	A monk who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—directly knows earth as earth.	比丘已圆满——烦恼已尽，已完成灵性之旅，该做的已做，重担已卸，已达成自己的真正目标，彻底断除轮回的束缚，并透过觉悟而获得正当解脱——直接将地知为地。
pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati.	But they don’t conceive earth, they don’t conceive regarding earth, they don’t conceive as earth, they don’t conceive that ‘earth is mine’, they don’t take pleasure in earth.	但他们不构想地，他们不就地构想，他们不将地构想为地，他们不构想‘地是我的’，他们不喜爱地。

Taṃ kissa hetu?	Why is that?	为什么会这样？
‘Pariññātaṃ tassā’ti vadāmi.	Because they have completely understood it, I say.	我说，因为他们已经完全理解它。

Āpaṃ … pe …	They directly know water …	他们直接知水……
tejaṃ …	fire …	火……
vāyaṃ …	air …	风……
bhūte …	creatures …	众生……
deve …	gods …	诸神……
pajāpatiṃ …	the Creator …	造物主……
brahmaṃ …	Brahmā …	梵天……
ābhassare …	the gods of streaming radiance …	光明遍照天……
subhakiṇhe …	the gods replete with glory …	荣耀遍满天……
vehapphale …	the gods of abundant fruit …	广果天……
abhibhuṃ …	the Overlord …	至上主……
ākāsānañcāyatanaṃ …	the dimension of infinite space …	虚空无边处……
viññāṇañcāyatanaṃ …	the dimension of infinite consciousness …	识无边处……
ākiñcaññāyatanaṃ …	the dimension of nothingness …	无所有处……
nevasaññānāsaññāyatanaṃ …	the dimension of neither perception nor non-perception …	非想非非想处……
diṭṭhaṃ …	the seen …	所见……
sutaṃ …	the heard …	所闻……
mutaṃ …	the thought …	所思……
viññātaṃ …	the cognized …	所识……
ekattaṃ …	oneness …	一元性……
nānattaṃ …	diversity …	多元性……
sabbaṃ …	all …	一切……
nibbānaṃ nibbānato abhijānāti;	They directly know nirvana as nirvana.	他们直接将涅槃知为涅槃。
nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati.	But they don’t conceive nirvana, they don’t conceive regarding nirvana, they don’t conceive as nirvana, they don’t conceive that ‘nirvana is mine’, they don’t take pleasure in nirvana.	但他们不构想涅槃，他们不就涅槃构想，他们不将涅槃构想为涅槃，他们不构想‘涅槃是我的’，他们不喜爱涅槃。
Taṃ kissa hetu?	Why is that?	为什么会这样？
‘Pariññātaṃ tassā’ti vadāmi.	Because they have completely understood it, I say.	我说，因为他们已经完全理解它。

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1.4 – (THE ARAHANT—II: free of greed)

• 1.4.1 - (directly knows [abhijānāti] form as form, they do not conceive wrong ideas and identity around form)
• 1.4.2 - (why? Because they’re free of greed due to the ending of greed.)

Yopi so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, sopi pathaviṃ pathavito abhijānāti;	A monk who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—directly knows earth as earth.	比丘已圆满——烦恼已尽，已完成灵性之旅，该做的已做，重担已卸，已达成自己的真正目标，彻底断除轮回的束缚，并透过觉悟而获得正当解脱——直接将地知为地。
pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati.	But they don’t conceive earth, they don’t conceive regarding earth, they don’t conceive as earth, they don’t conceive that ‘earth is mine’, they don’t take pleasure in earth.	但他们不构想地，他们不就地构想，他们不将地构想为地，他们不构想‘地是我的’，他们不喜爱地。

Taṃ kissa hetu?	Why is that?	为什么会这样？
Khayā rāgassa, vītarāgattā.	Because they’re free of greed due to the ending of greed.	因为贪欲的止息，他们已无贪。

Āpaṃ … pe …	They directly know water …	他们直接知水……
tejaṃ …	fire …	火……
vāyaṃ …	air …	风……
bhūte …	creatures …	众生……
deve …	gods …	诸神……
pajāpatiṃ …	the Creator …	造物主……
brahmaṃ …	Brahmā …	梵天……
ābhassare …	the gods of streaming radiance …	光明遍照天……
subhakiṇhe …	the gods replete with glory …	荣耀遍满天……
vehapphale …	the gods of abundant fruit …	广果天……
abhibhuṃ …	the Overlord …	至上主……
ākāsānañcāyatanaṃ …	the dimension of infinite space …	虚空无边处……
viññāṇañcāyatanaṃ …	the dimension of infinite consciousness …	识无边处……
ākiñcaññāyatanaṃ …	the dimension of nothingness …	无所有处……
nevasaññānāsaññāyatanaṃ …	the dimension of neither perception nor non-perception …	非想非非想处……
diṭṭhaṃ …	the seen …	所见……
sutaṃ …	the heard …	所闻……
mutaṃ …	the thought …	所思……
viññātaṃ …	the cognized …	所识……
ekattaṃ …	oneness …	一元性……
nānattaṃ …	diversity …	多元性……
sabbaṃ …	all …	一切……
nibbānaṃ nibbānato abhijānāti;	They directly know nirvana as nirvana.	他们直接将涅槃知为涅槃。
nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati.	But they don’t conceive nirvana, they don’t conceive regarding nirvana, they don’t conceive as nirvana, they don’t conceive that ‘nirvana is mine’, they don’t take pleasure in nirvana.	但他们不构想涅槃，他们不就涅槃构想，他们不将涅槃构想为涅槃，他们不构想‘涅槃是我的’，他们不喜爱涅槃。
Taṃ kissa hetu?	Why is that?	为什么会这样？
Khayā rāgassa, vītarāgattā.	Because they’re free of greed due to the ending of greed.	因为贪欲的止息，他们已无贪。

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1.5 – (THE ARAHANT—III: free of aversion)

• 1.5.1 - (directly knows [abhijānāti] form as form, they do not conceive wrong ideas and identity around form)
• 1.5.2 - (why? Because they’re free of hate due to the ending of hate.)

Yopi so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, sopi pathaviṃ pathavito abhijānāti;	A monk who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—directly knows earth as earth.	比丘已圆满——烦恼已尽，已完成灵性之旅，该做的已做，重担已卸，已达成自己的真正目标，彻底断除轮回的束缚，并透过觉悟而获得正当解脱——直接将地知为地。
pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati.	But they don’t conceive earth, they don’t conceive regarding earth, they don’t conceive as earth, they don’t conceive that ‘earth is mine’, they don’t take pleasure in earth.	但他们不构想地，他们不就地构想，他们不将地构想为地，他们不构想‘地是我的’，他们不喜爱地。

Taṃ kissa hetu?	Why is that?	为什么会这样？
Khayā dosassa, vītadosattā.	Because they’re free of hate due to the ending of hate.	因为瞋恨的止息，他们已无瞋。

Āpaṃ … pe …	They directly know water …	他们直接知水……
tejaṃ …	fire …	火……
vāyaṃ …	air …	风……
bhūte …	creatures …	众生……
deve …	gods …	诸神……
pajāpatiṃ …	the Creator …	造物主……
brahmaṃ …	Brahmā …	梵天……
ābhassare …	the gods of streaming radiance …	光明遍照天……
subhakiṇhe …	the gods replete with glory …	荣耀遍满天……
vehapphale …	the gods of abundant fruit …	广果天……
abhibhuṃ …	the Overlord …	至上主……
ākāsānañcāyatanaṃ …	the dimension of infinite space …	虚空无边处……
viññāṇañcāyatanaṃ …	the dimension of infinite consciousness …	识无边处……
ākiñcaññāyatanaṃ …	the dimension of nothingness …	无所有处……
nevasaññānāsaññāyatanaṃ …	the dimension of neither perception nor non-perception …	非想非非想处……
diṭṭhaṃ …	the seen …	所见……
sutaṃ …	the heard …	所闻……
mutaṃ …	the thought …	所思……
viññātaṃ …	the cognized …	所识……
ekattaṃ …	oneness …	一元性……
nānattaṃ …	diversity …	多元性……
sabbaṃ …	all …	一切……
nibbānaṃ nibbānato abhijānāti;	They directly know nirvana as nirvana.	他们直接将涅槃知为涅槃。
nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati.	But they don’t conceive nirvana, they don’t conceive regarding nirvana, they don’t conceive as nirvana, they don’t conceive that ‘nirvana is mine’, they don’t take pleasure in nirvana.	但他们不构想涅槃，他们不就涅槃构想，他们不将涅槃构想为涅槃，他们不构想‘涅槃是我的’，他们不喜爱涅槃。
Taṃ kissa hetu?	Why is that?	为什么会这样？
Khayā dosassa, vītadosattā.	Because they’re free of hate due to the ending of hate.	因为瞋恨的止息，他们已无瞋。

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1.6 – (THE ARAHANT—IV: free of delusion)

• 1.6.1 - (directly knows [abhijānāti] form as form, they do not conceive wrong ideas and identity around form)
• 1.6.2 - (why? Because they’re free of delusion due to the ending of delusion.)

Yopi so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, sopi pathaviṃ pathavito abhijānāti;	A monk who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—directly knows earth as earth.	比丘已圆满——烦恼已尽，已完成灵性之旅，该做的已做，重担已卸，已达成自己的真正目标，彻底断除轮回的束缚，并透过觉悟而获得正当解脱——直接将地知为地。
pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati.	But they don’t conceive earth, they don’t conceive regarding earth, they don’t conceive as earth, they don’t conceive that ‘earth is mine’, they don’t take pleasure in earth.	但他们不构想地，他们不就地构想，他们不将地构想为地，他们不构想‘地是我的’，他们不喜爱地。

Taṃ kissa hetu?	Why is that?	为什么会这样？
Khayā mohassa, vītamohattā.	Because they’re free of delusion due to the ending of delusion.	因为愚痴的止息，他们已无痴。

Āpaṃ … pe …	They directly know water …	他们直接知水……
tejaṃ …	fire …	火……
vāyaṃ …	air …	风……
bhūte …	creatures …	众生……
deve …	gods …	诸神……
pajāpatiṃ …	the Creator …	造物主……
brahmaṃ …	Brahmā …	梵天……
ābhassare …	the gods of streaming radiance …	光明遍照天……
subhakiṇhe …	the gods replete with glory …	荣耀遍满天……
vehapphale …	the gods of abundant fruit …	广果天……
abhibhuṃ …	the Overlord …	至上主……
ākāsānañcāyatanaṃ …	the dimension of infinite space …	虚空无边处……
viññāṇañcāyatanaṃ …	the dimension of infinite consciousness …	识无边处……
ākiñcaññāyatanaṃ …	the dimension of nothingness …	无所有处……
nevasaññānāsaññāyatanaṃ …	the dimension of neither perception nor non-perception …	非想非非想处……
diṭṭhaṃ …	the seen …	所见……
sutaṃ …	the heard …	所闻……
mutaṃ …	the thought …	所思……
viññātaṃ …	the cognized …	所识……
ekattaṃ …	oneness …	一元性……
nānattaṃ …	diversity …	多元性……
sabbaṃ …	all …	一切……
nibbānaṃ nibbānato abhijānāti;	They directly know nirvana as nirvana.	他们直接将涅槃知为涅槃。
nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati.	But they don’t conceive nirvana, they don’t conceive regarding nirvana, they don’t conceive as nirvana, they don’t conceive that ‘nirvana is mine’, they don’t take pleasure in nirvana.	但他们不构想涅槃，他们不就涅槃构想，他们不将涅槃构想为涅槃，他们不构想‘涅槃是我的’，他们不喜爱涅槃。
Taṃ kissa hetu?	Why is that?	为什么会这样？
Khayā mohassa, vītamohattā.	Because they’re free of delusion due to the ending of delusion.	因为愚痴的止息，他们已无痴。

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1.7 – (THE TATHĀGATA— completely understand [Pariññātaṃ] to the end)

• 1.7.1 - (directly knows form as form, they do not conceive wrong ideas and identity around form)
• 1.7.2 - (why? Because the Realized One has completely understood it to the end)

Tathāgatopi, bhikkhave, arahaṃ sammāsambuddho pathaviṃ pathavito abhijānāti;	The Realized One, the perfected one, the fully awakened Buddha directly knows earth as earth.	如来，圆满者，完全觉悟的佛陀，直接将地知为地。
pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati.	But he doesn’t conceive earth, he doesn’t conceive regarding earth, he doesn’t conceive as earth, he doesn’t conceive that ‘earth is mine’, he doesn’t take pleasure in earth.	但他不构想地，他不就地构想，他不将地构想为地，他不构想‘地是我的’，他不喜爱地。

Taṃ kissa hetu?	Why is that?	为什么会这样？
‘Pariññātantaṃ tathāgatassā’ti vadāmi.	Because the Realized One has completely understood it to the end, I say.	我说，因为如来已彻底理解它。

Āpaṃ … pe …	He directly knows water …	他直接知水……
tejaṃ …	fire …	火……
vāyaṃ …	air …	风……
bhūte …	creatures …	众生……
deve …	gods …	诸神……
pajāpatiṃ …	the Creator …	造物主……
brahmaṃ …	Brahmā …	梵天……
ābhassare …	the gods of streaming radiance …	光明遍照天……
subhakiṇhe …	the gods replete with glory …	荣耀遍满天……
vehapphale …	the gods of abundant fruit …	广果天……
abhibhuṃ …	the Overlord …	至上主……
ākāsānañcāyatanaṃ …	the dimension of infinite space …	虚空无边处……
viññāṇañcāyatanaṃ …	the dimension of infinite consciousness …	识无边处……
ākiñcaññāyatanaṃ …	the dimension of nothingness …	无所有处……
nevasaññānāsaññāyatanaṃ …	the dimension of neither perception nor non-perception …	非想非非想处……
diṭṭhaṃ …	the seen …	所见……
sutaṃ …	the heard …	所闻……
mutaṃ …	the thought …	所思……
viññātaṃ …	the cognized …	所识……
ekattaṃ …	oneness …	一元性……
nānattaṃ …	diversity …	多元性……
sabbaṃ …	all …	一切……
nibbānaṃ nibbānato abhijānāti;	He directly knows nirvana as nirvana.	他直接将涅槃知为涅槃。
nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati.	But he doesn’t conceive nirvana, he doesn’t conceive regarding nirvana, he doesn’t conceive as nirvana, he doesn’t conceive that ‘nirvana is mine’, he doesn’t take pleasure in nirvana.	但他不构想涅槃，他不就涅槃构想，他不将涅槃构想为涅槃，他不构想‘涅槃是我的’，他不喜爱涅槃。
Taṃ kissa hetu?	Why is that?	为什么会这样？
‘Pariññātantaṃ tathāgatassā’ti vadāmi.	Because the Realized One has completely understood it to the end, I say.	我说，因为如来已彻底理解它。

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1.8 – (THE TATHĀGATA II— understood that relishing is the root of suffering)

• 1.8.1 - (directly knows form as form, they do not conceive wrong ideas and identity around form)
• 1.8.2 - (why? Because he has understood that relishing is the root of suffering,)

Tathāgatopi, bhikkhave, arahaṃ sammāsambuddho pathaviṃ pathavito abhijānāti;	The Realized One, the perfected one, the fully awakened Buddha directly knows earth as earth.	如来，圆满者，完全觉悟的佛陀，直接将地知为地。
pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati.	But he doesn’t conceive earth, he doesn’t conceive regarding earth, he doesn’t conceive as earth, he doesn’t conceive that ‘earth is mine’, he doesn’t take pleasure in earth.	但他不构想地，他不就地构想，他不将地构想为地，他不构想‘地是我的’，他不喜爱地。

Taṃ kissa hetu?	Why is that?	为什么会这样？
‘Nandī dukkhassa mūlan’ti—	Because he has understood that relishing is the root of suffering,	因为他已了解贪著是苦的根源，
iti viditvā ‘bhavā jāti bhūtassa jarāmaraṇan’ti.	and that rebirth comes from continued existence; whoever has come to be gets old and dies.	并且再生源于持续的存在；凡是已生者，皆会衰老和死亡。
Tasmātiha, bhikkhave, ‘tathāgato sabbaso taṇhānaṃ khayā virāgā nirodhā cāgā paṭinissaggā anuttaraṃ sammāsambodhiṃ abhisambuddho’ti vadāmi.	That’s why the Realized One—with the ending, fading away, cessation, giving up, and letting go of all cravings—has awakened to the supreme perfect Awakening, I say.	所以我说，如来——因所有贪欲的止息、消逝、寂灭、舍弃和放下——已觉悟至无上正等正觉。”

Āpaṃ … pe …	He directly knows water …	他直接知水……
tejaṃ …	fire …	火……
vāyaṃ …	air …	风……
bhūte …	creatures …	众生……
deve …	gods …	诸神……
pajāpatiṃ …	the Creator …	造物主……
brahmaṃ …	Brahmā …	梵天……
ābhassare …	the gods of streaming radiance …	光明遍照天……
subhakiṇhe …	the gods replete with glory …	荣耀遍满天……
vehapphale …	the gods of abundant fruit …	广果天……
abhibhuṃ …	the Overlord …	至上主……
ākāsānañcāyatanaṃ …	the dimension of infinite space …	虚空无边处……
viññāṇañcāyatanaṃ …	the dimension of infinite consciousness …	识无边处……
ākiñcaññāyatanaṃ …	the dimension of nothingness …	无所有处……
nevasaññānāsaññāyatanaṃ …	the dimension of neither perception nor non-perception …	非想非非想处……
diṭṭhaṃ …	the seen …	所见……
sutaṃ …	the heard …	所闻……
mutaṃ …	the thought …	所思……
viññātaṃ …	the cognized …	所识……
ekattaṃ …	oneness …	一元性……
nānattaṃ …	diversity …	多元性……
sabbaṃ …	all …	一切……
nibbānaṃ nibbānato abhijānāti;	He directly knows nirvana as nirvana.	他直接将涅槃知为涅槃。
nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati.	But he doesn’t conceive nirvana, he doesn’t conceive regarding nirvana, he doesn’t conceive as nirvana, he doesn’t conceive that ‘nirvana is mine’, he doesn’t take pleasure in nirvana.	但他不构想涅槃，他不就涅槃构想，他不将涅槃构想为涅槃，他不构想‘涅槃是我的’，他不喜爱涅槃。
Taṃ kissa hetu?	Why is that?	为什么会这样？
‘Nandī dukkhassa mūlan’ti—	Because he has understood that relishing is the root of suffering,	因为他已了解贪著是苦的根源，
iti viditvā ‘bhavā jāti bhūtassa jarāmaraṇan’ti.	and that rebirth comes from continued existence; whoever has come to be gets old and dies.	并且再生源于持续的存在；凡是已生者，皆会衰老和死亡。
Tasmātiha, bhikkhave, ‘tathāgato sabbaso taṇhānaṃ khayā virāgā nirodhā cāgā paṭinissaggā anuttaraṃ sammāsambodhiṃ abhisambuddho’ti vadāmī”ti.	That’s why the Realized One—with the ending, fading away, cessation, giving up, and letting go of all cravings—has awakened to the supreme perfect Awakening, I say.”	所以我说，如来——因所有贪欲的止息、消逝、寂灭、舍弃和放下——已觉悟至无上正等正觉。”

Idamavoca bhagavā.	That is what the Buddha said.	佛陀如是说。
Na te bhikkhū bhagavato bhāsitaṃ abhinandunti.	But the monks were not happy with what the Buddha said.	但比丘们对佛陀所说并不满意。

+

MN 2 Sabb-āsava: All the asinine-inclinations

+ all- all

• +2.1 (asinine-inclinations Given Up by Seeing )
  • 2.1.1 (And what are the Dharmas they shouldn’t focus on but they do? )
  • 2.1.2 (And what are the Dharmas they should focus on but they don’t? )
  • 2.1.3 (When they attend improperly in this way, one of six views arises in them. )
  • 2.1.4 (an educated noble-one's-disciple … does the opposite )
• 2.2 (asinine-inclinations Given Up by Restraint – same as right effort part 1)
• +2.3 (asinine-inclinations Given Up by Using )
  • 2.3.1 (Robes to ward off cold and heat, mosquitos...)
  • 2.3.2 (Almsfood not for entertainment, but as fuel to sustain holy life…)
  • 2.3.3 (Lodgings to ward off cold and heat, mosquitos …)
  • 2.3.4 (Medicine only for good health…)
• 2.4 (asinine-inclinations Given Up by Enduring )
• 2.5 (asinine-inclinations Given Up by Avoiding )
• 2.6 (asinine-inclinations Given Up by Dispelling - right effort part 2)
• 2.7 (asinine-inclinations Given Up by Developing - same as right effort part 3)
• 2.8 (conclusion)

(2022 SP-FLUENT translation by frankk‍ derived from B. Sujato‍ 2018/12)

Sabbāsavasutta	All the asinine-inclinations	一切愚痴倾向
Evaṃ me sutaṃ—​	So I have heard.	如是我闻。
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.	一时，佛陀住在舍卫城祇树林给孤独园。
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:	佛陀在那里对僧侣们说：
“bhikkhavo”ti.	“monks!”	“比丘们！”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.	“尊者，”他们答道。
Bhagavā etadavoca:	The Buddha said this:	佛陀说了这些：
“sabbāsavasaṃvarapariyāyaṃ vo, bhikkhave, desessāmi.	“monks, I will teach you the explanation of the restraint of all asinine-inclinations.	“比丘们，我将教导你们如何抑制一切愚痴倾向。
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”	仔细听，我将要讲。”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.	“是的，尊者，”他们答道。
Bhagavā etadavoca:	The Buddha said this:	佛陀说了这些：

“Jānato ahaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato no apassato.	“monks, I say that the ending of asinine-inclinations is for one who knows and sees, not for one who does not know or see.	“比丘们，我说愚痴倾向的止息是为那些知晓和看见的人，而不是为那些不知晓或看不见的人。
Kiñca, bhikkhave, jānato kiñca passato āsavānaṃ khayaṃ vadāmi?	For one who knows and sees what?	知晓和看见什么？
Yoniso ca manasikāraṃ ayoniso ca manasikāraṃ.	Proper attention and improper attention.	正确的专注和不正确的专注。
Ayoniso, bhikkhave, manasikaroto anuppannā ceva āsavā uppajjanti, uppannā ca āsavā pavaḍḍhanti;	When you pay improper attention, asinine-inclinations arise, and once arisen they grow.	当你进行不正确的专注时，未生起的愚痴倾向就会生起，而一旦生起，它们就会增长。
yoniso ca kho, bhikkhave, manasikaroto anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti.	When you pay proper attention, asinine-inclinations don’t arise, and those that have already arisen are given up.	当你进行正确的专注时，未生起的愚痴倾向就不会生起，而那些已生起的则会被舍弃。

Atthi, bhikkhave, āsavā dassanā pahātabbā, atthi āsavā saṃvarā pahātabbā, atthi āsavā paṭisevanā pahātabbā, atthi āsavā adhivāsanā pahātabbā, atthi āsavā parivajjanā pahātabbā, atthi āsavā vinodanā pahātabbā, atthi āsavā bhāvanā pahātabbā.

Some asinine-inclinations should be given up by seeing, some by restraint, some by using, some by enduring, some by avoiding, some by dispelling, and some by developing.

有些愚痴倾向应通过见来舍弃，有些通过抑制，有些通过运用，有些通过忍受，有些通过避免，有些通过消除，有些通过培养。

+

2.1 – (asinine-inclinations Given Up by Seeing )

• 2.1.1 (And what are the Dharmas they shouldn’t focus on but they do? )
• 2.1.2 (And what are the Dharmas they should focus on but they don’t? )
• 2.1.3 (When they attend improperly in this way, one of six views arises in them. )
• 2.1.4 (an educated noble-one's-disciple … does the opposite )

1. Dassanāpahātabbaāsava	1. asinine-inclinations Given Up by Seeing	1. 通过见来舍弃的愚痴倾向
Katame ca, bhikkhave, āsavā dassanā pahātabbā?	And what are the asinine-inclinations that should be given up by seeing?	那么，哪些是应通过见来舍弃的愚痴倾向呢？
Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto—	Take an uneducated ordinary person who has not seen the noble ones, and is neither skilled nor trained in The Dharma of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in The Dharma of the good persons.	未受教的凡夫，未曾见过圣者，对圣者的法既不熟练也不曾受训。他们未曾见过善人，对善人的法既不熟练也不曾受训。
manasikaraṇīye dhamme nappajānāti, amanasikaraṇīye dhamme nappajānāti.	They don’t understand what Dharmas they should focus on and what Dharmas they shouldn’t focus on.	他们不理解哪些法是他们应该专注的，哪些法是他们不应该专注的。
So manasikaraṇīye dhamme appajānanto amanasikaraṇīye dhamme appajānanto, ye dhammā na manasikaraṇīyā, te dhamme manasi karoti, ye dhammā manasikaraṇīyā te dhamme na manasi karoti.	So they focus on Dharmas they shouldn’t focus on and don’t focus on Dharmas they should focus on.	所以他们专注那些不应该专注的法，而不专注那些应该专注的法。

Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme manasi karoti?	And what are the Dharmas they shouldn’t focus on but they do?	那么，哪些是他们不应该专注却专注的法呢？
Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati;	They are the Dharmas that, when focused on, give rise to unarisen asinine-inclinations of sensual desire,	它们是那些被专注时，会生起未生起的欲欲、
anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati;	desire to be reborn,	再生欲、
anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati—	and ignorance. And when such asinine-inclinations have arisen, they make them grow.	和无明等愚痴倾向的法。而当这些愚痴倾向生起时，它们会使其增长。
ime dhammā na manasikaraṇīyā ye dhamme manasi karoti.	These are the Dharmas they shouldn’t focus on but they do.	这些是他们不应该专注却专注的法。

Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme na manasi karoti?

And what are the Dharmas they should focus on but they don’t?

那么，哪些是他们应该专注却不专注的法呢？

Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati;	They are the Dharmas that, when focused on, don’t give rise to unarisen asinine-inclinations of sensual desire,	它们是那些被专注时，不会生起未生起的欲欲、
anuppanno vā bhavāsavo na uppajjati, uppanno vā bhavāsavo pahīyati;	desire to be reborn,	再生欲、
anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati—	and ignorance. And when such asinine-inclinations have arisen, they’re given up.	和无明等愚痴倾向的法。而当这些愚痴倾向生起时，它们会被舍弃。
ime dhammā manasikaraṇīyā ye dhamme na manasi karoti.	These are the Dharmas they should focus on but they don’t.	这些是他们应该专注却不专注的法。

Tassa amanasikaraṇīyānaṃ dhammānaṃ manasikārā manasikaraṇīyānaṃ dhammānaṃ amanasikārā anuppannā ceva āsavā uppajjanti uppannā ca āsavā pavaḍḍhanti.

Because of focusing on what they shouldn’t and not focusing on what they should, unarisen asinine-inclinations arise and arisen asinine-inclinations grow.

因为专注了不应该专注的，而不专注应该专注的，未生起的愚痴倾向就生起，已生起的愚痴倾向就增长。

So evaṃ ayoniso manasi karoti:	This is how they attend improperly:	他们如此不正确地注意：
‘ahosiṃ nu kho ahaṃ atītamaddhānaṃ? Na nu kho ahosiṃ atītamaddhānaṃ? Kiṃ nu kho ahosiṃ atītamaddhānaṃ? Kathaṃ nu kho ahosiṃ atītamaddhānaṃ? Kiṃ hutvā kiṃ ahosiṃ nu kho ahaṃ atītamaddhānaṃ?	‘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? After being 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？我过去是怎样？过去我是什么之后，变成了什么？
Bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ? Na nu kho bhavissāmi anāgatamaddhānaṃ? Kiṃ nu kho bhavissāmi anāgatamaddhānaṃ? Kathaṃ nu kho bhavissāmi anāgatamaddhānaṃ? Kiṃ hutvā kiṃ bhavissāmi nu kho ahaṃ 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? After being what, what will I become in the future?’	我未来会存在吗？我未来会不存在吗？我未来会是什么？我未来会是怎样？未来我是什么之后，会变成什么？’
Etarahi vā paccuppannamaddhānaṃ ajjhattaṃ kathaṃkathī hoti:	Or they are undecided about the present thus:	或者他们对现在犹豫不决：
‘ahaṃ nu khosmi? No nu khosmi? Kiṃ nu khosmi? Kathaṃ nu khosmi? Ayaṃ nu kho satto kuto āgato? So kuhiṃ gāmī bhavissatī’ti?	‘Am I? Am I not? What am I? How am I? This sentient being—where did it come from? And where will it go?’	‘我是吗？我不是吗？我是什么？我是怎样？这个有情众生从何而来？又要去哪里？’

Tassa evaṃ ayoniso manasikaroto channaṃ diṭṭhīnaṃ aññatarā diṭṭhi uppajjati.	When they attend improperly in this way, one of six views arises in them.	当他们这样不正确地注意时，六种观点中的一种就会在他们身上生起。
‘Atthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati;	The view ‘my self exists absolutely’ arises and is taken as a genuine fact.	‘我的自我绝对存在’的观点生起并被视为真实。
‘natthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati;	The view ‘my self doesn’t exist absolutely’ arises and is taken as a genuine fact.	‘我的自我绝对不存在’的观点生起并被视为真实。
‘attanāva attānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati;	The view ‘I perceive the self with the self’ arises and is taken as a genuine fact.	‘我用自我感知自我’的观点生起并被视为真实。
‘attanāva anattānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati;	The view ‘I perceive what is not-self with the self’ arises and is taken as a genuine fact.	‘我用自我感知非自我’的观点生起并被视为真实。
‘anattanāva attānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati;	The view ‘I perceive the self with what is not-self’ arises and is taken as a genuine fact.	‘我用非自我感知自我’的观点生起并被视为真实。
atha vā panassa evaṃ diṭṭhi hoti:	Or they have such a view:	或者他们有这样的观点：
‘yo me ayaṃ attā vado vedeyyo tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedeti so kho pana me ayaṃ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassatī’ti.	‘This self of mine is he who speaks and feels and experiences the results of good and bad deeds in all the different realms. This self is permanent, everlasting, eternal, and imperishable, and will last forever and ever.’	‘我的这个自我，是在所有不同领域中说话、感受、体验善恶业报的那一位。这个自我恒常、永恒、不变，永远持续。’
Idaṃ vuccati, bhikkhave, diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāraṃ diṭṭhivisūkaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ.	This is called a misconception, the thicket of views, the desert of views, the trick of views, the evasiveness of views, the fetter of views.	这被称为谬见、见网、见荒、见诡、见遁、见缚。
Diṭṭhisaṃyojanasaṃyutto, bhikkhave, assutavā puthujjano na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi;	An uneducated ordinary person who is fettered by views is not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.	被见所束缚的未受教的凡夫，未从生死、老病死、忧悲苦恼中解脱。
‘na parimuccati dukkhasmā’ti vadāmi.	They’re not freed from suffering, I say.	我说，他们未从苦中解脱。

Sutavā ca kho, bhikkhave, ariyasāvako—
ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto—	But take an educated noble-one's-disciple who has seen the noble ones, and is skilled and trained in The Dharma of the noble ones. They’ve seen good persons, and are skilled and trained in The Dharma of the good persons.	但是，已受教的圣弟子，已见过圣者，对圣者的法熟练且受训。他们已见过善人，对善人的法熟练且受训。
manasikaraṇīye dhamme pajānāti amanasikaraṇīye dhamme pajānāti.	They understand what Dharmas they should focus on and what Dharmas they shouldn’t focus on.	他们理解哪些法是他们应该专注的，哪些法是他们不应该专注的。
So manasikaraṇīye dhamme pajānanto amanasikaraṇīye dhamme pajānanto ye dhammā na manasikaraṇīyā te dhamme na manasi karoti, ye dhammā manasikaraṇīyā te dhamme manasi karoti.	So they don’t focus on Dharmas they shouldn’t focus on and focus on Dharmas they should focus on.	所以他们不专注那些不应该专注的法，而专注那些应该专注的法。

Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme na manasi karoti?	And what are the Dharmas they shouldn’t focus on and they don’t?	那么，哪些是他们不应该专注且不专注的法呢？
Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati;	They are the Dharmas that, when focused on, give rise to unarisen asinine-inclinations of sensual desire,	它们是那些被专注时，会生起未生起的欲欲、
anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati;	desire to be reborn,	再生欲、
anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati—	and ignorance. And when such asinine-inclinations have arisen, they make them grow.	和无明等愚痴倾向的法。而当这些愚痴倾向生起时，它们会使其增长。
ime dhammā na manasikaraṇīyā, ye dhamme na manasi karoti.	These are the Dharmas they shouldn’t focus on and they don’t.	这些是他们不应该专注且不专注的法。

Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme manasi karoti?	And what are the Dharmas they should focus on and they do?	那么，哪些是他们应该专注且专注的法呢？
Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati;	They are the Dharmas that, when focused on, don’t give rise to unarisen asinine-inclinations of sensual desire,	它们是那些被专注时，不会生起未生起的欲欲、
anuppanno vā bhavāsavo na uppajjati, uppanno vā bhavāsavo pahīyati;	desire to be reborn,	再生欲、
anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati—	and ignorance. And when such asinine-inclinations have arisen, they’re given up.	和无明等愚痴倾向的法。而当这些愚痴倾向生起时，它们会被舍弃。
ime dhammā manasikaraṇīyā ye dhamme manasi karoti.	These are the Dharmas they should focus on and they do.	这些是他们应该专注且专注的法。

Tassa amanasikaraṇīyānaṃ dhammānaṃ amanasikārā manasikaraṇīyānaṃ dhammānaṃ manasikārā anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti.

Because of not focusing on what they shouldn’t and focusing on what they should, unarisen asinine-inclinations don’t arise and arisen asinine-inclinations are given up.

因为不专注不应该专注的，而专注应该专注的，未生起的愚痴倾向就不会生起，已生起的愚痴倾向就会被舍弃。

So ‘idaṃ dukkhan’ti yoniso manasi karoti, ‘ayaṃ dukkhasamudayo’ti yoniso manasi karoti, ‘ayaṃ dukkhanirodho’ti yoniso manasi karoti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yoniso manasi karoti.	They properly attend: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.	他们正确地注意：‘这是苦’……‘这是苦的起源’……‘这是苦的止息’……‘这是导致苦止息的修行’。
Tassa evaṃ yoniso manasikaroto tīṇi saṃyojanāni pahīyanti—	And as they do so, they give up three fetters:	当他们这样做时，他们舍弃了三个束缚：
sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso.	identity view, doubt, and misapprehension of precepts and observances.	身见、疑、戒禁取。
Ime vuccanti, bhikkhave, āsavā dassanā pahātabbā.	These are called the asinine-inclinations that should be given up by seeing.	这些被称为应通过见来舍弃的愚痴倾向。

(see AN ^4.14 for right effort part 1)

2. Saṃvarāpahātabbaāsava	2. asinine-inclinations Given Up by Restraint	2. 通过抑制来舍弃的愚痴倾向
Katame ca, bhikkhave, āsavā saṃvarā pahātabbā?	And what are the asinine-inclinations that should be given up by restraint?	那么，哪些是应通过抑制来舍弃的愚痴倾向呢？
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cakkhundriyasaṃvarasaṃvuto viharati.	Take a monk who, reflecting properly, lives restraining the faculty of the eye.	比丘，正确地反省，生活在抑制眼根。
Yañhissa, bhikkhave, cakkhundriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā, cakkhundriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti.	For the distressing and feverish asinine-inclinations that might arise in someone who lives without restraint of the eye faculty do not arise when there is such restraint.	因为那些未抑制眼根而可能生起的痛苦和炽热的愚痴倾向，在有了这种抑制时就不会生起。
Paṭisaṅkhā yoniso sotindriyasaṃvarasaṃvuto viharati … pe …	Reflecting properly, they live restraining the faculty of the ear …	正确地反省，他们生活在抑制耳根……
ghānindriyasaṃvarasaṃvuto viharati … pe …	the nose …	鼻根……
jivhindriyasaṃvarasaṃvuto viharati … pe …	the tongue …	舌根……
kāyindriyasaṃvarasaṃvuto viharati … pe …	the body …	身根……
manindriyasaṃvarasaṃvuto viharati.	the mind.	意根。
Yañhissa, bhikkhave, manindriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā, manindriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti.	For the distressing and feverish asinine-inclinations that might arise in someone who lives without restraint of the mind faculty do not arise when there is such restraint.	因为那些未抑制意根而可能生起的痛苦和炽热的愚痴倾向，在有了这种抑制时就不会生起。

Yañhissa, bhikkhave, saṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā, saṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti.	For the distressing and feverish asinine-inclinations that might arise in someone who lives without restraint do not arise when there is such restraint.	因为那些未抑制而可能生起的痛苦和炽热的愚痴倾向，在有了这种抑制时就不会生起。
Ime vuccanti, bhikkhave, āsavā saṃvarā pahātabbā.	These are called the asinine-inclinations that should be given up by restraint.	这些被称为应通过抑制来舍弃的愚痴倾向。

+

2.3 – (asinine-inclinations Given Up by Using )

• 2.3.1 (Robes to ward off cold and heat, mosquitos...)
• 2.3.2 (Almsfood not for entertainment, but as fuel to sustain holy life…)
• 2.3.3 (Lodgings to ward off cold and heat, mosquitos …)
• 2.3.4 (Medicine only for good health…)

3. Paṭisevanāpahātabbaāsava

3. asinine-inclinations Given Up by Using

3. 通过运用来舍弃的愚痴倾向

Katame ca, bhikkhave, āsavā paṭisevanā pahātabbā?	And what are the asinine-inclinations that should be given up by using?	那么，哪些是应通过运用来舍弃的愚痴倾向呢？
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cīvaraṃ paṭisevati:	Take a monk who, reflecting properly, makes use of robes:	比丘，正确地反省，使用袈裟：
‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ paṭighātāya, yāvadeva hirikopīnappaṭicchādanatthaṃ’.	‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; and for covering the private parts.’	‘只为遮挡寒热；为遮挡蚊蝇、风、日、爬虫的触碰；以及为遮盖私处。’

Paṭisaṅkhā yoniso piṇḍapātaṃ paṭisevati:	Reflecting properly, they make use of almsfood:	正确地反省，他们使用施食：
‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṃsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca’.	‘Not for fun, indulgence, adornment, or decoration, but only to continue and sustain this body, avoid harm, and support spiritual practice. So that I will put an end to old discomfort and not give rise to new discomfort, and so that I will keep on living blamelessly and at ease.’	‘不为玩乐、放纵、装饰或装扮，而只为维持和滋养此身，避免伤害，并支持修行。这样我将止息旧有的不适，不再生起新的不适，并且我将无过失地、安逸地生活下去。’

Paṭisaṅkhā yoniso senāsanaṃ paṭisevati:	Reflecting properly, they make use of lodgings:	正确地反省，他们使用住所：
‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṃ’.	‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; and to shelter from harsh weather and enjoy retreat.’	‘只为遮挡寒热；为遮挡蚊蝇、风、日、爬虫的触碰；以及为避开恶劣天气和享受独处。’

Paṭisaṅkhā yoniso gilānappaccayabhesajjaparikkhāraṃ paṭisevati:	Reflecting properly, they make use of medicines and supplies for the sick:	正确地反省，他们使用病药和病者所需物品：
‘yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya, abyābajjhaparamatāya’.	‘Only for the sake of warding off the pains of illness and to promote good health.’	‘只为止息病痛和促进健康。’

Yañhissa, bhikkhave, appaṭisevato uppajjeyyuṃ āsavā vighātapariḷāhā, paṭisevato evaṃsa te āsavā vighātapariḷāhā na honti.	For the distressing and feverish asinine-inclinations that might arise in someone who lives without using these Dharmas do not arise when they are used.	因为那些未运用这些法而可能生起的痛苦和炽热的愚痴倾向，在运用它们时就不会生起。
Ime vuccanti, bhikkhave, āsavā paṭisevanā pahātabbā.	These are called the asinine-inclinations that should be given up by using.	这些被称为应通过运用来舍弃的愚痴倾向。

4. Adhivāsanāpahātabbaāsava	4. asinine-inclinations Given Up by Enduring	4. 通过忍受来舍弃的愚痴倾向
Katame ca, bhikkhave, āsavā adhivāsanā pahātabbā?	And what are the asinine-inclinations that should be given up by enduring?	那么，哪些是应通过忍受来舍弃的愚痴倾向呢？
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso khamo hoti sītassa uṇhassa, jighacchāya pipāsāya. Ḍaṃsamakasavātātapasarīsapasamphassānaṃ, duruttānaṃ durāgatānaṃ vacanapathānaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti.	Take a monk who, reflecting properly, endures cold, heat, hunger, and thirst. They endure the touch of flies, mosquitoes, wind, sun, and reptiles. They endure rude and unwelcome criticism. And they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.	比丘，正确地反省，忍受寒、热、饥、渴。他们忍受蚊蝇、风、日、爬虫的触碰。他们忍受粗鲁和不受欢迎的批评。他们也忍受身体上的痛苦——剧烈、严重、尖锐、不愉快、讨厌且危及生命的痛苦。

Yañhissa, bhikkhave, anadhivāsayato uppajjeyyuṃ āsavā vighātapariḷāhā, adhivāsayato evaṃsa te āsavā vighātapariḷāhā na honti.	For the distressing and feverish asinine-inclinations that might arise in someone who lives without enduring these Dharmas do not arise when they are endured.	因为那些未忍受这些法而可能生起的痛苦和炽热的愚痴倾向，在忍受它们时就不会生起。
Ime vuccanti, bhikkhave, āsavā adhivāsanā pahātabbā.	These are called the asinine-inclinations that should be given up by enduring.	这些被称为应通过忍受来舍弃的愚痴倾向。

5. Parivajjanāpahātabbaāsava	5. asinine-inclinations Given Up by Avoiding	5. 通过避免来舍弃的愚痴倾向
Katame ca, bhikkhave, āsavā parivajjanā pahātabbā?	And what are the asinine-inclinations that should be given up by avoiding?	那么，哪些是应通过避免来舍弃的愚痴倾向呢？
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso caṇḍaṃ hatthiṃ parivajjeti, caṇḍaṃ assaṃ parivajjeti, caṇḍaṃ goṇaṃ parivajjeti, caṇḍaṃ kukkuraṃ parivajjeti, ahiṃ khāṇuṃ kaṇṭakaṭṭhānaṃ sobbhaṃ papātaṃ candanikaṃ oḷigallaṃ.	Take a monk who, reflecting properly, avoids a wild elephant, a wild horse, a wild ox, a wild dog, a snake, a stump, thorny ground, a pit, a cliff, a swamp, and a sewer.	比丘，正确地反省，避免野象、野马、野牛、野狗、蛇、树桩、荆棘地、坑洞、悬崖、沼泽和下水道。
Yathārūpe anāsane nisinnaṃ yathārūpe agocare carantaṃ yathārūpe pāpake mitte bhajantaṃ viññū sabrahmacārī pāpakesu ṭhānesu okappeyyuṃ, so tañca anāsanaṃ tañca agocaraṃ te ca pāpake mitte paṭisaṅkhā yoniso parivajjeti.	Reflecting properly, they avoid sitting on inappropriate seats, walking in inappropriate neighborhoods, and mixing with bad friends—whatever sensible spiritual companions would believe to be a bad setting.	正确地反省，他们避免坐在不适当的座位上，走在不适当的街区，以及与恶友交往——任何明智的修行伙伴都会认为是糟糕的环境。

Yañhissa, bhikkhave, aparivajjayato uppajjeyyuṃ āsavā vighātapariḷāhā, parivajjayato evaṃsa te āsavā vighātapariḷāhā na honti.	For the distressing and feverish asinine-inclinations that might arise in someone who lives without avoiding these Dharmas do not arise when they are avoided.	因为那些未避免这些法而可能生起的痛苦和炽热的愚痴倾向，在避免它们时就不会生起。
Ime vuccanti, bhikkhave, āsavā parivajjanā pahātabbā.	These are called the asinine-inclinations that should be given up by avoiding.	这些被称为应通过避免来舍弃的愚痴倾向。

(see AN ^4.14 for right effort part 2)

6. Vinodanāpahātabbaāsava	6. asinine-inclinations Given Up by Dispelling	6. 通过消除来舍弃的愚痴倾向
Katame ca, bhikkhave, āsavā vinodanā pahātabbā?	And what are the asinine-inclinations that should be given up by dispelling?	那么，哪些是应通过消除来舍弃的愚痴倾向呢？
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti, uppannaṃ byāpādavitakkaṃ … pe … uppannaṃ vihiṃsāvitakkaṃ … pe … uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti.	Take a monk who, reflecting properly, doesn’t tolerate a sensual, malicious, or cruel thought that has arisen, but gives it up, gets rid of it, eliminates it, and obliterates it. They don’t tolerate any bad, unskillful Dharmas that have arisen, but give them up, get rid of them, eliminate them, and obliterate them.	比丘，正确地反省，不容忍已生起的淫欲、恶意或残忍的念头，而是将其舍弃、去除、消除、消灭。他们不容忍任何已生起的不善法，而是将其舍弃、去除、消除、消灭。

Yañhissa, bhikkhave, avinodayato uppajjeyyuṃ āsavā vighātapariḷāhā, vinodayato evaṃsa te āsavā vighātapariḷāhā na honti.	For the distressing and feverish asinine-inclinations that might arise in someone who lives without dispelling these Dharmas do not arise when they are dispelled.	因为那些未消除这些法而可能生起的痛苦和炽热的愚痴倾向，在消除它们时就不会生起。
Ime vuccanti, bhikkhave, āsavā vinodanā pahātabbā.	These are called the asinine-inclinations that should be given up by dispelling.	这些被称为应通过消除来舍弃的愚痴倾向。

(see AN ^4.14 for right effort part 3)

7. Bhāvanāpahātabbaāsava	7. asinine-inclinations Given Up by Developing	7. 通过培养来舍弃的愚痴倾向
Katame ca, bhikkhave, āsavā bhāvanā pahātabbā?	And what are the asinine-inclinations that should be given up by developing?	那么，哪些是应通过培养来舍弃的愚痴倾向呢？
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ; paṭisaṅkhā yoniso dhammavicayasambojjhaṅgaṃ bhāveti … pe … vīriyasambojjhaṅgaṃ bhāveti … pītisambojjhaṅgaṃ bhāveti … passaddhisambojjhaṅgaṃ bhāveti … samādhisambojjhaṅgaṃ bhāveti … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.	It’s when a monk, reflecting properly, develops the awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation, which rely on seclusion, fading away, and cessation, and ripen as letting go.	比丘，正确地反省，培养七觉支：念、择法、精进、喜、轻安、定、舍，这些都依赖于离欲、离贪、止息，并以放下为成熟。

Yañhissa, bhikkhave, abhāvayato uppajjeyyuṃ āsavā vighātapariḷāhā, bhāvayato evaṃsa te āsavā vighātapariḷāhā na honti.	For the distressing and feverish asinine-inclinations that might arise in someone who lives without developing these Dharmas do not arise when they are developed.	因为那些未培养这些法而可能生起的痛苦和炽热的愚痴倾向，在培养它们时就不会生起。
Ime vuccanti, bhikkhave, āsavā bhāvanā pahātabbā.	These are called the asinine-inclinations that should be given up by developing.	这些被称为应通过培养来舍弃的愚痴倾向。

Yato kho, bhikkhave, bhikkhuno ye āsavā dassanā pahātabbā te dassanā pahīnā honti, ye āsavā saṃvarā pahātabbā te saṃvarā pahīnā honti, ye āsavā paṭisevanā pahātabbā te paṭisevanā pahīnā honti, ye āsavā adhivāsanā pahātabbā te adhivāsanā pahīnā honti, ye āsavā parivajjanā pahātabbā te parivajjanā pahīnā honti, ye āsavā vinodanā pahātabbā te vinodanā pahīnā honti, ye āsavā bhāvanā pahātabbā te bhāvanā pahīnā honti;	Now, take a monk who, by seeing, has given up the asinine-inclinations that should be given up by seeing. By restraint, they’ve given up the asinine-inclinations that should be given up by restraint. By using, they’ve given up the asinine-inclinations that should be given up by using. By enduring, they’ve given up the asinine-inclinations that should be given up by enduring. By avoiding, they’ve given up the asinine-inclinations that should be given up by avoiding. By dispelling, they’ve given up the asinine-inclinations that should be given up by dispelling. By developing, they’ve given up the asinine-inclinations that should be given up by developing.	现在，比丘，通过见，他舍弃了应通过见来舍弃的愚痴倾向。通过抑制，他舍弃了应通过抑制来舍弃的愚痴倾向。通过运用，他舍弃了应通过运用来舍弃的愚痴倾向。通过忍受，他舍弃了应通过忍受来舍弃的愚痴倾向。通过避免，他舍弃了应通过避免来舍弃的愚痴倾向。通过消除，他舍弃了应通过消除来舍弃的愚痴倾向。通过培养，他舍弃了应通过培养来舍弃的愚痴倾向。
ayaṃ vuccati, bhikkhave: ‘bhikkhu sabbāsavasaṃvarasaṃvuto viharati, acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā’”ti.	They’re called a monk who lives having restrained all asinine-inclinations, who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.”	他被称为一个已抑制所有愚痴倾向的比丘，已断除贪爱，解开束缚，并透过正当理解的傲慢而止息了苦。”

Idamavoca bhagavā.	That is what the Buddha said.	佛陀如是说。
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.	比丘们心满意足，对佛陀所说感到高兴。

+

MN 3 Dhamma-dāyāda: Dharma heirs

+ all- all

• +3.1 – (Buddha tells monks to be heirs in Dharma, not material things)
  • 3.1.1 – (example of Buddha giving leftover food to monks)
  • 3.1.2 – (first monk turns down offer, goes hungry)
  • 3.1.3 – (second monk accepts food)
  • 3.1.4 – (Buddha praises first monk, because it conduces to few wishes)
• +3.2 - (buddha finishes talk, sariputta talks on judicious-seclusion)
  • +3.2.1 – (senior monks do not train in judicious-seclusion)
    • 3.2.1.1 – (a. disciples don’t follow teacher’s example in judicious-seclusion)
    • 3.2.1.2 – (b. don’t give up what the Teacher tells them to)
    • 3.2.1.3 – (c. indulgent and slack, leaders in backsliding, neglecting judicious-seclusion)
  • 3.2.2 – (middle monks likewise as senior…)
  • 3.2.3 – (junior monks likewise as senior…)
  • +3.2.4 – (senior monks do train in judicious-seclusion)
    • 3.2.4.1 – (a. disciples do follow teacher’s example in judicious-seclusion)
    • 3.2.4.2 – (b. do give up what the Teacher tells them to)
    • 3.2.4.3 – (c. not these: indulgent and slack, leaders in backsliding, neglecting judicious-seclusion)
  • 3.2.5 – (middle monks likewise as senior…)
  • 3.2.6 – (junior monks likewise as senior…)
• +3.3 – (8aam is middle way to remove greed and hate)
  • 3.3.2 – (list of other faults middle way removes)
• 3.4 – (conclusion: monks happy with Sariputta’s talk)

(2023 SP-FLUENT translation by frankk‍ derived from B. Sujato‍)

Evaṃ me sutaṃ—​	So I have heard.	如是我闻。
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.	一时，佛陀住在舍卫城祇树林给孤独园。
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:	佛陀在那里对僧侣们说：
“bhikkhavo”ti.	“monks!”	“比丘们！”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.	“尊者，”他们答道。
Bhagavā etadavoca:	The Buddha said this:	佛陀说了这些：

+

3.1 – (Buddha tells monks to be heirs in Dharma, not material things)

• 3.1.1 – (example of Buddha giving leftover food to monks)
• 3.1.2 – (first monk turns down offer, goes hungry)
• 3.1.3 – (second monk accepts food)
• 3.1.4 – (Buddha praises first monk, because it conduces to few wishes)

“Dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādā.	“monks, be my heirs in the ☸Dharma, not in material things.	“比丘们，你们要成为我的法嗣，而不是物质的继承者。
Atthi me tumhesu anukampā:	Out of compassion for you, I think:	出于对你们的慈悲，我这样想：
‘kinti me sāvakā dhammadāyādā bhaveyyuṃ, no āmisadāyādā’ti.	‘How can my disciples become heirs in the ☸Dharma, not in material things?’	‘我的弟子们如何才能成为法的继承者，而不是物质的继承者呢？’
Tumhe ca me, bhikkhave, āmisadāyādā bhaveyyātha no dhammadāyādā, tumhepi tena ādiyā bhaveyyātha:	If you become heirs in material things, not in the ☸Dharma, they’ll point to you, saying:	如果你们成为物质的继承者，而不是法的继承者，人们会指着你们说：
‘āmisadāyādā satthusāvakā viharanti, no dhammadāyādā’ti;	‘The Teacher’s disciples live as heirs in material things, not in the ☸Dharma.’	‘这位老师的弟子们，是物质的继承者，而不是法的继承者。’
ahampi tena ādiyo bhaveyyaṃ:	And they’ll point to me, saying:	他们也会指着我说：
‘āmisadāyādā satthusāvakā viharanti, no dhammadāyādā’ti.	‘The Teacher’s disciples live as heirs in material things, not in the ☸Dharma.’	‘这位老师的弟子们，是物质的继承者，而不是法的继承者。’
Tumhe ca me, bhikkhave, dhammadāyādā bhaveyyātha, no āmisadāyādā, tumhepi tena na ādiyā bhaveyyātha:	If you become heirs in the ☸Dharma, not in material things, they’ll point to you, saying:	如果你们成为法的继承者，而不是物质的继承者，人们会指着你们说：
‘dhammadāyādā satthusāvakā viharanti, no āmisadāyādā’ti;	‘The Teacher’s disciples live as heirs in the ☸Dharma, not in material things.’	‘这位老师的弟子们，是法的继承者，而不是物质的继承者。’
ahampi tena na ādiyo bhaveyyaṃ:	And they’ll point to me, saying:	他们也会指着我说：
‘dhammadāyādā satthusāvakā viharanti, no āmisadāyādā’ti.	‘The Teacher’s disciples live as heirs in the ☸Dharma, not in material things.’	‘这位老师的弟子们，是法的继承者，而不是物质的继承者。’
Tasmātiha me, bhikkhave, dhammadāyādā bhavatha, mā āmisadāyādā.	So, monks, be my heirs in the ☸Dharma, not in material things.	所以，比丘们，你们要成为我的法嗣，而不是物质的继承者。
Atthi me tumhesu anukampā:	Out of compassion for you, I think:	出于对你们的慈悲，我这样想：
‘kinti me sāvakā dhammadāyādā bhaveyyuṃ, no āmisadāyādā’ti.	‘How can my disciples become heirs in the ☸Dharma, not in material things?’	‘我的弟子们如何才能成为法的继承者，而不是物质的继承者呢？’

Idhāhaṃ, bhikkhave, bhuttāvī assaṃ pavārito paripuṇṇo pariyosito suhito yāvadattho;	Suppose that I had eaten and refused more food, being full, and having had as much as I needed.	假设我已吃饱，不再需要食物，并且已经足够。
siyā ca me piṇḍapāto atirekadhammo chaḍḍanīyadhammo.	And there was some extra alms-food that was going to be thrown away.	还有一些多余的食物，正要被丢弃。
Atha dve bhikkhū āgaccheyyuṃ jighacchādubbalyaparetā.	Then two monks were to come who were weak with hunger.	这时，有两位饥饿的比丘走过来。
Tyāhaṃ evaṃ vadeyyaṃ:	I’d say to them:	我会对他们说：
‘ahaṃ khomhi, bhikkhave, bhuttāvī pavārito paripuṇṇo pariyosito suhito yāvadattho;	‘monks, I have eaten and refused more food, being full, and having had as much as I need.	‘比丘们，我已吃饱，不再需要食物，并且已经足够。
atthi ca me ayaṃ piṇḍapāto atirekadhammo chaḍḍanīyadhammo.	And there is this extra alms-food that’s going to be thrown away.	这里有一些多余的食物，正要被丢弃。
Sace ākaṅkhatha, bhuñjatha, no ce tumhe bhuñjissatha, idānāhaṃ appaharite vā chaḍḍessāmi, appāṇake vā udake opilāpessāmī’ti.	Eat it if you like. Otherwise I’ll throw it out where there is little that grows, or drop it into water that has no living creatures.’	你们如果愿意就吃吧。否则我会把它扔到贫瘠的地方，或者丢进没有活物的水中。’

Tatrekassa bhikkhuno evamassa:	Then one of those monks thought:	于是其中一位比丘想：
‘bhagavā kho bhuttāvī pavārito paripuṇṇo pariyosito suhito yāvadattho;	‘The Buddha has eaten and refused more food.	‘佛陀已吃饱，不再需要食物。
atthi cāyaṃ bhagavato piṇḍapāto atirekadhammo chaḍḍanīyadhammo.	And he has some extra alms-food that’s going to be thrown away.	他还有一些多余的食物，正要被丢弃。
Sace mayaṃ na bhuñjissāma, idāni bhagavā appaharite vā chaḍḍessati, appāṇake vā udake opilāpessati.	If we don’t eat it he’ll throw it away.	如果我们不吃，他就会把它扔掉。
Vuttaṃ kho panetaṃ bhagavatā:	But the Buddha has also said:	但佛陀也曾说过：
“dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādā”ti.	“Be my heirs in the ☸Dharma, not in material things.”	“要成为我的法嗣，而不是物质的继承者。”
Āmisaññataraṃ kho panetaṃ, yadidaṃ piṇḍapāto.	And alms-food is a kind of material thing.	而食物也是一种物质。
Yannūnāhaṃ imaṃ piṇḍapātaṃ abhuñjitvā imināva jighacchādubbalyena evaṃ imaṃ rattindivaṃ vītināmeyyan’ti.	Instead of eating this alms-food, why don’t I spend this day and night weak with hunger?’	与其吃这份食物，我为什么不带着饥饿虚弱度过这一天一夜呢？’
So taṃ piṇḍapātaṃ abhuñjitvā teneva jighacchādubbalyena evaṃ taṃ rattindivaṃ vītināmeyya.	And that’s what they did.	他们就是这样做的。

Atha dutiyassa bhikkhuno evamassa:	Then the second of those monks thought:	于是第二位比丘想：
‘bhagavā kho bhuttāvī pavārito paripuṇṇo pariyosito suhito yāvadattho;	‘The Buddha has eaten and refused more food.	‘佛陀已吃饱，不再需要食物。
atthi cāyaṃ bhagavato piṇḍapāto atirekadhammo chaḍḍanīyadhammo.	And he has some extra alms-food that’s going to be thrown away.	他还有一些多余的食物，正要被丢弃。
Sace mayaṃ na bhuñjissāma, idāni bhagavā appaharite vā chaḍḍessati, appāṇake vā udake opilāpessati.	If we don’t eat it he’ll throw it away.	如果我们不吃，他就会把它扔掉。
Yannūnāhaṃ imaṃ piṇḍapātaṃ bhuñjitvā jighacchādubbalyaṃ paṭivinodetvā evaṃ imaṃ rattindivaṃ vītināmeyyan’ti.	Why don’t I eat this alms-food, then spend the day and night having got rid of my hunger and weakness?’	我何不吃这份食物，然后度过这一天一夜，摆脱饥饿和虚弱呢？’
So taṃ piṇḍapātaṃ bhuñjitvā jighacchādubbalyaṃ paṭivinodetvā evaṃ taṃ rattindivaṃ vītināmeyya.	And that’s what they did.	他们就是这样做的。

Kiñcāpi so, bhikkhave, bhikkhu taṃ piṇḍapātaṃ bhuñjitvā jighacchādubbalyaṃ paṭivinodetvā evaṃ taṃ rattindivaṃ vītināmeyya, atha kho asuyeva me purimo bhikkhu pujjataro ca pāsaṃsataro ca.	Even though that monk, after eating the alms-food, spent the day and night rid of hunger and weakness, it is the former monk who is more worthy of respect and praise.	尽管那名比丘吃了食物后，摆脱了饥饿和虚弱地度过了一天一夜，但前一位比丘更值得尊敬和赞扬。
Taṃ kissa hetu?	Why is that?	为什么会这样？
Tañhi tassa, bhikkhave, bhikkhuno dīgharattaṃ appicchatāya santuṭṭhiyā sallekhāya subharatāya vīriyārambhāya saṃvattissati.	Because for a long time that will conduce to that monk being of few wishes, content, self-effacing, easy to look after, and energetic.	因为长期以来，那将有助于那位比丘少欲、知足、谦逊、易于照料、精进。
Tasmātiha me, bhikkhave, dhammadāyādā bhavatha, mā āmisadāyādā.	So, monks, be my heirs in the ☸Dharma, not in material things.	所以，比丘们，你们要成为我的法嗣，而不是物质的继承者。
Atthi me tumhesu anukampā:	Out of compassion for you, I think:	出于对你们的慈悲，我这样想：
‘kinti me sāvakā dhammadāyādā bhaveyyuṃ, no āmisadāyādā’”ti.	‘How can my disciples become heirs in the ☸Dharma, not in material things?’”	‘我的弟子们如何才能成为法的继承者，而不是物质的继承者呢？’”

Idamavoca bhagavā.	That is what the Buddha said.	佛陀如是说。
Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.	When he had spoken, the Holy One got up from his seat and entered his dwelling.	说完，世尊从座位上起身，进入自己的住处。

+

3.2 – (buddha finishes talk, sariputta talks on judicious-seclusion)

• +3.2.1 – (senior monks do not train in judicious-seclusion)
  • 3.2.1.1 – (a. disciples don’t follow teacher’s example in judicious-seclusion)
  • 3.2.1.2 – (b. don’t give up what the Teacher tells them to)
  • 3.2.1.3 – (c. indulgent and slack, leaders in backsliding, neglecting judicious-seclusion)
• 3.2.2 – (middle monks likewise as senior…)
• 3.2.3 – (junior monks likewise as senior…)
• +3.2.4 – (senior monks do train in judicious-seclusion)
  • 3.2.4.1 – (a. disciples do follow teacher’s example in judicious-seclusion)
  • 3.2.4.2 – (b. do give up what the Teacher tells them to)
  • 3.2.4.3 – (c. not these: indulgent and slack, leaders in backsliding, neglecting judicious-seclusion)
• 3.2.5 – (middle monks likewise as senior…)
• 3.2.6 – (junior monks likewise as senior…)

Tatra kho āyasmā sāriputto acirapakkantassa bhagavato bhikkhū āmantesi:	Then soon after the Buddha left, Venerable Sāriputta said to the monks:	佛陀离开后不久，尊者舍利弗对众比丘说：
“āvuso bhikkhave”ti.	“Reverends, monks!”	“尊者们，比丘们！”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.	“Reverend,” they replied.	“尊者，”他们答道。
Āyasmā sāriputto etadavoca:	Sāriputta said this:	舍利弗说了这些：

“Kittāvatā nu kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhanti, kittāvatā ca pana satthu pavivittassa viharato sāvakā vivekamanusikkhantī”ti?	“Reverends, how do the disciples of a Teacher who lives in judicious-seclusion not train in judicious-seclusion? And how do they train in judicious-seclusion?”	“尊者们，一位住于明智独处的老师的弟子们，如何不修习明智独处？以及他们如何修习明智独处？”
“Dūratopi kho mayaṃ, āvuso, āgacchāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṃ.	“Reverend, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta.	“尊者，我们愿远行，只为在尊者舍利弗座下学习此话的含义。
Sādhu vatāyasmantaṃyeva sāriputtaṃ paṭibhātu etassa bhāsitassa attho;	May Venerable Sāriputta himself please clarify the meaning of this.	愿尊者舍利弗亲自阐明此义。
āyasmato sāriputtassa sutvā bhikkhū dhāressantī”ti.	The monks will listen and remember it.”	众比丘将恭听并铭记于心。”
“Tena hāvuso, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	“Well then, reverends, listen and pay close attention, I will speak.”	“那么，尊者们，请听并仔细注意，我将要讲。”
“Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.	“Yes, reverend,” they replied.	“是的，尊者，”他们答道。
Āyasmā sāriputto etadavoca:	Sāriputta said this:	舍利弗说了这些：

+

§2.1 – (senior monks do not train in judicious-seclusion)

• 3.2.1.1 – (a. disciples don’t follow teacher’s example in judicious-seclusion)
• 3.2.1.2 – (b. don’t give up what the Teacher tells them to)
• 3.2.1.3 – (c. indulgent and slack, leaders in backsliding, neglecting judicious-seclusion)

“Kittāvatā nu kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhanti?	“Reverends, how do the disciples of a Teacher who lives in judicious-seclusion not train in judicious-seclusion?	“尊者们，一位住于明智独处的老师的弟子们，如何不修习明智独处？
Idhāvuso, satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhanti,	The disciples of a teacher who lives in judicious-seclusion do not train in judicious-seclusion.	一位住于明智独处的老师的弟子们不修习明智独处。
yesañca dhammānaṃ satthā pahānamāha, te ca dhamme nappajahanti,	They don’t give up what the Teacher tells them to give up.	他们不放弃老师让他们放弃的东西。
bāhulikā ca honti, sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā.	They’re indulgent and slack, leaders in backsliding, neglecting judicious-seclusion.	他们放纵懈怠，退步的带头人，忽视明智独处。
Tatrāvuso, therā bhikkhū tīhi ṭhānehi gārayhā bhavanti.	In this case, the senior monks should be criticized on three grounds.	在这种情况下，长老比丘应受到三方面的批评。

‘Satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhantī’ti—	‘The disciples of a teacher who lives in judicious-seclusion do not train in judicious-seclusion.’	‘一位住于明智独处的老师的弟子们不修习明智独处。’
iminā paṭhamena ṭhānena therā bhikkhū gārayhā bhavanti.	This is the first ground.	这是第一方面。

‘Yesañca dhammānaṃ satthā pahānamāha te ca dhamme nappajahantī’ti—	‘They don’t give up what the Teacher tells them to give up.’	‘他们不放弃老师让他们放弃的东西。’
iminā dutiyena ṭhānena therā bhikkhū gārayhā bhavanti.	This is the second ground.	这是第二方面。

‘Bāhulikā ca, sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā’ti—	‘They’re indulgent and slack, leaders in backsliding, neglecting judicious-seclusion.’	‘他们放纵懈怠，退步的带头人，忽视明智独处。’
iminā tatiyena ṭhānena therā bhikkhū gārayhā bhavanti.	This is the third ground.	这是第三方面。
Therā, āvuso, bhikkhū imehi tīhi ṭhānehi gārayhā bhavanti.	The senior monks should be criticized on these three grounds.	长老比丘应受到这三方面的批评。

Tatrāvuso, majjhimā bhikkhū … pe …

In this case, the middle monks

在这种情况下，中年比丘

navā bhikkhū tīhi ṭhānehi gārayhā bhavanti.

and the junior monks should be criticized on the same three grounds.

和年轻比丘也应受到同样的三方面批评。

‘Satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhantī’ti—

...

...

iminā paṭhamena ṭhānena navā bhikkhū gārayhā bhavanti.

...

...

‘Yesañca dhammānaṃ satthā pahānamāha te ca dhamme nappajahantī’ti—

...

...

iminā dutiyena ṭhānena navā bhikkhū gārayhā bhavanti.

...

...

‘Bāhulikā ca honti, sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā’ti—

...

...

iminā tatiyena ṭhānena navā bhikkhū gārayhā bhavanti.

...

...

Navā, āvuso, bhikkhū imehi tīhi ṭhānehi gārayhā bhavanti.	...	...
Ettāvatā kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhanti.	This is how the disciples of a Teacher who lives in judicious-seclusion do not train in judicious-seclusion.	这就是一位住于明智独处的老师的弟子们，如何不修习明智独处。

+

§2.4 – (senior monks do train in judicious-seclusion)

• 3.2.4.1 – (a. disciples do follow teacher’s example in judicious-seclusion)
• 3.2.4.2 – (b. do give up what the Teacher tells them to)
• 3.2.4.3 – (c. not these: indulgent and slack, leaders in backsliding, neglecting judicious-seclusion)

Kittāvatā ca panāvuso, satthu pavivittassa viharato sāvakā vivekamanusikkhanti?	And how do the disciples of a teacher who lives in judicious-seclusion train in judicious-seclusion?	那么，一位住于明智独处的老师的弟子们，如何修习明智独处？
Idhāvuso, satthu pavivittassa viharato sāvakā vivekamanusikkhanti—	The disciples of a teacher who lives in judicious-seclusion train in judicious-seclusion.	一位住于明智独处的老师的弟子们修习明智独处。
yesañca dhammānaṃ satthā pahānamāha te ca dhamme pajahanti;	They give up what the Teacher tells them to give up.	他们放弃老师让他们放弃的东西。
na ca bāhulikā honti, na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā.	They’re not indulgent and slack, leaders in backsliding, neglecting judicious-seclusion.	他们不放纵懈怠，不是退步的带头人，不忽视明智独处。
Tatrāvuso, therā bhikkhū tīhi ṭhānehi pāsaṃsā bhavanti.	In this case, the senior monks should be praised on three grounds.	在这种情况下，长老比丘应受到三方面的赞扬。

‘Satthu pavivittassa viharato sāvakā vivekamanusikkhantī’ti—	‘The disciples of a teacher who lives in judicious-seclusion train in judicious-seclusion.’	‘一位住于明智独处的老师的弟子们修习明智独处。’
iminā paṭhamena ṭhānena therā bhikkhū pāsaṃsā bhavanti.	This is the first ground.	这是第一方面。

‘Yesañca dhammānaṃ satthā pahānamāha te ca dhamme pajahantī’ti—	‘They give up what the Teacher tells them to give up.’	‘他们放弃老师让他们放弃的东西。’
iminā dutiyena ṭhānena therā bhikkhū pāsaṃsā bhavanti.	This is the second ground.	这是第二方面。

‘Na ca bāhulikā, na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā’ti—	‘They’re not indulgent and slack, leaders in backsliding, neglecting judicious-seclusion.’	‘他们不放纵懈怠，不是退步的带头人，不忽视明智独处。’
iminā tatiyena ṭhānena therā bhikkhū pāsaṃsā bhavanti.	This is the third ground.	这是第三方面。
Therā, āvuso, bhikkhū imehi tīhi ṭhānehi pāsaṃsā bhavanti.	The senior monks should be praised on these three grounds.	长老比丘应受到这三方面的赞扬。

Tatrāvuso, majjhimā bhikkhū … pe …

In this case, the middle monks

在这种情况下，中年比丘

navā bhikkhū tīhi ṭhānehi pāsaṃsā bhavanti.

and the junior monks should be praised on the same three grounds.

和年轻比丘也应受到同样的三方面赞扬。

‘Satthu pavivittassa viharato sāvakā vivekamanusikkhantī’ti—

...

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iminā paṭhamena ṭhānena navā bhikkhū pāsaṃsā bhavanti.

...

...

‘Yesañca dhammānaṃ satthā pahānamāha te ca dhamme pajahantī’ti—

...

...

iminā dutiyena ṭhānena navā bhikkhū pāsaṃsā bhavanti.

...

...

‘Na ca bāhulikā, na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā’ti—

...

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iminā tatiyena ṭhānena navā bhikkhū pāsaṃsā bhavanti.

...

...

Navā, āvuso, bhikkhū imehi tīhi ṭhānehi pāsaṃsā bhavanti.	...	...
Ettāvatā kho, āvuso, satthu pavivittassa viharato sāvakā vivekamanusikkhanti.	This is how the disciples of a Teacher who lives in judicious-seclusion train in judicious-seclusion.	这就是一位住于明智独处的老师的弟子们，如何修习明智独处。

+

3.3 – (8aam is middle way to remove greed and hate)

• 3.3.2 – (list of other faults middle way removes)

(👑8☸ middle way)

Tatrāvuso, lobho ca pāpako doso ca pāpako.	The bad thing here is greed and hate.	这里的恶是贪婪和憎恨。
Lobhassa ca pahānāya dosassa ca pahānāya atthi majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.	There is a middle way of practice for giving up greed and hate. It gives vision and knowledge, and leads to peace, direct knowledge, awakening, and nirvana.	有一条中道修行，用于舍弃贪婪和憎恨。它带来洞察和知识，并引向和平、直接知识、觉醒和涅槃。
Katamā ca sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati?	And what is that middle way?	那中道是什么？
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—	It is simply this noble eightfold path, that is:	它就是这八圣道分，即：
sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.	right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.	正见、正思、正语、正业、正命、正精进、正念、正定。
Ayaṃ kho sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.	This is that middle way, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and nirvana.	这就是那中道，它带来洞察和知识，并引向和平、直接知识、觉醒和涅槃。

Tatrāvuso, kodho ca pāpako upanāho ca pāpako … pe …	The bad thing here is anger and hostility. …	这里的恶是愤怒和敌意。……
makkho ca pāpako paḷāso ca pāpako,	offensiveness and contempt …	冒犯和轻蔑……
issā ca pāpikā maccherañca pāpakaṃ,	envy and stinginess …	嫉妒和吝啬……
māyā ca pāpikā sāṭheyyañca pāpakaṃ,	deceit and deviousness …	欺骗和狡诈……
thambho ca pāpako sārambho ca pāpako,	obstinacy and aggression …	顽固和攻击性……
māno ca pāpako atimāno ca pāpako,	conceit and arrogance …	自负和傲慢……
mado ca pāpako pamādo ca pāpako.	vanity and negligence.	虚荣和懈怠。
Madassa ca pahānāya pamādassa ca pahānāya atthi majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.	There is a middle way of practice for giving up vanity and negligence. It gives vision and knowledge, and leads to peace, direct knowledge, awakening, and nirvana.	有一条中道修行，用于舍弃虚荣和懈怠。它带来洞察和知识，并引向和平、直接知识、觉醒和涅槃。
Katamā ca sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati?	And what is that middle way?	那中道是什么？
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—	It is simply this noble eightfold path, that is:	它就是这八圣道分，即：
sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.	right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.	正见、正思、正语、正业、正命、正精进、正念、正定。
Ayaṃ kho sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattatī”ti.	This is that middle way, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and nirvana.”	这就是那中道，它带来洞察和知识，并引向和平、直接知识、觉醒和涅槃。”

Idamavocāyasmā sāriputto.	This is what Venerable Sāriputta said.	尊者舍利弗如是说。
Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what Sāriputta said.	众比丘心满意足，对舍利弗所说感到高兴。

+

MN 4 Bhaya-bherava: Fear and Terror

+ all- all

• +4.3 - (all the reasons Buddha doesn’t have fear living in wilderness)
  • (1)
  • (2-4)
  • (5)
  • (6)
  • (7)
  • (8)
  • (9)
  • (10)
  • (11)
  • (12)
  • (13)
  • (14)
  • (15)
  • (16)
• 4.4 - (Buddha picked days of the month especially fearful to test himself)
• 4.5 - (seven 7sb☀️ awakening factor sequence activated)
• 4.6 - (STED four jhāna formula = samādhi awakening factor)
• 4.7 - (imperturbable version of 4th jhāna = upekkha awakening factor)
• 4.8 - (using that samādhi realize the te-vijja 3 higher knowledges)
• 4.9 - (Brahmin wonders if Gotama is not free of defilements since he still frequents wilderness )

	(derived from B. Sujato 2018/12)	(源自 B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.	如是我闻。
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.	一时，佛陀住在舍卫城祇树林给孤独园。
Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then the brahmin Jāṇussoṇi went up to the Buddha, and exchanged greetings with him.	那时，婆罗门迦努索尼去见佛陀，并与他互相问候。
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:	问候和礼貌的交谈结束后，他坐在一旁对佛陀说：
“yeme, bho gotama, kulaputtā bhavantaṃ gotamaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā, bhavaṃ tesaṃ gotamo pubbaṅgamo, bhavaṃ tesaṃ gotamo bahukāro, bhavaṃ tesaṃ gotamo samādapetā;	“Master Gotama, those members of good families who have gone forth from the lay life to homelessness out of justifiable-trust in Master Gotama have Master Gotama to lead the way, help them out, and give them encouragement.	“乔达摩大师，那些出于对乔达摩大师的正当信任，从在家生活出家至无家可归的善家子弟，有乔达摩大师引领、帮助和鼓励。
bhoto ca pana gotamassa sā janatā diṭṭhānugatiṃ āpajjatī”ti.	And those people follow Master Gotama’s example.”	那些人也都效仿乔达摩大师的榜样。”
“Evametaṃ, brāhmaṇa, evametaṃ, brāhmaṇa.	“That’s so true, brahmin! That’s so true, brahmin! …”	“正是如此，婆罗门！正是如此，婆罗门！……”
Ye te, brāhmaṇa, kulaputtā mamaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā, ahaṃ tesaṃ pubbaṅgamo, ahaṃ tesaṃ bahukāro, ahaṃ tesaṃ samādapetā;
mama ca pana sā janatā diṭṭhānugatiṃ āpajjatī”ti.

+

4.3 – (all the reasons Buddha doesn’t have fear living in wilderness)

• (1)
• (2-4)
• (5)
• (6)
• (7)
• (8)
• (9)
• (10)
• (11)
• (12)
• (13)
• (14)
• (15)
• (16)

“Durabhisambhavāni hi kho, bho gotama, araññavanapatthāni pantāni senāsanāni, dukkaraṃ pavivekaṃ, durabhiramaṃ	“But Master Gotama, remote lodgings in the wilderness and the forest are challenging. It’s hard to maintain judicious-seclusion and hard to find joy in it.	“但乔达摩大师，旷野和森林中的僻静住处充满挑战。很难保持明智独处，也很难从中找到乐趣。
ekatte, haranti maññe mano vanāni samādhiṃ alabhamānassa bhikkhuno”ti.	Staying alone, the forests seem to rob the mind of a monk who isn’t undistractify-&-lucidifyd in samādhi.”	独自一人，森林似乎会夺走一个禅定中无法专注而明晰的比丘的心智。”
“Evametaṃ, brāhmaṇa, evametaṃ, brāhmaṇa.	“That’s so true, brahmin! That’s so true, brahmin! …	“正是如此，婆罗门！正是如此，婆罗门！……
Durabhisambhavāni hi kho, brāhmaṇa, araññavanapatthāni pantāni senāsanāni, dukkaraṃ pavivekaṃ, durabhiramaṃ ekatte, haranti maññe mano vanāni samādhiṃ alabhamānassa bhikkhuno.
Mayhampi kho, brāhmaṇa, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:	Before my awakening—when I was still unawakened but intent on awakening—I too thought:	在我觉醒之前——当我尚未觉醒但决心觉醒时——我也曾想：
‘durabhisambhavāni hi kho araññavanapatthāni pantāni senāsanāni, dukkaraṃ pavivekaṃ, durabhiramaṃ	‘Remote lodgings in the wilderness and the forest are challenging. It’s hard to maintain judicious-seclusion, and hard to find joy in it.	‘旷野和森林中的僻静住处充满挑战。很难保持明智独处，也很难从中找到乐趣。
ekatte, haranti maññe mano vanāni samādhiṃ alabhamānassa bhikkhuno’ti.	Staying alone, the forests seem to rob the mind of a monk who isn’t undistractify-&-lucidifyd in samādhi.’	独自一人，森林似乎会夺走一个禅定中无法专注而明晰的比丘的心智。’
Tassa mayhaṃ, brāhmaṇa, etadahosi:	Then I thought:	然后我想：
‘ye kho keci samaṇā vā brāhmaṇā vā aparisuddhakāyakammantā araññavanapatthāni pantāni senāsanāni paṭisevanti, aparisuddhakāyakammantasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti.	‘There are ascetics and brahmins with unpurified conduct of body, speech, and mind who frequent remote lodgings in the wilderness and the forest. Those ascetics and brahmins summon unskillful fear and terror because of these flaws in their conduct.	‘有些沙门和婆罗门，身、语、意行为不净，他们经常出入旷野和森林中的僻静住处。这些沙门和婆罗门，由于他们行为上的这些缺陷，会招致不善的恐惧和恐怖。
Na kho panāhaṃ aparisuddhakāyakammanto araññavanapatthāni pantāni senāsanāni paṭisevāmi;	But I don’t frequent remote lodgings in the wilderness and the forest with unpurified conduct of body, speech, and mind.	但我不会以不净的身、语、意行为出入旷野和森林中的僻静住处。
parisuddhakāyakammantohamasmi.	My conduct is purified.	我的行为是清净的。
Ye hi vo ariyā parisuddhakāyakammantā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti.	I am one of those noble ones who frequent remote lodgings in the wilderness and the forest with purified conduct of body, speech, and mind.’	我是那些以清净的身、语、意行为出入旷野和森林中的僻静住处的圣者之一。’
Etamahaṃ, brāhmaṇa, parisuddhakāyakammataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya. (1)	Seeing this purity of conduct in myself I felt even more unruffled about staying in the forest.	看到我自身行为的这种清净，我对住在森林里感到更加平静。

Tassa mayhaṃ, brāhmaṇa, etadahosi:	Then I thought:	然后我想：
‘ye kho keci samaṇā vā brāhmaṇā vā aparisuddhavacīkammantā … pe …
aparisuddhamanokammantā … pe …
aparisuddhājīvā araññavanapatthāni pantāni senāsanāni paṭisevanti, aparisuddhājīvasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti.	‘There are ascetics and brahmins with unpurified livelihood who frequent remote lodgings in the wilderness and the forest. Those ascetics and brahmins summon unskillful fear and terror because of these flaws in their livelihood.	‘有些沙门和婆罗门，生活方式不净，他们经常出入旷野和森林中的僻静住处。这些沙门和婆罗门，由于他们生活方式上的这些缺陷，会招致不善的恐惧和恐怖。
Na kho panāhaṃ aparisuddhājīvo araññavanapatthāni pantāni senāsanāni paṭisevāmi;	But I don’t frequent remote lodgings in the wilderness and the forest with unpurified livelihood.	但我不会以不净的生活方式出入旷野和森林中的僻静住处。
parisuddhājīvohamasmi.	My livelihood is purified.	我的生活方式是清净的。
Ye hi vo ariyā parisuddhājīvā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti.	I am one of those noble ones who frequent remote lodgings in the wilderness and the forest with purified livelihood.’	我是那些以清净的生活方式出入旷野和森林中的僻静住处的圣者之一。’
Etamahaṃ, brāhmaṇa, parisuddhājīvataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya. (2–4.)	Seeing this purity of livelihood in myself I felt even more unruffled about staying in the forest.	看到我自身生活方式的这种清净，我对住在森林里感到更加平静。

Tassa mayhaṃ, brāhmaṇa, etadahosi:	Then I thought:	然后我想：
‘ye kho keci samaṇā vā brāhmaṇā vā abhijjhālū kāmesu tibbasārāgā araññavanapatthāni pantāni senāsanāni paṭisevanti, abhijjhālukāmesutibbasārāgasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti.	‘There are ascetics and brahmins full of desire for sensual pleasures, with acute lust …	‘有些沙门和婆罗门充满对感官享乐的欲望，有强烈的贪欲……
Na kho panāhaṃ abhijjhālu kāmesu tibbasārāgo araññavanapatthāni pantāni senāsanāni paṭisevāmi;
anabhijjhālūhamasmi.	I am not full of desire …’	我没有充满欲望……’
Ye hi vo ariyā anabhijjhālū araññavanapatthāni pantāni senāsanāni paṭisevanti, tesamahaṃ aññataro’ti.
Etamahaṃ, brāhmaṇa, anabhijjhālutaṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya. (5)

Tassa mayhaṃ, brāhmaṇa, etadahosi:
‘ye kho keci samaṇā vā brāhmaṇā vā byāpannacittā paduṭṭhamanasaṅkappā araññavanapatthāni pantāni senāsanāni paṭisevanti, byāpannacittapaduṭṭhamanasaṅkappasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti.	‘There are ascetics and brahmins full of ill will, with hateful intentions …	‘有些沙门和婆罗门充满恶意，心怀憎恨……
Na kho panāhaṃ byāpannacitto paduṭṭhamanasaṅkappo araññavanapatthāni pantāni senāsanāni paṭisevāmi;
mettacittohamasmi.	I have a heart full of love …’	我心中充满慈爱……’
Ye hi vo ariyā mettacittā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti.
Etamahaṃ, brāhmaṇa, mettacittataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya. (6)

Tassa mayhaṃ, brāhmaṇa, etadahosi:
‘ye kho keci samaṇā vā brāhmaṇā vā thinamiddhapariyuṭṭhitā araññavanapatthāni pantāni senāsanāni paṭisevanti, thinamiddhapariyuṭṭhānasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti.	‘There are ascetics and brahmins overcome with dullness and drowsiness …	‘有些沙门和婆罗门被昏沉和嗜睡所克服……
Na kho panāhaṃ thinamiddhapariyuṭṭhito araññavanapatthāni pantāni senāsanāni paṭisevāmi;
vigatathinamiddhohamasmi.	I am free of dullness and drowsiness …’	我没有昏沉和嗜睡……’
Ye hi vo ariyā vigatathinamiddhā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti.
Etamahaṃ, brāhmaṇa, vigatathinamiddhataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya. (7)

Tassa mayhaṃ, brāhmaṇa, etadahosi:
‘ye kho keci samaṇā vā brāhmaṇā vā uddhatā avūpasantacittā araññavanapatthāni pantāni senāsanāni paṭisevanti, uddhataavūpasantacittasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti.	‘There are ascetics and brahmins who are restless, with no peace of mind …	‘有些沙门和婆罗门心烦意乱，心不安宁……
Na kho panāhaṃ uddhato avūpasantacitto araññavanapatthāni pantāni senāsanāni paṭisevāmi;
vūpasantacittohamasmi.	My mind is peaceful …’	我的心是平静的……’
Ye hi vo ariyā vūpasantacittā araññavanapatthāni pantāni senāsanāni paṭisevanti, tesamahaṃ aññataro’ti.
Etamahaṃ, brāhmaṇa, vūpasantacittataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya. (8)

Tassa mayhaṃ, brāhmaṇa, etadahosi:
‘ye kho keci samaṇā vā brāhmaṇā vā kaṅkhī vicikicchī araññavanapatthāni pantāni senāsanāni paṭisevanti, kaṅkhivicikicchisandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti.	‘There are ascetics and brahmins who are doubting and uncertain …	‘有些沙门和婆罗门怀疑和不确定……
Na kho panāhaṃ kaṅkhī vicikicchī araññavanapatthāni pantāni senāsanāni paṭisevāmi;
tiṇṇavicikicchohamasmi.	I’ve gone beyond doubt …’	我已超越疑惑……’
Ye hi vo ariyā tiṇṇavicikicchā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti.
Etamahaṃ, brāhmaṇa, tiṇṇavicikicchataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya. (9)

Tassa mayhaṃ, brāhmaṇa, etadahosi:
‘ye kho keci samaṇā vā brāhmaṇā vā attukkaṃsakā paravambhī araññavanapatthāni pantāni senāsanāni paṭisevanti, attukkaṃsanaparavambhanasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti.	‘There are ascetics and brahmins who glorify themselves and put others down …	‘有些沙门和婆罗门自我赞美，贬低他人……
Na kho panāhaṃ attukkaṃsako paravambhī araññavanapatthāni pantāni senāsanāni paṭisevāmi;
anattukkaṃsako aparavambhīhamasmi.	I don’t glorify myself and put others down …’	我不自我赞美，也不贬低他人……’
Ye hi vo ariyā anattukkaṃsakā aparavambhī araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti.
Etamahaṃ, brāhmaṇa, anattukkaṃsakataṃ aparavambhitaṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya. (10)

Tassa mayhaṃ, brāhmaṇa, etadahosi:
‘ye kho keci samaṇā vā brāhmaṇā vā chambhī bhīrukajātikā araññavanapatthāni pantāni senāsanāni paṭisevanti, chambhibhīrukajātikasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti.	‘There are ascetics and brahmins who are cowardly and craven …	‘有些沙门和婆罗门胆怯懦弱……
Na kho panāhaṃ chambhī bhīrukajātiko araññavanapatthāni pantāni senāsanāni paṭisevāmi;
vigatalomahaṃsohamasmi.	I don’t get startled …’	我不会被吓到……’
Ye hi vo ariyā vigatalomahaṃsā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti.
Etamahaṃ, brāhmaṇa, vigatalomahaṃsataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya. (11)

Tassa mayhaṃ, brāhmaṇa, etadahosi:
‘ye kho keci samaṇā vā brāhmaṇā vā lābhasakkārasilokaṃ nikāmayamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, lābhasakkārasilokanikāmanasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti.	‘There are ascetics and brahmins who enjoy possessions, honor, and popularity …	‘有些沙门和婆罗门喜欢财富、荣誉和声望……
Na kho panāhaṃ lābhasakkārasilokaṃ nikāmayamāno araññavanapatthāni pantāni senāsanāni paṭisevāmi;
appicchohamasmi.	I have few wishes …’	我少欲……’
Ye hi vo ariyā appicchā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti.
Etamahaṃ, brāhmaṇa, appicchataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya. (12)

Tassa mayhaṃ, brāhmaṇa, etadahosi:
‘ye kho keci samaṇā vā brāhmaṇā vā kusītā hīnavīriyā araññavanapatthāni pantāni senāsanāni paṭisevanti, kusītahīnavīriyasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti.	‘There are ascetics and brahmins who are lazy and lack energy …	‘有些沙门和婆罗门懒惰且缺乏精力……
Na kho panāhaṃ kusīto hīnavīriyo araññavanapatthāni pantāni senāsanāni paṭisevāmi;
āraddhavīriyohamasmi.	I am energetic …’	我精进……’
Ye hi vo ariyā āraddhavīriyā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti.
Etamahaṃ, brāhmaṇa, āraddhavīriyataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya. (13)

Tassa mayhaṃ, brāhmaṇa, etadahosi:
‘ye kho keci samaṇā vā brāhmaṇā vā muṭṭhassatī asampajānā araññavanapatthāni pantāni senāsanāni paṭisevanti, muṭṭhassatiasampajānasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti.	‘There are ascetics and brahmins who are unrememberful and lack lucid-discerning …	‘有些沙门和婆罗门健忘且缺乏清晰辨别力……
Na kho panāhaṃ muṭṭhassati asampajāno araññavanapatthāni pantāni senāsanāni paṭisevāmi;
upaṭṭhitassatihamasmi.	I am rememberful …’	我有正念……’
Ye hi vo ariyā upaṭṭhitassatī araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti.
Etamahaṃ, brāhmaṇa, upaṭṭhitassatitaṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya. (14)

Tassa mayhaṃ, brāhmaṇa, etadahosi:
‘ye kho keci samaṇā vā brāhmaṇā vā asamāhitā vibbhantacittā araññavanapatthāni pantāni senāsanāni paṭisevanti, asamāhitavibbhantacittasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti.	‘There are ascetics and brahmins who lack undistractible-lucidity, with straying minds …	‘有些沙门和婆罗门缺乏定力，心意散乱……
Na kho panāhaṃ asamāhito vibbhantacitto araññavanapatthāni pantāni senāsanāni paṭisevāmi;
samādhisampannohamasmi.	I am accomplished in undistractible-lucidity …’	我在定力上有所成就……’
Ye hi vo ariyā samādhisampannā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti.
Etamahaṃ, brāhmaṇa, samādhisampadaṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya. (15)

Tassa mayhaṃ, brāhmaṇa, etadahosi:
‘ye kho keci samaṇā vā brāhmaṇā vā duppaññā eḷamūgā araññavanapatthāni pantāni senāsanāni paṭisevanti, duppaññaeḷamūgasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti.	‘There are ascetics and brahmins who are witless and stupid who frequent remote lodgings in the wilderness and the forest. Those ascetics and brahmins summon unskillful fear and terror because of the flaws of witlessness and stupidity.	‘有些沙门和婆罗门愚蠢无知，经常出入旷野和森林中的僻静住处。这些沙门和婆罗门，由于愚蠢无知的缺陷，会招致不善的恐惧和恐怖。
Na kho panāhaṃ duppañño eḷamūgo araññavanapatthāni pantāni senāsanāni paṭisevāmi;	But I don’t frequent remote lodgings in the wilderness and the forest witless and stupid.	但我不会愚蠢无知地出入旷野和森林中的僻静住处。
paññāsampannohamasmi.	I am accomplished in wisdom.	我在智慧上有所成就。
Ye hi vo ariyā paññāsampannā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti.	I am one of those noble ones who frequent remote lodgings in the wilderness and the forest accomplished in wisdom.’	我是那些在智慧上有所成就，经常出入旷野和森林中的僻静住处的圣者之一。’
Etamahaṃ, brāhmaṇa, paññāsampadaṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya. (16)	Seeing this accomplishment of wisdom in myself I felt even more unruffled about staying in the forest.	看到我自身智慧的这种成就，我对住在森林里感到更加平静。

Tassa mayhaṃ, brāhmaṇa, etadahosi:	Then I thought:	然后我想：
‘yannūnāhaṃ yā tā rattiyo abhiññātā abhilakkhitā—	‘There are certain nights that are recognized as specially portentous:	‘有些夜晚被认为是特别不祥的：
cātuddasī pañcadasī aṭṭhamī ca pakkhassa—	the fourteenth, fifteenth, and eighth of the fortnight.	半月的十四日、十五日和第八日。
tathārūpāsu rattīsu yāni tāni ārāmacetiyāni vanacetiyāni rukkhacetiyāni bhiṃsanakāni salomahaṃsāni tathārūpesu senāsanesu vihareyyaṃ appeva nāmāhaṃ bhayabheravaṃ passeyyan’ti.	On such nights, why don’t I stay in awe-inspiring and hair-raising shrines in parks, forests, and trees? In such lodgings, hopefully I might see that fear and terror.’	在这样的夜晚，我何不住在公园、森林和树林里令人敬畏和毛骨悚然的神龛中呢？在这样的住处，希望能看到那种恐惧和恐怖。’
So kho ahaṃ, brāhmaṇa, aparena samayena yā tā rattiyo abhiññātā abhilakkhitā—	Some time later, that’s what I did.	过了一段时间，我就是这样做的。
cātuddasī pañcadasī aṭṭhamī ca pakkhassa—
tathārūpāsu rattīsu yāni tāni ārāmacetiyāni vanacetiyāni rukkhacetiyāni bhiṃsanakāni salomahaṃsāni tathārūpesu senāsanesu viharāmi.
Tattha ca me, brāhmaṇa, viharato mago vā āgacchati, moro vā kaṭṭhaṃ pāteti, vāto vā paṇṇakasaṭaṃ ereti;	As I was staying there a deer came by, or a peacock snapped a twig, or the wind rustled the leaves.	当我待在那里时，一只鹿走过来，或者一只孔雀折断了一根树枝，或者风吹动了树叶。
tassa mayhaṃ brāhmaṇa etadahosi:	Then I thought:	然后我想：
‘etaṃ nūna taṃ bhayabheravaṃ āgacchatī’ti.	‘Is this that fear and terror coming?’	‘这是那种恐惧和恐怖来了吗？’
Tassa mayhaṃ, brāhmaṇa, etadahosi:	Then I thought:	然后我想：
‘kiṃ nu kho ahaṃ aññadatthu bhayapaṭikaṅkhī viharāmi?	‘Why do I always meditate expecting that fear and terror to come?	‘为什么我总是带着恐惧和恐怖即将到来的期望来禅修？
Yannūnāhaṃ yathābhūtaṃ yathābhūtassa me taṃ bhayabheravaṃ āgacchati, tathābhūtaṃ tathābhūtova taṃ bhayabheravaṃ paṭivineyyan’ti.	Why don’t I get rid of that fear and terror just as it comes, while remaining just as I am?’	我为什么不在恐惧和恐怖到来时，就按我现在的样子把它去除掉呢？’
Tassa mayhaṃ, brāhmaṇa, caṅkamantassa taṃ bhayabheravaṃ āgacchati.	Then that fear and terror came upon me as I was walking.	然后当我在行走时，那种恐惧和恐怖降临到我身上。
So kho ahaṃ, brāhmaṇa, neva tāva tiṭṭhāmi na nisīdāmi na nipajjāmi, yāva caṅkamantova taṃ bhayabheravaṃ paṭivinemi.	I didn’t stand still or sit down or lie down until I had got rid of that fear and terror while walking.	我没有停下、坐下或躺下，直到我在行走时摆脱了那种恐惧和恐怖。
Tassa mayhaṃ, brāhmaṇa, ṭhitassa taṃ bhayabheravaṃ āgacchati.	Then that fear and terror came upon me as I was standing.	然后当我在站立时，那种恐惧和恐怖降临到我身上。
So kho ahaṃ, brāhmaṇa, neva tāva caṅkamāmi na nisīdāmi na nipajjāmi. Yāva ṭhitova taṃ bhayabheravaṃ paṭivinemi.	I didn’t walk or sit down or lie down until I had got rid of that fear and terror while standing.	我没有行走、坐下或躺下，直到我在站立时摆脱了那种恐惧和恐怖。
Tassa mayhaṃ, brāhmaṇa, nisinnassa taṃ bhayabheravaṃ āgacchati.	Then that fear and terror came upon me as I was sitting.	然后当我在坐着时，那种恐惧和恐怖降临到我身上。
So kho ahaṃ, brāhmaṇa, neva tāva nipajjāmi na tiṭṭhāmi na caṅkamāmi, yāva nisinnova taṃ bhayabheravaṃ paṭivinemi.	I didn’t lie down or stand still or walk until I had got rid of that fear and terror while sitting.	我没有躺下、停下或行走，直到我在坐着时摆脱了那种恐惧和恐怖。
Tassa mayhaṃ, brāhmaṇa, nipannassa taṃ bhayabheravaṃ āgacchati.	Then that fear and terror came upon me as I was lying down.	然后当我在躺着时，那种恐惧和恐怖降临到我身上。
So kho ahaṃ, brāhmaṇa, neva tāva nisīdāmi na tiṭṭhāmi na caṅkamāmi, yāva nipannova taṃ bhayabheravaṃ paṭivinemi.	I didn’t sit up or stand still or walk until I had got rid of that fear and terror while lying down.	我没有坐起来、停下或行走，直到我在躺着时摆脱了那种恐惧和恐怖。
Santi kho pana, brāhmaṇa, eke samaṇabrāhmaṇā rattiṃyeva samānaṃ divāti sañjānanti, divāyeva samānaṃ rattīti sañjānanti.	There are some ascetics and brahmins who perceive that it’s day when in fact it’s night, or perceive that it’s night when in fact it’s day.	有些沙门和婆罗门，事实是夜晚却感知为白天，或者事实是白天却感知为夜晚。
Idamahaṃ tesaṃ samaṇabrāhmaṇānaṃ sammohavihārasmiṃ vadāmi.	This meditation of theirs is delusional, I say.	我说，他们的这种禅修是妄想的。
Ahaṃ kho pana, brāhmaṇa, rattiṃyeva samānaṃ rattīti sañjānāmi, divāyeva samānaṃ divāti sañjānāmi.	I perceive that it’s night when in fact it is night, and perceive that it’s day when in fact it is day.	我事实是夜晚就感知为夜晚，事实是白天就感知为白天。
Yaṃ kho taṃ, brāhmaṇa, sammā vadamāno vadeyya:	And if there’s anyone of whom it may be rightly said that	如果有人可以正当地说：
‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti, mameva taṃ sammā vadamāno vadeyya:	a being not liable to delusion has arisen in the world for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans, it’s of me that this should be said.	一个不会迷惑的有情众生已为众生的福利和幸福、为天人和人类的利益、福利和幸福而出现在世间，那说的就是我。
‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.

Āraddhaṃ kho pana me, brāhmaṇa, vīriyaṃ ahosi asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ.

My energy was roused up and unflagging, my rememberfulness was established and lucid, my body was pacified and undisturbed, and my mind was undistractify-&-lucidifyd in samādhi.

我的精力振奋不懈，我的正念坚定清晰，我的身体平静无扰，我的心在禅定中专注而明晰。

So kho ahaṃ, brāhmaṇa, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsiṃ.	Quite judiciously-secluded from sensual pleasures, judiciously-secluded from unskillful Dharmas, I entered and remained in the first jhāna, which has the rapture and pleasure born of judicious-seclusion, while directing-thought and evaluation.	我已完全离欲，离不善法，进入并安住于初禅，其中有离欲所生的喜和乐，以及寻和伺。
Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihāsiṃ.	As the directed-thought and evaluation were stilled, I entered and remained in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.	随着寻和伺的止息，我进入并安住于二禅，其中有定所生的喜和乐，内心清净自信，心意统一，没有寻和伺。
Pītiyā ca virāgā upekkhako ca vihāsiṃ, sato ca sampajāno sukhañca kāyena paṭisaṃvedesiṃ; yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja vihāsiṃ.	And with the fading away of rapture, I entered and remained in the third jhāna, where I meditated with equanimous-observation, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’	随着喜的消退，我进入并安住于三禅，我在那里以舍心禅修，正念正知，亲身体验身心之乐，圣者称赞道：‘舍心正念，安住于乐。’
Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihāsiṃ.	With the giving up of pleasure and pain, and the ending of former happiness and sadness, I entered and remained in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and rememberfulness.	随着乐和苦的舍弃，以及先前乐和忧的止息，我进入并安住于四禅，无乐无苦，只有纯净的舍心和正念。

So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte

When my mind had become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—

当我的心在禅定中变得如此专注而明晰——清净、明亮、无垢、无染、柔顺、易用、稳定、不动摇——

pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ. So anekavihitaṃ pubbenivāsaṃ anussarāmi,	I extended it toward recollection of past lives. I recollected many kinds of past lives.	我将它导向宿命智。我忆起了许多种类的宿命。
seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe: ‘amutrāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi.	That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. I remembered: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so I recollected my many kinds of past lives, with features and details.	即：一世、两世、三世、四世、五世、十世、二十世、三十世、四十世、五十世、一百世、一千世、十万世的轮回；许多劫的世界收缩，许多劫的世界演化，许多劫的世界收缩和演化。我忆起：‘在那里，我叫这个名字，我的家族是那个，我长这样，那是我的食物。我这样感受乐和苦，那是我的生命终结的方式。当我从那个地方死去后，我投生到别处。在那里，我也叫这个名字，我的家族是那个，我长这样，那是我的食物。我这样感受乐和苦，那是我的生命终结的方式。当我从那个地方死去后，我投生到这里。’就这样，我忆起了我的许多种类的宿命，包括特征和细节。
Ayaṃ kho me, brāhmaṇa, rattiyā paṭhame yāme paṭhamā vijjā adhigatā,	This was the first knowledge, which I achieved in the first watch of the night.	这是我在前半夜获得的第一个知识。
avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.	Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is assiduous, ardent, and resolute.	无明被摧毁，知识生起；黑暗被摧毁，光明生起，就像一位勤奋、热忱、坚决的禅修者那样。
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ.	When my mind had become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the death and rebirth of sentient beings.	当我的心在禅定中变得如此专注而明晰——清净、明亮、无垢、无染、柔顺、易用、稳定、不动摇——我将它导向众生生死智。
So 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 ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi.	With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds.	我以清净超人的天眼通，看见众生死去和投生——低劣的与高贵的，美丽的与丑陋的，在善处或恶处。我理解众生如何根据他们的业而投生：‘这些亲爱的众生，身、语、意做了恶事。他们恶语诽谤圣者；他们有邪见；他们选择依邪见行事。当他们的身体坏散，死后，他们投生到恶道、恶处、地下世界、地狱。然而，这些亲爱的众生，身、语、意做了善事。他们从不恶语诽谤圣者；他们有正见；他们选择依正见行事。当他们的身体坏散，死后，他们投生到善处、天界。’就这样，我以清净超人的天眼通，看见众生死去和投生——低劣的与高贵的，美丽的与丑陋的，在善处或恶处。我理解众生如何根据他们的业而投生。
Ayaṃ kho me, brāhmaṇa, rattiyā majjhime yāme dutiyā vijjā adhigatā,	This was the second knowledge, which I achieved in the middle watch of the night.	这是我在中夜获得的第二个知识。
avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.	Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is assiduous, ardent, and resolute.	无明被摧毁，知识生起；黑暗被摧毁，光明生起，就像一位勤奋、热忱、坚决的禅修者那样。
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ.	When my mind had become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the ending of defilements.	当我的心在禅定中变得如此专注而明晰——清净、明亮、无垢、无染、柔顺、易用、稳定、不动摇——我将它导向烦恼尽智。
So ‘idaṃ dukkhan’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ.	I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.	我真实地理解：‘这是苦’……‘这是苦的起源’……‘这是苦的止息’……‘这是导致苦止息的修行’。
‘Ime āsavā’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ.	I truly understood: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.	我真实地理解：‘这些是烦恼’……‘这是烦恼的起源’……‘这是烦恼的止息’……‘这是导致烦恼止息的修行’。
Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccittha.	Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance.	如此知晓和看见，我的心从欲爱、有爱和无明的烦恼中解脱出来。
Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi.	When it was freed, I knew it was freed.	当它解脱时，我便知道它已解脱。
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ.	I understood: ‘Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.’	我理解：‘生死已尽；梵行已立；应作已作；不再回到任何存在状态。’
Ayaṃ kho me, brāhmaṇa, rattiyā pacchime yāme tatiyā vijjā adhigatā,	This was the third knowledge, which I achieved in the final watch of the night.	这是我在后半夜获得的第三个知识。
avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.	Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is assiduous, ardent, and resolute.	无明被摧毁，知识生起；黑暗被摧毁，光明生起，就像一位勤奋、热忱、坚决的禅修者那样。

Siyā kho pana te, brāhmaṇa, evamassa:	Brahmin, you might think:	婆罗门，你可能会想：
‘ajjāpi nūna samaṇo gotamo avītarāgo avītadoso avītamoho, tasmā araññavanapatthāni pantāni senāsanāni paṭisevatī’ti.	‘Perhaps the Master Gotama is not free of greed, hate, and delusion even today, and that is why he still frequents remote lodgings in the wilderness and the forest.’	‘也许乔达摩大师至今仍未摆脱贪婪、憎恨和愚痴，所以他仍然经常出入旷野和森林中的僻静住处。’
Na kho panetaṃ, brāhmaṇa, evaṃ daṭṭhabbaṃ.	But you should not see it like this.	但你不应该这样看。
Dve kho ahaṃ, brāhmaṇa, atthavase sampassamāno araññavanapatthāni pantāni senāsanāni paṭisevāmi—	I see two reasons to frequent remote lodgings in the wilderness and the forest.	我经常出入旷野和森林中的僻静住处有两个原因。
attano ca diṭṭhadhammasukhavihāraṃ sampassamāno, pacchimañca janataṃ anukampamāno”ti.	I see a happy life for myself in the present, and I have compassion for future generations.”	我看到了自己今世的幸福生活，并且我对后代抱有慈悲心。”
“Anukampitarūpā vatāyaṃ bhotā gotamena pacchimā janatā, yathā taṃ arahatā sammāsambuddhena.	“Indeed, Master Gotama has compassion for future generations, since he is a perfected one, a fully awakened Buddha.	“确实如此，乔达摩大师对后代抱有慈悲心，因为他是一位圆满者，一位完全觉醒的佛陀。
Abhikkantaṃ, bho gotama. Abhikkantaṃ, bho gotama.	Excellent, Master Gotama! Excellent, Master Gotama!	太棒了，乔达摩大师！太棒了，乔达摩大师！
Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito.	As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made The Dharma clear in many ways.	正如他扶正被推翻的，或揭示隐藏的，或为迷失者指明道路，或在黑暗中点亮一盏灯，使视力好的人能看到那里有什么，乔达摩大师以多种方式阐明了法。
Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.	I go for refuge to Master Gotama, to The Dharma, and to the monk Saṅgha.	我皈依乔达摩大师，皈依法，皈依僧伽。
Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”	从今天起，愿乔达摩大师记住我，作为一个终生皈依的在家信徒。”

+

MN 5 Anaṅgaṇa: Unblemished

+ all- all

• 5.1 - (Sāriputta gives talk: there are 4 types of people…)
• 5.2 - (Mahāmoggallāna ask him why one type better)
• 5.3 - (But what is ‘blemish’ a term for?” )
• 5.4 - (suppose monk with blemish lives secluded, he’s still not respected)
• 5.5 - (an unblemished monk gets respect)
• 5.6 - (simile occurs to Mahāmoggallāna )

	(derived from B. Sujato 2018/12)	(源自 B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.	如是我闻。
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.	一时，佛陀住在舍卫城祇树林给孤独园。
Tatra kho āyasmā sāriputto bhikkhū āmantesi:	There Sāriputta addressed the monks:	那时舍利弗对众比丘说：
“āvuso bhikkhave”ti.	“Reverends, monks!”	“尊者们，比丘们！”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.	“Reverend,” they replied.	“尊者，”他们答道。
Āyasmā sāriputto etadavoca:	Sāriputta said this:	舍利弗说了这些：

“Cattārome, āvuso, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.	“比丘们，世上有四种人。
Katame cattāro?	What four?	哪四种？
Idhāvuso, ekacco puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ nappajānāti.	One person with a blemish doesn’t truly understand: ‘There is a blemish in me.’	一种有瑕疵的人不真正明白：‘我身上有瑕疵。’
Idha panāvuso, ekacco puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ pajānāti.	But another person with a blemish does truly understand: ‘There is a blemish in me.’	但另一种有瑕疵的人真正明白：‘我身上有瑕疵。’
Idhāvuso, ekacco puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ nappajānāti.	One person without a blemish doesn’t truly understand: ‘There is no blemish in me.’	一种没有瑕疵的人不真正明白：‘我身上没有瑕疵。’
Idha panāvuso, ekacco puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ pajānāti.	But another person without a blemish does truly understand: ‘There is no blemish in me.’	但另一种没有瑕疵的人真正明白：‘我身上没有瑕疵。’
Tatrāvuso, yvāyaṃ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ nappajānāti, ayaṃ imesaṃ dvinnaṃ puggalānaṃ sāṅgaṇānaṃyeva sataṃ hīnapuriso akkhāyati.	In this case, of the two persons with a blemish, the one who doesn’t understand is said to be worse,	在这种情况下，在两种有瑕疵的人中，不明白的人被称为更差，
Tatrāvuso, yvāyaṃ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ pajānāti, ayaṃ imesaṃ dvinnaṃ puggalānaṃ sāṅgaṇānaṃyeva sataṃ seṭṭhapuriso akkhāyati.	while the one who does understand is better.	而明白的人则更好。
Tatrāvuso, yvāyaṃ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ nappajānāti, ayaṃ imesaṃ dvinnaṃ puggalānaṃ anaṅgaṇānaṃyeva sataṃ hīnapuriso akkhāyati.	And of the two persons without a blemish, the one who doesn’t understand is said to be worse,	而在两种没有瑕疵的人中，不明白的人被称为更差，
Tatrāvuso, yvāyaṃ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ pajānāti, ayaṃ imesaṃ dvinnaṃ puggalānaṃ anaṅgaṇānaṃyeva sataṃ seṭṭhapuriso akkhāyatī”ti.	while the one who does understand is better.”	而明白的人则更好。”

Evaṃ vutte, āyasmā mahāmoggallāno āyasmantaṃ sāriputtaṃ etadavoca:

When he said this, Venerable Mahāmoggallāna said to him:

他这样说后，尊者摩诃目犍连对他说：

“Ko nu kho, āvuso sāriputta, hetu ko paccayo yenimesaṃ dvinnaṃ puggalānaṃ sāṅgaṇānaṃyeva sataṃ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyati?	“What is the cause, Reverend Sāriputta, what is the reason why, of the two persons with a blemish, one is said to be worse and one better?	“尊者舍利弗，什么原因导致两种有瑕疵的人中，一人被认为是更差，一人更好？
Ko panāvuso sāriputta, hetu ko paccayo yenimesaṃ dvinnaṃ puggalānaṃ anaṅgaṇānaṃyeva sataṃ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyatī”ti?	And what is the cause, what is the reason why, of the two persons without a blemish, one is said to be worse and one better?”	又是什么原因导致两种没有瑕疵的人中，一人被认为是更差，一人更好？”

“Tatrāvuso, yvāyaṃ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ nappajānāti, tassetaṃ pāṭikaṅkhaṃ—na chandaṃ janessati na vāyamissati na vīriyaṃ ārabhissati tassaṅgaṇassa pahānāya;	“Reverend, take the case of the person who has a blemish and does not understand it. You can expect that they won’t generate enthusiasm, make an effort, or rouse up energy to give up that blemish.	“尊者，以有瑕疵却不明白的人为例。你可以预料，他们不会产生精进，不作努力，也不会振奋精神去放弃那个瑕疵。
so sarāgo sadoso samoho sāṅgaṇo saṃkiliṭṭhacitto kālaṃ karissati.	And they will die with greed, hate, and delusion, blemished, with a corrupted mind.	他们会带着贪婪、憎恨和愚痴死去，有瑕疵，心被腐蚀。
Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā rajena ca malena ca pariyonaddhā.	Suppose a bronze dish was brought from a shop or smithy covered with dirt or stains.	假设一个青铜盘从商店或铁匠铺里拿来，上面沾满了泥土或污渍。
Tamenaṃ sāmikā na ceva paribhuñjeyyuṃ na ca pariyodapeyyuṃ, rajāpathe ca naṃ nikkhipeyyuṃ.	And the owners neither used it or had it cleaned, but kept it in a dirty place.	主人既不使用它也不清洁它，而是把它放在一个肮脏的地方。
Evañhi sā, āvuso, kaṃsapāti aparena samayena saṃkiliṭṭhatarā assa malaggahitā”ti?	Over time, wouldn’t that bronze dish get even dirtier and more stained?”	久而久之，那个青铜盘难道不会变得更脏、污渍更多吗？”
“Evamāvuso”ti.	“Yes, reverend.”	“是的，尊者。”
“Evameva kho, āvuso, yvāyaṃ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ nappajānāti, tassetaṃ pāṭikaṅkhaṃ—na chandaṃ janessati na vāyamissati na vīriyaṃ ārabhissati tassaṅgaṇassa pahānāya;	“In the same way, take the case of the person who has a blemish and does not understand it. You can expect that …	“同样地，以有瑕疵却不明白的人为例。你可以预料……
so sarāgo sadoso samoho sāṅgaṇo saṃkiliṭṭhacitto kālaṃ karissati.	they will die with a corrupted mind.	他们会带着腐蚀的心死去。

Tatrāvuso, yvāyaṃ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ pajānāti, tassetaṃ pāṭikaṅkhaṃ—chandaṃ janessati vāyamissati vīriyaṃ ārabhissati tassaṅgaṇassa pahānāya;	Take the case of the person who has a blemish and does understand it. You can expect that they will generate enthusiasm, make an effort, and rouse up energy to give up that blemish.	以有瑕疵且明白的人为例。你可以预料，他们会产生精进，作努力，并振奋精神去放弃那个瑕疵。
so arāgo adoso amoho anaṅgaṇo asaṅkiliṭṭhacitto kālaṃ karissati.	And they will die without greed, hate, and delusion, unblemished, with an uncorrupted mind.	他们会不带贪婪、憎恨和愚痴死去，无瑕疵，心未被腐蚀。
Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā rajena ca malena ca pariyonaddhā.	Suppose a bronze dish was brought from a shop or smithy covered with dirt or stains.	假设一个青铜盘从商店或铁匠铺里拿来，上面沾满了泥土或污渍。
Tamenaṃ sāmikā paribhuñjeyyuñceva pariyodapeyyuñca, na ca naṃ rajāpathe nikkhipeyyuṃ.	But the owners used it and had it cleaned, and didn’t keep it in a dirty place.	但主人使用它并清洁它，也不把它放在肮脏的地方。
Evañhi sā, āvuso, kaṃsapāti aparena samayena parisuddhatarā assa pariyodātā”ti?	Over time, wouldn’t that bronze dish get cleaner and brighter?”	久而久之，那个青铜盘难道不会变得更干净、更明亮吗？”
“Evamāvuso”ti.	“Yes, reverend.”	“是的，尊者。”
“Evameva kho, āvuso, yvāyaṃ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ pajānāti, tassetaṃ pāṭikaṅkhaṃ—chandaṃ janessati vāyamissati vīriyaṃ ārabhissati tassaṅgaṇassa pahānāya;	“In the same way, take the case of the person who has a blemish and does understand it. You can expect that …	“同样地，以有瑕疵且明白的人为例。你可以预料……
so arāgo adoso amoho anaṅgaṇo asaṅkiliṭṭhacitto kālaṃ karissati.	they will die with an uncorrupted mind.	他们会带着未被腐蚀的心死去。

Tatrāvuso, yvāyaṃ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ nappajānāti, tassetaṃ pāṭikaṅkhaṃ—subhanimittaṃ manasi karissati, tassa subhanimittassa manasikārā rāgo cittaṃ anuddhaṃsessati;	Take the case of the person who doesn’t have a blemish but does not understand it. You can expect that they will focus on the aspect of beauty, and because of that, lust will infect their mind.	以没有瑕疵却不明白的人为例。你可以预料，他们会专注于美好的一面，因此，贪欲会感染他们的心。
so sarāgo sadoso samoho sāṅgaṇo saṅkiliṭṭhacitto kālaṃ karissati.	And they will die with greed, hate, and delusion, blemished, with a corrupted mind.	他们会带着贪婪、憎恨和愚痴死去，有瑕疵，心被腐蚀。
Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā.	Suppose a bronze dish was brought from a shop or smithy clean and bright.	假设一个青铜盘从商店或铁匠铺里拿来，干净明亮。
Tamenaṃ sāmikā na ceva paribhuñjeyyuṃ na ca pariyodapeyyuṃ, rajāpathe ca naṃ nikkhipeyyuṃ.	And the owners neither used it or had it cleaned, but kept it in a dirty place.	主人既不使用它也不清洁它，而是把它放在一个肮脏的地方。
Evañhi sā, āvuso, kaṃsapāti aparena samayena saṅkiliṭṭhatarā assa malaggahitā”ti?	Over time, wouldn’t that bronze dish get dirtier and more stained?”	久而久之，那个青铜盘难道不会变得更脏、污渍更多吗？”
“Evamāvuso”ti.	“Yes, reverend.”	“是的，尊者。”
“Evameva kho, āvuso, yvāyaṃ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ nappajānāti, tassetaṃ pāṭikaṅkhaṃ—subhanimittaṃ manasi karissati, tassa subhanimittassa manasikārā rāgo cittaṃ anuddhaṃsessati;	“In the same way, take the case of the person who has a blemish and does not understand it. You can expect that …	“同样地，以有瑕疵却不明白的人为例。你可以预料……
so sarāgo sadoso samoho sāṅgaṇo saṅkiliṭṭhacitto kālaṃ karissati.	they will die with a corrupted mind.	他们会带着腐蚀的心死去。

Tatrāvuso, yvāyaṃ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ pajānāti, tassetaṃ pāṭikaṅkhaṃ—subhanimittaṃ na manasi karissati, tassa subhanimittassa amanasikārā rāgo cittaṃ nānuddhaṃsessati;	Take the case of the person who doesn’t have a blemish and does understand it. You can expect that they won’t focus on the aspect of beauty, and because of that, lust won’t infect their mind.	以没有瑕疵且明白的人为例。你可以预料，他们不会专注于美好的一面，因此，贪欲不会感染他们的心。
so arāgo adoso amoho anaṅgaṇo asaṅkiliṭṭhacitto kālaṃ karissati.	And they will die without greed, hate, and delusion, unblemished, with an uncorrupted mind.	他们会不带贪婪、憎恨和愚痴死去，无瑕疵，心未被腐蚀。
Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā.	Suppose a bronze dish was brought from a shop or smithy clean and bright.	假设一个青铜盘从商店或铁匠铺里拿来，干净明亮。
Tamenaṃ sāmikā paribhuñjeyyuñceva pariyodapeyyuñca, na ca naṃ rajāpathe nikkhipeyyuṃ.	And the owners used it and had it cleaned, and didn’t keep it in a dirty place.	但主人使用它并清洁它，也不把它放在肮脏的地方。
Evañhi sā, āvuso, kaṃsapāti aparena samayena parisuddhatarā assa pariyodātā”ti?	Over time, wouldn’t that bronze dish get cleaner and brighter?”	久而久之，那个青铜盘难道不会变得更干净、更明亮吗？”
“Evamāvuso”ti.	“Yes, reverend.”	“是的，尊者。”
“Evameva kho, āvuso, yvāyaṃ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ pajānāti, tassetaṃ pāṭikaṅkhaṃ—subhanimittaṃ na manasi karissati, tassa subhanimittassa amanasikārā rāgo cittaṃ nānuddhaṃsessati;	“In the same way, take the case of the person who doesn’t have a blemish and does understand it. You can expect that …	“同样地，以没有瑕疵且明白的人为例。你可以预料……
so arāgo adoso amoho anaṅgaṇo asaṅkiliṭṭhacitto kālaṃ karissati.	they will die with an uncorrupted mind.	他们会带着未被腐蚀的心死去。

Ayaṃ kho, āvuso moggallāna, hetu ayaṃ paccayo yenimesaṃ dvinnaṃ puggalānaṃ sāṅgaṇānaṃyeva sataṃ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyati.	This is the cause, this is the reason why, of the two persons with a blemish, one is said to be worse and one better.	这就是为什么在两种有瑕疵的人中，一人被认为是更差，一人更好。
Ayaṃ panāvuso moggallāna, hetu ayaṃ paccayo yenimesaṃ dvinnaṃ puggalānaṃ anaṅgaṇānaṃyeva sataṃ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyatī”ti.	And this is the cause, this is the reason why, of the two persons without a blemish, one is said to be worse and one better.”	这就是为什么在两种没有瑕疵的人中，一人被认为是更差，一人更好。”

“Aṅgaṇaṃ aṅgaṇanti, āvuso, vuccati.	“Reverend, the word ‘blemish’ is spoken of.	“尊者，‘瑕疵’这个词被提到了。
Kissa nu kho etaṃ, āvuso, adhivacanaṃ yadidaṃ aṅgaṇan”ti?	But what is ‘blemish’ a term for?”	但‘瑕疵’指的是什么？”
“Pāpakānaṃ kho etaṃ, āvuso, akusalānaṃ icchāvacarānaṃ adhivacanaṃ, yadidaṃ aṅgaṇan”ti.	“Reverend, ‘blemish’ is a term for the spheres of bad, unskillful wishes.	“尊者，‘瑕疵’指的是不善、不熟练愿望的领域。

“Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya:	It’s possible that some monk might wish:	有可能有些比丘会希望：
‘āpattiñca vata āpanno assaṃ, na ca maṃ bhikkhū jāneyyuṃ āpattiṃ āpanno’ti.	‘If I commit an offence, I hope the monks don’t find out!’	‘如果我犯了错，希望比丘们不要发现！’
Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ taṃ bhikkhuṃ bhikkhū jāneyyuṃ:	But it’s possible that the monks do find out that that monk	但比丘们有可能确实发现了那个比丘
‘āpattiṃ āpanno’ti.	has committed an offence.	犯了错。
‘Jānanti maṃ bhikkhū āpattiṃ āpanno’ti—	Thinking, ‘The monks have found out about my offence,’	他想：‘比丘们发现了我的过错，’
iti so kupito hoti appatīto.	they get angry and bitter.	他们变得愤怒和痛苦。
Yo ceva kho, āvuso, kopo yo ca appaccayo—	And that anger and that bitterness	而那愤怒和那痛苦
ubhayametaṃ aṅgaṇaṃ.	are both blemishes.	都是瑕疵。
		TMPPLANKLINE
Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya:	It’s possible that some monk might wish:	有可能有些比丘会希望：
‘āpattiñca vata āpanno assaṃ, anuraho maṃ bhikkhū codeyyuṃ, no saṅghamajjhe’ti.	‘If I commit an offence, I hope the monks accuse me in private, not in the middle of the Saṅgha.’	‘如果我犯了错，希望比丘们私下里指责我，而不是在僧团中。’
Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ taṃ bhikkhuṃ bhikkhū saṅghamajjhe codeyyuṃ, no anuraho.	But it’s possible that the monks do accuse that monk in the middle of the Saṅgha …	但比丘们有可能确实在僧团中指责那个比丘……
‘Saṅghamajjhe maṃ bhikkhū codenti, no anuraho’ti—
iti so kupito hoti appatīto.
Yo ceva kho, āvuso, kopo yo ca appaccayo—
ubhayametaṃ aṅgaṇaṃ.

Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya:	It’s possible that some monk might wish:	有可能有些比丘会希望：
‘āpattiñca vata āpanno assaṃ, sappaṭipuggalo maṃ codeyya, no appaṭipuggalo’ti.	‘If I commit an offence, I hope I’m accused by an equal, not by someone who is not an equal.’	‘如果我犯了错，希望我被平等的人指责，而不是被不平等的人指责。’
Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ taṃ bhikkhuṃ appaṭipuggalo codeyya, no sappaṭipuggalo.	But it’s possible that someone who is not an equal accuses that monk …	但有可能不平等的人指责那个比丘……
‘Appaṭipuggalo maṃ codeti, no sappaṭipuggalo’ti—
iti so kupito hoti appatīto.
Yo ceva kho, āvuso, kopo yo ca appaccayo—
ubhayametaṃ aṅgaṇaṃ.

Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya:	It’s possible that some monk might wish:	有可能有些比丘会希望：
‘aho vata mameva satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseyya, na aññaṃ bhikkhuṃ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseyyā’ti.	‘Oh, I hope the Teacher will teach the monks by repeatedly questioning me alone, not some other monk.’	‘噢，我希望老师单独反复问我来教导比丘们，而不是问其他比丘。’
Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ aññaṃ bhikkhuṃ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseyya, na taṃ bhikkhuṃ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseyya.	But it’s possible that the Teacher will teach the monks by repeatedly questioning some other monk …	但有可能老师会单独反复问其他比丘来教导比丘们……
‘Aññaṃ bhikkhuṃ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseti, na maṃ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ desetī’ti—
iti so kupito hoti appatīto.
Yo ceva kho, āvuso, kopo yo ca appaccayo—
ubhayametaṃ aṅgaṇaṃ.

Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya:	It’s possible that some monk might wish:	有可能有些比丘会希望：
‘aho vata mameva bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya paviseyyuṃ, na aññaṃ bhikkhuṃ bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya paviseyyun’ti.	‘Oh, I hope the monks will enter the village for the meal putting me at the very front, not some other monk.’	‘噢，我希望在进入村庄乞食时，我走在最前面，而不是其他比丘。’
Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ aññaṃ bhikkhuṃ bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya paviseyyuṃ, na taṃ bhikkhuṃ bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya paviseyyuṃ.	But it’s possible that the monks will enter the village for the meal putting some other monk at the very front …	但有可能其他比丘走在最前面进入村庄乞食……
‘Aññaṃ bhikkhuṃ bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya pavisanti, na maṃ bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya pavisantī’ti—
iti so kupito hoti appatīto.
Yo ceva kho, āvuso, kopo yo ca appaccayo—
ubhayametaṃ aṅgaṇaṃ.

Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya:	It’s possible that some monk might wish:	有可能有些比丘会希望：
‘aho vata ahameva labheyyaṃ bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, na añño bhikkhu labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍan’ti.	‘Oh, I hope that I alone get the best seat, the best drink, and the best alms-food in the refectory, not some other monk.’	‘噢，我希望在斋堂里，只有我能得到最好的座位、最好的饮料和最好的食物，而不是其他比丘。’
Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, na so bhikkhu labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ.	But it’s possible that some other monk gets the best seat, the best drink, and the best alms-food in the refectory …	但有可能其他比丘得到最好的座位、最好的饮料和最好的食物……
‘Añño bhikkhu labhati bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, nāhaṃ labhāmi bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍan’ti—
iti so kupito hoti appatīto.
Yo ceva kho, āvuso, kopo yo ca appaccayo—
ubhayametaṃ aṅgaṇaṃ.

Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya:	It’s possible that some monk might wish:	有可能有些比丘会希望：
‘aho vata ahameva bhattagge bhuttāvī anumodeyyaṃ, na añño bhikkhu bhattagge bhuttāvī anumodeyyā’ti.	‘I hope that I alone give the verses of gratitude after eating in the refectory, not some other monk.’	‘我希望在斋堂用餐后，只有我来念感恩偈，而不是其他比丘。’
Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu bhattagge bhuttāvī anumodeyya, na so bhikkhu bhattagge bhuttāvī anumodeyya.	But it’s possible that some other monk gives the verses of gratitude after eating in the refectory …	但有可能其他比丘在斋堂用餐后念感恩偈……
‘Añño bhikkhu bhattagge bhuttāvī anumodati, nāhaṃ bhattagge bhuttāvī anumodāmī’ti—
iti so kupito hoti appatīto.
Yo ceva kho, āvuso, kopo yo ca appaccayo—
ubhayametaṃ aṅgaṇaṃ.

Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya:	It’s possible that some monk might wish:	有可能有些比丘会希望：
‘aho vata ahameva ārāmagatānaṃ bhikkhūnaṃ dhammaṃ deseyyaṃ, na añño bhikkhu ārāmagatānaṃ bhikkhūnaṃ dhammaṃ deseyyā’ti.	‘Oh, I hope that I might teach the Dhamma to the monks, nuns, laymen, and laywomen in the monastery, not some other monk.’	‘噢，我希望在寺院里，只有我能向比丘、比丘尼、男居士和女居士宣讲佛法，而不是其他比丘。’
Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu ārāmagatānaṃ bhikkhūnaṃ dhammaṃ deseyya, na so bhikkhu ārāmagatānaṃ bhikkhūnaṃ dhammaṃ deseyya.
‘Añño bhikkhu ārāmagatānaṃ bhikkhūnaṃ dhammaṃ deseti, nāhaṃ ārāmagatānaṃ bhikkhūnaṃ dhammaṃ desemī’ti—
iti so kupito hoti appatīto.
Yo ceva kho, āvuso, kopo yo ca appaccayo—
ubhayametaṃ aṅgaṇaṃ.

Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya:
‘aho vata ahameva ārāmagatānaṃ bhikkhunīnaṃ dhammaṃ deseyyaṃ … pe …
upāsakānaṃ dhammaṃ deseyyaṃ … pe …
upāsikānaṃ dhammaṃ deseyyaṃ, na añño bhikkhu ārāmagatānaṃ upāsikānaṃ dhammaṃ deseyyā’ti.
Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu ārāmagatānaṃ upāsikānaṃ dhammaṃ deseyya, na so bhikkhu ārāmagatānaṃ upāsikānaṃ dhammaṃ deseyya.	But it’s possible that some other monk teaches the Dhamma …	但有可能其他比丘宣讲佛法……
‘Añño bhikkhu ārāmagatānaṃ upāsikānaṃ dhammaṃ deseti, nāhaṃ ārāmagatānaṃ upāsikānaṃ dhammaṃ desemī’ti—
iti so kupito hoti appatīto.
Yo ceva kho, āvuso, kopo yo ca appaccayo—
ubhayametaṃ aṅgaṇaṃ.

Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya:	It’s possible that some monk might wish:	有可能有些比丘会希望：
‘aho vata mameva bhikkhū sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, na aññaṃ bhikkhuṃ bhikkhū sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyun’ti.	‘Oh, I hope that the monks, nuns, laymen, and laywomen will honor, respect, revere, and venerate me alone, not some other monk.’	‘噢，我希望比丘、比丘尼、男居士和女居士只尊敬、尊重、敬仰、崇拜我，而不是其他比丘。’
Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ aññaṃ bhikkhuṃ bhikkhū sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, na taṃ bhikkhuṃ bhikkhū sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ.
‘Aññaṃ bhikkhuṃ bhikkhū sakkaronti garuṃ karonti mānenti pūjenti, na maṃ bhikkhū sakkaronti garuṃ karonti mānenti pūjentī’ti—
iti so kupito hoti appatīto.
Yo ceva kho, āvuso, kopo yo ca appaccayo—
ubhayametaṃ aṅgaṇaṃ.

Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya:
‘aho vata mameva bhikkhuniyo … pe …
upāsakā … pe …
upāsikā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, na aññaṃ bhikkhuṃ upāsikā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyun’ti.
Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ aññaṃ bhikkhuṃ upāsikā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, na taṃ bhikkhuṃ upāsikā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ.	But it’s possible that some other monk is honored, respected, revered, and venerated …	但有可能其他比丘受到尊敬、尊重、敬仰、崇拜……
‘Aññaṃ bhikkhuṃ upāsikā sakkaronti garuṃ karonti mānenti pūjenti, na maṃ upāsikā sakkaronti garuṃ karonti mānenti pūjentī’ti—
iti so kupito hoti appatīto.
Yo ceva kho, āvuso, kopo yo ca appaccayo—
ubhayametaṃ aṅgaṇaṃ.

Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya:	It’s possible that some monk might wish:	有可能有些比丘会希望：
‘aho vata ahameva lābhī assaṃ paṇītānaṃ cīvarānaṃ, na añño bhikkhu lābhī assa paṇītānaṃ cīvarānan’ti.	‘I hope I get the nicest robes, alms-food, lodgings, and medicines and supplies for the sick, not some other monk.’	‘我希望我能得到最好的袈裟、食物、住所和病者所需物品，而不是其他比丘。’
Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu lābhī assa paṇītānaṃ cīvarānaṃ, na so bhikkhu lābhī assa paṇītānaṃ cīvarānaṃ.	But it’s possible that some other monk gets the nicest robes, alms-food, lodgings, and medicines and supplies for the sick …	但有可能其他比丘得到最好的袈裟、食物、住所和病者所需物品……
‘Añño bhikkhu lābhī paṇītānaṃ cīvarānaṃ, nāhaṃ lābhī paṇītānaṃ cīvarānan’ti—
iti so kupito hoti appatīto.
Yo ceva kho, āvuso, kopo yo ca appaccayo—
ubhayametaṃ aṅgaṇaṃ.

Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya:
‘aho vata ahameva lābhī assaṃ paṇītānaṃ piṇḍapātānaṃ … pe …
paṇītānaṃ senāsanānaṃ … pe …
paṇītānaṃ gilānappaccayabhesajjaparikkhārānaṃ, na añño bhikkhu lābhī assa paṇītānaṃ gilānappaccayabhesajjaparikkhārānan’ti.
Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu lābhī assa paṇītānaṃ gilānappaccayabhesajjaparikkhārānaṃ, na so bhikkhu lābhī assa paṇītānaṃ gilānappaccayabhesajjaparikkhārānaṃ.
‘Añño bhikkhu lābhī paṇītānaṃ gilānappaccayabhesajjaparikkhārānaṃ, nāhaṃ lābhī paṇītānaṃ gilānappaccayabhesajjaparikkhārānan’ti—	Thinking, ‘Some other monk has got the nicest robes, alms-food, lodgings, and medicines and supplies for the sick’,	他想：‘其他比丘得到了最好的袈裟、食物、住所和病者所需物品，’
iti so kupito hoti appatīto.	they get angry and bitter.	他们变得愤怒和痛苦。
Yo ceva kho, āvuso, kopo yo ca appaccayo—	And that anger and that bitterness	而那愤怒和那痛苦
ubhayametaṃ aṅgaṇaṃ.	are both blemishes.	都是瑕疵。

Imesaṃ kho etaṃ, āvuso, pāpakānaṃ akusalānaṃ icchāvacarānaṃ adhivacanaṃ, yadidaṃ aṅgaṇanti.

‘Blemish’ is a term for these spheres of bad, unskillful wishes.

‘瑕疵’指的是这些不善、不熟练愿望的领域。

Yassa kassaci, āvuso, bhikkhuno ime pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti āraññiko pantasenāsano piṇḍapātiko sapadānacārī paṃsukūliko lūkhacīvaradharo, atha kho naṃ sabrahmacārī na ceva sakkaronti na garuṃ karonti na mānenti na pūjenti.	Suppose these spheres of bad, unskillful wishes are seen and heard to be not given up by a monk. Even though they dwell in the wilderness, in remote lodgings, eat only alms-food, wander indiscriminately for alms-food, wear rag robes, and wear shabby robes, their spiritual companions don’t honor, respect, revere, and venerate them.	假设这些不善、不熟练愿望的领域被比丘看见和听见并没有被放弃。即使他们住在旷野，在僻静的住处，只吃乞食，不加选择地乞食，穿破旧的袈裟，穿破烂的袈裟，他们的修行伙伴也不尊敬、尊重、敬仰、崇拜他们。
Taṃ kissa hetu?	Why is that?	为什么会这样？
Te hi tassa āyasmato pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca.	It’s because these spheres of bad, unskillful wishes are seen and heard to be not given up by that venerable.	那是因为这些不善、不熟练愿望的领域被这位尊者看见和听见并没有被放弃。
Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā.	Suppose a bronze dish was brought from a shop or smithy clean and bright.	假设一个青铜盘从商店或铁匠铺里拿来，干净明亮。
Tamenaṃ sāmikā ahikuṇapaṃ vā kukkurakuṇapaṃ vā manussakuṇapaṃ vā racayitvā aññissā kaṃsapātiyā paṭikujjitvā antarāpaṇaṃ paṭipajjeyyuṃ.	Then the owners were to prepare it with the carcass of a snake, a dog, or a human, cover it with a bronze lid, and parade it through the market-place.	然后主人用蛇、狗或人的尸体来准备它，用一个青铜盖子盖上，然后在市场上游行示众。
Tamenaṃ jano disvā evaṃ vadeyya:	When people saw it they’d say:	当人们看到它时，他们会说：
‘ambho, kimevidaṃ harīyati jaññajaññaṃ viyā’ti?	‘My good man, what is it that you’re carrying like a precious treasure?’	‘好心人，你像珍宝一样带着的是什么？’
Tamenaṃ uṭṭhahitvā apāpuritvā olokeyya.	So they’d open up the lid for people to look inside.	所以他们会打开盖子让人看里面。
Tassa sahadassanena amanāpatā ca saṇṭhaheyya, pāṭikulyatā ca saṇṭhaheyya, jegucchatā ca saṇṭhaheyya;	But as soon as they saw it they were filled with loathing, revulsion, and disgust.	但他们一看到它，就充满了厌恶、反感和憎恶。
jighacchitānampi na bhottukamyatā assa, pageva suhitānaṃ.	Not even those who were hungry wanted to eat it, let alone those who had eaten.	即使是饥饿的人也不想吃它，更不用说那些已经吃饱的人了。
Evameva kho, āvuso, yassa kassaci bhikkhuno ime pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti āraññiko pantasenāsano piṇḍapātiko sapadānacārī paṃsukūliko lūkhacīvaradharo, atha kho naṃ sabrahmacārī na ceva sakkaronti na garuṃ karonti na mānenti na pūjenti.	In the same way, when these spheres of bad, unskillful wishes are seen and heard to be not given up by a monk … their spiritual companions don’t honor, respect, revere, and venerate them.	同样地，当这些不善、不熟练愿望的领域被比丘看见和听见并没有被放弃时……他们的修行伙伴也不尊敬、尊重、敬仰、崇拜他们。
Taṃ kissa hetu?	Why is that?	为什么会这样？
Te hi tassa āyasmato pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca.	It’s because these spheres of bad, unskillful wishes are seen and heard to be not given up by that venerable.	那是因为这些不善、不熟练愿望的领域被这位尊者看见和听见并没有被放弃。

Yassa kassaci, āvuso, bhikkhuno ime pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti gāmantavihārī nemantaniko gahapaticīvaradharo, atha kho naṃ sabrahmacārī sakkaronti garuṃ karonti mānenti pūjenti.	Suppose these spheres of bad, unskillful wishes are seen and heard to be given up by a monk. Even though they dwell in the neighborhood of a village, accept invitations to a meal, and wear robes offered by householders, their spiritual companions honor, respect, revere, and venerate them.	假设这些不善、不熟练愿望的领域被比丘看见和听见已经被放弃。即使他们住在村庄附近，接受宴请，并穿着居士提供的袈裟，他们的修行伙伴也尊敬、尊重、敬仰、崇拜他们。
Taṃ kissa hetu?	Why is that?	为什么会这样？
Te hi tassa āyasmato pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti ca.	It’s because these spheres of bad, unskillful wishes are seen and heard to be given up by that venerable.	那是因为这些不善、不熟练愿望的领域被这位尊者看见和听见已经被放弃。
Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā.	Suppose a bronze dish was brought from a shop or smithy clean and bright.	假设一个青铜盘从商店或铁匠铺里拿来，干净明亮。
Tamenaṃ sāmikā sālīnaṃ odanaṃ vicitakāḷakaṃ anekasūpaṃ anekabyañjanaṃ racayitvā aññissā kaṃsapātiyā paṭikujjitvā antarāpaṇaṃ paṭipajjeyyuṃ.	Then the owners were to prepare it with boiled fine rice with the dark grains picked out and served with many soups and sauces, cover it with a bronze lid, and parade it through the market-place.	然后主人用煮熟的精米准备它，挑出黑米，并配上许多汤和酱汁，用一个青铜盖子盖上，然后在市场上游行示众。
Tamenaṃ jano disvā evaṃ vadeyya:	When people saw it they’d say:	当人们看到它时，他们会说：
‘ambho, kimevidaṃ harīyati jaññajaññaṃ viyā’ti?	‘My good man, what is it that you’re carrying like a precious treasure?’	‘好心人，你像珍宝一样带着的是什么？’
Tamenaṃ uṭṭhahitvā apāpuritvā olokeyya.	So they’d open up the lid for people to look inside.	所以他们会打开盖子让人看里面。
Tassa saha dassanena manāpatā ca saṇṭhaheyya, appāṭikulyatā ca saṇṭhaheyya, ajegucchatā ca saṇṭhaheyya;	And as soon as they saw it they were filled with liking, attraction, and relish.	他们一看到它，就充满了喜欢、吸引和美味。
suhitānampi bhottukamyatā assa, pageva jighacchitānaṃ.	Even those who had eaten wanted to eat it, let alone those who were hungry.	即使是已经吃饱的人也想吃它，更不用说那些饥饿的人了。
Evameva kho, āvuso, yassa kassaci bhikkhuno ime pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti gāmantavihārī nemantaniko gahapaticīvaradharo, atha kho naṃ sabrahmacārī sakkaronti garuṃ karonti mānenti pūjenti.	In the same way, when these spheres of bad, unskillful wishes are seen and heard to be given up by a monk … their spiritual companions honor, respect, revere, and venerate them.	同样地，当这些不善、不熟练愿望的领域被比丘看见和听见已经被放弃时……他们的修行伙伴也尊敬、尊重、敬仰、崇拜他们。
Taṃ kissa hetu?	Why is that?	为什么会这样？
Te hi tassa āyasmato pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti cā”ti.	It’s because these spheres of bad, unskillful wishes are seen and heard to be given up by that venerable.”	那是因为这些不善、不熟练愿望的领域被这位尊者看见和听见已经被放弃。”

Evaṃ vutte, āyasmā mahāmoggallāno āyasmantaṃ sāriputtaṃ etadavoca:	When he said this, Venerable Mahāmoggallāna said to him:	尔时，尊者摩诃目犍连对他说：
“upamā maṃ, āvuso sāriputta, paṭibhātī”ti.	“Reverend Sāriputta, a simile springs to mind.”	“尊者舍利弗，我脑海中浮现一个譬喻。”
“Paṭibhātu taṃ, āvuso moggallānā”ti.	“Then speak as you feel inspired,” said Sāriputta.	舍利弗说：“那你尽管随心所欲地说吧。”
“Ekamidāhaṃ, āvuso, samayaṃ rājagahe viharāmi giribbaje.	“Reverend, at one time I was staying right here in Rājagaha, the Mountain Keep.	“尊者，有一次我正好住在王舍城，在山洞中。
Atha khvāhaṃ, āvuso, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisiṃ.	Then I robed up in the morning and, taking my bowl and robe, entered Rājagaha for alms.	然后我早上穿好僧袍，拿着钵和袈裟，进入王舍城乞食。
Tena kho pana samayena samīti yānakāraputto rathassa nemiṃ tacchati.	Now at that time Samīti the cartwright was planing the rim of a chariot wheel.	当时，车匠萨弥提正在削车轮的轮缘。
Tamenaṃ paṇḍuputto ājīvako purāṇayānakāraputto paccupaṭṭhito hoti.	The Ājīvaka ascetic Paṇḍuputta, who used to be a cartwright, was standing by,	阿吉瓦卡苦行僧潘度布塔，他以前是个车匠，正站在旁边，
Atha kho, āvuso, paṇḍuputtassa ājīvakassa purāṇayānakāraputtassa evaṃ cetaso parivitakko udapādi:	and this thought came to his mind:	他心中产生了这样的念头：
‘aho vatāyaṃ samīti yānakāraputto imissā nemiyā imañca vaṅkaṃ imañca jimhaṃ imañca dosaṃ taccheyya, evāyaṃ nemi apagatavaṅkā apagatajimhā apagatadosā suddhā assa sāre patiṭṭhitā’ti.	‘Oh, I hope Samīti the cartwright planes out the crooks, bends, and flaws in this rim. Then the rim will be rid of crooks, bends, and flaws, and consist purely of the essential core.’	‘噢，我希望车匠萨弥提能把这个轮缘的弯曲、偏斜和瑕疵都削掉。那样轮缘就能去除弯曲、偏斜和瑕疵，完全由核心精髓组成。’
Yathā yathā kho, āvuso, paṇḍuputtassa ājīvakassa purāṇayānakāraputtassa cetaso parivitakko hoti tathā tathā samīti yānakāraputto tassā nemiyā tañca vaṅkaṃ tañca jimhaṃ tañca dosaṃ tacchati.	And Samīti planed out the flaws in the rim just as Paṇḍuputta thought.	萨弥提恰如潘度布塔所想的那样削掉了轮缘上的瑕疵。
Atha kho, āvuso, paṇḍuputto ājīvako purāṇayānakāraputto attamano attamanavācaṃ nicchāresi:	Then Paṇḍuputta expressed his gladness:	于是潘度布塔表达了他的喜悦：
‘hadayā hadayaṃ maññe aññāya tacchatī’ti.	‘He planes like he knows my heart with his heart!’	‘他削得好像他用心了解我的心！’
		---
Evameva kho, āvuso, ye te puggalā assaddhā, jīvikatthā na saddhā agārasmā anagāriyaṃ pabbajitā, saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā, indriyesu aguttadvārā, bhojane amattaññuno, jāgariyaṃ ananuyuttā, sāmaññe anapekkhavanto, sikkhāya na tibbagāravā, bāhulikā sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, kusītā hīnavīriyā muṭṭhassatī asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, tesaṃ āyasmā sāriputto iminā dhammapariyāyena hadayā hadayaṃ maññe aññāya tacchati.	In the same way, there are those faithless people who went forth from the lay life to homelessness not out of faith but to earn a livelihood. They’re devious, deceitful, and sneaky. They’re restless, insolent, fickle, gossipy, and loose-tongued. They do not guard their sense doors or eat in moderation, and they are not dedicated to wakefulness. They don’t care about the ascetic life, and don’t keenly respect the training. They’re indulgent and slack, leaders in backsliding, neglecting seclusion, lazy, and lacking energy. They’re unrememberful, lacking lucid-discerning and undistractible-lucidity, with straying minds, witless and stupid. Venerable Sāriputta planes their faults with this exposition of the teaching as if he knows my heart with his heart!	同样地，有些没有信仰的人，出家不是出于信仰，而是为了谋生。他们诡诈、欺骗、鬼鬼祟祟。他们心神不安、傲慢、反复无常、喜欢闲聊、口无遮拦。他们不守护感官之门，不节制饮食，不致力于觉醒。他们不关心苦行生活，也不热切地尊重修行。他们放纵懈怠，是退步的带头人，忽视独处，懒惰，缺乏精力。他们健忘，缺乏清晰辨别力，心神不定，愚笨迟钝。尊者舍利弗以这种教法阐述来削去他们的过失，就好像他用心了解我的心！
		---
Ye pana te kulaputtā saddhā agārasmā anagāriyaṃ pabbajitā, asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā, indriyesu guttadvārā, bhojane mattaññuno, jāgariyaṃ anuyuttā, sāmaññe apekkhavanto, sikkhāya tibbagāravā, na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, āraddhavīriyā pahitattā upaṭṭhitassatī sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te āyasmato sāriputtassa imaṃ dhammapariyāyaṃ sutvā pivanti maññe, ghasanti maññe vacasā ceva manasā ca:	But there are those people from good families who went forth from the lay life to homelessness out of faith. They’re not devious, deceitful, and sneaky. They’re not restless, insolent, fickle, gossipy, and loose-tongued. They guard their sense doors and eat in moderation, and they are dedicated to wakefulness. They care about the ascetic life, and keenly respect the training. They’re not indulgent or slack, nor are they leaders in backsliding, neglecting seclusion. They’re energetic and determined. They’re rememberful, with lucid-discerning, undistractible-lucidity, and unified minds; wise, not stupid. Hearing this exposition of the teaching from Venerable Sāriputta, they drink it up and devour it, as it were. And in speech and thought they say:	但有些善家子弟，出家是出于信仰。他们不诡诈、不欺骗、不鬼鬼祟祟。他们不心神不安、不傲慢、不反复无常、不闲聊、不口无遮拦。他们守护感官之门，节制饮食，并致力于觉醒。他们关心苦行生活，并热切地尊重修行。他们不放纵不懈怠，也不是退步的带头人，不忽视独处。他们精力充沛，意志坚定。他们有正念，有清晰辨别力，心神统一，有智慧，不愚笨。听到尊者舍利弗的这种教法阐述，他们如饮甘露，如饥似渴地吸收。他们口中和心中都说：
‘sādhu vata, bho, sabrahmacārī akusalā vuṭṭhāpetvā kusale patiṭṭhāpetī’ti.	‘It’s good, sirs, that he draws his spiritual companions away from the unskillful and establishes them in the skillful.’	‘善哉，诸位，他引导他的修行伙伴远离不善，并使他们安住于善。’
Seyyathāpi, āvuso, itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṃnhāto uppalamālaṃ vā vassikamālaṃ vā atimuttakamālaṃ vā labhitvā ubhohi hatthehi paṭiggahetvā uttamaṅge sirasmiṃ patiṭṭhapeyya;	Suppose there was a woman or man who was young, youthful, and fond of adornments, and had bathed their head. After getting a garland of lotuses, jasmine, or liana flowers, they would take them in both hands and place them on the crown of the head.	假设有一个年轻、青春、喜欢打扮的女人或男人，已经洗过头。在得到一串莲花、茉莉花或藤蔓花后，他们会用双手拿着它们，放在头顶上。
evameva kho, āvuso, ye te kulaputtā saddhā agārasmā anagāriyaṃ pabbajitā, asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā, indriyesu guttadvārā, bhojane mattaññuno, jāgariyaṃ anuyuttā, sāmaññe apekkhavanto, sikkhāya tibbagāravā, na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, āraddhavīriyā pahitattā upaṭṭhitassatī sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te āyasmato sāriputtassa imaṃ dhammapariyāyaṃ sutvā pivanti maññe, ghasanti maññe vacasā ceva manasā ca:	In the same way, those people from good families who went forth from the lay life to homelessness out of faith … say:	同样地，那些出于信仰而从在家生活出家至无家可归的善家子弟……说：
‘sādhu vata, bho, sabrahmacārī akusalā vuṭṭhāpetvā kusale patiṭṭhāpetī’”ti.	‘It’s good, sirs, that he draws his spiritual companions away from the unskillful and establishes them in the skillful.’”	‘善哉，诸位，他引导他的修行伙伴远离不善，并使他们安住于善。’”
Itiha te ubho mahānāgā aññamaññassa subhāsitaṃ samanumodiṃsūti.	And so these two spiritual giants agreed with each others’ fine words.	两位精神上的巨匠就这样赞同了彼此的善言。

+

MN 6 Ākaṅkheyyasutta: One Might Wish

+ all- all

• 6.1 - ( “monks, live by the ethical precepts and the monastic code...see danger in slightest fault)
• +6.2 - (seventeen things a monk might wish for)
  • 6.2.1 - (‘May I be liked and approved by my spiritual companions)
  • 6.2.2 - ( ‘May I receive robes, alms-food, lodgings, and medicines )
  • 6.2.3 - (‘May the services of those whose robes,… I enjoy be very fruitful and beneficial for them.’ )
  • 6.2.4 - ( ‘When deceased family and relatives who have passed away recollect me with a confident mind)
  • 6.2.5 - ( ‘May I prevail over desire and discontent,)
  • 6.2.6 - (‘May I prevail over fear and terror,)
  • 6.2.7 - (‘May I get the four jhānas easily )
  • 6.2.8 - ( ‘May I have direct meditative experience of the peaceful liberations that are formless)
  • 6.2.9 - ( ‘May I become a stream-enterer)
  • 6.2.10 - (‘May I become a once-returner, )
  • 6.2.11 - (‘May I become a non-returner, )
  • 6.2.12 - (‘May I wield the many kinds of psychic power:)
  • 6.2.13 - (divine ear)
  • 6.2.14 - (mind reading)
  • 6.2.15 - (recall past lives)
  • 6.2.16 - (divine eye)
  • 6.2.17 - (arahant)
• 6.3 - (conclusion: repeat intro)

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.	如是我闻。
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.	一时，佛陀住在舍卫城祇树林给孤独园。
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:	佛陀在那里对僧侣们说：
“bhikkhavo”ti.	“monks!”	“比丘们！”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.	“尊者，”他们答道。
Bhagavā etadavoca:	The Buddha said this:	佛陀说了这些：

“Sampannasīlā, bhikkhave, viharatha sampannapātimokkhā; pātimokkhasaṃvarasaṃvutā viharatha ācāragocarasampannā aṇumattesu vajjesu bhayadassāvino; samādāya sikkhatha sikkhāpadesu.

“monks, live by the ethical precepts and the monastic code. Live restrained in the monastic code, accomplished in appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, keep the rules you’ve undertaken.

“比丘们，你们要依戒律和僧团规章而住。要依僧团规章而住，在适当的行为和乞食方式上做到圆满。视最细微的过失为危险，持守你们所受的戒律。

+

6.2 – (seventeen things a monk might wish for)

• 6.2.1 - (‘May I be liked and approved by my spiritual companions)
• 6.2.2 - ( ‘May I receive robes, alms-food, lodgings, and medicines )
• 6.2.3 - (‘May the services of those whose robes,… I enjoy be very fruitful and beneficial for them.’ )
• 6.2.4 - ( ‘When deceased family and relatives who have passed away recollect me with a confident mind)
• 6.2.5 - ( ‘May I prevail over desire and discontent,)
• 6.2.6 - (‘May I prevail over fear and terror,)
• 6.2.7 - (‘May I get the four jhānas easily )
• 6.2.8 - ( ‘May I have direct meditative experience of the peaceful liberations that are formless)
• 6.2.9 - ( ‘May I become a stream-enterer)
• 6.2.10 - (‘May I become a once-returner, )
• 6.2.11 - (‘May I become a non-returner, )
• 6.2.12 - (‘May I wield the many kinds of psychic power:)
• 6.2.13 - (divine ear)
• 6.2.14 - (mind reading)
• 6.2.15 - (recall past lives)
• 6.2.16 - (divine eye)
• 6.2.17 - (arahant)

Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘sabrahmacārīnaṃ piyo ca assaṃ manāpo ca garu ca bhāvanīyo cā’ti, sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ. (1)

A monk might wish: ‘May I be liked and approved by my spiritual companions, respected and admired.’ So let them fulfill their precepts, be committed to inner serenity of the heart, not neglect jhāna, be endowed with discernment, and frequent empty huts.

比丘可能会希望：‘愿我被我的修行伙伴喜欢和认可，受到尊敬和赞叹。’那么，让他们履行戒律，致力于内心的平静，不忽视禅那，具足辨识力，并常去空屋。

Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘lābhī assaṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan’ti, sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ. (2)

A monk might wish: ‘May I receive robes, alms-food, lodgings, and medicines and supplies for the sick.’ So let them fulfill their precepts, be committed to inner serenity of the heart, not neglect jhāna, be endowed with discernment, and frequent empty huts.

比丘可能会希望：‘愿我得到袈裟、食物、住所和病者所需物品。’那么，让他们履行戒律，致力于内心的平静，不忽视禅那，具足辨识力，并常去空屋。

Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘yesāhaṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ paribhuñjāmi tesaṃ te kārā mahapphalā assu mahānisaṃsā’ti, sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ. (3)

A monk might wish: ‘May the services of those whose robes, alms-food, lodgings, and medicines and supplies for the sick I enjoy be very fruitful and beneficial for them.’ So let them fulfill their precepts …

比丘可能会希望：‘愿那些我享用其袈裟、食物、住所和病者所需物品者的服务对他们来说非常富有成果和有益。’那么，让他们履行戒律……

Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘ye maṃ ñātī sālohitā petā kālaṅkatā pasannacittā anussaranti tesaṃ taṃ mahapphalaṃ assa mahānisaṃsan’ti, sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ. (4)

A monk might wish: ‘When deceased family and relatives who have passed away recollect me with a confident mind, may this be very fruitful and beneficial for them.’ So let them fulfill their precepts …

比丘可能会希望：‘当已故的家人和亲戚以坚定的心忆念我时，愿这对他们来说非常富有成果和有益。’那么，让他们履行戒律……

Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘aratiratisaho assaṃ, na ca maṃ arati saheyya, uppannaṃ aratiṃ abhibhuyya abhibhuyya vihareyyan’ti, sīlesvevassa paripūrakārī … pe … brūhetā suññāgārānaṃ. (5)

A monk might wish: ‘May I prevail over desire and discontent, and may desire and discontent not prevail over me. May I live having mastered desire and discontent whenever they arose.’ So let them fulfill their precepts …

比丘可能会希望：‘愿我能战胜欲望和不满，愿欲望和不满不战胜我。愿我能随时主宰它们，无论它们何时生起。’那么，让他们履行戒律……

Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘bhayabheravasaho assaṃ, na ca maṃ bhayabheravaṃ saheyya, uppannaṃ bhayabheravaṃ abhibhuyya abhibhuyya vihareyyan’ti, sīlesvevassa paripūrakārī … pe … brūhetā suññāgārānaṃ. (6)

A monk might wish: ‘May I prevail over fear and terror, and may fear and terror not prevail over me. May I live having mastered fear and terror whenever they arose.’ So let them fulfill their precepts …

比丘可能会希望：‘愿我能战胜恐惧和恐怖，愿恐惧和恐怖不战胜我。愿我能随时主宰它们，无论它们何时生起。’那么，让他们履行戒律……

Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī assaṃ akicchalābhī akasiralābhī’ti, sīlesvevassa paripūrakārī … pe … brūhetā suññāgārānaṃ. (7)

A monk might wish: ‘May I get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when I want, without trouble or difficulty.’ So let them fulfill their precepts …

比丘可能会希望：‘愿我能随时随地获得四种禅那——属于高等心智的现世快乐禅定——没有困难或阻碍。’那么，让他们履行戒律……

Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘ye te santā vimokkhā atikkamma rūpe āruppā, te kāyena phusitvā vihareyyan’ti, sīlesvevassa paripūrakārī … pe … brūhetā suññāgārānaṃ. (8)

A monk might wish: ‘May I have direct meditative experience of the peaceful liberations that are formless, transcending form.’ So let them fulfill their precepts …

比丘可能会希望：‘愿我能直接禅定体验无形、超越色界的寂静解脱。’那么，让他们履行戒律……

Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno assaṃ avinipātadhammo niyato sambodhiparāyaṇo’ti, sīlesvevassa paripūrakārī … pe … brūhetā suññāgārānaṃ. (9)

A monk might wish: ‘May I, with the ending of three fetters, become a stream-enterer, not liable to be reborn in the underworld, bound for awakening.’ So let them fulfill their precepts …

比丘可能会希望：‘愿我能通过断除三结，成为预流者，不再堕入恶道，注定觉醒。’那么，让他们履行戒律……

Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī assaṃ sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ kareyyan’ti, sīlesvevassa paripūrakārī … pe … brūhetā suññāgārānaṃ. (10)

A monk might wish: ‘May I, with the ending of three fetters, and the weakening of greed, hate, and delusion, become a once-returner, coming back to this world once only, then making an end of suffering.’ So let them fulfill their precepts …

比丘可能会希望：‘愿我能通过断除三结，以及减弱贪婪、憎恨和愚痴，成为一来者，只回到这个世界一次，然后结束痛苦。’那么，让他们履行戒律……

Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko assaṃ tattha parinibbāyī anāvattidhammo tasmā lokā’ti, sīlesvevassa paripūrakārī … pe … brūhetā suññāgārānaṃ. (11)

A monk might wish: ‘May I, with the ending of the five lower fetters, be reborn spontaneously and become nirvana'd there, not liable to return from that world.’ So let them fulfill their precepts …

比丘可能会希望：‘愿我能通过断除五下分结，自发投生并在那里涅槃，不再从那个世界返回。’那么，让他们履行戒律……

Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ—ekopi hutvā bahudhā assaṃ, bahudhāpi hutvā eko assaṃ; āvibhāvaṃ tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gaccheyyaṃ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ kareyyaṃ, seyyathāpi udake; udakepi abhijjamāne gaccheyyaṃ, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kameyyaṃ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmaseyyaṃ parimajjeyyaṃ; yāva brahmalokāpi kāyena vasaṃ vatteyyan’ti, sīlesvevassa paripūrakārī … pe … brūhetā suññāgārānaṃ. (12)

A monk might wish: ‘May I wield the many kinds of psychic power: multiplying myself and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with my hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahmā realm.’ So let them fulfil their precepts …

比丘可能会希望：‘愿我能运用多种神通：分身再合一；隐现自如；穿墙而过，穿过壁垒或山脉，如同穿过虚空；在地下进出，如同在水中；在水上行走，如同在地上；盘腿飞翔于空中，如同飞鸟；用手触碰并抚摸太阳和月亮，如此强大有力；掌控身体直至梵天界。’那么，让他们履行戒律……

Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṃ—dibbe ca mānuse ca ye dūre santike cā’ti, sīlesvevassa paripūrakārī … pe … brūhetā suññāgārānaṃ. (13)

A monk might wish: ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and divine, whether near or far.’ So let them fulfill their precepts.

比丘可能会希望：‘愿我能以清净超人的天耳通，听到人与天两类声音，无论远近。’那么，让他们履行戒律。

Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajāneyyaṃ—sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajāneyyaṃ, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajāneyyaṃ; sadosaṃ vā cittaṃ sadosaṃ cittanti pajāneyyaṃ, vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajāneyyaṃ; samohaṃ vā cittaṃ samohaṃ cittanti pajāneyyaṃ, vītamohaṃ vā cittaṃ vītamohaṃ cittanti pajāneyyaṃ; saṅkhittaṃ vā cittaṃ saṅkhittaṃ cittanti pajāneyyaṃ, vikkhittaṃ vā cittaṃ vikkhittaṃ cittanti pajāneyyaṃ; mahaggataṃ vā cittaṃ mahaggataṃ cittanti pajāneyyaṃ, amahaggataṃ vā cittaṃ amahaggataṃ cittanti pajāneyyaṃ; sauttaraṃ vā cittaṃ sauttaraṃ cittanti pajāneyyaṃ, anuttaraṃ vā cittaṃ anuttaraṃ cittanti pajāneyyaṃ; samāhitaṃ vā cittaṃ samāhitaṃ cittanti pajāneyyaṃ, asamāhitaṃ vā cittaṃ asamāhitaṃ cittanti pajāneyyaṃ; vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajāneyyaṃ, avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajāneyyan’ti,	A monk might wish: ‘May I understand the minds of other beings and individuals, having comprehended them with my mind. May I understand mind with greed as “mind with greed”, and mind without greed as “mind without greed”; mind with hate as “mind with hate”, and mind without hate as “mind without hate”; mind with delusion as “mind with delusion”, and mind without delusion as “mind without delusion”; contracted mind as “contracted mind”, and scattered mind as “scattered mind”; expansive mind as “expansive mind”, and unexpansive mind as “unexpansive mind”; mind that is not supreme as “mind that is not supreme”, and mind that is supreme as “mind that is supreme”; mind undistractify-&-lucidifyd in samādhi as “mind undistractify-&-lucidifyd in samādhi”, and mind not undistractify-&-lucidifyd in samādhi as “mind not undistractify-&-lucidifyd in samādhi”; freed mind as “freed mind”, and unfreed mind as “unfreed mind”.’	比丘可能会希望：‘愿我能以心了知他人的心意和个体。愿我能了知有贪欲的心为“有贪欲的心”，无贪欲的心为“无贪欲的心”；有憎恨的心为“有憎恨的心”，无憎恨的心为“无憎恨的心”；有愚痴的心为“有愚痴的心”，无愚痴的心为“无愚痴的心”；收缩的心为“收缩的心”，散乱的心为“散乱的心”；广大的心为“广大的心”，不广大的心为“不广大的心”；不卓越的心为“不卓越的心”，卓越的心为“卓越的心”；在禅定中专注明晰的心为“在禅定中专注明晰的心”，不在禅定中专注明晰的心为“不在禅定中专注明晰的心”；解脱的心为“解脱的心”，未解脱的心为“未解脱的心”。’
sīlesvevassa paripūrakārī … pe … brūhetā suññāgārānaṃ. (14)	So let them fulfill their precepts …	那么，让他们履行戒律……

Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘anekavihitaṃ pubbenivāsaṃ anussareyyaṃ, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jāti satasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe—amutrāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapannoti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyyan’ti,	A monk might wish: ‘May I recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. May I remember: “There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.” May I thus recollect my many kinds of past lives, with features and details.’	比丘可能会希望：‘愿我能忆起许多种类的宿命。即：一世、两世、三世、四世、五世、十世、二十世、三十世、四十世、五十世、一百世、一千世、十万世的轮回；许多劫的世界收缩，许多劫的世界演化，许多劫的世界收缩和演化。愿我忆起：“在那里，我叫这个名字，我的家族是那个，我长这样，那是我的食物。我这样感受乐和苦，那是我的生命终结的方式。当我从那个地方死去后，我投生到别处。在那里，我也叫这个名字，我的家族是那个，我长这样，那是我的食物。我这样感受乐和苦，那是我的生命终结的方式。当我从那个地方死去后，我投生到这里。”愿我能这样忆起我的许多种类的宿命，包括特征和细节。’
sīlesvevassa paripūrakārī … pe … brūhetā suññāgārānaṃ. (15)	So let them fulfill their precepts …	那么，让他们履行戒律……

Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyyaṃ—ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannāti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyyan’ti,	A monk might wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds: “These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.” And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings are reborn according to their deeds.’	比丘可能会希望：‘愿我能以清净超人的天眼通，看见众生死去和投生——低劣的与高贵的，美丽的与丑陋的，在善处或恶处——并理解众生如何根据他们的业而投生：“这些亲爱的众生，身、语、意做了恶事。他们恶语诽谤圣者；他们有邪见；他们选择依邪见行事。当他们的身体坏散，死后，他们投生到恶道、恶处、地下世界、地狱。然而，这些亲爱的众生，身、语、意做了善事。他们从不恶语诽谤圣者；他们有正见；他们选择依正见行事。当他们的身体坏散，死后，他们投生到善处、天界。”愿我能这样以清净超人的天眼通，看见众生死去和投生——低劣的与高贵的，美丽的与丑陋的，在善处或恶处。愿我能理解众生如何根据他们的业而投生。’
sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ. (16)	So let them fulfill their precepts …	那么，让他们履行戒律……

Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyan’ti,	A monk might wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’	比丘可能会希望：‘愿我能在此生中证得无染的心解脱和智慧解脱，并因烦恼的止息而以自己的洞察力证得它，并安住于其中。’
sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ. (17)	So let them fulfill their precepts, be committed to inner serenity of the heart, not neglect jhāna, be endowed with discernment, and frequent empty huts.	那么，让他们履行戒律，致力于内心的平静，不忽视禅那，具足辨识力，并常去空屋。

‘Sampannasīlā, bhikkhave, viharatha sampannapātimokkhā; pātimokkhasaṃvarasaṃvutā viharatha ācāragocarasampannā aṇumattesu vajjesu bhayadassāvino; samādāya sikkhatha sikkhāpadesū’ti—	‘monks, live by the ethical precepts and the monastic code. Live restrained in the monastic code, accomplished in appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, keep the rules you’ve undertaken.’	‘比丘们，你们要依戒律和僧团规章而住。要依僧团规章而住，在适当的行为和乞食方式上做到圆满。视最细微的过失为危险，持守你们所受的戒律。’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttan”ti.	That’s what I said, and this is why I said it.”	我说了这些，这就是我为什么这样说的原因。”

Idamavoca bhagavā.	That is what the Buddha said.	佛陀如是说。
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.	众比丘心满意足，对佛陀所说感到高兴。

+

MN 7 Vattha: Simile of the Cloth

+ all- all

• 7.1 - (Buddha’s simile of cloth’s ability to take dye ↔ mind with corruptions)
• 7.2 - (corruptions of the mind: Covetousness, ill will,... vanity, negligence)
• 7.3 - (having given up these corruptions of the mind,)
• 7.4 - ( they have experiential confidence in the Buddha, Dhamma, Sangha)
• 7.5 - (launch seven awakening factor sequence)
• 7.6 - (such a monk eats fine food without getting corrupted ↔ simile of cloth call back)
• 7.7 - (does 4bv☮️ divine abidings)
• 7.8 - (becomes arahant)
• 7.9 - (brahmin Bhāradvāja asks Buddha if bathing in river purifies them)
• 7.10 - (buddha replies in verse)
• 7.11 - (brahmin Bhāradvāja ordains and becomes arahant not long after)

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.	如是我闻。
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.	一时，佛陀住在舍卫城祇树林给孤独园。
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:	那时，佛陀对众比丘说：
“bhikkhavo”ti.	“monks!”	“比丘们！”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.	“尊者，”他们答道。
Bhagavā etadavoca:	The Buddha said this:	佛陀说了这些：

“Seyyathāpi, bhikkhave, vatthaṃ saṃkiliṭṭhaṃ malaggahitaṃ;	“Suppose, monks, there was a cloth that was dirty and soiled.	“假设，比丘们，有一块布又脏又旧。
tamenaṃ rajako yasmiṃ yasmiṃ raṅgajāte upasaṃhareyya—yadi nīlakāya yadi pītakāya yadi lohitakāya yadi mañjiṭṭhakāya durattavaṇṇamevassa aparisuddhavaṇṇamevassa.	No matter what dye the dyer applied—whether yellow or red or magenta—it would look poorly dyed and impure in color.	无论染匠使用什么染料——无论是黄色、红色还是洋红色——它都会看起来染色不佳，颜色不纯。
Taṃ kissa hetu?	Why is that?	为什么会这样？
Aparisuddhattā, bhikkhave, vatthassa.	Because of the impurity of the cloth.	因为布的不洁。
Evameva kho, bhikkhave, citte saṃkiliṭṭhe, duggati pāṭikaṅkhā.	In the same way, when the mind is corrupt, a bad destiny is to be expected.	同样地，当心被腐蚀时，恶劣的命运是可预料的。
Seyyathāpi, bhikkhave, vatthaṃ parisuddhaṃ pariyodātaṃ;	Suppose there was a cloth that was pure and clean.	假设有一块布又纯又净。
tamenaṃ rajako yasmiṃ yasmiṃ raṅgajāte upasaṃhareyya—yadi nīlakāya yadi pītakāya yadi lohitakāya yadi mañjiṭṭhakāya—surattavaṇṇamevassa parisuddhavaṇṇamevassa.	No matter what dye the dyer applied—whether yellow or red or magenta—it would look well dyed and pure in color.	无论染匠使用什么染料——无论是黄色、红色还是洋红色——它都会看起来染色良好，颜色纯净。
Taṃ kissa hetu?	Why is that?	为什么会这样？
Parisuddhattā, bhikkhave, vatthassa.	Because of the purity of the cloth.	因为布的纯净。
Evameva kho, bhikkhave, citte asaṃkiliṭṭhe, sugati pāṭikaṅkhā.	In the same way, when the mind isn’t corrupt, a good destiny is to be expected.	同样地，当心未被腐蚀时，美好的命运是可预料的。

Katame ca, bhikkhave, cittassa upakkilesā?	And what are the corruptions of the mind?	那么，心的腐蚀是什么？
Abhijjhāvisamalobho cittassa upakkileso, byāpādo cittassa upakkileso, kodho cittassa upakkileso, upanāho cittassa upakkileso, makkho cittassa upakkileso, paḷāso cittassa upakkileso, issā cittassa upakkileso, macchariyaṃ cittassa upakkileso, māyā cittassa upakkileso, sāṭheyyaṃ cittassa upakkileso, thambho cittassa upakkileso, sārambho cittassa upakkileso, māno cittassa upakkileso, atimāno cittassa upakkileso, mado cittassa upakkileso, pamādo cittassa upakkileso.	Covetousness and immoral greed, ill will, anger, hostility, offensiveness, contempt, envy, stinginess, deceit, deviousness, obstinacy, aggression, conceit, arrogance, vanity, and negligence are corruptions of the mind.	贪婪和不道德的贪欲、恶意、愤怒、敌意、冒犯、轻蔑、嫉妒、吝啬、欺骗、狡诈、顽固、攻击性、自负、傲慢、虚荣和懈怠是心的腐蚀。

Sa kho so, bhikkhave, bhikkhu ‘abhijjhāvisamalobho cittassa upakkileso’ti—iti viditvā abhijjhāvisamalobhaṃ cittassa upakkilesaṃ pajahati;	A monk who understands that covetousness and immoral greed are corruptions of the mind gives them up.	一位比丘明白贪婪和不道德的贪欲是心的腐蚀，并放弃它们。
‘byāpādo cittassa upakkileso’ti—	A monk who understands that ill will …	一位比丘明白恶意……
iti viditvā byāpādaṃ cittassa upakkilesaṃ pajahati;
‘kodho cittassa upakkileso’ti—
iti viditvā kodhaṃ cittassa upakkilesaṃ pajahati;
‘upanāho cittassa upakkileso’ti—
iti viditvā upanāhaṃ cittassa upakkilesaṃ pajahati;
‘makkho cittassa upakkileso’ti—
iti viditvā makkhaṃ cittassa upakkilesaṃ pajahati;
‘paḷāso cittassa upakkileso’ti—
iti viditvā paḷāsaṃ cittassa upakkilesaṃ pajahati;
‘issā cittassa upakkileso’ti—
iti viditvā issaṃ cittassa upakkilesaṃ pajahati;
‘macchariyaṃ cittassa upakkileso’ti—
iti viditvā macchariyaṃ cittassa upakkilesaṃ pajahati;
‘māyā cittassa upakkileso’ti—
iti viditvā māyaṃ cittassa upakkilesaṃ pajahati;
‘sāṭheyyaṃ cittassa upakkileso’ti—
iti viditvā sāṭheyyaṃ cittassa upakkilesaṃ pajahati;
‘thambho cittassa upakkileso’ti—
iti viditvā thambhaṃ cittassa upakkilesaṃ pajahati;
‘sārambho cittassa upakkileso’ti—
iti viditvā sārambhaṃ cittassa upakkilesaṃ pajahati;
‘māno cittassa upakkileso’ti—
iti viditvā mānaṃ cittassa upakkilesaṃ pajahati;
‘atimāno cittassa upakkileso’ti—
iti viditvā atimānaṃ cittassa upakkilesaṃ pajahati;
‘mado cittassa upakkileso’ti—
iti viditvā madaṃ cittassa upakkilesaṃ pajahati;
‘pamādo cittassa upakkileso’ti—	negligence is a corruption of the mind gives it up.	懈怠是心的腐蚀，并放弃它。
iti viditvā pamādaṃ cittassa upakkilesaṃ pajahati.

Yato kho, bhikkhave, bhikkhuno ‘abhijjhāvisamalobho cittassa upakkileso’ti—	When they have given up these corruptions of the mind,	当他们放弃了这些心的腐蚀后，
iti viditvā abhijjhāvisamalobho cittassa upakkileso pahīno hoti, ‘byāpādo cittassa upakkileso’ti—
iti viditvā byāpādo cittassa upakkileso pahīno hoti;
‘kodho cittassa upakkileso’ti—
iti viditvā kodho cittassa upakkileso pahīno hoti;
‘upanāho cittassa upakkileso’ti—
iti viditvā upanāho cittassa upakkileso pahīno hoti;
‘makkho cittassa upakkileso’ti—
iti viditvā makkho cittassa upakkileso pahīno hoti;
‘paḷāso cittassa upakkileso’ti—
iti viditvā paḷāso cittassa upakkileso pahīno hoti;
‘issā cittassa upakkileso’ti—
iti viditvā issā cittassa upakkileso pahīno hoti;
‘macchariyaṃ cittassa upakkileso’ti—
iti viditvā macchariyaṃ cittassa upakkileso pahīno hoti;
‘māyā cittassa upakkileso’ti—
iti viditvā māyā cittassa upakkileso pahīno hoti;
‘sāṭheyyaṃ cittassa upakkileso’ti—
iti viditvā sāṭheyyaṃ cittassa upakkileso pahīno hoti;
‘thambho cittassa upakkileso’ti—
iti viditvā thambho cittassa upakkileso pahīno hoti;
‘sārambho cittassa upakkileso’ti—
iti viditvā sārambho cittassa upakkileso pahīno hoti;
‘māno cittassa upakkileso’ti—
iti viditvā māno cittassa upakkileso pahīno hoti;
‘atimāno cittassa upakkileso’ti—
iti viditvā atimāno cittassa upakkileso pahīno hoti;
‘mado cittassa upakkileso’ti—
iti viditvā mado cittassa upakkileso pahīno hoti;
‘pamādo cittassa upakkileso’ti—
iti viditvā pamādo cittassa upakkileso pahīno hoti.

So buddhe aveccappasādena samannāgato hoti:	they have experiential confidence in the Buddha:	他们对佛陀有经验上的信心：
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti;	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’	‘那位世尊是圆满者，一位完全觉醒的佛陀，在知识和行为上圆满，神圣，知晓世间，为那些希望修行者之最高导师，天人导师，觉悟者，世尊。’
dhamme aveccappasādena samannāgato hoti:	They have experiential confidence in the teaching:	他们对教法有经验上的信心：
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti;	‘The teaching is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’	‘教法是佛陀善说——此生即可证得，即时有效，邀请检验，相关，明智之人可亲身体证。’
saṅghe aveccappasādena samannāgato hoti:	They have experiential confidence in the Saṅgha:	他们对僧伽有经验上的信心：
‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni, aṭṭha purisapuggalā. Esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo, anuttaraṃ puññakkhettaṃ lokassā’ti.	‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world.’	‘佛陀弟子的僧伽正在以善、正直、有方法和适当的方式修行。它由四对八众组成。这是佛陀弟子的僧伽，值得供奉给天神，值得款待，值得导师的供养，值得合掌礼敬，是世间最高的福田。’

Yathodhi kho panassa cattaṃ hoti vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭhaṃ, so ‘buddhe aveccappasādena samannāgatomhī’ti labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ.	When a monk has discarded, eliminated, released, given up, and relinquished to this extent, thinking, ‘I have experiential confidence in the Buddha …	当一个比丘已经如此地舍弃、消除、释放、放弃和舍弃，想着：‘我对佛陀有经验上的信心……
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati;
‘dhamme … pe …	the teaching …	教法……
saṃghe aveccappasādena samannāgatomhī’ti labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ;	the Saṅgha,’ they find joy in the meaning and the teaching, and find joy connected with the teaching.	僧伽，’他们就在意义和教法中找到喜悦，并找到与教法相关的喜悦。
pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.
‘Yathodhi kho pana me cattaṃ vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭhan’ti labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ;	Thinking: ‘I have discarded, eliminated, released, given up, and relinquished to this extent,’ they find joy in the meaning and the teaching, and find joy connected with the teaching.	想着：‘我已经如此地舍弃、消除、释放、放弃和舍弃，’他们就在意义和教法中找到喜悦，并找到与教法相关的喜悦。
pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.	When they’re joyful, rapture springs up. When the mind is full of rapture, the body becomes pacified. When the body is pacified, they feel pleasure. And when they’re pleasureful, the mind becomes undistractify-&-lucidifyd in samādhi.	当他们喜悦时，喜乐便会涌现。当心充满喜乐时，身体变得平静。当身体平静时，他们感到快乐。而当他们快乐时，心在禅定中变得专注而明晰。

Sa kho so, bhikkhave, bhikkhu evaṃsīlo evaṃdhammo evaṃpañño sālīnañcepi piṇḍapātaṃ bhuñjati vicitakāḷakaṃ anekasūpaṃ anekabyañjanaṃ, nevassa taṃ hoti antarāyāya.	When a monk of such ethics, such qualities, and such wisdom eats boiled fine rice with the dark grains picked out and served with many soups and sauces, that is no obstacle for them.	当一个比丘具足这样的戒律、这样的品质和这样的智慧，吃煮熟的精米，挑出黑米，并配上许多汤和酱汁，这对他们来说并没有障碍。
Seyyathāpi, bhikkhave, vatthaṃ saṅkiliṭṭhaṃ malaggahitaṃ acchodakaṃ āgamma parisuddhaṃ hoti pariyodātaṃ, ukkāmukhaṃ vā panāgamma jātarūpaṃ parisuddhaṃ hoti pariyodātaṃ;	Compare with cloth that is dirty and soiled; it can be made pure and clean by pure water. Or unrefined gold, which can be made pure and bright by a forge.	比较一下又脏又旧的布；可以用纯净的水使其纯净和干净。或者未精炼的黄金，可以通过熔炉使其纯净和明亮。
evameva kho, bhikkhave, bhikkhu evaṃsīlo evaṃdhammo evaṃpañño sālīnañcepi piṇḍapātaṃ bhuñjati vicitakāḷakaṃ anekasūpaṃ anekabyañjanaṃ, nevassa taṃ hoti antarāyāya.	In the same way, when a monk of such ethics, such qualities, and such wisdom eats boiled fine rice with the dark grains picked out and served with many soups and sauces, that is no obstacle for them.	同样地，当一个比丘具足这样的戒律、这样的品质和这样的智慧，吃煮熟的精米，挑出黑米，并配上许多汤和酱汁，这对他们来说并没有障碍。

So mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati;	They meditate spreading a heart full of friendly-kindness to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.	他们禅定，将充满慈爱的心遍布一个方向，第二个，第三个，第四个。同样地，上方、下方、横向、处处、周遭，他们将充满爱的心遍布整个世界——丰富、广阔、无限、无敌意和恶意。
karuṇāsahagatena cetasā … pe …	They meditate spreading a heart full of compassion to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of compassion to the whole world—abundant, expansive, limitless, free of enmity and ill will.	他们禅定，将充满悲悯的心遍布一个方向，第二个，第三个，第四个。同样地，上方、下方、横向、处处、周遭，他们将充满悲悯的心遍布整个世界——丰富、广阔、无限、无敌意和恶意。
muditāsahagatena cetasā … pe …	They meditate spreading a heart full of rejoicing to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of rejoicing to the whole world—abundant, expansive, limitless, free of enmity and ill will.	他们禅定，将充满喜悦的心遍布一个方向，第二个，第三个，第四个。同样地，上方、下方、横向、处处、周遭，他们将充满喜悦的心遍布整个世界——丰富、广阔、无限、无敌意和恶意。
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.	They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.	他们禅定，将充满舍离的心遍布一个方向，第二个，第三个，第四个。同样地，上方、下方、横向、处处、周遭，他们将充满舍离的心遍布整个世界——丰富、广阔、无限、无敌意和恶意。

So ‘atthi idaṃ, atthi hīnaṃ, atthi paṇītaṃ, atthi imassa saññāgatassa uttari nissaraṇan’ti pajānāti.	They understand: ‘There is this, there is what is worse than this, there is what is better than this, and there is an escape beyond the scope of perception.’	他们明白：‘有这个，有比这个更糟的，有比这个更好的，并且有一个超越感知的解脱。’
Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati.	Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.	如此知晓和看见，他们的心从欲爱、有爱和无明的烦恼中解脱出来。
Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	When they’re freed, they know they’re freed.	当他们解脱时，他们知道自己已解脱。
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’	他们明白：‘生死已尽；梵行已立；应作已作；不再回到任何存在状态。’
Ayaṃ vuccati, bhikkhave:	This is called	这被称为
‘bhikkhu sināto antarena sinānenā’”ti.	a monk who is bathed with the inner bathing.”	一个以内在沐浴净化的比丘。”

Tena kho pana samayena sundarikabhāradvājo brāhmaṇo bhagavato avidūre nisinno hoti.	Now, at that time the brahmin Sundarika Bhāradvāja was sitting not far from the Buddha.	当时，婆罗门善得利卡·婆罗堕阇正坐在离佛陀不远的地方。
Atha kho sundarikabhāradvājo brāhmaṇo bhagavantaṃ etadavoca:	He said to the Buddha:	他对佛陀说：
“gacchati pana bhavaṃ gotamo bāhukaṃ nadiṃ sināyitun”ti?	“But does Master Gotama go to the river Bāhuka to bathe?”	“但是乔达摩大师会去巴胡卡河沐浴吗？”
“Kiṃ, brāhmaṇa, bāhukāya nadiyā?	“Brahmin, why go to the river Bāhuka?	“婆罗门，为什么要巴胡卡河？
Kiṃ bāhukā nadī karissatī”ti?	What can the river Bāhuka do?”	巴胡卡河能做什么？”
“Lokkhasammatā hi, bho gotama, bāhukā nadī bahujanassa, puññasammatā hi, bho gotama, bāhukā nadī bahujanassa, bāhukāya pana nadiyā bahujano pāpakammaṃ kataṃ pavāhetī”ti.	“Many people agree that the river Bāhuka bestows cleanliness and merit. And many people wash off their bad deeds in the river Bāhuka.”	“许多人都认为巴胡卡河能带来洁净和功德。许多人都在巴胡卡河中洗去他们的恶业。”
Atha kho bhagavā sundarikabhāradvājaṃ brāhmaṇaṃ gāthāhi ajjhabhāsi:	Then the Buddha addressed Sundarika in verse:	于是佛陀以偈颂回答善得利卡：

“Bāhukaṃ adhikakkañca,	“The Bāhuka and the Adhikakka,	“巴胡卡和阿迪卡卡，
gayaṃ sundarikaṃ mapi;	the Gaya and the Sundarika too,	加亚和善得利卡也是，
Sarassatiṃ payāgañca,	Sarassati and Payāga,	萨拉斯瓦蒂和帕亚加，
atho bāhumatiṃ nadiṃ;	and the river Bāhumati:	以及巴胡玛蒂河：
Niccampi bālo pakkhando,	a fool can constantly plunge into them	愚蠢的人可以不断地跳入其中，
kaṇhakammo na sujjhati.	but it won’t purify their dark deeds.	但那不会净化他们的恶行。

Kiṃ sundarikā karissati,	What can the Sundarika do?	善得利卡能做什么？
Kiṃ payāgā kiṃ bāhukā nadī;	What the Payāga or the Bāhuka?	帕亚加或巴胡卡能做什么？
Veriṃ katakibbisaṃ naraṃ,	They can’t cleanse a cruel and criminal person	它们无法洗净一个残忍和犯罪的人
Na hi naṃ sodhaye pāpakamminaṃ.	from their bad deeds.	的恶行。

Suddhassa ve sadā phaggu,	For the pure in heart it’s always	对于心地纯洁的人来说，永远是
Suddhassuposatho sadā;	the spring festival or the sabbath.	春季节日或安息日。
Suddhassa sucikammassa,	For the pure in heart and clean of deed,	对于心地纯洁和行为清净的人来说，
Sadā sampajjate vataṃ;	their vows will always be fulfilled.	他们的誓愿永远都会实现。
Idheva sināhi brāhmaṇa,	It’s here alone that you should bathe, brahmin,	婆罗门，你只应在这里沐浴，
Sabbabhūtesu karohi khemataṃ.	making yourself a sanctuary for all creatures.	使自己成为所有众生的庇护所。

Sace musā na bhaṇasi,	And if you speak no lies,	如果你不说谎，
sace pāṇaṃ na hiṃsasi;	nor harm any living creature,	不伤害任何生物，
Sace adinnaṃ nādiyasi,	nor steal anything not given,	不偷盗未经给予的东西，
saddahāno amaccharī;	and you’re faithful and not stingy:	你忠诚而不吝啬：
Kiṃ kāhasi gayaṃ gantvā,	what’s the point of going to Gaya?	那么去加亚有什么意义呢？
udapānopi te gayā”ti.	For any well will be your Gaya!”	任何一口井都将是你的加亚！”

Evaṃ vutte, sundarikabhāradvājo brāhmaṇo bhagavantaṃ etadavoca:	When he had spoken, the brahmin Sundarika Bhāradvāja said to the Buddha:	他说完后，婆罗门善得利卡·婆罗堕阇对佛陀说：
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama.	“Excellent, Master Gotama! Excellent!	“太好了，乔达摩大师！太好了！
Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya—cakkhumanto rūpāni dakkhantīti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito.	As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made the teaching clear in many ways.	正如他扶正被推翻的，或揭示隐藏的，或为迷失者指明道路，或在黑暗中点亮一盏灯，使视力好的人能看到那里有什么，乔达摩大师以多种方式阐明了教法。
Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.	I go for refuge to Master Gotama, to the teaching, and to the monk Saṅgha.	我皈依乔达摩大师，皈依教法，皈依僧伽。
Labheyyāhaṃ bhoto gotamassa santike pabbajjaṃ, labheyyaṃ upasampadan”ti.	Sir, may I receive the going forth, the ordination in the Buddha’s presence?”	尊者，我可以在佛陀座下出家受戒吗？”
Alattha kho sundarikabhāradvājo brāhmaṇo bhagavato santike pabbajjaṃ, alattha upasampadaṃ.	And the brahmin Sundarika Bhāradvāja received the going forth, the ordination in the Buddha’s presence.	于是婆罗门善得利卡·婆罗堕阇在佛陀座下出家受戒。
Acirūpasampanno kho panāyasmā bhāradvājo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.	Not long after his ordination, Venerable Bhāradvāja, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.	受戒后不久，尊者婆罗堕阇独自一人，远离尘嚣，精进、热切、坚决地修行，很快就在此生中证得了佛道的最高境界。他以自己的洞察力，证得了善家子弟理应出家至无家可归的目的。
“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi.	He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”	他明白：“生死已尽；梵行已立；应作已作；不再回到任何存在状态。”
Aññataro kho panāyasmā bhāradvājo arahataṃ ahosīti.	And Venerable Bhāradvāja became one of the perfected.	尊者婆罗堕阇于是成为一位圆满者。

+

MN 8 Sallekha: Self-Effacement

+ all- all

• +8.0 (Many wrong views on self and world)
  • 8.0.3 (how to give up those wrong views? Seeing not mine, not self...)
  • 8.0.8.1 (1st jhāna is pleasant dwelling, not self-effacement)
  • 8.0.8.2 (2nd jhāna is pleasant dwelling, not self-effacement)
  • 8.0.8.3 (3rd jhāna is pleasant dwelling, not self-effacement)
  • 8.0.8.4 (4th jhāna is pleasant dwelling, not self-effacement)
  • 8.0.8.5 (dimension of infinite space is peaceful dwelling, not self-effacement)
  • 8.0.8.6 (dimension of infinite consciousness is peaceful dwelling, not self-effacement)
  • 8.0.8.7 (dimension of nothingness is peaceful dwelling, not self-effacement)
  • 8.0.8.8 (dimension of neither perception nor non perception is peaceful dwelling, not self-effacement)
• +8.1 (Sallekhapariyāya: The Exposition of Self-Effacement, list 44 ways)
  • (#1 why is this factor put here instead of with the rest of right resolve below #9-10? see o 8.2.4 )
  • (#2-4: right action 4🏃 )
  • (#5-8: right speech 3💬 )
  • (#9-10: right resolve with one factor missing 2💭 )
  • (#11-18: noble eightfold path 👑8☸ )
• 8.2 (Cittupapādapariyāya: Giving Rise to the Thought)
• 8.3 (Parikkamanapariyāya: A Way Around)
• 8.4 (Uparibhāgapariyāya: Going Up)
• +8.5 (Pari-nibbāna-pariyāya: The Exposition by Nirvana)
  • 8.5.3 (if you’re not nirvana’d you can’t liberate others ↔ if you stuck in mud, can’t pull out others)
• 8.6 (conclusion)

	(derived from B. Sujato 2018/12)
Sallekhasutta	Self-Effacement	**自我反省**
Evaṃ me sutaṃ—​	So I have heard.	如是我闻。
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.	一时，佛陀住在舍卫城祇树林给孤独园。
Atha kho āyasmā mahācundo sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahācundo bhagavantaṃ etadavoca:	Then in the late afternoon, Venerable Mahācunda came out of retreat and went to the Buddha. He bowed, sat down to one side, and said to the Buddha:	然后，傍晚时分，尊者大纯陀从禅定中出来，去见佛陀。他向佛陀行礼，坐在一旁，对佛陀说：

+

8.0 – (Many wrong views on self and world)

• 8.0.3 (how to give up those wrong views? Seeing not mine, not self...)
• 8.0.8.1 (1st jhāna is pleasant dwelling, not self-effacement)
• 8.0.8.2 (2nd jhāna is pleasant dwelling, not self-effacement)
• 8.0.8.3 (3rd jhāna is pleasant dwelling, not self-effacement)
• 8.0.8.4 (4th jhāna is pleasant dwelling, not self-effacement)
• 8.0.8.5 (dimension of infinite space is peaceful dwelling, not self-effacement)
• 8.0.8.6 (dimension of infinite consciousness is peaceful dwelling, not self-effacement)
• 8.0.8.7 (dimension of nothingness is peaceful dwelling, not self-effacement)
• 8.0.8.8 (dimension of neither perception nor non perception is peaceful dwelling, not self-effacement)

“yā imā, bhante, anekavihitā diṭṭhiyo loke uppajjanti—	“Sir, there are many different views that arise in the world	“尊者，世间有许多不同的观点，
attavādapaṭisaṃyuttā vā lokavādapaṭisaṃyuttā vā—	connected with doctrines of the self or with doctrines of the cosmos.	与我见或宇宙论相关。
ādimeva nu kho, bhante, bhikkhuno manasikaroto evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hotī”ti?	How does a monk who is focusing on the starting point give up and let go of these views?”	一位专注于起点修行的比丘如何放弃并舍弃这些观点？”

“Yā imā, cunda, anekavihitā diṭṭhiyo loke uppajjanti—	“Cunda, there are many different views that arise in the world	“纯陀，世间有许多不同的观点，
attavādapaṭisaṃyuttā vā lokavādapaṭisaṃyuttā vā—	connected with doctrines of the self or with doctrines of the cosmos.	与我见或宇宙论相关。

yattha cetā diṭṭhiyo uppajjanti yattha ca anusenti yattha ca samudācaranti taṃ ‘netaṃ mama, nesohamasmi, na me so attā’ti—evametaṃ yathābhūtaṃ sammappaññā passato evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hoti.

A monk gives up and lets go of these views by truly seeing with right wisdom where they arise, where they settle in, and where they operate as: ‘This is not mine, I am not this, this is not my self.’

比丘通过以正智慧真实地看到它们的生起、安住和运作方式，并认识到：‘这不是我的，我不是这个，这不是我的自我。’从而放弃并舍弃这些观点。

Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihareyya.	It’s possible that a certain monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, might enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.	有可能某些比丘，远离感官享乐，远离不善法，进入并安住于初禅，其中有离欲所生的喜和乐，以及寻和伺。
Tassa evamassa:	They might think	他们可能会认为
‘sallekhena viharāmī’ti.	they’re practicing self-effacement.	他们在修习自我反省。
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti.	But in the training of the noble one these are not called ‘self-effacement’;	但在圣者的修行中，这些不被称为‘自我反省’；
Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti.	they’re called ‘pleasureful meditations in the present life’.	它们被称为‘现世的快乐禅定’。

Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihareyya.	It’s possible that some monk, as the directed-thought and evaluation are stilled, might enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.	有可能某些比丘，随着寻和伺的止息，进入并安住于二禅，其中有定所生的喜和乐，内心清净自信，心意统一，没有寻和伺。
Tassa evamassa:	They might think	他们可能会认为
‘sallekhena viharāmī’ti.	they’re practicing self-effacement.	他们在修习自我反省。
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti.	But in the training of the noble one these are not called ‘self-effacement’;	但在圣者的修行中，这些不被称为‘自我反省’；
Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti.	they’re called ‘pleasureful meditations in the present life’.	它们被称为‘现世的快乐禅定’。

Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu pītiyā ca virāgā upekkhako ca vihareyya, sato ca sampajāno sukhañca kāyena paṭisaṃvedeyya, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja vihareyya.	It’s possible that some monk, with the fading away of rapture, might enter and remain in the third jhāna, where they meditate with equanimity, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’	有可能某些比丘，随着喜的消退，进入并安住于三禅，在那里他们以舍心禅修，正念正知，亲身体验身心之乐，圣者称赞道：‘舍心正念，安住于乐。’
Tassa evamassa:	They might think	他们可能会认为
‘sallekhena viharāmī’ti.	they’re practicing self-effacement.	他们在修习自我反省。
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti.	But in the training of the noble one these are not called ‘self-effacement’;	但在圣者的修行中，这些不被称为‘自我反省’；
Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti.	they’re called ‘pleasureful meditations in the present life’.	它们被称为‘现世的快乐禅定’。

Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihareyya.	It’s possible that some monk, with the giving up of pleasure and pain, and the ending of former happiness and sadness, might enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and rememberfulness.	有可能某些比丘，随着乐和苦的舍弃，以及先前乐和忧的止息，进入并安住于四禅，无乐无苦，只有纯净的舍心和正念。
Tassa evamassa:	They might think	他们可能会认为
‘sallekhena viharāmī’ti.	they’re practicing self-effacement.	他们在修习自我反省。
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti.	But in the training of the noble one these are not called ‘self-effacement’;	但在圣者的修行中，这些不被称为‘自我反省’；
Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti.	they’re called ‘pleasureful meditations in the present life’.	它们被称为‘现世的快乐禅定’。

Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu sabbaso rūpasaññānaṃ samatikkamā, paṭighasaññānaṃ atthaṅgamā, nānattasaññānaṃ amanasikārā, ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja vihareyya.	It’s possible that some monk, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, might enter and remain in the dimension of infinite space.	有可能某些比丘，完全超越色相，随着冲击相的止息，不专注于多样相，了知‘虚空无限’，进入并安住于无边虚空处。
Tassa evamassa:	They might think	他们可能会认为
‘sallekhena viharāmī’ti.	they’re practicing self-effacement.	他们在修习自我反省。
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti.	But in the training of the noble one these are not called ‘self-effacement’;	但在圣者的修行中，这些不被称为‘自我反省’；
Santā ete vihārā ariyassa vinaye vuccanti.	they’re called ‘peaceful meditations’.	它们被称为‘平静禅定’。

Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja vihareyya.	It’s possible that some monk, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, might enter and remain in the dimension of infinite consciousness.	有可能某些比丘，完全超越无边虚空处，了知‘意识无限’，进入并安住于无边识处。
Tassa evamassa:	They might think	他们可能会认为
‘sallekhena viharāmī’ti.	they’re practicing self-effacement.	他们在修习自我反省。
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti.	But in the training of the noble one these are not called ‘self-effacement’;	但在圣者的修行中，这些不被称为‘自我反省’；
Santā ete vihārā ariyassa vinaye vuccanti.	they’re called ‘peaceful meditations’.	它们被称为‘平静禅定’。

Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja vihareyya.	It’s possible that some monk, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, might enter and remain in the dimension of nothingness.	有可能某些比丘，完全超越无边识处，了知‘一无所有’，进入并安住于无所有处。
Tassa evamassa:	They might think	他们可能会认为
‘sallekhena viharāmī’ti.	they’re practicing self-effacement.	他们在修习自我反省。
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti.	But in the training of the noble one these are not called ‘self-effacement’;	但在圣者的修行中，这些不被称为‘自我反省’；
Santā ete vihārā ariyassa vinaye vuccanti.	they’re called ‘peaceful meditations’.	它们被称为‘平静禅定’。

Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja vihareyya.	It’s possible that some monk, going totally beyond the dimension of nothingness, might enter and remain in the dimension of neither perception nor non-perception.	有可能某些比丘，完全超越无所有处，进入并安住于非想非非想处。
Tassa evamassa:	They might think	他们可能会认为
‘sallekhena viharāmī’ti.	they’re practicing self-effacement.	他们在修习自我反省。
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti.	But in the training of the noble one these are not called ‘self-effacement’;	但在圣者的修行中，这些不被称为‘自我反省’；
Santā ete vihārā ariyassa vinaye vuccanti.	they’re called ‘peaceful meditations’.	它们被称为‘平静禅定’。

+

8.1 – (Sallekhapariyāya: The Exposition of Self-Effacement, list 44 ways)

• (#1 why is this factor put here instead of with the rest of right resolve below #9-10? see o 8.2.4 )
• (#2-4: right action 4🏃 )
• (#5-8: right speech 3💬 )
• (#9-10: right resolve with one factor missing 2💭 )
• (#11-18: noble eightfold path 👑8☸ )

1. Sallekhapariyāya	1. The Exposition of Self-Effacement	### 1. 自我反省的阐述
Idha kho pana vo, cunda, sallekho karaṇīyo.	Now, Cunda, you should work on self-effacement in each of the following ways.	现在，纯陀，你们应该以下列方式在每个方面进行自我反省。

‘Pare vihiṃsakā bhavissanti, mayamettha avihiṃsakā bhavissāmā’ti sallekho karaṇīyo. (1)

‘Others will harm, but here we will be harmless.’

‘他人会伤害，而我们在这里将无害。’

‘Pare pāṇātipātī bhavissanti, mayamettha pāṇātipātā paṭiviratā bhavissāmā’ti sallekho karaṇīyo. (2)

‘Others will kill living creatures, but here we will not kill living creatures.’

‘他人会杀害众生，而我们在这里将不杀害众生。’

‘Pare adinnādāyī bhavissanti, mayamettha adinnādānā paṭiviratā bhavissāmā’ti sallekho karaṇīyo. (3)

‘Others will steal, but here we will not steal.’

‘他人会偷盗，而我们在这里将不偷盗。’

‘Pare abrahmacārī bhavissanti, mayamettha brahmacārī bhavissāmā’ti sallekho karaṇīyo. (4)

‘Others will be unchaste, but here we will not be unchaste.’

‘他人会不贞洁，而我们在这里将不不贞洁。’

‘Pare musāvādī bhavissanti, mayamettha musāvādā paṭiviratā bhavissāmā’ti sallekho karaṇīyo. (5)

‘Others will lie, but here we will not lie.’

‘他人会说谎，而我们在这里将不说谎。’

‘Pare pisuṇavācā bhavissanti, mayamettha pisuṇāya vācāya paṭiviratā bhavissāmā’ti sallekho karaṇīyo. (6)

‘Others will speak divisively, but here we will not speak divisively.’

‘他人会说离间语，而我们在这里将不说离间语。’

‘Pare pharusavācā bhavissanti, mayamettha pharusāya vācāya paṭiviratā bhavissāmā’ti sallekho karaṇīyo. (7)

‘Others will speak harshly, but here we will not speak harshly.’

‘他人会说粗恶语，而我们在这里将不说粗恶语。’

‘Pare samphappalāpī bhavissanti, mayamettha samphappalāpā paṭiviratā bhavissāmā’ti sallekho karaṇīyo. (8)

‘Others will talk nonsense, but here we will not talk nonsense.’

‘他人会说废话，而我们在这里将不说废话。’

‘Pare abhijjhālū bhavissanti, mayamettha anabhijjhālū bhavissāmā’ti sallekho karaṇīyo. (9)

‘Others will be covetous, but here we will not be covetous.’

‘他人会贪婪，而我们在这里将不贪婪。’

‘Pare byāpannacittā bhavissanti, mayamettha abyāpannacittā bhavissāmā’ti sallekho karaṇīyo. (10)

‘Others will have ill will, but here we will not have ill will.’

‘他人会有恶意，而我们在这里将没有恶意。’

‘Pare micchādiṭṭhī bhavissanti, mayamettha sammādiṭṭhī bhavissāmā’ti sallekho karaṇīyo. (11)

‘Others will have wrong view, but here we will have right view.’

‘他人会有邪见，而我们在这里将有正见。’

‘Pare micchāsaṅkappā bhavissanti, mayamettha sammāsaṅkappā bhavissāmā’ti sallekho karaṇīyo. (12)

‘Others will have wrong thought, but here we will have right thought.’

‘他人会有邪思，而我们在这里将有正思。’

‘Pare micchāvācā bhavissanti, mayamettha sammāvācā bhavissāmā’ti sallekho karaṇīyo. (13)

‘Others will have wrong speech, but here we will have right speech.’

‘他人会有邪语，而我们在这里将有正语。’

‘Pare micchākammantā bhavissanti, mayamettha sammākammantā bhavissāmā’ti sallekho karaṇīyo. (14)

‘Others will have wrong action, but here we will have right action.’

‘他人会有邪业，而我们在这里将有正业。’

‘Pare micchāājīvā bhavissanti, mayamettha sammāājīvā bhavissāmā’ti sallekho karaṇīyo. (15)

‘Others will have wrong livelihood, but here we will have right livelihood.’

‘他人会有邪命，而我们在这里将有正命。’

‘Pare micchāvāyāmā bhavissanti, mayamettha sammāvāyāmā bhavissāmā’ti sallekho karaṇīyo. (16)

‘Others will have wrong effort, but here we will have right effort.’

‘他人会有邪精进，而我们在这里将有正精进。’

‘Pare micchāsatī bhavissanti, mayamettha sammāsatī bhavissāmā’ti sallekho karaṇīyo. (17)

‘Others will have wrong rememberfulness, but here we will have right rememberfulness.’

‘他人会有邪念，而我们在这里将有正念。’

‘Pare micchāsamādhi bhavissanti, mayamettha sammāsamādhī bhavissāmā’ti sallekho karaṇīyo. (18)

‘Others will have wrong undistractible-lucidity, but here we will have right undistractible-lucidity.’

‘他人会有邪定，而我们在这里将有正定。’

‘Pare micchāñāṇī bhavissanti, mayamettha sammāñāṇī bhavissāmā’ti sallekho karaṇīyo. (19)

‘Others will have wrong knowledge, but here we will have right knowledge.’

‘他人会有邪智，而我们在这里将有正智。’

‘Pare micchāvimuttī bhavissanti, mayamettha sammāvimuttī bhavissāmā’ti sallekho karaṇīyo. (20)

‘Others will have wrong freedom, but here we will have right freedom.’

‘他人会有邪解脱，而我们在这里将有正解脱。’

‘Pare thinamiddhapariyuṭṭhitā bhavissanti, mayamettha vigatathinamiddhā bhavissāmā’ti sallekho karaṇīyo. (21)

‘Others will be overcome with dullness and drowsiness, but here we will be rid of dullness and drowsiness.’

‘他人会被昏沉和嗜睡所克服，而我们在这里将摆脱昏沉和嗜睡。’

‘Pare uddhatā bhavissanti, mayamettha anuddhatā bhavissāmā’ti sallekho karaṇīyo. (22)

‘Others will be restless, but here we will not be restless.’

‘他人会心神不安，而我们在这里将不心神不安。’

‘Pare vicikicchī bhavissanti, mayamettha tiṇṇavicikicchā bhavissāmā’ti sallekho karaṇīyo. (23)

‘Others will have doubts, but here we will have gone beyond doubt.’

‘他人会有疑惑，而我们在这里将超越疑惑。’

‘Pare kodhanā bhavissanti, mayamettha akkodhanā bhavissāmā’ti sallekho karaṇīyo. (24)

‘Others will be angry, but here we will be without anger.’

‘他人会愤怒，而我们在这里将没有愤怒。’

‘Pare upanāhī bhavissanti, mayamettha anupanāhī bhavissāmā’ti sallekho karaṇīyo. (25)

‘Others will be hostile, but here we will be without hostility.’

‘他人会有敌意，而我们在这里将没有敌意。’

‘Pare makkhī bhavissanti, mayamettha amakkhī bhavissāmā’ti sallekho karaṇīyo. (26)

‘Others will be offensive, but here we will be inoffensive.’

‘他人会冒犯，而我们在这里将不冒犯。’

‘Pare paḷāsī bhavissanti, mayamettha apaḷāsī bhavissāmā’ti sallekho karaṇīyo. (27)

‘Others will be contemptuous, but here we will be without contempt.’

‘他人会轻蔑，而我们在这里将没有轻蔑。’

‘Pare issukī bhavissanti, mayamettha anissukī bhavissāmā’ti sallekho karaṇīyo. (28)

‘Others will be envious, but here we will be without envy.’

‘他人会嫉妒，而我们在这里将没有嫉妒。’

‘Pare maccharī bhavissanti, mayamettha amaccharī bhavissāmā’ti sallekho karaṇīyo. (29)

‘Others will be stingy, but here we will be without stinginess.’

‘他人会吝啬，而我们在这里将没有吝啬。’

‘Pare saṭhā bhavissanti, mayamettha asaṭhā bhavissāmā’ti sallekho karaṇīyo. (30)

‘Others will be devious, but here we will not be devious.’

‘他人会狡诈，而我们在这里将不狡诈。’

‘Pare māyāvī bhavissanti, mayamettha amāyāvī bhavissāmā’ti sallekho karaṇīyo. (31)

‘Others will be deceitful, but here we will not be deceitful.’

‘他人会欺骗，而我们在这里将不欺骗。’

‘Pare thaddhā bhavissanti, mayamettha atthaddhā bhavissāmā’ti sallekho karaṇīyo. (32)

‘Others will be stubborn, but here we will not be stubborn.’

‘他人会顽固，而我们在这里将不顽固。’

‘Pare atimānī bhavissanti, mayamettha anatimānī bhavissāmā’ti sallekho karaṇīyo. (33)

‘Others will be arrogant, but here we will not be arrogant.’

‘他人会傲慢，而我们在这里将不傲慢。’

‘Pare dubbacā bhavissanti, mayamettha suvacā bhavissāmā’ti sallekho karaṇīyo. (34)

‘Others will be hard to admonish, but here we will not be hard to admonish.’

‘他人会难以劝诫，而我们在这里将不难以劝诫。’

‘Pare pāpamittā bhavissanti, mayamettha kalyāṇamittā bhavissāmā’ti sallekho karaṇīyo. (35)

‘Others will have bad friends, but here we will have good friends.’

‘他人会有恶友，而我们在这里将有善友。’

‘Pare pamattā bhavissanti, mayamettha appamattā bhavissāmā’ti sallekho karaṇīyo. (36)

‘Others will be negligent, but here we will be diligent.’

‘他人会懈怠，而我们在这里将精进。’

‘Pare assaddhā bhavissanti, mayamettha saddhā bhavissāmā’ti sallekho karaṇīyo. (37)

‘Others will be faithless, but here we will have faith.’

‘他人会缺乏信仰，而我们在这里将有信仰。’

‘Pare ahirikā bhavissanti, mayamettha hirimanā bhavissāmā’ti sallekho karaṇīyo. (38)

‘Others will be conscienceless, but here we will have a sense of conscience.’

‘他人会没有良心，而我们在这里将有良心。’

‘Pare anottāpī bhavissanti, mayamettha ottāpī bhavissāmā’ti sallekho karaṇīyo. (39)

‘Others will be imprudent, but here we will be prudent.’

‘他人会不明智，而我们在这里将明智。’

‘Pare appassutā bhavissanti, mayamettha bahussutā bhavissāmā’ti sallekho karaṇīyo. (40)

‘Others will be uneducated, but here we will be well educated.’

‘他人会没有受过教育，而我们在这里将受过良好教育。’

‘Pare kusītā bhavissanti, mayamettha āraddhavīriyā bhavissāmā’ti sallekho karaṇīyo. (41)

‘Others will be lazy, but here we will be energetic.’

‘他人会懒惰，而我们在这里将精力充沛。’

‘Pare muṭṭhassatī bhavissanti, mayamettha upaṭṭhitassatī bhavissāmā’ti sallekho karaṇīyo. (42)

‘Others will be unrememberful, but here we will be rememberful.’

‘他人会健忘，而我们在这里将有正念。’

‘Pare duppaññā bhavissanti, mayamettha paññāsampannā bhavissāmā’ti sallekho karaṇīyo. (43)

‘Others will be witless, but here we will be accomplished in wisdom.’

‘他人会愚笨，而我们在这里将在智慧上有所成就。’

‘Pare sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī bhavissanti, mayamettha asandiṭṭhiparāmāsī anādhānaggāhī suppaṭinissaggī bhavissāmā’ti sallekho karaṇīyo. (44)

‘Others will be attached to their own views, holding them tight, and refusing to let go, but here we will not be attached to our own views, not holding them tight, but will let them go easily.’

‘他人会执着于自己的观点，紧抓不放，拒绝舍弃，而我们在这里将不执着于自己的观点，不紧抓不放，而是轻易地舍弃它们。’

2. Cittupapādapariyāya	2. Giving Rise to the Thought	### 2. 生起善念
Cittuppādampi kho ahaṃ, cunda, kusalesu dhammesu bahukāraṃ vadāmi, ko pana vādo kāyena vācāya anuvidhīyanāsu.	Cunda, I say that even giving rise to the thought of skillful Dharmas is very helpful, not to speak of following that path in body and speech.	纯陀，我说即使生起善法的念头也是非常有帮助的，更不用说在身口意上遵循这条道路了。
Tasmātiha, cunda, ‘pare vihiṃsakā bhavissanti, mayamettha avihiṃsakā bhavissāmā’ti cittaṃ uppādetabbaṃ.	That’s why you should give rise to the following thoughts. ‘Others will be cruel, but here we will not be cruel.’	因此，你们应该生起以下念头：‘他人会残忍，而我们在这里将不残忍。’
‘Pare pāṇātipātī bhavissanti, mayamettha pāṇātipātā paṭiviratā bhavissāmā’ti cittaṃ uppādetabbaṃ … pe …	‘Others will kill living creatures, but here we will not kill living creatures.’ …	‘他人会杀害众生，而我们在这里将不杀害众生。’……
‘pare sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī bhavissanti, mayamettha asandiṭṭhiparāmāsī anādhānaggāhī suppaṭinissaggī bhavissāmā’ti cittaṃ uppādetabbaṃ. (44)	‘Others will be attached to their own views, holding them tight, and refusing to let go, but here we will not be attached to our own views, not holding them tight, but will let them go easily.’	‘他人会执着于自己的观点，紧抓不放，拒绝舍弃，而我们在这里将不执着于自己的观点，不紧抓不放，而是轻易地舍弃它们。’

3. Parikkamanapariyāya	3. A Way Around	---
Seyyathāpi, cunda, visamo maggo assa, tassa añño samo maggo parikkamanāya;	Cunda, suppose there was a rough path and another smooth path to get around it.
seyyathā vā pana, cunda, visamaṃ titthaṃ assa, tassa aññaṃ samaṃ titthaṃ parikkamanāya;	Or suppose there was a rough ford and another smooth ford to get around it.	### 3. 一种绕道而行的方式
evameva kho, cunda, vihiṃsakassa purisapuggalassa avihiṃsā hoti parikkamanāya, pāṇātipātissa purisapuggalassa pāṇātipātā veramaṇī hoti parikkamanāya, adinnādāyissa purisapuggalassa adinnādānā veramaṇī hoti parikkamanāya, abrahmacārissa purisapuggalassa abrahmacariyā veramaṇī hoti parikkamanāya, musāvādissa purisapuggalassa musāvādā veramaṇī hoti parikkamanāya, pisuṇavācassa purisapuggalassa pisuṇāya vācāya veramaṇī hoti parikkamanāya, pharusavācassa purisapuggalassa pharusāya vācāya veramaṇī hoti parikkamanāya, samphappalāpissa purisapuggalassa samphappalāpā veramaṇī hoti parikkamanāya, abhijjhālussa purisapuggalassa anabhijjhā hoti parikkamanāya, byāpannacittassa purisapuggalassa abyāpādo hoti parikkamanāya. (1–10.)	In the same way, a cruel individual gets around it by not being cruel. An individual who kills gets around it by not killing. …	纯陀，假设有一条崎岖的道路，还有另一条平坦的道路可以绕过它。
		或者假设有一个崎岖的渡口，还有另一个平坦的渡口可以绕过它。
Thinamiddhapariyuṭṭhitassa purisapuggalassa vigatathinamiddhatā hoti parikkamanāya, uddhatassa purisapuggalassa anuddhaccaṃ hoti parikkamanāya, vicikicchissa purisapuggalassa tiṇṇavicikicchatā hoti parikkamanāya, kodhanassa purisapuggalassa akkodho hoti parikkamanāya, upanāhissa purisapuggalassa anupanāho hoti parikkamanāya, makkhissa purisapuggalassa amakkho hoti parikkamanāya, paḷāsissa purisapuggalassa apaḷāso hoti parikkamanāya, issukissa purisapuggalassa anissukitā hoti parikkamanāya, maccharissa purisapuggalassa amacchariyaṃ hoti parikkamanāya, saṭhassa purisapuggalassa asāṭheyyaṃ hoti parikkamanāya, māyāvissa purisapuggalassa amāyā hoti parikkamanāya, thaddhassa purisapuggalassa atthaddhiyaṃ hoti parikkamanāya, atimānissa purisapuggalassa anatimāno hoti parikkamanāya, dubbacassa purisapuggalassa sovacassatā hoti parikkamanāya, pāpamittassa purisapuggalassa kalyāṇamittatā hoti parikkamanāya, pamattassa purisapuggalassa appamādo hoti parikkamanāya, assaddhassa purisapuggalassa saddhā hoti parikkamanāya, ahirikassa purisapuggalassa hirī hoti parikkamanāya, anottāpissa purisapuggalassa ottappaṃ hoti parikkamanāya, appassutassa purisapuggalassa bāhusaccaṃ hoti parikkamanāya, kusītassa purisapuggalassa vīriyārambho hoti parikkamanāya, muṭṭhassatissa purisapuggalassa upaṭṭhitassatitā hoti parikkamanāya, duppaññassa purisapuggalassa paññāsampadā hoti parikkamanāya, sandiṭṭhiparāmāsiādhānaggāhiduppaṭinissaggissa purisapuggalassa asandiṭṭhiparāmāsianādhānaggāhisuppaṭinissaggitā hoti parikkamanāya. (21–44.)	An individual who is attached to their own views, holding them tight, and refusing to let go, gets around it by not being attached to their own views, not holding them tight, but letting them go easily.	同样地，一个残忍的人通过不残忍来绕过它。一个杀生的人通过不杀生来绕过它。……

4. Uparibhāgapariyāya	4. Going Up	一个执着于自己观点、紧抓不放、拒绝舍弃的人，通过不执着于自己的观点、不紧抓不放、而是轻易地舍弃它们来绕过它。
Seyyathāpi, cunda, ye keci akusalā dhammā sabbe te adhobhāgaṅgamanīyā, ye keci kusalā dhammā sabbe te uparibhāgaṅgamanīyā;	Cunda, all unskillful Dharmas lead downwards, while all skillful Dharmas lead upwards.
evameva kho, cunda, vihiṃsakassa purisapuggalassa avihiṃsā hoti uparibhāgāya, pāṇātipātissa purisapuggalassa pāṇātipātā veramaṇī hoti uparibhāgāya … pe …	In the same way, a cruel individual is led upwards by not being cruel. An individual who kills is led upwards by not killing …	---
sandiṭṭhiparāmāsiādhānaggāhiduppaṭinissaggissa purisapuggalassa asandiṭṭhiparāmāsianādhānaggāhisuppaṭinissaggitā hoti uparibhāgāya. (44)	An individual who is attached to their own views, holding them tight, and refusing to let go, is led upwards by not being attached to their own views, not holding them tight, but letting them go easily.

+

8.5 – (Pari-nibbāna-pariyāya: The Exposition by Nirvana)

• 8.5.3 (if you’re not nirvana’d you can’t liberate others ↔ if you stuck in mud, can’t pull out others)

		### 4. 向上提升
5. Parinibbānapariyāya	5. The Exposition by nirvana	纯陀，所有不善法都导向下堕，而所有善法都导向上升。
So vata, cunda, attanā palipapalipanno paraṃ palipapalipannaṃ uddharissatīti netaṃ ṭhānaṃ vijjati.	Truly, Cunda, if you’re sinking down in the mud you can’t pull out someone else who is also sinking down in the mud.	同样地，一个残忍的人通过不残忍来向上提升。一个杀生的人通过不杀生来向上提升……
So vata, cunda, attanā apalipapalipanno paraṃ palipapalipannaṃ uddharissatīti ṭhānametaṃ vijjati.	But if you’re not sinking down in the mud you can pull out someone else who is sinking down in the mud.	一个执着于自己观点、紧抓不放、拒绝舍弃的人，通过不执着于自己的观点、不紧抓不放、而是轻易地舍弃它们来向上提升。

		---
So vata, cunda, attanā adanto avinīto aparinibbuto paraṃ damessati vinessati parinibbāpessatīti netaṃ ṭhānaṃ vijjati.	Truly, if you’re not tamed, trained, and nirvana'd you can’t tame, train, and nirvanify someone else.	果真，如果你沒有被馴服、訓練和涅槃，你就不能馴服、訓練和涅槃別人。
So vata, cunda, attanā danto vinīto parinibbuto paraṃ damessati vinessati parinibbāpessatīti ṭhānametaṃ vijjati.	But if you’re tamed, trained, and nirvana'd you can tame, train, and nirvanify someone else.	但如果你被馴服、訓練和涅槃了，你就能馴服、訓練和涅槃別人。
Evameva kho, cunda, vihiṃsakassa purisapuggalassa avihiṃsā hoti parinibbānāya, pāṇātipātissa purisapuggalassa pāṇātipātā veramaṇī hoti parinibbānāya.	In the same way, a cruel individual nirvanifyes it by not being cruel. An individual who kills nirvanifyes it by not killing. …	同樣地，一個殘酷的人透過不殘酷來涅槃。一個殺人的人透過不殺人來涅槃。……
Adinnādāyissa purisapuggalassa adinnādānā veramaṇī hoti parinibbānāya.		但如果你不深陷泥泞，你就可以拉出另一个深陷泥泞的人。
Abrahmacārissa purisapuggalassa abrahmacariyā veramaṇī hoti parinibbānāya.
Musāvādissa purisapuggalassa musāvādā veramaṇī hoti parinibbānāya.
Pisuṇavācassa purisapuggalassa pisuṇāya vācāya veramaṇī hoti parinibbānāya.		纯陀，如果你没有被驯服、训练和涅槃，你就无法驯服、训练和使他人涅槃。
Pharusavācassa purisapuggalassa pharusāya vācāya veramaṇī hoti parinibbānāya.		但如果你已被驯服、训练和涅槃，你就可以驯服、训练和使他人涅槃。
Samphappalāpissa purisapuggalassa samphappalāpā veramaṇī hoti parinibbānāya.		同样地，一个残忍的人通过不残忍来使之涅槃。一个杀生的人通过不杀生来使之涅槃。……
Abhijjhālussa purisapuggalassa anabhijjhā hoti parinibbānāya.
Byāpannacittassa purisapuggalassa abyāpādo hoti parinibbānāya. (1–10.)

Thinamiddhapariyuṭṭhitassa purisapuggalassa vigatathinamiddhatā hoti parinibbānāya.	...	...
Uddhatassa purisapuggalassa anuddhaccaṃ hoti parinibbānāya.
Vicikicchissa purisapuggalassa tiṇṇavicikicchatā hoti parinibbānāya.
Kodhanassa purisapuggalassa akkodho hoti parinibbānāya.
Upanāhissa purisapuggalassa anupanāho hoti parinibbānāya.
Makkhissa purisapuggalassa amakkho hoti parinibbānāya.
Paḷāsissa purisapuggalassa apaḷāso hoti parinibbānāya.		...
Issukissa purisapuggalassa anissukitā hoti parinibbānāya.
Maccharissa purisapuggalassa amacchariyaṃ hoti parinibbānāya.
Saṭhassa purisapuggalassa asāṭheyyaṃ hoti parinibbānāya.
Māyāvissa purisapuggalassa amāyā hoti parinibbānāya.
Thaddhassa purisapuggalassa atthaddhiyaṃ hoti parinibbānāya.
Atimānissa purisapuggalassa anatimāno hoti parinibbānāya.
Dubbacassa purisapuggalassa sovacassatā hoti parinibbānāya.
Pāpamittassa purisapuggalassa kalyāṇamittatā hoti parinibbānāya.
Pamattassa purisapuggalassa appamādo hoti parinibbānāya.
Assaddhassa purisapuggalassa saddhā hoti parinibbānāya.
Ahirikassa purisapuggalassa hirī hoti parinibbānāya.
Anottāpissa purisapuggalassa ottappaṃ hoti parinibbānāya.
Appassutassa purisapuggalassa bāhusaccaṃ hoti parinibbānāya.
Kusītassa purisapuggalassa vīriyārambho hoti parinibbānāya.
Muṭṭhassatissa purisapuggalassa upaṭṭhitassatitā hoti parinibbānāya.
Duppaññassa purisapuggalassa paññāsampadā hoti parinibbānāya.
Sandiṭṭhiparāmāsiādhānaggāhiduppaṭinissaggissa purisapuggalassa asandiṭṭhiparāmāsianādhānaggāhisuppaṭinissaggitā hoti parinibbānāya. (21–44.)	An individual who is attached to their own views, holding them tight, and refusing to let go, nirvanifyes it by not being attached to their own views, not holding them tight, but letting them go easily.	一個執著於自己觀點，緊抓不放，不願放手的人，透過不執著於自己的觀點，不緊抓不放，而是輕鬆放手來涅槃。

Iti kho, cunda, desito mayā sallekhapariyāyo, desito cittuppādapariyāyo, desito parikkamanapariyāyo, desito uparibhāgapariyāyo, desito parinibbānapariyāyo.	So, Cunda, I’ve taught the expositions by way of self-effacement, giving rise to thought, the way around, going up, and nirvana-fication.	因此，純陀，我已經教導了以自我謙遜、引發思想、迂迴、提升和涅槃為方式的闡述。
Yaṃ kho, cunda, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā.	Out of compassion, I’ve done what a teacher should do who wants what’s best for their disciples.	出於悲憫，我做了一個老師應做的事，他為弟子們著想。
Etāni, cunda, rukkhamūlāni, etāni suññāgārāni, jhāyatha, cunda, mā pamādattha, mā pacchāvippaṭisārino ahuvattha—ayaṃ kho amhākaṃ anusāsanī”ti.	Here are these roots of trees, and here are these empty huts. Practice jhāna, Cunda! Don’t be negligent! Don’t regret it later! This is my instruction.”	這裡有這些樹根，這裡有這些空屋。純陀，修習禪那！不要懈怠！不要以後後悔！這是我的教導。

Idamavoca bhagavā.	That is what the Buddha said.	那就是佛陀所說的。
Attamano āyasmā mahācundo bhagavato bhāsitaṃ abhinandīti.	Satisfied, Venerable Mahācunda was happy with what the Buddha said.	滿足的馬哈純陀尊者對佛陀所說的感到高興。

+

MN 9 Sammā-diṭṭhi: Right View

+ all- all

• 9.1 - (noble-one's-disciple understands unskillful, … the skillful and its root.)
• 9.2 - (understands fuel, its origin, its cessation, and the practice that leads to its cessation.)
• 9.3 - ( understands suffering, its origin, its cessation, and the practice that leads to it)
• 9.4 - (understands old age and death, their origin, their cessation, and the practice that leads to it)
• 9.5 - (understands rebirth, its origin, its cessation, and the practice that leads to it)
• 9.6 - (understands continued existence, its origin, its cessation, and the practice that leads to it)
• 9.7 - (understands grasping, its origin, its cessation, and the practice that leads to it)
• 9.8 - (understands craving, its origin, its cessation, and the practice that leads to it)
• 9.9 - (understands feeling, its origin,…)
• 9.10 - (understands contact, its origin,…)
• 9.11 - (understands the six sense fields, their origin,…)
• 9.12 - (understands name and form, their origin,…)
• 9.13 - (understands consciousness, its origin,…)
• 9.14 - (understands co-activities, their origin, …)
• 9.15 - (understands ignorance, its origin, …)
• 9.16 - (noble-one's-disciple understands asinine-inclination, its origin, its cessation, and the practice that leads to its cessation)

(2023 SP-FLUENT translation by frankk‍ derived from B. Sujato‍) 2018

Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho āyasmā sāriputto bhikkhū āmantesi:	There Sāriputta addressed the monks:
“āvuso bhikkhave”ti.	“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.	“Reverend,” they replied.
Āyasmā sāriputto etadavoca:	Sāriputta said this:

“‘Sammādiṭṭhi sammādiṭṭhī’ti, āvuso, vuccati.	“Reverends, they speak of this thing called ‘right view’.
Kittāvatā nu kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamman”ti?	How do you define a noble-one's-disciple who has right view, whose view is correct, who has experiential confidence in The Dharma, and has come to the true Dharma?”

“Dūratopi kho mayaṃ, āvuso, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṃ.	“Reverend, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta.
Sādhu vatāyasmantaṃyeva sāriputtaṃ paṭibhātu etassa bhāsitassa attho.	May Venerable Sāriputta himself please clarify the meaning of this.
Āyasmato sāriputtassa sutvā bhikkhū dhāressantī”ti.	The monks will listen and remember it.”
“Tena hi, āvuso, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	“Well then, reverends, listen and pay close attention, I will speak.”
“Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.	“Yes, reverend,” they replied.
Āyasmā sāriputto etadavoca:	Sāriputta said this:

“Yato kho, āvuso, ariyasāvako akusalañca pajānāti, akusalamūlañca pajānāti, kusalañca pajānāti, kusalamūlañca pajānāti—	“A noble-one's-disciple understands the unskillful and its root, and the skillful and its root.	一位聖弟子了解不善及其根源，以及善及其根源。
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ.	When they’ve done this, they’re defined as a noble-one's-disciple who has right view, whose view is correct, who has experiential confidence in The Dharma, and has come to the true Dharma.	當他們做到這一點時，他們就被定義為具有正見、觀點正確、對佛法有經驗信心並已證得真正佛法的聖弟子。
Katamaṃ panāvuso, akusalaṃ, katamaṃ akusalamūlaṃ, katamaṃ kusalaṃ, katamaṃ kusalamūlaṃ?	But what is the unskillful and what is its root? And what is the skillful and what is its root?	但什麼是不善及其根源？什麼是善及其根源？
Pāṇātipāto kho, āvuso, akusalaṃ, adinnādānaṃ akusalaṃ, kāmesumicchācāro akusalaṃ, musāvādo akusalaṃ, pisuṇā vācā akusalaṃ, pharusā vācā akusalaṃ, samphappalāpo akusalaṃ, abhijjhā akusalaṃ, byāpādo akusalaṃ, micchādiṭṭhi akusalaṃ—	Killing living creatures, stealing, and sexual misconduct; speech that’s false, divisive, harsh, or nonsensical; and covetousness, ill will, and wrong view.	殺生、偷盜、邪淫；妄語、兩舌、惡口、綺語；以及貪婪、瞋恨和邪見。
idaṃ vuccatāvuso akusalaṃ.	This is called the unskillful.	這稱為不善。
Katamañcāvuso, akusalamūlaṃ?	And what is the root of the unskillful?	不善的根源是什麼？
Lobho akusalamūlaṃ, doso akusalamūlaṃ, moho akusalamūlaṃ—	Greed, hate, and delusion.	貪、瞋、癡。
idaṃ vuccatāvuso, akusalamūlaṃ.	This is called the root of the unskillful.	這稱為不善的根源。

Katamañcāvuso, kusalaṃ?	And what is the skillful?	什麼是善？
Pāṇātipātā veramaṇī kusalaṃ, adinnādānā veramaṇī kusalaṃ, kāmesumicchācārā veramaṇī kusalaṃ, musāvādā veramaṇī kusalaṃ, pisuṇāya vācāya veramaṇī kusalaṃ, pharusāya vācāya veramaṇī kusalaṃ, samphappalāpā veramaṇī kusalaṃ, anabhijjhā kusalaṃ, abyāpādo kusalaṃ, sammādiṭṭhi kusalaṃ—	Avoiding killing living creatures, stealing, and sexual misconduct; avoiding speech that’s false, divisive, harsh, or nonsensical; contentment, good will, and right view.	避免殺生、偷盜、邪淫；避免妄語、兩舌、惡口、綺語；知足、善意和正見。
idaṃ vuccatāvuso, kusalaṃ.	This is called the skillful.	這稱為善。
Katamañcāvuso, kusalamūlaṃ?	And what is the root of the skillful?	善的根源是什麼？
Alobho kusalamūlaṃ, adoso kusalamūlaṃ, amoho kusalamūlaṃ—	Contentment, love, and understanding.	知足、愛和理解。
idaṃ vuccatāvuso, kusalamūlaṃ.	This is called the root of the skillful.	這稱為善的根源。

Yato kho, āvuso, ariyasāvako evaṃ akusalaṃ pajānāti, evaṃ akusalamūlaṃ pajānāti, evaṃ kusalaṃ pajānāti, evaṃ kusalamūlaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti—	A noble-one's-disciple understands in this way the unskillful and its root, and the skillful and its root. They’ve completely given up the underlying tendency to greed, got rid of the underlying tendency to repulsion, and eradicated the underlying tendency to the view and conceit ‘I am’. They’ve given up ignorance and given rise to knowledge, and make an end of suffering in this very life.	一位聖弟子以這種方式理解不善及其根源，以及善及其根源。他們已完全捨棄貪婪的潛在傾向，擺脫了厭惡的潛在傾向，並根除了「我是」的觀點和慢的潛在傾向。他們已捨棄無明並生起智慧，並在今生了結苦難。
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamman”ti.	When they’ve done this, they’re defined as a noble-one's-disciple who has right view, whose view is correct, who has experiential confidence in The Dharma, and has come to the true Dharma.”	當他們做到這一點時，他們就被定義為具有正見、觀點正確、對佛法有經驗信心並已證得真正佛法的聖弟子。

“Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ sāriputtaṃ uttari pañhaṃ apucchuṃ:	Saying “Good, sir,” those monks approved and agreed with what Sāriputta said. Then they asked another question:	那些比丘說：“善哉，先生。”他們贊同並同意舍利弗所說的話。然後他們又問了一個問題：
“siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamman”ti?	“But reverend, could there be another way to describe a noble-one's-disciple who has right view, whose view is correct, who has experiential confidence in The Dharma, and has come to the true Dharma?”	“但是尊者，有沒有其他方式可以描述一個具有正見、觀點正確、對佛法有經驗信心並已證得真正佛法的聖弟子？”

“Siyā, āvuso.	“There could, reverends.	“可能有，尊者們。
Yato kho, āvuso, ariyasāvako āhārañca pajānāti, āhārasamudayañca pajānāti, āhāranirodhañca pajānāti, āhāranirodhagāminiṃ paṭipadañca pajānāti—	A noble-one's-disciple understands fuel, its origin, its cessation, and the practice that leads to its cessation.	一位聖弟子了解燃料、其起源、其止息，以及導致其止息的修行。
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ.	When they’ve done this, they’re defined as a noble-one's-disciple who has right view, whose view is correct, who has experiential confidence in The Dharma, and has come to the true Dharma.	當他們做到這一點時，他們就被定義為具有正見、觀點正確、對佛法有經驗信心並已證得真正佛法的聖弟子。
Katamo panāvuso, āhāro, katamo āhārasamudayo, katamo āhāranirodho, katamā āhāranirodhagāminī paṭipadā?	But what is fuel? What is its origin, its cessation, and the practice that leads to its cessation?	但是什麼是燃料？它的起源、止息以及導致其止息的修行是什麼？
Cattārome, āvuso, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā, sambhavesīnaṃ vā anuggahāya.	There are these four fuels. They maintain sentient beings that have been born and help those that are about to be born.	有這四種燃料。它們維持已出生的有情，並幫助即將出生的有情。
Katame cattāro?	What four?	哪四種？
Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ.	Solid food, whether coarse or fine; contact is the second, mental intention the third, and consciousness the fourth.	固體食物，無論粗細；第二是觸，第三是意圖，第四是識。
Taṇhāsamudayā āhārasamudayo, taṇhānirodhā āhāranirodho, ayameva ariyo aṭṭhaṅgiko maggo āhāranirodhagāminī paṭipadā, seyyathidaṃ—	Fuel originates from craving. Fuel ceases when craving ceases. The practice that leads to the cessation of fuel is simply this noble eightfold path, that is:	燃料源於渴望。當渴望止息時，燃料也止息。導致燃料止息的修行就是這八聖道，即：
sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto, sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.	right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.	正見、正思維、正語、正業、正命、正精進、正念和正定。

Yato kho, āvuso, ariyasāvako evaṃ āhāraṃ pajānāti, evaṃ āhārasamudayaṃ pajānāti, evaṃ āhāranirodhaṃ pajānāti, evaṃ āhāranirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti—	A noble-one's-disciple understands in this way fuel, its origin, its cessation, and the practice that leads to its cessation. They’ve completely given up the underlying tendency to greed, got rid of the underlying tendency to repulsion, and eradicated the underlying tendency to the view and conceit ‘I am’. They’ve given up ignorance and given rise to knowledge, and make an end of suffering in this very life.	一位聖弟子以這種方式理解燃料、其起源、其止息，以及導致其止息的修行。他們已完全捨棄貪婪的潛在傾向，擺脫了厭惡的潛在傾向，並根除了「我是」的觀點和慢的潛在傾向。他們已捨棄無明並生起智慧，並在今生了結苦難。
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamman”ti.	When they’ve done this, they’re defined as a noble-one's-disciple who has right view, whose view is correct, who has experiential confidence in The Dharma, and has come to the true Dharma.”	當他們做到這一點時，他們就被定義為具有正見、觀點正確、對佛法有經驗信心並已證得真正佛法的聖弟子。

“Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ sāriputtaṃ uttari pañhaṃ apucchuṃ:	Saying “Good, sir,” those monks … asked another question:	那些比丘說：“善哉，先生。”……又問了一個問題：
“siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamman”ti?	“But reverend, could there be another way to describe a noble-one's-disciple who … has come to the true Dharma?”	“但是尊者，有沒有其他方式可以描述一個……已證得真正佛法的聖弟子？”

“Siyā, āvuso.	“There could, reverends.	“可能有，尊者們。
Yato kho, āvuso, ariyasāvako dukkhañca pajānāti, dukkhasamudayañca pajānāti, dukkhanirodhañca pajānāti, dukkhanirodhagāminiṃ paṭipadañca pajānāti—	A noble-one's-disciple understands suffering, its origin, its cessation, and the practice that leads to its cessation.	一位聖弟子了解苦、苦的起源、苦的止息，以及導致苦止息的修行。
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ.	When they’ve done this, they’re defined as a noble-one's-disciple who … has come to the true Dharma.	當他們做到這一點時，他們就被定義為一個……已證得真正佛法的聖弟子。
Katamaṃ panāvuso, dukkhaṃ, katamo dukkhasamudayo, katamo dukkhanirodho, katamā dukkhanirodhagāminī paṭipadā?	But what is suffering? What is its origin, its cessation, and the practice that leads to its cessation?	但是什麼是苦？它的起源、止息以及導致苦止息的修行是什麼？
Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, yampicchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā dukkhā—	Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; association with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.	生是苦；老是苦；死是苦；憂、悲、苦、惱、絕望是苦；與不喜歡的人事物結合是苦；與喜歡的人事物分離是苦；求不得是苦。總而言之，五取蘊是苦。
idaṃ vuccatāvuso, dukkhaṃ.	This is called suffering.	這稱為苦。
Katamo cāvuso, dukkhasamudayo?	And what is the origin of suffering?	苦的起源是什麼？
Yāyaṃ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṃ—	It’s the craving that leads to future rebirth, mixed up with relishing and greed, looking for enjoyment in various different realms. That is,	這是導致未來重生的渴愛，與貪愛和歡喜混合，在各種不同的領域中尋求享受。那就是，
kāmataṇhā bhavataṇhā vibhavataṇhā—	craving for sensual pleasures, craving for continued existence, and craving to end existence.	對感官享樂的渴愛，對持續存在的渴愛，以及對結束存在的渴愛。
ayaṃ vuccatāvuso, dukkhasamudayo.	This is called the origin of suffering.	這稱為苦的起源。
Katamo cāvuso, dukkhanirodho?	And what is the cessation of suffering?	苦的止息是什麼？
Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo—	It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not clinging to it.	就是那同一渴愛的消退和止息，不留任何殘餘；捨棄它，放下它，釋放它，不執著它。
ayaṃ vuccatāvuso, dukkhanirodho.	This is called the cessation of suffering.	這稱為苦的止息。
Katamā cāvuso, dukkhanirodhagāminī paṭipadā?	And what is the practice that leads to the cessation of suffering?	導致苦止息的修行是什麼？
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—	It is simply this noble eightfold path, that is:	就是這八聖道，即：
sammādiṭṭhi … pe … sammāsamādhi—	right view … right undistractible-lucidity.	正見……正定。
ayaṃ vuccatāvuso, dukkhanirodhagāminī paṭipadā.	This is called the practice that leads to the cessation of suffering.	這稱為導致苦止息的修行。

Yato kho, āvuso, ariyasāvako evaṃ dukkhaṃ pajānāti, evaṃ dukkhasamudayaṃ pajānāti, evaṃ dukkhanirodhaṃ pajānāti, evaṃ dukkhanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti—	A noble-one's-disciple understands in this way suffering, its origin, its cessation, and the practice that leads to its cessation. They’ve completely given up the underlying tendency to greed, got rid of the underlying tendency to repulsion, and eradicated the underlying tendency to the view and conceit ‘I am’. They’ve given up ignorance and given rise to knowledge, and make an end of suffering in this very life.	一位聖弟子以這種方式理解苦、苦的起源、苦的止息，以及導致苦止息的修行。他們已完全捨棄貪婪的潛在傾向，擺脫了厭惡的潛在傾向，並根除了「我是」的觀點和慢的潛在傾向。他們已捨棄無明並生起智慧，並在今生了結苦難。
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamman”ti.	When they’ve done this, they’re defined as a noble-one's-disciple who has right view, whose view is correct, who has experiential confidence in The Dharma, and has come to the true Dharma.”	當他們做到這一點時，他們就被定義為具有正見、觀點正確、對佛法有經驗信心並已證得真正佛法的聖弟子。

“Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ sāriputtaṃ uttari pañhaṃ apucchuṃ:	Saying “Good, sir,” those monks … asked another question:	那些比丘說：“善哉，先生。”……又問了一個問題：
“siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamman”ti?	“But reverend, could there be another way to describe a noble-one's-disciple who … has come to the true Dharma?”	“但是尊者，有沒有其他方式可以描述一個……已證得真正佛法的聖弟子？”

“Siyā, āvuso.	“There could, reverends.	“可能有，尊者們。
Yato kho, āvuso, ariyasāvako jarāmaraṇañca pajānāti, jarāmaraṇasamudayañca pajānāti, jarāmaraṇanirodhañca pajānāti, jarāmaraṇanirodhagāminiṃ paṭipadañca pajānāti—	A noble-one's-disciple understands old age and death, their origin, their cessation, and the practice that leads to their cessation …	一位聖弟子了解老與死、其起源、其止息，以及導致其止息的修行……
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ.
Katamaṃ panāvuso, jarāmaraṇaṃ, katamo jarāmaraṇasamudayo, katamo jarāmaraṇanirodho, katamā jarāmaraṇanirodhagāminī paṭipadā?	But what are old age and death? What is their origin, their cessation, and the practice that leads to their cessation?	但什麼是老與死？它們的起源、止息以及導致其止息的修行是什麼？
Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko—	The old age, decrepitude, broken teeth, gray hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings.	各種有情眾生在各種有情界中的衰老、衰敗、牙齒脫落、白髮、皮膚皺紋、活力減退和能力衰退。
ayaṃ vuccatāvuso, jarā.	This is called old age.	這稱為老。
Katamañcāvuso, maraṇaṃ?	And what is death?	什麼是死？
Yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālaṃkiriyā khandhānaṃ bhedo, kaḷevarassa nikkhepo, jīvitindriyassupacchedo—	The passing away, perishing, disintegration, demise, mortality, death, decease, breaking up of the aggregates, laying to rest of the corpse, and cutting off of the life faculty of the various sentient beings in the various orders of sentient beings.	各種有情眾生在各種有情界中的逝去、滅亡、分解、死亡、壽命終止、斷氣、諸蘊離散、屍體安置和生命機能斷絕。
idaṃ vuccatāvuso, maraṇaṃ.	This is called death.	這稱為死。
Iti ayañca jarā idañca maraṇaṃ—	Such is old age, and such is death.	此即是老，此即是死。
idaṃ vuccatāvuso, jarāmaraṇaṃ.	This is called old age and death.	這稱為老與死。
Jātisamudayā jarāmaraṇasamudayo, jātinirodhā jarāmaraṇanirodho, ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā, seyyathidaṃ—	Old age and death originate from rebirth. Old age and death cease when rebirth ceases. The practice that leads to the cessation of old age and death is simply this noble eightfold path …”	老與死源於再生。老與死止息於再生止息。導致老與死止息的修行就是這八聖道……
sammādiṭṭhi … pe … sammāsamādhi.	...	...

“Sādhāvuso”ti kho … pe … apucchuṃ—

...

...

siyā panāvuso … pe …	“Could there be another way …?”	“有沒有其他方式……？”
“siyā, āvuso.	“There could, reverends.	“可能有，尊者們。
Yato kho, āvuso, ariyasāvako jātiñca pajānāti, jātisamudayañca pajānāti, jātinirodhañca pajānāti, jātinirodhagāminiṃ paṭipadañca pajānāti—	A noble-one's-disciple understands rebirth, its origin, its cessation, and the practice that leads to its cessation …	一位聖弟子了解再生、其起源、其止息，以及導致其止息的修行……
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ.
Katamā panāvuso, jāti, katamo jātisamudayo, katamo jātinirodho, katamā jātinirodhagāminī paṭipadā?	But what is rebirth? What is its origin, its cessation, and the practice that leads to its cessation?	但什麼是再生？它的起源、止息以及導致其止息的修行是什麼？
Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo, āyatanānaṃ paṭilābho—	The rebirth, inception, conception, reincarnation, manifestation of the aggregates, and acquisition of the sense fields of the various sentient beings in the various orders of sentient beings.	各種有情眾生在各種有情界中的再生、開始、受孕、投胎、諸蘊顯現和感官領域的獲得。
ayaṃ vuccatāvuso, jāti.	This is called rebirth.	這稱為再生。
Bhavasamudayā jātisamudayo, bhavanirodhā jātinirodho, ayameva ariyo aṭṭhaṅgiko maggo jātinirodhagāminī paṭipadā, seyyathidaṃ—	Rebirth originates from continued existence. Rebirth ceases when continued existence ceases. The practice that leads to the cessation of rebirth is simply this noble eightfold path …”	再生源於持續存在。當持續存在止息時，再生也止息。導致再生止息的修行就是這八聖道……
sammādiṭṭhi … pe … sammāsamādhi.

“Sādhāvuso”ti kho … pe … apucchuṃ—
siyā panāvuso … pe …	“Could there be another way …?”	“有沒有其他方式……？”
“siyā, āvuso.	“There could, reverends.	“可能有，尊者們。
Yato kho, āvuso, ariyasāvako bhavañca pajānāti, bhavasamudayañca pajānāti, bhavanirodhañca pajānāti, bhavanirodhagāminiṃ paṭipadañca pajānāti—	A noble-one's-disciple understands continued existence, its origin, its cessation, and the practice that leads to its cessation.	一位聖弟子了解持續存在、其起源、其止息，以及導致其止息的修行。
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ.
Katamo panāvuso, bhavo, katamo bhavasamudayo, katamo bhavanirodho, katamā bhavanirodhagāminī paṭipadā?	But what is continued existence? What is its origin, its cessation, and the practice that leads to its cessation?	但什麼是持續存在？它的起源、止息以及導致其止息的修行是什麼？
Tayome, āvuso, bhavā—	There are these three states of continued existence.	有這三種持續存在的狀態。
kāmabhavo, rūpabhavo, arūpabhavo.	Existence in the sensual realm, the realm of luminous form, and the formless realm.	欲界、色界和無色界的持續存在。
Upādānasamudayā bhavasamudayo, upādānanirodhā bhavanirodho, ayameva ariyo aṭṭhaṅgiko maggo bhavanirodhagāminī paṭipadā, seyyathidaṃ—	Continued existence originates from grasping. Continued existence ceases when grasping ceases. The practice that leads to the cessation of continued existence is simply this noble eightfold path …”	持續存在源於執取。當執取止息時，持續存在也止息。導致持續存在止息的修行就是這八聖道……
sammādiṭṭhi … pe … sammāsamādhi.

“Sādhāvuso”ti kho … pe … apucchuṃ—
siyā panāvuso … pe …	“Could there be another way …?”	“有沒有其他方式……？”
“siyā, āvuso.	“There could, reverends.	“可能有，尊者們。
Yato kho, āvuso, ariyasāvako upādānañca pajānāti, upādānasamudayañca pajānāti, upādānanirodhañca pajānāti, upādānanirodhagāminiṃ paṭipadañca pajānāti—	A noble-one's-disciple understands grasping, its origin, its cessation, and the practice that leads to its cessation …	一位聖弟子了解執取、其起源、其止息，以及導致其止息的修行……
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ.
Katamaṃ panāvuso, upādānaṃ, katamo upādānasamudayo, katamo upādānanirodho, katamā upādānanirodhagāminī paṭipadā?	But what is grasping? What is its origin, its cessation, and the practice that leads to its cessation?	但什麼是執取？它的起源、止息以及導致其止息的修行是什麼？
Cattārimāni, āvuso, upādānāni—	There are these four kinds of grasping.	有這四種執取。
kāmupādānaṃ, diṭṭhupādānaṃ, sīlabbatupādānaṃ, attavādupādānaṃ.	Grasping at sensual pleasures, views, precepts and observances, and theories of a self.	執取感官享樂、觀點、戒律和儀式，以及自我理論。
Taṇhāsamudayā upādānasamudayo, taṇhānirodhā upādānanirodho, ayameva ariyo aṭṭhaṅgiko maggo upādānanirodhagāminī paṭipadā, seyyathidaṃ—	Grasping originates from craving. Grasping ceases when craving ceases. The practice that leads to the cessation of grasping is simply this noble eightfold path …”	執取源於渴愛。當渴愛止息時，執取也止息。導致執取止息的修行就是這八聖道……
sammādiṭṭhi … pe … sammāsamādhi.

“Sādhāvuso”ti kho … pe … apucchuṃ—
siyā panāvuso … pe …	“Could there be another way …?”	“有沒有其他方式……？”
“siyā, āvuso.	“There could, reverends.	“可能有，尊者們。
Yato kho, āvuso, ariyasāvako taṇhañca pajānāti, taṇhāsamudayañca pajānāti, taṇhānirodhañca pajānāti, taṇhānirodhagāminiṃ paṭipadañca pajānāti—	A noble-one's-disciple understands craving, its origin, its cessation, and the practice that leads to its cessation …	一位聖弟子了解渴愛、其起源、其止息，以及導致其止息的修行……
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ.
Katamā panāvuso, taṇhā, katamo taṇhāsamudayo, katamo taṇhānirodho, katamā taṇhānirodhagāminī paṭipadā?	But what is craving? What is its origin, its cessation, and the practice that leads to its cessation?	但什麼是渴愛？它的起源、止息以及導致其止息的修行是什麼？
Chayime, āvuso, taṇhākāyā—	There are these six classes of craving.	有這六類渴愛。
rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā.	Craving for sights, sounds, smells, tastes, touches, and thoughts.	對色、聲、香、味、觸和法的渴愛。
Vedanāsamudayā taṇhāsamudayo, vedanānirodhā taṇhānirodho, ayameva ariyo aṭṭhaṅgiko maggo taṇhānirodhagāminī paṭipadā, seyyathidaṃ—	Craving originates from feeling. Craving ceases when feeling ceases. The practice that leads to the cessation of craving is simply this noble eightfold path …”	渴愛源於感受。當感受止息時，渴愛也止息。導致渴愛止息的修行就是這八聖道……
sammādiṭṭhi … pe … sammāsamādhi.

“Sādhāvuso”ti kho … pe … apucchuṃ—
siyā panāvuso … pe …	“Could there be another way …?”	“有沒有其他方式……？”
“siyā, āvuso.	“There could, reverends.	“可能有，尊者們。
Yato kho, āvuso, ariyasāvako vedanañca pajānāti, vedanāsamudayañca pajānāti, vedanānirodhañca pajānāti, vedanānirodhagāminiṃ paṭipadañca pajānāti—	A noble-one's-disciple understands feeling, its origin, its cessation, and the practice that leads to its cessation …	一位聖弟子了解感受、其起源、其止息，以及導致其止息的修行……
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ.
Katamā panāvuso, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā?	But what is feeling? What is its origin, its cessation, and the practice that leads to its cessation?	但什麼是感受？它的起源、止息以及導致其止息的修行是什麼？
Chayime, āvuso, vedanākāyā—	There are these six classes of feeling.	有這六類感受。
cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā.	Feeling born of contact through the eye, ear, nose, tongue, body, and mind.	由眼、耳、鼻、舌、身、意觸所生的感受。
Phassasamudayā vedanāsamudayo, phassanirodhā vedanānirodho, ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ—	Feeling originates from contact. Feeling ceases when contact ceases. The practice that leads to the cessation of feeling is simply this noble eightfold path …”	感受源於觸。當觸止息時，感受也止息。導致感受止息的修行就是這八聖道……
sammādiṭṭhi … pe … sammāsamādhi.

“Sādhāvuso”ti kho … pe … apucchuṃ—
siyā panāvuso … pe …	“Could there be another way …?”	“有沒有其他方式……？”
“siyā, āvuso.	“There could, reverends.	“可能有，尊者們。
Yato kho, āvuso, ariyasāvako phassañca pajānāti, phassasamudayañca pajānāti, phassanirodhañca pajānāti, phassanirodhagāminiṃ paṭipadañca pajānāti—	A noble-one's-disciple understands contact, its origin, its cessation, and the practice that leads to its cessation …	一位聖弟子了解觸、其起源、其止息，以及導致其止息的修行……
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ.
Katamo panāvuso, phasso, katamo phassasamudayo, katamo phassanirodho, katamā phassanirodhagāminī paṭipadā?	But what is contact? What is its origin, its cessation, and the practice that leads to its cessation?	但什麼是觸？它的起源、止息以及導致其止息的修行是什麼？
Chayime, āvuso, phassakāyā—	There are these six classes of contact.	有這六類觸。
cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso.	Contact through the eye, ear, nose, tongue, body, and mind.	眼、耳、鼻、舌、身、意觸。
Saḷāyatanasamudayā phassasamudayo, saḷāyatananirodhā phassanirodho, ayameva ariyo aṭṭhaṅgiko maggo phassanirodhagāminī paṭipadā, seyyathidaṃ—	Contact originates from the six sense fields. Contact ceases when the six sense fields cease. The practice that leads to the cessation of contact is simply this noble eightfold path …”	觸源於六處。當六處止息時，觸也止息。導致觸止息的修行就是這八聖道……
sammādiṭṭhi … pe … sammāsamādhi.

“Sādhāvuso”ti kho … pe … apucchuṃ—
siyā panāvuso … pe …	“Could there be another way …?”	“有沒有其他方式……？”
“siyā, āvuso.	“There could, reverends.	“可能有，尊者們。
Yato kho, āvuso, ariyasāvako saḷāyatanañca pajānāti, saḷāyatanasamudayañca pajānāti, saḷāyatananirodhañca pajānāti, saḷāyatananirodhagāminiṃ paṭipadañca pajānāti—	A noble-one's-disciple understands the six sense fields, their origin, their cessation, and the practice that leads to their cessation …	一位聖弟子了解六處、其起源、其止息，以及導致其止息的修行……
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ.
Katamaṃ panāvuso, saḷāyatanaṃ, katamo saḷāyatanasamudayo, katamo saḷāyatananirodho, katamā saḷāyatananirodhagāminī paṭipadā?	But what are the six sense fields? What is their origin, their cessation, and the practice that leads to their cessation?	但什麼是六處？它們的起源、止息以及導致其止息的修行是什麼？
Chayimāni, āvuso, āyatanāni—	There are these six sense fields.	有這六處。
cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, manāyatanaṃ.	The sense fields of the eye, ear, nose, tongue, body, and mind.	眼處、耳處、鼻處、舌處、身處和意處。
Nāmarūpasamudayā saḷāyatanasamudayo, nāmarūpanirodhā saḷāyatananirodho, ayameva ariyo aṭṭhaṅgiko maggo saḷāyatananirodhagāminī paṭipadā, seyyathidaṃ—	The six sense fields originate from name and form. The six sense fields cease when name and form cease. The practice that leads to the cessation of the six sense fields is simply this noble eightfold path …”	六處源於名色。當名色止息時，六處也止息。導致六處止息的修行就是這八聖道……
sammādiṭṭhi … pe … sammāsamādhi.

“Sādhāvuso”ti kho … pe … apucchuṃ—
siyā panāvuso … pe …	“Could there be another way …?”	“有沒有其他方式……？”
“siyā, āvuso.	“There could, reverends.	“可能有，尊者們。
Yato kho, āvuso, ariyasāvako nāmarūpañca pajānāti, nāmarūpasamudayañca pajānāti, nāmarūpanirodhañca pajānāti, nāmarūpanirodhagāminiṃ paṭipadañca pajānāti—	A noble-one's-disciple understands name and form, their origin, their cessation, and the practice that leads to their cessation …	一位聖弟子了解名色、其起源、其止息，以及導致其止息的修行……
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ.
Katamaṃ panāvuso, nāmarūpaṃ, katamo nāmarūpasamudayo, katamo nāmarūpanirodho, katamā nāmarūpanirodhagāminī paṭipadā?	But what are name and form? What is their origin, their cessation, and the practice that leads to their cessation?	但什麼是名色？它們的起源、止息以及導致其止息的修行是什麼？
Vedanā, saññā, cetanā, phasso, manasikāro—	Feeling, perception, intention, contact, and attention—	受、想、思、觸、作意——
idaṃ vuccatāvuso, nāmaṃ;	this is called name.	這稱為名。
cattāri ca mahābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpaṃ—	The four primary elements, and form derived from the four primary elements—	四大元素，以及由四大元素所生的色——
idaṃ vuccatāvuso, rūpaṃ.	this is called form.	這稱為色。
Iti idañca nāmaṃ idañca rūpaṃ—	Such is name and such is form.	此即是名，此即是色。
idaṃ vuccatāvuso, nāmarūpaṃ.	This is called name and form.	這稱為名色。
Viññāṇasamudayā nāmarūpasamudayo, viññāṇanirodhā nāmarūpanirodho, ayameva ariyo aṭṭhaṅgiko maggo nāmarūpanirodhagāminī paṭipadā, seyyathidaṃ—	Name and form originate from consciousness. Name and form cease when consciousness ceases. The practice that leads to the cessation of name and form is simply this noble eightfold path …”	名色源於識。當識止息時，名色也止息。導致名色止息的修行就是這八聖道……
sammādiṭṭhi … pe … sammāsamādhi.

“Sādhāvuso”ti kho … pe … apucchuṃ—
siyā panāvuso … pe …	“Could there be another way …?”	“有沒有其他方式……？”
“siyā, āvuso.	“There could, reverends.	“可能有，尊者們。
Yato kho, āvuso, ariyasāvako viññāṇañca pajānāti, viññāṇasamudayañca pajānāti, viññāṇanirodhañca pajānāti, viññāṇanirodhagāminiṃ paṭipadañca pajānāti—	A noble-one's-disciple understands consciousness, its origin, its cessation, and the practice that leads to its cessation …	一位聖弟子了解識、其起源、其止息，以及導致其止息的修行……
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ.
Katamaṃ panāvuso, viññāṇaṃ, katamo viññāṇasamudayo, katamo viññāṇanirodho, katamā viññāṇanirodhagāminī paṭipadā?	But what is consciousness? What is its origin, its cessation, and the practice that leads to its cessation?	但什麼是識？它的起源、止息以及導致其止息的修行是什麼？
Chayime, āvuso, viññāṇakāyā—	There are these six classes of consciousness.	有這六類識。
cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ.	Eye, ear, nose, tongue, body, and mind consciousness.	眼識、耳識、鼻識、舌識、身識和意識。
Saṅkhārasamudayā viññāṇasamudayo, saṅkhāranirodhā viññāṇanirodho, ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṃ—	Consciousness originates from co-activities. Consciousness ceases when co-activities cease. The practice that leads to the cessation of consciousness is simply this noble eightfold path …”	識源於行。當行止息時，識也止息。導致識止息的修行就是這八聖道……
sammādiṭṭhi … pe … sammāsamādhi.

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamman”ti.
“Sādhāvuso”ti kho … pe … apucchuṃ—
siyā panāvuso … pe …	“Could there be another way …?”	“有沒有其他方式……？”
“siyā, āvuso.	“There could, reverends.	“可能有，尊者們。
Yato kho, āvuso, ariyasāvako saṅkhāre ca pajānāti, saṅkhārasamudayañca pajānāti, saṅkhāranirodhañca pajānāti, saṅkhāranirodhagāminiṃ paṭipadañca pajānāti—	A noble-one's-disciple understands co-activities, their origin, their cessation, and the practice that leads to their cessation …	一位聖弟子了解行、其起源、其止息，以及導致其止息的修行……
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ.
Katame panāvuso, saṅkhārā, katamo saṅkhārasamudayo, katamo saṅkhāranirodho, katamā saṅkhāranirodhagāminī paṭipadā?	But what are co-activities? What is their origin, their cessation, and the practice that leads to their cessation?	但什麼是行？它的起源、止息以及導致其止息的修行是什麼？
Tayome, āvuso, saṅkhārā—	There are these three kinds of co-activity.	有這三種行。
kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro.	co-activities by way of body, speech, and mind.	身行、語行、意行。
Avijjāsamudayā saṅkhārasamudayo, avijjānirodhā saṅkhāranirodho, ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṃ—	co-activities originate from ignorance. co-activities cease when ignorance ceases. The practice that leads to the cessation of co-activities is simply this noble eightfold path …”	行源於無明。當無明止息時，行也止息。導致行止息的修行就是這八聖道……
sammādiṭṭhi … pe … sammāsamādhi.

“Sādhāvuso”ti kho … pe … apucchuṃ—
siyā panāvuso … pe …	“Could there be another way …?”	“有沒有其他方式……？”
“siyā, āvuso.	“There could, reverends.	“可能有，尊者們。
Yato kho, āvuso, ariyasāvako avijjañca pajānāti, avijjāsamudayañca pajānāti, avijjānirodhañca pajānāti, avijjānirodhagāminiṃ paṭipadañca pajānāti—	A noble-one's-disciple understands ignorance, its origin, its cessation, and the practice that leads to its cessation …	一位聖弟子了解無明、其起源、其止息，以及導致其止息的修行……
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ.
Katamā panāvuso, avijjā, katamo avijjāsamudayo, katamo avijjānirodho, katamā avijjānirodhagāminī paṭipadā?	But what is ignorance? What is its origin, its cessation, and the practice that leads to its cessation?	但什麼是無明？它的起源、止息以及導致其止息的修行是什麼？
Yaṃ kho, āvuso, dukkhe aññāṇaṃ, dukkhasamudaye aññāṇaṃ, dukkhanirodhe aññāṇaṃ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ—	Not knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.	不知苦、苦的起源、苦的止息，以及導致苦止息的修行。
ayaṃ vuccatāvuso, avijjā.	This is called ignorance.	這稱為無明。
Āsavasamudayā avijjāsamudayo, āsavanirodhā avijjānirodho, ayameva ariyo aṭṭhaṅgiko maggo avijjānirodhagāminī paṭipadā, seyyathidaṃ—	Ignorance originates from asinine-inclination. Ignorance ceases when asinine-inclination ceases. The practice that leads to the cessation of ignorance is simply this noble eightfold path …”	無明源於煩惱。當煩惱止息時，無明也止息。導致無明止息的修行就是這八聖道……
sammādiṭṭhi … pe … sammāsamādhi.

“Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ sāriputtaṃ uttari pañhaṃ apucchuṃ:	Saying “Good, sir,” those monks approved and agreed with what Sāriputta said. Then they asked another question:	那些比丘說：“善哉，先生。”他們贊同並同意舍利弗所說的話。然後他們又問了一個問題：
“siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamman”ti?	“But reverend, could there be another way to describe a noble-one's-disciple who has right view, whose view is correct, who has experiential confidence in The Dharma, and has come to the true Dharma?”	“但是尊者，有沒有其他方式可以描述一個具有正見、觀點正確、對佛法有經驗信心並已證得真正佛法的聖弟子？”

“Siyā, āvuso.	“There could, reverends.	“可能有，尊者們。
Yato kho, āvuso, ariyasāvako āsavañca pajānāti, āsavasamudayañca pajānāti, āsavanirodhañca pajānāti, āsavanirodhagāminiṃ paṭipadañca pajānāti—	A noble-one's-disciple understands asinine-inclination, its origin, its cessation, and the practice that leads to its cessation.	一位聖弟子了解煩惱、其起源、其止息，以及導致其止息的修行。
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ.	When they’ve done this, they’re defined as a noble-one's-disciple who has right view, whose view is correct, who has experiential confidence in The Dharma, and has come to the true Dharma.	當他們做到這一點時，他們就被定義為具有正見、觀點正確、對佛法有經驗信心並已證得真正佛法的聖弟子。
Katamo panāvuso, āsavo, katamo āsavasamudayo, katamo āsavanirodho, katamā āsavanirodhagāminī paṭipadāti?	But what is asinine-inclination? What is its origin, its cessation, and the practice that leads to its cessation?	但什麼是煩惱？它的起源、止息以及導致其止息的修行是什麼？
Tayome, āvuso, āsavā—	There are these three asinine-inclinations.	有這三種煩惱。
kāmāsavo, bhavāsavo, avijjāsavo.	The asinine-inclinations of sensuality, desire to be reborn, and ignorance.	欲漏、有漏和無明漏。
Avijjāsamudayā āsavasamudayo, avijjānirodhā āsavanirodho, ayameva ariyo aṭṭhaṅgiko maggo āsavanirodhagāminī paṭipadā, seyyathidaṃ—	asinine-inclination originates from ignorance. asinine-inclination ceases when ignorance ceases. The practice that leads to the cessation of asinine-inclination is simply this noble eightfold path, that is:	煩惱源於無明。當無明止息時，煩惱也止息。導致煩惱止息的修行就是這八聖道，即：
sammādiṭṭhi … pe … sammāsamādhi.	right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.	正見、正思維、正語、正業、正命、正精進、正念和正定。

Yato kho, āvuso, ariyasāvako evaṃ āsavaṃ pajānāti, evaṃ āsavasamudayaṃ pajānāti, evaṃ āsavanirodhaṃ pajānāti, evaṃ āsavanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti—	A noble-one's-disciple understands in this way asinine-inclination, its origin, its cessation, and the practice that leads to its cessation. They’ve completely given up the underlying tendency to greed, got rid of the underlying tendency to repulsion, and eradicated the underlying tendency to the view and conceit ‘I am’. They’ve given up ignorance and given rise to knowledge, and make an end of suffering in this very life.	一位聖弟子以這種方式了解煩惱、其起源、其止息，以及導致其止息的修行。他們已完全捨棄貪婪的潛在傾向，擺脫了厭惡的潛在傾向，並根除了「我是」的觀點和慢的潛在傾向。他們已捨棄無明並生起智慧，並在今生了結苦難。
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamman”ti.	When they’ve done this, they’re defined as a noble-one's-disciple who has right view, whose view is correct, who has experiential confidence in The Dharma, and has come to the true Dharma.”	當他們做到這一點時，他們就被定義為具有正見、觀點正確、對佛法有經驗信心並已證得真正佛法的聖弟子。

Idamavocāyasmā sāriputto.	This is what Venerable Sāriputta said.	這是舍利弗尊者所說的。
Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what Sāriputta said.	滿足的那些比丘對舍利弗所說的感到高興。

+

MN 10 Sati-’paṭṭhāna

+ all- all

• remembrance-establishings

(in Burmese Tipitaka MN 10 and DN 22 are exactly the same)

&nbsp &nbsp DN ²² Mahā-sati-’paṭṭhāna
&nbsp &nbsp &nbsp &nbsp longer [discourse on] remembrance establishings



MN‍-q ¹¹ – MN 11 Cūḷa-sīhanāda: Shorter Discourse on the Lion’s Roar
MN‍-q ¹² – MN 12 Mahā-sīhanāda: Longer Discourse on the Lion’s Roar
MN‍-q ¹³ – MN 13 Mahā-dukkha-k-khandha: Longer Discourse on the Mass of Suffering
MN‍-q ¹⁴ – MN 14 Cūḷa-dukkha-k-khandha: Shorter Discourse on the Mass of Suffering
MN‍-q ¹⁵ – MN 15 Anumāna: Measuring Up
MN‍-q ¹⁶ – MN 16 Ceto-khila: Emotional Barrenness
MN‍-q ¹⁷ – MN 17 Vana-pattha: Jungle Thickets
MN‍-q ¹⁸ – MN 18 Madhu-piṇḍika: honey cake
MN‍-q ¹⁹ - MN 19 dve-dhā-vitakka: two-sorts-of-thinking
MN‍-q ²⁰ – MN 20 Vitakka-saṇṭhāna: relaxing [unwanted] thoughts

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MN 11 Cūḷa-sīhanāda: Shorter Discourse on the Lion’s Roar

+ all- all

• 11.3 - (‘There are four things explained by the Blessed One, who knows and sees)
• 11.4 - (other religions also have confidence in the Teacher, their Dharma, precepts…)
• 11.5 - (monks, there are these two views:)
• +11.6 - (There are these four kinds of grasping.)
  • 11.6.1 - (other religions only partially understand some graspings)
  • 11.6.2 - (other religions only partially understand some graspings)
  • 11.6.3 - (other religions only partially understand some graspings)
  • 11.6.4 - (other religions only partially understand some graspings)
  • 11.6.5 - (Buddha has complete understanding of all kinds of grasping)
• 11.7 - (What is source, origin,...of four kinds of grasping?)
• 11.8 - (conclusion: giving up ignorance leads to arahantship)

	(derived from B. Sujato 2018/12)	（源自 B. Sujato 2018/12）
Evaṃ me sutaṃ—​	So I have heard.	我曾聽說。
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.	一時，佛陀住在舍衛城附近的祇樹林，阿那邠坻迦的寺院裡。
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:	在那裡，佛陀對比丘們說：
“bhikkhavo”ti.	“monks!”	“比丘們！”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.	“世尊，”他們答道。
Bhagavā etadavoca:	The Buddha said this:	佛陀這樣說：

“Idheva, bhikkhave, samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo;	“‘Only here is there a true ascetic, here a second ascetic, here a third ascetic, and here a fourth ascetic.	“唯有此處有真沙門，此處有第二沙門，此處有第三沙門，此處有第四沙門。
suññā parappavādā samaṇebhi aññehīti.	Other sects are empty of ascetics.’	其他宗派沒有沙門。”
Evametaṃ, bhikkhave, sammā sīhanādaṃ nadatha.	This, monks, is how you should rightly roar your lion’s roar.	比丘們，你們應當這樣正確地吼出獅子吼。

Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ:	It’s possible that wanderers who follow other paths might say:	追隨其他道路的遊方者可能會說：
‘ko panāyasmantānaṃ assāso, kiṃ balaṃ, yena tumhe āyasmanto evaṃ vadetha—	‘But what is the source of the venerables’ self-confidence and forcefulness that they say this?’	“但是，諸位尊者說此話的自信和力量來源何在？”
idheva samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo;
suññā parappavādā samaṇebhi aññehī’ti?

Evaṃvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā:	You should say to them:	你們應當對他們說：
‘atthi kho no, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā akkhātā ye mayaṃ attani sampassamānā evaṃ vadema—	‘There are four things explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. Seeing these things in ourselves we say that:	“知者、見者、圓滿者、正等正覺者世尊解釋了四件事。看到這些事情在我們自己身上，我們才說：
idheva samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo;	“Only here is there a true ascetic, here a second ascetic, here a third ascetic, and here a fourth ascetic.	‘唯有此處有真沙門，此處有第二沙門，此處有第三沙門，此處有第四沙門。
suññā parappavādā samaṇebhi aññehīti.	Other sects are empty of ascetics.”	其他宗派沒有沙門。’
Katame cattāro?	What four?	哪四種？
Atthi kho no, āvuso, satthari pasādo, atthi dhamme pasādo, atthi sīlesu paripūrakāritā;	We have confidence in the Teacher, we have confidence in The Dharma, and we have fulfilled the precepts.	我們對老師有信心，我們對佛法有信心，我們已持守戒律。
sahadhammikā kho pana piyā manāpā—	And we have love and affection for those who share our path,	而且我們對那些與我們同行的人有愛心和感情，
gahaṭṭhā ceva pabbajitā ca.	both laypeople and renunciates.	無論是居士還是出家眾。
Ime kho no, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā akkhātā ye mayaṃ attani sampassamānā evaṃ vadema—	These are the four things.’	這就是那四件事。”
idheva samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo;
suññā parappavādā samaṇebhi aññehī’ti.

Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ:	It’s possible that wanderers who follow other paths might say:	追隨其他道路的遊方者可能會說：
‘amhākampi kho, āvuso, atthi satthari pasādo yo amhākaṃ satthā, amhākampi atthi dhamme pasādo yo amhākaṃ dhammo, mayampi sīlesu paripūrakārino yāni amhākaṃ sīlāni,	‘We too have confidence in the Teacher—our Teacher; we have confidence in The Dharma—our teaching; and we have fulfilled the precepts—our precepts.	“我們也對老師有信心——我們的老師；我們對佛法有信心——我們的教法；我們也持守了戒律——我們的戒律。
amhākampi sahadhammikā piyā manāpā—	And we have love and affection for those who share our path,	而且我們對那些與我們同行的人有愛心和感情，
gahaṭṭhā ceva pabbajitā ca.	both laypeople and renunciates.	無論是居士還是出家眾。
Idha no, āvuso, ko viseso ko adhippayāso kiṃ nānākaraṇaṃ yadidaṃ tumhākañceva amhākañcā’ti?	What, then, is the difference between you and us?’	那麼，你們和我們之間有什麼不同呢？”

Evaṃvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā:	You should say to them:	你們應當對他們說：
‘kiṃ panāvuso, ekā niṭṭhā, udāhu puthu niṭṭhā’ti?	‘Well, reverends, is the goal one or many?’	“那麼，尊者們，目標是一還是多？”
Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṃ byākareyyuṃ:	Answering rightly, the wanderers would say:	正確回答時，遊方者會說：
‘ekāvuso, niṭṭhā, na puthu niṭṭhā’ti.	‘The goal is one, reverends, not many.’	“目標是一個，尊者們，不是多個。”

‘Sā panāvuso, niṭṭhā sarāgassa udāhu vītarāgassā’ti?	‘But is that goal for the greedy or for those free of greed?’	“但那個目標是為貪婪者還是無貪者？”
Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṃ byākareyyuṃ:	Answering rightly, the wanderers would say:	正確回答時，遊方者會說：
‘vītarāgassāvuso, sā niṭṭhā, na sā niṭṭhā sarāgassā’ti.	‘That goal is for those free of greed, not for the greedy.’	“那個目標是為無貪者，不是為貪婪者。”

‘Sā panāvuso, niṭṭhā sadosassa udāhu vītadosassā’ti?	‘Is it for the hateful or those free of hate?’	“是為瞋恨者還是無瞋者？”
Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṃ byākareyyuṃ:
‘vītadosassāvuso, sā niṭṭhā, na sā niṭṭhā sadosassā’ti.	‘It’s for those free of hate.’	“是為無瞋者。”

‘Sā panāvuso, niṭṭhā samohassa udāhu vītamohassā’ti?	‘Is it for the delusional or those free of delusion?’	“是為愚癡者還是無癡者？”
Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṃ byākareyyuṃ:
‘vītamohassāvuso, sā niṭṭhā, na sā niṭṭhā samohassā’ti.	‘It’s for those free of delusion.’	“是為無癡者。”

‘Sā panāvuso, niṭṭhā sataṇhassa udāhu vītataṇhassā’ti?	‘Is it for those who crave or those rid of craving?’	“是為渴愛者還是離愛者？”
Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṃ byākareyyuṃ:
‘vītataṇhassāvuso, sā niṭṭhā, na sā niṭṭhā sataṇhassā’ti.	‘It’s for those rid of craving.’	“是為離愛者。”

‘Sā panāvuso, niṭṭhā saupādānassa udāhu anupādānassā’ti?	‘Is it for those who grasp or those who don’t grasp?’	“是為執取者還是不執取者？”
Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṃ byākareyyuṃ:
‘anupādānassāvuso, sā niṭṭhā, na sā niṭṭhā saupādānassā’ti.	‘It’s for those who don’t grasp.’	“是為不執取者。”

‘Sā panāvuso, niṭṭhā viddasuno udāhu aviddasuno’ti?	‘Is it for the knowledgeable or the ignorant?’	“是為有知者還是無知者？”
Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṃ byākareyyuṃ:
‘viddasuno, āvuso, sā niṭṭhā, na sā niṭṭhā aviddasuno’ti.	‘It’s for the knowledgeable.’	“是為有知者。”

‘Sā panāvuso, niṭṭhā anuruddhappaṭiviruddhassa udāhu ananuruddhaappaṭiviruddhassā’ti?	‘Is it for those who favor and oppose or for those who don’t favor and oppose?’	“是為偏好和反對者還是不偏好和反對者？”
Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṃ byākareyyuṃ:
‘ananuruddhaappaṭiviruddhassāvuso, sā niṭṭhā, na sā niṭṭhā anuruddhappaṭiviruddhassā’ti.	‘It’s for those who don’t favor and oppose.’	“是為不偏好和反對者。”

‘Sā panāvuso, niṭṭhā papañcārāmassa papañcaratino udāhu nippapañcārāmassa nippapañcaratino’ti?	‘But is that goal for those who enjoy proliferation or for those who enjoy non-proliferation?’	“但那個目標是為享受增長者還是享受不增長者？”
Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṃ byākareyyuṃ:	Answering rightly, the wanderers would say:	正確回答時，遊方者會說：
‘nippapañcārāmassāvuso, sā niṭṭhā nippapañcaratino, na sā niṭṭhā papañcārāmassa papañcaratino’ti.	‘It’s for those who enjoy non-proliferation, not for those who enjoy proliferation.’	“是為享受不增長者，不是為享受增長者。”

Dvemā, bhikkhave, diṭṭhiyo—	monks, there are these two views:	比丘們，有這兩種觀點：
bhavadiṭṭhi ca vibhavadiṭṭhi ca.	views favoring continued existence and views favoring ending existence.	支持持續存在的觀點和支持結束存在的觀點。
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā bhavadiṭṭhiṃ allīnā bhavadiṭṭhiṃ upagatā bhavadiṭṭhiṃ ajjhositā, vibhavadiṭṭhiyā te paṭiviruddhā.	Any ascetics or brahmins who cling, hold, and attach to a view favoring continued existence will oppose a view favoring ending existence.	任何執著、堅守並依附於支持持續存在的觀點的沙門或婆羅門，將會反對支持結束存在的觀點。
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā vibhavadiṭṭhiṃ allīnā vibhavadiṭṭhiṃ upagatā vibhavadiṭṭhiṃ ajjhositā, bhavadiṭṭhiyā te paṭiviruddhā.	Any ascetics or brahmins who cling, hold, and attach to a view favoring ending existence will oppose a view favoring continued existence.	任何執著、堅守並依附於支持結束存在的觀點的沙門或婆羅門，將會反對支持持續存在的觀點。
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṃ dvinnaṃ diṭṭhīnaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti, ‘te sarāgā te sadosā te samohā te sataṇhā te saupādānā te aviddasuno te anuruddhappaṭiviruddhā te papañcārāmā papañcaratino;	There are some ascetics and brahmins who don’t truly understand these two views’ origin, ending, gratification, drawback, and escape. They’re greedy, hateful, delusional, craving, grasping, and ignorant. They favor and oppose, and they enjoy proliferation.	有些沙門和婆羅門沒有真正理解這兩種觀點的起源、結束、滿足、過患和出離。他們貪婪、瞋恨、愚癡、渴愛、執取和無明。他們偏好和反對，而且他們享受增長。
te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi;	They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.	他們沒有從再生、老、死、憂、悲、苦、惱、絕望中解脫。
na parimuccanti dukkhasmā’ti vadāmi.	They’re not freed from suffering, I say.	我說，他們沒有從苦中解脫。
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṃ dvinnaṃ diṭṭhīnaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānanti, ‘te vītarāgā te vītadosā te vītamohā te vītataṇhā te anupādānā te viddasuno te ananuruddhaappaṭiviruddhā te nippapañcārāmā nippapañcaratino;	There are some ascetics and brahmins who do truly understand these two views’ origin, ending, gratification, drawback, and escape. They’re rid of greed, hate, delusion, craving, grasping, and ignorance. They don’t favor and oppose, and they enjoy non-proliferation.	有些沙門和婆羅門真正理解這兩種觀點的起源、結束、滿足、過患和出離。他們擺脫了貪婪、瞋恨、愚癡、渴愛、執取和無明。他們不偏好和反對，而且他們享受不增長。
te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi;	They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.	他們從再生、老、死、憂、悲、苦、惱、絕望中解脫。
parimuccanti dukkhasmā’ti vadāmi.	They’re freed from suffering, I say.	我說，他們從苦中解脫。

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11.6 – (There are these four kinds of grasping.)

• 11.6.1 - (other religions only partially understand some graspings)
• 11.6.2 - (other religions only partially understand some graspings)
• 11.6.3 - (other religions only partially understand some graspings)
• 11.6.4 - (other religions only partially understand some graspings)
• 11.6.5 - (Buddha has complete understanding of all kinds of grasping)

Cattārimāni, bhikkhave, upādānāni.	There are these four kinds of grasping.	有這四種執取。
Katamāni cattāri?	What four?	哪四種？
Kāmupādānaṃ, diṭṭhupādānaṃ, sīlabbatupādānaṃ, attavādupādānaṃ.	Grasping at sensual pleasures, views, precepts and observances, and theories of a self.	執取感官享樂、觀點、戒律和儀式，以及自我理論。

Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā.	There are some ascetics and brahmins who claim to propound the complete understanding of all kinds of grasping.	有些沙門和婆羅門聲稱要闡明對所有執取的完全理解。
Te na sammā sabbupādānapariññaṃ paññapenti—	But they don’t correctly describe the complete understanding of all kinds of grasping.	但他們沒有正確描述對所有執取的完全理解。
kāmupādānassa pariññaṃ paññapenti, na diṭṭhupādānassa pariññaṃ paññapenti, na sīlabbatupādānassa pariññaṃ paññapenti, na attavādupādānassa pariññaṃ paññapenti.	They describe the complete understanding of grasping at sensual pleasures, but not views, precepts and observances, and theories of a self.	他們描述了對感官享樂的執取的完全理解，但沒有描述觀點、戒律和儀式，以及自我理論。
Taṃ kissa hetu?	Why is that?	這是為什麼？
Imāni hi te bhonto samaṇabrāhmaṇā tīṇi ṭhānāni yathābhūtaṃ nappajānanti.	Because those gentlemen don’t truly understand these three things.	因為那些先生們沒有真正理解這三件事。
Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā;	That’s why they claim to propound the complete understanding of all kinds of grasping,	這就是為什麼他們聲稱要闡明對所有執取的完全理解，
te na sammā sabbupādānapariññaṃ paññapenti—	but they don’t really.	但他們沒有真正做到。
kāmupādānassa pariññaṃ paññapenti, na diṭṭhupādānassa pariññaṃ paññapenti, na sīlabbatupādānassa pariññaṃ paññapenti, na attavādupādānassa pariññaṃ paññapenti.

Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā.	There are some other ascetics and brahmins who claim to propound the complete understanding of all kinds of grasping,	還有一些其他的沙門和婆羅門聲稱要闡明對所有執取的完全理解，
Te na sammā sabbupādānapariññaṃ paññapenti—	but they don’t really.	但他們並沒有真正做到。
kāmupādānassa pariññaṃ paññapenti, diṭṭhupādānassa pariññaṃ paññapenti, na sīlabbatupādānassa pariññaṃ paññapenti, na attavādupādānassa pariññaṃ paññapenti.	They describe the complete understanding of grasping at sensual pleasures and views, but not precepts and observances, and theories of a self.	他們描述了對感官享樂和觀點的執取的完全理解，但沒有描述戒律和儀式，以及自我理論。
Taṃ kissa hetu?	Why is that?	這是為什麼？
Imāni hi te bhonto samaṇabrāhmaṇā dve ṭhānāni yathābhūtaṃ nappajānanti.	Because those gentlemen don’t truly understand these two things.	因為那些先生們沒有真正理解這兩件事。
Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā;	That’s why they claim to propound the complete understanding of all kinds of grasping,	這就是為什麼他們聲稱要闡明對所有執取的完全理解，
te na sammā sabbupādānapariññaṃ paññapenti—	but they don’t really.	但他們並沒有真正做到。
kāmupādānassa pariññaṃ paññapenti, diṭṭhupādānassa pariññaṃ paññapenti, na sīlabbatupādānassa pariññaṃ paññapenti, na attavādupādānassa pariññaṃ paññapenti.

Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā.	There are some other ascetics and brahmins who claim to propound the complete understanding of all kinds of grasping,	還有一些其他的沙門和婆羅門聲稱要闡明對所有執取的完全理解，
Te na sammā sabbupādānapariññaṃ paññapenti—	but they don’t really.	但他們並沒有真正做到。
kāmupādānassa pariññaṃ paññapenti, diṭṭhupādānassa pariññaṃ paññapenti, sīlabbatupādānassa pariññaṃ paññapenti, na attavādupādānassa pariññaṃ paññapenti.	They describe the complete understanding of grasping at sensual pleasures, views, and precepts and observances, but not theories of a self.	他們描述了對感官享樂、觀點和戒律與儀式的執取的完全理解，但沒有描述自我理論。
Taṃ kissa hetu?	Why is that?	這是為什麼？
Imañhi te bhonto samaṇabrāhmaṇā ekaṃ ṭhānaṃ yathābhūtaṃ nappajānanti.	Because those gentlemen don’t truly understand this one thing.	因為那些先生們沒有真正理解這件事。
Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā;	That’s why they claim to propound the complete understanding of all kinds of grasping,	這就是為什麼他們聲稱要闡明對所有執取的完全理解，
te na sammā sabbupādānapariññaṃ paññapenti—	but they don’t really.	但他們並沒有真正做到。
kāmupādānassa pariññaṃ paññapenti, diṭṭhupādānassa pariññaṃ paññapenti, sīlabbatupādānassa pariññaṃ paññapenti, na attavādupādānassa pariññaṃ paññapenti.

Evarūpe kho, bhikkhave, dhammavinaye yo satthari pasādo so na sammaggato akkhāyati;	In such a Dharma and Training, confidence in the Teacher is said to be far from ideal.	在這樣的佛法和訓練中，對老師的信心被認為遠非理想。
yo dhamme pasādo so na sammaggato akkhāyati;	Likewise, confidence in The Dharma,	同樣地，對佛法的信心，
yā sīlesu paripūrakāritā sā na sammaggatā akkhāyati;	fulfillment of the precepts,	戒律的圓滿，
yā sahadhammikesu piyamanāpatā sā na sammaggatā akkhāyati.	and love and affection for those sharing the same path are said to be far from ideal.	以及對同行者的愛和感情，都被認為遠非理想。
Taṃ kissa hetu?	Why is that?	這是為什麼？
Evañhetaṃ, bhikkhave, hoti yathā taṃ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite.	It’s because that Dharma and training is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha.	因為那樣的佛法和訓練被解釋得不好，宣說得不好，不能解脫，不能導向和平，是由一個沒有完全覺悟的佛陀所宣說的。

Tathāgato ca kho, bhikkhave, arahaṃ sammāsambuddho sabbupādānapariññāvādo paṭijānamāno sammā sabbupādānapariññaṃ paññapeti—	The Realized One, the perfected one, the fully awakened Buddha claims to propound the complete understanding of all kinds of grasping.	如來、應供、正等正覺者聲稱要闡明對所有執取的完全理解。
kāmupādānassa pariññaṃ paññapeti, diṭṭhupādānassa pariññaṃ paññapeti, sīlabbatupādānassa pariññaṃ paññapeti, attavādupādānassa pariññaṃ paññapeti.	He describes the complete understanding of grasping at sensual pleasures, views, precepts and observances, and theories of a self.	他描述了對感官享樂、觀點、戒律和儀式，以及自我理論的執取的完全理解。
Evarūpe kho, bhikkhave, dhammavinaye yo satthari pasādo so sammaggato akkhāyati;	In such a Dharma and Training, confidence in the Teacher is said to be ideal.	在這樣的佛法和訓練中，對老師的信心被認為是理想的。
yo dhamme pasādo so sammaggato akkhāyati;	Likewise, confidence in The Dharma,	同樣地，對佛法的信心，
yā sīlesu paripūrakāritā sā sammaggatā akkhāyati;	fulfillment of the precepts,	戒律的圓滿，
yā sahadhammikesu piyamanāpatā sā sammaggatā akkhāyati.	and love and affection for those sharing the same path are said to be ideal.	以及對同行者的愛和感情，都被認為是理想的。
Taṃ kissa hetu?	Why is that?	這是為什麼？
Evañhetaṃ, bhikkhave, hoti yathā taṃ svākkhāte dhammavinaye suppavedite niyyānike upasamasaṃvattanike sammāsambuddhappavedite.	It’s because that Dharma and training is well explained and well propounded, emancipating, leading to peace, proclaimed by a fully awakened Buddha.	因為那樣的佛法和訓練被解釋得很好，宣說得很好，能夠解脫，能夠導向和平，是由一位完全覺悟的佛陀所宣說的。

Ime ca, bhikkhave, cattāro upādānā. Kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?	What is the source, origin, birthplace, and root of these four kinds of grasping?	這四種執取的來源、起源、出生地和根源是什麼？
Ime cattāro upādānā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā.	Craving.	渴愛。
Taṇhā cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?	And what is the source, origin, birthplace, and root of craving?	渴愛的來源、起源、出生地和根源是什麼？
Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā.	Feeling.	感受。
Vedanā cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?	And what is the source of feeling?	感受的來源是什麼？
Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā.	Contact.	觸。
Phasso cāyaṃ, bhikkhave, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo?	And what is the source of contact?	觸的來源是什麼？
Phasso saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanapabhavo.	The six sense fields.	六處。
Saḷāyatanañcidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ?	And what is the source of the six sense fields?	六處的來源是什麼？
Saḷāyatanaṃ nāmarūpanidānaṃ nāmarūpasamudayaṃ nāmarūpajātikaṃ nāmarūpapabhavaṃ.	Name and form.	名色。
Nāmarūpañcidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ?	And what is the source of name and form?	名色的來源是什麼？
Nāmarūpaṃ viññāṇanidānaṃ viññāṇasamudayaṃ viññāṇajātikaṃ viññāṇapabhavaṃ.	Consciousness.	識。
Viññāṇañcidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ?	And what is the source of consciousness?	識的來源是什麼？
Viññāṇaṃ saṅkhāranidānaṃ saṅkhārasamudayaṃ saṅkhārajātikaṃ saṅkhārapabhavaṃ.	co-activities.	行。
Saṅkhārā cime, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?	And what is the source of co-activities?	行的來源是什麼？
Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā.	Ignorance.	無明。

Yato ca kho, bhikkhave, bhikkhuno avijjā pahīnā hoti vijjā uppannā, so avijjāvirāgā vijjuppādā neva kāmupādānaṃ upādiyati, na diṭṭhupādānaṃ upādiyati, na sīlabbatupādānaṃ upādiyati, na attavādupādānaṃ upādiyati.	When that monk has given up ignorance and given rise to knowledge, they don’t grasp at sensual pleasures, views, precepts and observances, or theories of a self.	當那位比丘捨棄無明並生起智慧時，他們不執取感官享樂、觀點、戒律和儀式，或自我理論。
Anupādiyaṃ na paritassati, aparitassaṃ paccattaññeva parinibbāyati.	Not grasping, they’re not anxious. Not being anxious, they personally become nirvana'd.	不執取，他們就不焦慮。不焦慮，他們就親自證得涅槃。
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”	他們明白：「再生已盡，梵行已立，所作已辦，不復受後有。」

Idamavoca bhagavā.	That is what the Buddha said.	那就是佛陀所說的。
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.	滿足的那些比丘對佛陀所說的感到高興。

+

MN 12 Mahā-sīhanāda: Longer Discourse on the Lion’s Roar

+ all- all

• +12.2 - (The Realized One possesses ten powers)
  • 12.2.1 - (understands the possible as possible)
  • 12.2.2 - (understands karma effects and their causes)
  • 12.2.3 - (understands where all paths of practice lead.)
  • 12.2.4 - (understands the world with its many and diverse elements.)
  • 12.2.5 - (understands the diverse beliefs of sentient beings.)
  • 12.2.6 - (understands the faculties of other sentient beings by mind reading)
  • 12.2.7 - (understands corruption, cleansing, and emergence regarding the jhānas, liberations,)
  • 12.2.8 - (recollection of past lives)
  • 12.2.9 - (divine eye)
  • 12.2.10 - (destruction of asinine-inclinations)
• +12.3 - (Sāriputta, a Realized One has four kinds of self-assurance)
  • 12.3.1 - (.)
  • 12.3.2 - (.)
  • 12.3.3 - (.)
  • 12.3.4 - (.)
• 12.4 - (Sāriputta, there are these eight assemblies.)
• 12.5 - (Sāriputta, there are these four kinds of reproduction.)
• +12.6 - (THE FIVE DESTINATIONS AND NIBBĀNA)
  • 12.6.1 - (hell)
  • 12.6.2 - (animal realm)
  • 12.6.3 - (ghost realm)
  • 12.6.4 - (human realm)
  • 12.6.5 - (heavenly realm)
  • 12.6.6 - (nirvana)
• +12.7 - (THE BODHISATTA’S AUSTERITIES)
  • 12.7.1 - (rough living)
  • 12.7.2 - (shunning)
  • 12.7.3 - (seclusion)
  • 12.7.4 - (eating of most unnatural things)

	(derived from B. Sujato 2018/12)	（源自 B. Sujato 2018/12）
Evaṃ me sutaṃ—​	So I have heard.	我曾聽說。
ekaṃ samayaṃ bhagavā vesāliyaṃ viharati bahinagare aparapure vanasaṇḍe.	At one time the Buddha was staying near Vesālī in a woodland grove behind the town.	一時，佛陀住在毘舍離城後方的林園中。
Tena kho pana samayena sunakkhatto licchaviputto acirapakkanto hoti imasmā dhammavinayā.	Now at that time Sunakkhatta the Licchavi had recently left this teaching and training.	那時，離車族人善星最近剛離開這教法和訓練。
So vesāliyaṃ parisati evaṃ vācaṃ bhāsati:	He was telling a crowd in Vesālī:	他在毘舍離城對群眾說：
“natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso.	“The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones.	“沙門喬達摩沒有超人殊勝的聖者智見。
Takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayampaṭibhānaṃ.	He teaches what he’s worked out by logic, following a line of inquiry, expressing his own perspective.	他所教導的都是他透過邏輯推導、循著探究路線、表達自己觀點所得到的。
Yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā”ti.	And his teaching leads those who practice it to the complete ending of suffering, the goal for which it’s taught.”	他的教法引導修行者達到苦的完全止息，這就是其教導的目的。”

Atha kho āyasmā sāriputto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi.	Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, entered Vesālī for alms.	然後舍利弗尊者早上穿好衣服，帶著缽和衣，進入毘舍離城乞食。
Assosi kho āyasmā sāriputto sunakkhattassa licchaviputtassa vesāliyaṃ parisati evaṃ vācaṃ bhāsamānassa:	He heard what Sunakkhatta was saying.	他聽到善星在說什麼。
“natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso.
Takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayampaṭibhānaṃ.
Yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā”ti.

Atha kho āyasmā sāriputto vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca:	Then he wandered for alms in Vesālī. After the meal, on his return from alms-round, he went to the Buddha, bowed, sat down to one side, and told him what had happened.	然後他在毘舍離乞食。飯後，從乞食回來，他去見佛陀，頂禮後坐在一旁，並告訴他發生了什麼事。
“sunakkhatto, bhante, licchaviputto acirapakkanto imasmā dhammavinayā.
So vesāliyaṃ parisati evaṃ vācaṃ bhāsati:
‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso.
Takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayampaṭibhānaṃ.
Yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’”ti.

“Kodhano heso, sāriputta, sunakkhatto moghapuriso.	“Sāriputta, Sunakkhatta, that foolish man, is angry.	“舍利弗，那個愚蠢的善星生氣了。
Kodhā ca panassa esā vācā bhāsitā.	His words are spoken out of anger.	他的話是出於憤怒而說的。
‘Avaṇṇaṃ bhāsissāmī’ti kho, sāriputta, sunakkhatto moghapuriso vaṇṇaṃyeva tathāgatassa bhāsati.	Thinking he criticizes the Realized One, in fact he just praises him.	他以為自己在批評如來，實際上他只是在讚美如來。
Vaṇṇo heso, sāriputta, tathāgatassa yo evaṃ vadeyya:	For it is praise of the Realized One to say:	因為說：
‘yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’ti.	‘His teaching leads those who practice it to the complete ending of suffering, the goal for which it’s taught.’	‘他的教法引導修行者達到苦的完全止息，這就是其教導的目的。’這就是對如來的讚美。

Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati:	But there’s no way Sunakkhatta will infer about me from the teaching:	但是，善星絕不可能從教法中推斷出我的：
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṃ, buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’	“那位世尊是阿羅漢、正等正覺者、明行具足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。”

Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati:	And there’s no way Sunakkhatta will infer about me from the teaching:	善星絕不可能從教法中推斷出我的：
‘itipi so bhagavā anekavihitaṃ iddhividhaṃ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasati parimajjati; yāva brahmalokāpi kāyena vasaṃ vattetī’ti.	‘That Blessed One wields the many kinds of psychic power: multiplying himself and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahmā realm.’	“那位世尊能現種種神通：一身變多身，多身變一身；隱形顯形；穿牆破壁，無礙而過，猶如在虛空中行走；出沒於地中，猶如在水中；在水面上行走，猶如在陸地上；盤腿在空中飛行，猶如鳥兒；手觸日月，雖大而有力；身能自在，乃至梵天界。”

Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati:	And there’s no way Sunakkhatta will infer about me from the teaching:	善星絕不可能從教法中推斷出我的：
‘itipi so bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti—dibbe ca mānuse ca, ye dūre santike cā’ti.	‘That Blessed One, with clairaudience that is purified and superhuman, hears both kinds of sounds, human and divine, whether near or far.’	“那位世尊以清淨超人的天耳通，聽到兩種聲音，人的和神的，無論遠近。”

Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati:	And there’s no way Sunakkhatta will infer about me from the teaching:	善星絕不可能從教法中推斷出我的：
‘itipi so bhagavā parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti—sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānāti, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajānāti; sadosaṃ vā cittaṃ sadosaṃ cittanti pajānāti, vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajānāti; samohaṃ vā cittaṃ samohaṃ cittanti pajānāti, vītamohaṃ vā cittaṃ vītamohaṃ cittanti pajānāti; saṅkhittaṃ vā cittaṃ saṅkhittaṃ cittanti pajānāti, vikkhittaṃ vā cittaṃ vikkhittaṃ cittanti pajānāti; mahaggataṃ vā cittaṃ mahaggataṃ cittanti pajānāti, amahaggataṃ vā cittaṃ amahaggataṃ cittanti pajānāti; sauttaraṃ vā cittaṃ sauttaraṃ cittanti pajānāti, anuttaraṃ vā cittaṃ anuttaraṃ cittanti pajānāti; samāhitaṃ vā cittaṃ samāhitaṃ cittanti pajānāti, asamāhitaṃ vā cittaṃ asamāhitaṃ cittanti pajānāti; vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajānāti, avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajānātī’ti.	‘That Blessed One understands the minds of other beings and individuals, having comprehended them with his own mind. He understands mind with greed as “mind with greed,” and mind without greed as “mind without greed.” He understands mind with hate … mind without hate … mind with delusion … mind without delusion … contracted mind … scattered mind … expansive mind … unexpansive mind … mind that is supreme … mind that is not supreme … mind undistractify-&-lucidifyd in samādhi … mind not undistractify-&-lucidifyd in samādhi … freed mind as “freed mind,” and unfreed mind as “unfreed mind.”’	“那位世尊以自己的心了知其他眾生和個體的思想。他了知有貪的心為‘有貪的心’，無貪的心為‘無貪的心’。他了知有瞋的心……無瞋的心……有癡的心……無癡的心……收縮的心……散亂的心……廣大的心……不廣大的心……無上心……非無上心……入定的心……未入定的心……解脫的心為‘解脫的心’，未解脫的心為‘未解脫的心’。”

+

12.2 – (The Realized One possesses ten powers)

• 12.2.1 - (understands the possible as possible)
• 12.2.2 - (understands karma effects and their causes)
• 12.2.3 - (understands where all paths of practice lead.)
• 12.2.4 - (understands the world with its many and diverse elements.)
• 12.2.5 - (understands the diverse beliefs of sentient beings.)
• 12.2.6 - (understands the faculties of other sentient beings by mind reading)
• 12.2.7 - (understands corruption, cleansing, and emergence regarding the jhānas, liberations,)
• 12.2.8 - (recollection of past lives)
• 12.2.9 - (divine eye)
• 12.2.10 - (destruction of asinine-inclinations)

Dasa kho panimāni, sāriputta, tathāgatassa tathāgatabalāni yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.	The Realized One possesses ten powers of a Realized One. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.	如來擁有如來的十力。憑藉這些力量，他在眾中宣稱牛王的地位，吼出獅子吼，並轉動法輪。
Katamāni dasa?	What ten?	哪十種？

Idha, sāriputta, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti.	Firstly, the Realized One truly understands the possible as possible, and the impossible as impossible.	首先，如來確實理解可能的是可能的，不可能的是不可能的。
Yampi, sāriputta, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (1)	Since he truly understands this, this is a power of the Realized One. Relying on this he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.	因為他確實理解這一點，這就是如來的一種力量。依靠這個力量，他在眾中宣稱牛王的地位，吼出獅子吼，並轉動法輪。

Puna caparaṃ, sāriputta, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti.	Furthermore, the Realized One truly understands the result of deeds undertaken in the past, future, and present in terms of causes and reasons.	此外，如來確實理解過去、未來和現在所行之業的結果，就其原因和理由而言。
Yampi, sāriputta, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (2)	Since he truly understands this, this is a power of the Realized One. …	因為他確實理解這一點，這就是如來的一種力量。……

Puna caparaṃ, sāriputta, tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti.	Furthermore, the Realized One truly understands where all paths of practice lead.	此外，如來確實了解所有修行之道通往何處。
Yampi, sāriputta, tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (3)	Since he truly understands this, this is a power of the Realized One. …	因為他確實理解這一點，這就是如來的一種力量。……

Puna caparaṃ, sāriputta, tathāgato anekadhātunānādhātulokaṃ yathābhūtaṃ pajānāti.	Furthermore, the Realized One truly understands the world with its many and diverse elements.	此外，如來確實了解世界及其許多不同的元素。
Yampi, sāriputta, tathāgato anekadhātunānādhātulokaṃ yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (4)	Since he truly understands this, this is a power of the Realized One. …	因為他確實理解這一點，這就是如來的一種力量。……

Puna caparaṃ, sāriputta, tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti.	Furthermore, the Realized One truly understands the diverse beliefs of sentient beings.	此外，如來確實了解其他有情眾生的不同信仰。
Yampi, sāriputta, tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (5)	Since he truly understands this, this is a power of the Realized One. …	因為他確實理解這一點，這就是如來的一種力量。……

Puna caparaṃ, sāriputta, tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti.	Furthermore, the Realized One truly understands the faculties of other sentient beings and other individuals after comprehending them with his mind.	此外，如來確實以自己的心了知其他有情眾生和個體的根性。
Yampi, sāriputta, tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (6)	Since he truly understands this, this is a power of the Realized One. …	因為他確實理解這一點，這就是如來的一種力量。……

Puna caparaṃ, sāriputta, tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṅkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti.	Furthermore, the Realized One truly understands corruption, cleansing, and emergence regarding the jhānas, liberations, undistractible-luciditys, and attainments.	此外，如來確實理解禪那、解脫、專注和成就的染污、淨化和出現。
Yampi, sāriputta, tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṅkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (7)	Since he truly understands this, this is a power of the Realized One. …	因為他確實理解這一點，這就是如來的一種力量。……

Puna caparaṃ, sāriputta, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe: ‘amutrāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.	Furthermore, the Realized One recollects many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. He remembers: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so he recollects his many kinds of past lives, with features and details.	此外，如來憶念許多種過去世。那就是：一世、二世、三世、四世、五世、十世、二十世、三十世、四十世、五十世、一百世、一千世、十萬世；許多世界毀壞的劫、許多世界形成的劫、許多世界毀壞和形成的劫。他憶念：「我在那裡時，名叫這個，姓氏是那個，容貌是這樣，食物是那樣。我的感受是這樣，我的壽命是那樣。我從那裡死後，轉生到其他地方。在那裡，我也名叫這個，姓氏是那個，容貌是這樣，食物是那樣。我的感受是這樣，我的壽命是那樣。我從那裡死後，轉生到這裡。」他就這樣憶念許多種過去世，包括特徵和細節。
Yampi, sāriputta, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (8)	Since he truly understands this, this is a power of the Realized One. …	因為他確實理解這一點，這就是如來的一種力量。……

Puna caparaṃ, sāriputta, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti.	Furthermore, with clairvoyance that is purified and superhuman, the Realized One sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, he sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds.	此外，如來以清淨超人的天眼通，看見眾生逝去和再生——低劣和優越，美麗和醜陋，生於善趣或惡趣。他了解眾生如何依其業力而再生。「這些親愛的眾生以身、語、意行惡。他們誹謗聖者；他們有邪見；他們選擇依據那邪見而行事。當他們身壞命終後，他們再生於惡趣、惡處、地獄、地獄道。然而，這些親愛的眾生以身、語、意行善。他們從未誹謗聖者；他們有正見；他們選擇依據那正見而行事。當他們身壞命終後，他們再生於善趣、天界。」就這樣，他以清淨超人的天眼通，看見眾生逝去和再生——低劣和優越，美麗和醜陋，生於善趣或惡趣。他了解眾生如何依其業力而再生。
Yampi, sāriputta, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti. Idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (9)	Since he truly understands this, this is a power of the Realized One. …	因為他確實理解這一點，這就是如來的一種力量。……

Puna caparaṃ, sāriputta, tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	Furthermore, the Realized One has realized the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with his own insight due to the ending of defilements.	此外，如來在今生中已證得無染的心解脫和慧解脫，並由於煩惱的滅盡，以自己的洞察力證得並安住於其中。
Yampi, sāriputta, tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (10)	Since he truly understands this, this is a power of the Realized One. Relying on this he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.	因為他確實理解這一點，這就是如來的一種力量。依靠這個力量，他在眾中宣稱牛王的地位，吼出獅子吼，並轉動法輪。

Imāni kho, sāriputta, dasa tathāgatassa tathāgatabalāni yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

A Realized One possesses these ten powers of a Realized One. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.

一位如來擁有這十種如來之力。憑藉這些力量，他在眾中宣稱牛王的地位，吼出獅子吼，並轉動法輪。

Yo kho maṃ, sāriputta, evaṃ jānantaṃ evaṃ passantaṃ evaṃ vadeyya:	When I know and see in this way, suppose someone were to say this:	當我以這種方式知見時，假設有人會這麼說：
‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso;	‘The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones.	“沙門喬達摩沒有超人殊勝的聖者智見。
takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayampaṭibhānan’ti,	He teaches what he’s worked out by logic, following a line of inquiry, expressing his own perspective.’	他所教導的都是他透過邏輯推導、循著探究路線、表達自己觀點所得到的。”
taṃ, sāriputta, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye.	Unless they give up that speech and that thought, and let go of that view, they will be cast down to hell.	除非他們放棄那樣的言論和思想，並放下那樣的觀點，否則他們將會墮入地獄。
Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṃ ārādheyya, evaṃ sampadamidaṃ, sāriputta, vadāmi.	Just as a monk accomplished in ethics, undistractible-lucidity, and wisdom would reach enlightenment in this very life, such is the consequence, I say.	正如一個在戒、定、慧上有所成就的比丘會在此生證得覺悟，我說，這就是其結果。
Taṃ vācaṃ appahāya, taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye.	Unless they give up that speech and thought, and let go of that view, they will be cast down to hell.	除非他們放棄那樣的言論和思想，並放下那樣的觀點，否則他們將會墮入地獄。

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12.3 – (Sāriputta, a Realized One has four kinds of self-assurance)

• 12.3.1 - (.)
• 12.3.2 - (.)
• 12.3.3 - (.)
• 12.3.4 - (.)

Cattārimāni, sāriputta, tathāgatassa vesārajjāni yehi vesārajjehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.	Sāriputta, a Realized One has four kinds of self-assurance. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.	舍利弗，如來有四種自信。憑藉這些自信，他在眾中宣稱牛王的地位，吼出獅子吼，並轉動法輪。
Katamāni cattāri?	What four?	哪四種？

‘Sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā’ti. Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatīti nimittametaṃ, sāriputta, na samanupassāmi.	I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘You claim to be fully awakened, but you don’t understand these things.’	我看不到任何人——無論是沙門、婆羅門、天神、魔羅、梵天，或世間任何其他人——有任何正當理由責罵我，說：「你聲稱已完全覺醒，但你不了解這些事情。」
Etamahaṃ, sāriputta, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi. (1)	Since I see no such reason, I live secure, fearless, and assured.	由於我看不到這樣的理由，我安穩、無畏、自信地生活。

‘Khīṇāsavassa te paṭijānato ime āsavā aparikkhīṇā’ti. Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatīti nimittametaṃ, sāriputta, na samanupassāmi.	I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘You claim to have ended all defilements, but these defilements have not ended.’	我看不到任何人——無論是沙門、婆羅門、天神、魔羅、梵天，或世間任何其他人——有任何正當理由責罵我，說：「你聲稱已斷盡一切煩惱，但這些煩惱並未斷盡。」
Etamahaṃ, sāriputta, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi. (2)	Since I see no such reason, I live secure, fearless, and assured.	由於我看不到這樣的理由，我安穩、無畏、自信地生活。

‘Ye kho pana te antarāyikā dhammā vuttā, te paṭisevato nālaṃ antarāyāyā’ti. Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatīti nimittametaṃ, sāriputta, na samanupassāmi.	I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘The acts that you say are obstructions are not really obstructions for the one who performs them.’	我看不到任何人——無論是沙門、婆羅門、天神、魔羅、梵天，或世間任何其他人——有任何正當理由責罵我，說：「你所說的障礙行為，對於實行者而言，並非真正的障礙。」
Etamahaṃ, sāriputta, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi. (3)	Since I see no such reason, I live secure, fearless, and assured.	由於我看不到這樣的理由，我安穩、無畏、自信地生活。

‘Yassa kho pana te atthāya dhammo desito, so na niyyāti takkarassa sammā dukkhakkhayāyā’ti. Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatīti nimittametaṃ, sāriputta, na samanupassāmi.	I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘The teaching doesn’t lead those who practice it to the complete ending of suffering, the goal for which you taught it.’	我看不到任何人——無論是沙門、婆羅門、天神、魔羅、梵天，或世間任何其他人——有任何正當理由責罵我，說：「這個教法並未引導修行者達到苦的完全止息，那正是你教導它的目的。」
Etamahaṃ, sāriputta, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi. (4)	Since I see no such reason, I live secure, fearless, and assured.	由於我看不到這樣的理由，我安穩、無畏、自信地生活。

Imāni kho, sāriputta, cattāri tathāgatassa vesārajjāni yehi vesārajjehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

A Realized One has these four kinds of self-assurance. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.

一位如來擁有這四種自信。憑藉這些自信，他在眾中宣稱牛王的地位，吼出獅子吼，並轉動法輪。

Yo kho maṃ, sāriputta, evaṃ jānantaṃ evaṃ passantaṃ evaṃ vadeyya:	When I know and see in this way, suppose someone were to say this:	當我以這種方式知見時，假設有人會這麼說：
‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso, takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayampaṭibhānan’ti,	‘The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones …’	“沙門喬達摩沒有超人殊勝的聖者智見……”
taṃ, sāriputta, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye.	Unless they give up that speech and that thought, and let go of that view, they will be cast down to hell.	除非他們放棄那樣的言論和思想，並放下那樣的觀點，否則他們將會墮入地獄。
Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṃ ārādheyya, evaṃ sampadamidaṃ, sāriputta, vadāmi.
Taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye.

Aṭṭha kho imā, sāriputta, parisā.	Sāriputta, there are these eight assemblies.	舍利弗，有這八種會眾。
Katamā aṭṭha?	What eight?	哪八種？
Khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṃsaparisā, māraparisā, brahmaparisā—	The assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods under the Four Great Kings. An assembly of the gods under the Thirty-Three. An assembly of Māras. An assembly of Brahmās.	剎帝利、婆羅門、居士和沙門的會眾。四大天王天神的會眾。三十三天會眾。魔羅會眾。梵天會眾。
imā kho, sāriputta, aṭṭha parisā.	These are the eight assemblies.	這就是八種會眾。
Imehi kho, sāriputta, catūhi vesārajjehi samannāgato tathāgato imā aṭṭha parisā upasaṅkamati ajjhogāhati.	Possessing these four kinds of self-assurance, the Realized One approaches and enters right into these eight assemblies.	如來具備這四種自信，走進並進入這八種會眾。
Abhijānāmi kho panāhaṃ, sāriputta, anekasataṃ khattiyaparisaṃ upasaṅkamitā.	I recall having approached an assembly of hundreds of aristocrats.	我記得曾走進數百名剎帝利的會眾。
Tatrapi mayā sannisinnapubbañceva, sallapitapubbañca, sākacchā ca samāpajjitapubbā.	There I used to sit with them, converse, and engage in discussion.	在那裡我曾與他們同坐、交談、參與討論。
Tatra vata maṃ bhayaṃ vā sārajjaṃ vā okkamissatīti nimittametaṃ, sāriputta, na samanupassāmi.	But I don’t see any reason to feel afraid or insecure.	但我看不到任何感到害怕或不安的理由。
Etamahaṃ, sāriputta, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.	Since I see no such reason, I live secure, fearless, and assured.	由於我看不到這樣的理由，我安穩、無畏、自信地生活。

Abhijānāmi kho panāhaṃ, sāriputta, anekasataṃ brāhmaṇaparisaṃ … pe …	I recall having approached an assembly of hundreds of brahmins …	我記得曾走進數百名婆羅門的會眾……
gahapatiparisaṃ …	householders …	居士……
samaṇaparisaṃ …	ascetics …	沙門……
cātumahārājikaparisaṃ …	the gods under the Four Great Kings …	四大天王天神……
tāvatiṃsaparisaṃ …	the gods under the Thirty-Three …	三十三天……
māraparisaṃ …	Māras …	魔羅……
brahmaparisaṃ upasaṅkamitā.	Brahmās.	梵天。
Tatrapi mayā sannisinnapubbañceva, sallapitapubbañca, sākacchā ca samāpajjitapubbā.	There too I used to sit with them, converse, and engage in discussion.	在那裡我也曾與他們同坐、交談、參與討論。
Tatra vata maṃ bhayaṃ vā sārajjaṃ vā okkamissatīti nimittametaṃ, sāriputta, na samanupassāmi.	But I don’t see any reason to feel afraid or insecure.	但我看不到任何感到害怕或不安的理由。
Etamahaṃ, sāriputta, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.	Since I see no such reason, I live secure, fearless, and assured.	由於我看不到這樣的理由，我安穩、無畏、自信地生活。

Yo kho maṃ, sāriputta, evaṃ jānantaṃ evaṃ passantaṃ evaṃ vadeyya:	When I know and see in this way, suppose someone were to say this:	當我以這種方式知見時，假設有人會這麼說：
‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso, takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayampaṭibhānan’ti,	‘The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones …’	“沙門喬達摩沒有超人殊勝的聖者智見……”
taṃ, sāriputta, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye.	Unless they give up that speech and that thought, and let go of that view, they will be cast down to hell.	除非他們放棄那樣的言論和思想，並放下那樣的觀點，否則他們將會墮入地獄。
Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṃ ārādheyya, evaṃ sampadamidaṃ, sāriputta, vadāmi.
Taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye.

Catasso kho imā, sāriputta, yoniyo.	Sāriputta, there are these four kinds of reproduction.	舍利弗，有這四種再生方式。
Katamā catasso?	What four?	哪四種？
Aṇḍajā yoni, jalābujā yoni, saṃsedajā yoni, opapātikā yoni.	Reproduction for creatures born from an egg, from a womb, from moisture, or spontaneously.	卵生、胎生、濕生或化生。
Katamā ca, sāriputta, aṇḍajā yoni?	And what is reproduction from an egg?	什麼是卵生？
Ye kho te, sāriputta, sattā aṇḍakosaṃ abhinibbhijja jāyanti—	There are beings who are born by breaking out of an eggshell.	有些眾生是從蛋殼中孵化出來的。
ayaṃ vuccati, sāriputta, aṇḍajā yoni.	This is called reproduction from an egg.	這稱為卵生。
Katamā ca, sāriputta, jalābujā yoni?	And what is reproduction from a womb?	什麼是胎生？
Ye kho te, sāriputta, sattā vatthikosaṃ abhinibbhijja jāyanti—	There are beings who are born by breaking out of the amniotic sac.	有些眾生是從羊膜囊中出生。
ayaṃ vuccati, sāriputta, jalābujā yoni.	This is called reproduction from a womb.	這稱為胎生。
Katamā ca, sāriputta, saṃsedajā yoni?	And what is reproduction from moisture?	什麼是濕生？
Ye kho te, sāriputta, sattā pūtimacche vā jāyanti pūtikuṇape vā pūtikummāse vā candanikāye vā oḷigalle vā jāyanti—	There are beings who are born in a rotten fish, in a rotten corpse, in rotten dough, in a cesspool or a sump.	有些眾生生於腐爛的魚類、腐爛的屍體、腐爛的麵團、糞坑或汙水池中。
ayaṃ vuccati, sāriputta, saṃsedajā yoni.	This is called reproduction from moisture.	這稱為濕生。
Katamā ca, sāriputta, opapātikā yoni?	And what is spontaneous reproduction?	什麼是化生？
Devā, nerayikā, ekacce ca manussā, ekacce ca vinipātikā—	Gods, hell-beings, certain humans, and certain beings in the lower realms.	天神、地獄眾生、某些人類和某些下界眾生。
ayaṃ vuccati, sāriputta, opapātikā yoni.	This is called spontaneous reproduction.	這稱為化生。
Imā kho, sāriputta, catasso yoniyo.	These are the four kinds of reproduction.	這就是四種再生方式。

Yo kho maṃ, sāriputta, evaṃ jānantaṃ evaṃ passantaṃ evaṃ vadeyya:	When I know and see in this way, suppose someone were to say this:	當我以這種方式知見時，假設有人會這麼說：
‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso, takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayampaṭibhānan’ti,	‘The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones …’	“沙門喬達摩沒有超人殊勝的聖者智見……”
taṃ, sāriputta, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye.	Unless they give up that speech and that thought, and let go of that view, they will be cast down to hell.	除非他們放棄那樣的言論和思想，並放下那樣的觀點，否則他們將會墮入地獄。
Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṃ ārādheyya, evaṃ sampadamidaṃ, sāriputta, vadāmi.
Taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye.

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12.6 – (THE FIVE DESTINATIONS AND NIBBĀNA)

• 12.6.1 - (hell)
• 12.6.2 - (animal realm)
• 12.6.3 - (ghost realm)
• 12.6.4 - (human realm)
• 12.6.5 - (heavenly realm)
• 12.6.6 - (nirvana)

Pañca kho imā, sāriputta, gatiyo.	There are these five destinations.	有這五種趣。
Katamā pañca?	What five?	哪五種？
Nirayo, tiracchānayoni, pettivisayo, manussā, devā.	Hell, the animal realm, the ghost realm, humanity, and the gods.	地獄、畜生界、餓鬼界、人道和天道。
Nirayañcāhaṃ, sāriputta, pajānāmi, nirayagāmiñca maggaṃ, nirayagāminiñca paṭipadaṃ;	I understand hell, and the path and practice that leads to hell.	我了解地獄，以及導致地獄的道路和修行。
yathā paṭipanno ca kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi.	And I understand how someone practicing that way, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell.	我也了解修行該道的人，身壞命終後，如何投生到惡趣、惡處、地獄、地獄道。
Tiracchānayoniñcāhaṃ, sāriputta, pajānāmi, tiracchānayonigāmiñca maggaṃ, tiracchānayonigāminiñca paṭipadaṃ;	I understand the animal realm …	我了解畜生界……
yathā paṭipanno ca kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapajjati tañca pajānāmi.
Pettivisayañcāhaṃ, sāriputta, pajānāmi, pettivisayagāmiñca maggaṃ, pettivisayagāminiñca paṭipadaṃ;
yathā paṭipanno ca kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapajjati tañca pajānāmi.	the ghost realm …	餓鬼界……
Manusse cāhaṃ, sāriputta, pajānāmi, manussalokagāmiñca maggaṃ, manussalokagāminiñca paṭipadaṃ;	humanity …	人道……
yathā paṭipanno ca kāyassa bhedā paraṃ maraṇā manussesu upapajjati tañca pajānāmi.
Deve cāhaṃ, sāriputta, pajānāmi, devalokagāmiñca maggaṃ, devalokagāminiñca paṭipadaṃ;	gods, and the path and practice that leads to the world of the gods.	天道，以及通往天道的道路和修行。
yathā paṭipanno ca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati tañca pajānāmi.	And I understand how someone practicing that way, when their body breaks up, after death, is reborn in a good place, a heavenly realm.	我也了解修行該道的人，身壞命終後，如何投生到善趣、天界。
Nibbānañcāhaṃ, sāriputta, pajānāmi, nibbānagāmiñca maggaṃ, nibbānagāminiñca paṭipadaṃ;	And I understand nirvana, and the path and practice that leads to nirvana.	我了解涅槃，以及導致涅槃的道路和修行。
yathā paṭipanno ca āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati tañca pajānāmi.	And I understand how someone practicing that way realizes the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with their own insight due to the ending of defilements.	我也了解修行該道的人，如何在此生中證得無染的心解脫和慧解脫，並由於煩惱的滅盡，以自己的洞察力證得並安住於其中。

Idhāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi—	When I’ve comprehended the mind of a certain person, I understand:	當我了知某人的心時，我了解：
tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissatīti.	‘This person is practicing in such a way and has entered such a path that when their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.’	“此人以這樣的方式修行，並已進入這樣的道路，當他身壞命終後，將會投生到惡處、惡道、地獄、地獄。”
Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṃ.	Then some time later I see that they have indeed been reborn in hell, where they experience exclusively painful feelings, sharp and severe.	然後過了一段時間，我看到他確實已投生到地獄，在那裡他經歷 исключительно 痛苦、劇烈而嚴重的感受。
Seyyathāpi, sāriputta, aṅgārakāsu sādhikaporisā pūrā aṅgārānaṃ vītaccikānaṃ vītadhūmānaṃ.	Suppose there was a pit of glowing coals deeper than a man’s height, full of glowing coals that neither flamed nor smoked.	假設有一個比人高深的熾熱煤坑，裡面充滿了既不燃燒也不冒煙的熾熱煤炭。
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva aṅgārakāsuṃ paṇidhāya.	Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. But the path they’re on heads in one direction only, to that very same pit of coals.	然後來了一個人，在酷熱中掙扎，疲憊、口渴、乾渴。但他所走的道路只有一個方向，就是通往那個煤坑。
Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya:	If a person with good eyesight saw them, they’d say:	如果一個視力好的人看到他們，他會說：
‘tathāyaṃ bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā imaṃyeva aṅgārakāsuṃ āgamissatī’ti.	‘This person is proceeding in such a way and has entered such a path that they will arrive at that very pit of coals.’	“此人以這樣的方式前行，並已進入這樣的道路，他將會到達那個煤坑。”
Tamenaṃ passeyya aparena samayena tassā aṅgārakāsuyā patitaṃ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṃ.	Then some time later they see that they have indeed fallen into that pit of coals, where they experience exclusively painful feelings, sharp and severe. …	然後過了一段時間，他們看到他確實已掉進那個煤坑，在那裡他經歷 исключительно 痛苦、劇烈而嚴重的感受。……
Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi—
tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho yathā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissatīti.
Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṃ. (1)

Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi—	When I’ve comprehended the mind of a certain person, I understand:	當我了知某人的心時，我了解：
tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapajjissatīti.	‘This person … will be reborn in the animal realm.’	“此人……將會投生到畜生道。”
Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapannaṃ, dukkhā tibbā kaṭukā vedanā vedayamānaṃ.	Then some time later I see that they have indeed been reborn in the animal realm, where they experience painful feelings, sharp and severe.	然後過了一段時間，我看到他確實已投生到畜生道，在那裡他經歷痛苦、劇烈而嚴重的感受。
Seyyathāpi, sāriputta, gūthakūpo sādhikaporiso, pūro gūthassa.	Suppose there was a sewer deeper than a man’s height, full to the brim with feces.	假設有一個比人高深的下水道，裡面裝滿了糞便。
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva gūthakūpaṃ paṇidhāya.	Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. But the path they’re on heads in one direction only, to that very same sewer.	然後來了一個人，在酷熱中掙扎，疲憊、口渴、乾渴。但他所走的道路只有一個方向，就是通往那個下水道。
Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya:	If a person with good eyesight saw them, they’d say:	如果一個視力好的人看到他們，他會說：
‘tathāyaṃ bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho yathā imaṃyeva gūthakūpaṃ āgamissatī’ti.	‘This person is proceeding in such a way and has entered such a path that they will arrive at that very sewer.’	“此人以這樣的方式前行，並已進入這樣的道路，他將會到達那個下水道。”
Tamenaṃ passeyya aparena samayena tasmiṃ gūthakūpe patitaṃ, dukkhā tibbā kaṭukā vedanā vedayamānaṃ.	Then some time later they see that they have indeed fallen into that sewer, where they experience painful feelings, sharp and severe. …	然後過了一段時間，他們看到他確實已掉進那個下水道，在那裡他經歷痛苦、劇烈而嚴重的感受。……
Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi—
tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapajjissatīti.
Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapannaṃ, dukkhā tibbā kaṭukā vedanā vedayamānaṃ. (2)

Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi—	When I’ve comprehended the mind of a certain person, I understand:	當我了知某人的心時，我了解：
tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapajjissatīti.	‘This person … will be reborn in the ghost realm.’	“此人……將會投生到餓鬼道。”
Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapannaṃ, dukkhabahulā vedanā vedayamānaṃ.	Then some time later I see that they have indeed been reborn in the ghost realm, where they experience many painful feelings.	然後過了一段時間，我看到他確實已投生到餓鬼道，在那裡他經歷許多痛苦的感受。
Seyyathāpi, sāriputta, rukkho visame bhūmibhāge jāto tanupattapalāso kabaracchāyo.	Suppose there was a tree growing on rugged ground, with thin foliage casting dappled shade.	假設有一棵樹長在崎嶇的地面上，樹葉稀疏，投下斑駁的陰影。
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva rukkhaṃ paṇidhāya.	Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. But the path they’re on heads in one direction only, to that very same tree.	然後來了一個人，在酷熱中掙扎，疲憊、口渴、乾渴。但他所走的道路只有一個方向，就是通往那棵樹。
Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya:	If a person with good eyesight saw them, they’d say:	如果一個視力好的人看到他們，他會說：
‘tathāyaṃ bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā imaṃyeva rukkhaṃ āgamissatī’ti.	‘This person is proceeding in such a way and has entered such a path that they will arrive at that very tree.’	“此人以這樣的方式前行，並已進入這樣的道路，他將會到達那棵樹。”
Tamenaṃ passeyya, aparena samayena tassa rukkhassa chāyāya nisinnaṃ vā nipannaṃ vā dukkhabahulā vedanā vedayamānaṃ.	Then some time later they see them sitting or lying under that tree, where they experience many painful feelings. …	然後過了一段時間，他們看到他坐在或躺在那棵樹下，在那裡他經歷許多痛苦的感受。……
Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi—
tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapajjissatīti.
Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapannaṃ, dukkhabahulā vedanā vedayamānaṃ. (3)

Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi—	When I’ve comprehended the mind of a certain person, I understand:	當我了知某人的心時，我了解：
tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho yathā kāyassa bhedā paraṃ maraṇā manussesu upapajjissatīti.	‘This person … will be reborn among human beings.’	“此人……將會投生到人道。”
Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā manussesu upapannaṃ, sukhabahulā vedanā vedayamānaṃ.	Then some time later I see that they have indeed been reborn among human beings, where they experience many pleasant feelings.	然後過了一段時間，我看到他確實已投生到人道，在那裡他經歷許多愉悅的感受。
Seyyathāpi, sāriputta, rukkho same bhūmibhāge jāto bahalapattapalāso sandacchāyo.	Suppose there was a tree growing on smooth ground, with abundant foliage casting dense shade.	假設有一棵樹長在平坦的地面上，樹葉茂盛，投下濃密的陰影。
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva rukkhaṃ paṇidhāya.	Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. But the path they’re on heads in one direction only, to that very same tree.	然後來了一個人，在酷熱中掙扎，疲憊、口渴、乾渴。但他所走的道路只有一個方向，就是通往那棵樹。
Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya:	If a person with good eyesight saw them, they’d say:	如果一個視力好的人看到他們，他會說：
‘tathāyaṃ bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā imameva rukkhaṃ āgamissatī’ti.	‘This person is proceeding in such a way and has entered such a path that they will arrive at that very tree.’	“此人以這樣的方式前行，並已進入這樣的道路，他將會到達那棵樹。”
Tamenaṃ passeyya aparena samayena tassa rukkhassa chāyāya nisinnaṃ vā nipannaṃ vā sukhabahulā vedanā vedayamānaṃ.	Then some time later they see them sitting or lying under that tree, where they experience many pleasant feelings. …	然後過了一段時間，他們看到他坐在或躺在那棵樹下，在那裡他經歷許多愉悅的感受。……
Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi—
tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho yathā kāyassa bhedā paraṃ maraṇā manussesu upapajjissatīti.
Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā manussesu upapannaṃ, sukhabahulā vedanā vedayamānaṃ. (4)

Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi:	When I’ve comprehended the mind of a certain person, I understand:	當我了知某人的心時，我了解：
‘tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissatī’ti.	‘This person … will be reborn in a good place, a heavenly realm.’	“此人……將會投生到善趣、天界。”
Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannaṃ, ekantasukhā vedanā vedayamānaṃ.	Then some time later I see that they have indeed been reborn in a heavenly realm, where they experience exclusively pleasant feelings.	然後過了一段時間，我看到他確實已投生到天界，在那裡他經歷 исключительно 愉悅的感受。
Seyyathāpi, sāriputta, pāsādo, tatrāssa kūṭāgāraṃ ullittāvalittaṃ nivātaṃ phusitaggaḷaṃ pihitavātapānaṃ.	Suppose there was a stilt longhouse with a peaked roof, plastered inside and out, draft-free, with latches fastened and windows shuttered.	假設有一棟高腳長屋，屋頂是尖頂的，裡外都抹了灰，沒有穿堂風，門閂已扣上，窗戶已關閉。
Tatrāssa pallaṅko gonakatthato paṭikatthato paṭalikatthato kadalimigapavarapaccattharaṇo sauttaracchado ubhatolohitakūpadhāno.	And it had a couch spread with woolen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends.	裡面有一張鋪著羊毛毯子的床——長毛絨的、純白的，或繡有花卉的——還鋪著一張上等的鹿皮，上面有華蓋，兩端有紅枕頭。
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva pāsādaṃ paṇidhāya.	Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. But the path they’re on heads in one direction only, to that very same stilt longhouse.	然後來了一個人，在酷熱中掙扎，疲憊、口渴、乾渴。但他所走的道路只有一個方向，就是通往那棟高腳長屋。
Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya:	If a person with good eyesight saw them, they’d say:	如果一個視力好的人看到他們，他會說：
‘tathāyaṃ bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā imaṃyeva pāsādaṃ āgamissatī’ti.	‘This person is proceeding in such a way and has entered such a path that they will arrive at that very stilt longhouse.’	“此人以這樣的方式前行，並已進入這樣的道路，他將會到達那棟高腳長屋。”
Tamenaṃ passeyya aparena samayena tasmiṃ pāsāde tasmiṃ kūṭāgāre tasmiṃ pallaṅke nisinnaṃ vā nipannaṃ vā ekantasukhā vedanā vedayamānaṃ.	Then some time later they see them sitting or lying in that stilt longhouse, where they experience exclusively pleasant feelings. …	然後過了一段時間，他們看到他坐在或躺在那棟高腳長屋裡，在那裡他經歷 исключительно 愉悅的感受。……
Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi—
tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho yathā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissatīti.
Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannaṃ, ekantasukhā vedanā vedayamānaṃ. (5)

Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ cetasā ceto paricca pajānāmi—	When I’ve comprehended the mind of a certain person, I understand:	當我了知某人的心時，我了解：
tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissatīti.	‘This person is practicing in such a way and has entered such a path that they will realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.’	“此人以這樣的方式修行，並已進入這樣的道路，他將會在此生中證得無染的心解脫和慧解脫，並由於煩惱的滅盡，以自己的洞察力證得並安住於其中。”
Tamenaṃ passāmi aparena samayena āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantaṃ, ekantasukhā vedanā vedayamānaṃ.	Then some time later I see that they have indeed realized the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements, experiencing exclusively pleasant feelings.	然後過了一段時間，我看到他確實已在此生中證得無染的心解脫和慧解脫，並由於煩惱的滅盡，以自己的洞察力證得並安住於其中，經歷 исключительно 愉悅的感受。
Seyyathāpi, sāriputta, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā.	Suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful.	假設有一個蓮花池，水清澈、甘甜、冰涼、乾淨，池岸平滑，令人愉悅。
Avidūre cassā tibbo vanasaṇḍo.	And nearby was a dark forest grove.	附近有一片茂密的森林。
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva pokkharaṇiṃ paṇidhāya.	Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. But the path they’re on heads in one direction only, to that very same lotus pond.	然後來了一個人，在酷熱中掙扎，疲憊、口渴、乾渴。但他所走的道路只有一個方向，就是通往那個蓮花池。
Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya:	If a person with good eyesight saw them, they’d say:	如果一個視力好的人看到他們，他會說：
‘tathā bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā imaṃyeva pokkharaṇiṃ āgamissatī’ti.	‘This person is proceeding in such a way and has entered such a path that they will arrive at that very lotus pond.’	“此人以這樣的方式前行，並已進入這樣的道路，他將會到達那個蓮花池。”
Tamenaṃ passeyya aparena samayena taṃ pokkharaṇiṃ ogāhetvā nhāyitvā ca pivitvā ca sabbadarathakilamathapariḷāhaṃ paṭippassambhetvā paccuttaritvā tasmiṃ vanasaṇḍe nisinnaṃ vā nipannaṃ vā, ekantasukhā vedanā vedayamānaṃ.	Then some time later they would see that person after they had plunged into that lotus pond, bathed and drunk. When all their stress, weariness, and heat exhaustion had faded away, they emerged and sat or lay down in that woodland thicket, where they experienced exclusively pleasant feelings.	然後過了一段時間，他們會看到那個人在蓮花池中潛入、沐浴和飲水後。當他所有的壓力、疲憊和中暑都消退後，他走出並坐在或躺在那個林間密林中，在那裡他經歷 исключительно 愉悅的感受。
Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi:	In the same way, when I’ve comprehended the mind of a person, I understand:	同樣地，當我了知某人的心時，我了解：
‘tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissatī’ti.	‘This person is practicing in such a way and has entered such a path that they will realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.’	“此人以這樣的方式修行，並已進入這樣的道路，他將會在此生中證得無染的心解脫和慧解脫，並由於煩惱的滅盡，以自己的洞察力證得並安住於其中。”
Tamenaṃ passāmi aparena samayena āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantaṃ, ekantasukhā vedanā vedayamānaṃ.	Then some time later I see that they have indeed realized the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements, experiencing exclusively pleasant feelings.	然後過了一段時間，我看到他確實已在此生中證得無染的心解脫和慧解脫，並由於煩惱的滅盡，以自己的洞察力證得並安住於其中，經歷 исключительно 愉悅的感受。
Imā kho, sāriputta, pañca gatiyo.	These are the five destinations.	這就是五種趣。

Yo kho maṃ, sāriputta, evaṃ jānantaṃ evaṃ passantaṃ evaṃ vadeyya:	When I know and see in this way, suppose someone were to say this:	當我以這種方式知見時，假設有人會這麼說：
‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso;	‘The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones.	“沙門喬達摩沒有超人殊勝的聖者智見。
takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayampaṭibhānan’ti	He teaches what he’s worked out by logic, following a line of inquiry, expressing his own perspective.’	他所教導的都是他透過邏輯推導、循著探究路線、表達自己觀點所得到的。”
taṃ, sāriputta, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye.	Unless they give up that speech and that thought, and let go of that view, they will be cast down to hell.	除非他們放棄那樣的言論和思想，並放下那樣的觀點，否則他們將會墮入地獄。
Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṃ ārādheyya; evaṃ sampadamidaṃ, sāriputta, vadāmi	Just as a monk accomplished in ethics, undistractible-lucidity, and wisdom would reach enlightenment in this very life, such is the consequence, I say.	正如一個在戒、定、慧上有所成就的比丘會在此生證得覺悟，我說，這就是其結果。
taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye.	Unless they give up that speech and thought, and let go of that view, they will be cast down to hell.	除非他們放棄那樣的言論和思想，並放下那樣的觀點，否則他們將會墮入地獄。

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12.7 – (THE BODHISATTA’S AUSTERITIES)

• 12.7.1 - (rough living)
• 12.7.2 - (shunning)
• 12.7.3 - (seclusion)
• 12.7.4 - (eating of most unnatural things)

Abhijānāmi kho panāhaṃ, sāriputta, caturaṅgasamannāgataṃ brahmacariyaṃ caritā—	Sāriputta, I recall having practiced a spiritual path consisting of four factors.	舍利弗，有這八種會眾。
tapassī sudaṃ homi paramatapassī, lūkho sudaṃ homi paramalūkho, jegucchī sudaṃ homi paramajegucchī, pavivitto sudaṃ homi paramapavivitto.	I used to be a self-mortifier, the ultimate self-mortifier. I used to live rough, the ultimate rough-liver. I used to be a shunner, the ultimate shunner. I used to be secluded, in ultimate seclusion.	哪八種？
Tatrāssu me idaṃ, sāriputta, tapassitāya hoti—acelako homi muttācāro hatthāpalekhano, naehibhaddantiko natiṭṭhabhaddantiko; nābhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyāmi.	And this is what my self-mortification was like. I went naked, ignoring conventions. I licked my hands, and didn’t come or stop when asked. I didn’t consent to food brought to me, or food prepared specially for me, or an invitation for a meal.	剎帝利、婆羅門、居士和沙門的會眾。四大天王天神的會眾。三十三天會眾。魔羅會眾。梵天會眾。
So na kumbhimukhā paṭiggaṇhāmi, na kaḷopimukhā paṭiggaṇhāmi, na eḷakamantaraṃ, na daṇḍamantaraṃ, na musalamantaraṃ, na dvinnaṃ bhuñjamānānaṃ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī; na macchaṃ na maṃsaṃ na suraṃ na merayaṃ na thusodakaṃ pivāmi;	I didn’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who has a man in her home; or where food for distribution is advertised; or where there’s a dog waiting or flies buzzing. I accepted no fish or meat or liquor or wine, and drank no beer.	這就是八種會眾。
so ekāgāriko vā homi ekālopiko, dvāgāriko vā homi dvālopiko … pe … sattāgāriko vā homi sattālopiko;	I went to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls.	如來具備這四種自信，走進並進入這八種會眾。
ekissāpi dattiyā yāpemi, dvīhipi dattīhi yāpemi … pe … sattahipi dattīhi yāpemi;	I fed on one saucer a day, two saucers a day, up to seven saucers a day.	我記得曾走進數百名剎帝利的會眾。
ekāhikampi āhāraṃ āhāremi, dvīhikampi āhāraṃ āhāremi … pe … sattāhikampi āhāraṃ āhāremi; iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharāmi.	I ate once a day, once every second day, up to once a week, and so on, even up to once a fortnight. I lived committed to the practice of eating food at set intervals.	在那裡我曾與他們同坐、交談、參與討論。
		但我看不到任何感到害怕或不安的理由。
So sākabhakkho vā homi, sāmākabhakkho vā homi, nīvārabhakkho vā homi, daddulabhakkho vā homi, haṭabhakkho vā homi, kaṇabhakkho vā homi, ācāmabhakkho vā homi, piññākabhakkho vā homi, tiṇabhakkho vā homi, gomayabhakkho vā homi, vanamūlaphalāhāro yāpemi pavattaphalabhojī.	I ate herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. I survived on forest roots and fruits, or eating fallen fruit.	由於我看不到這樣的理由，我安穩、無畏、自信地生活。

So sāṇānipi dhāremi, masāṇānipi dhāremi, chavadussānipi dhāremi, paṃsukūlānipi dhāremi, tirīṭānipi dhāremi, ajinampi dhāremi, ajinakkhipampi dhāremi, kusacīrampi dhāremi, vākacīrampi dhāremi, phalakacīrampi dhāremi, kesakambalampi dhāremi, vāḷakambalampi dhāremi, ulūkapakkhampi dhāremi;	I wore robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings.	我穿著莎麻、粗麻、裹屍布、破布、廬陀樹皮、羚羊皮（整塊或條狀）、吉祥草、樹皮、木片、人髮、馬尾毛或貓頭鷹翅膀之衣。
kesamassulocakopi homi kesamassulocanānuyogamanuyutto;	I tore out hair and beard, committed to this practice.	我拔除鬚髮，致力於此修行。
ubbhaṭṭhakopi homi āsanapaṭikkhitto;	I constantly stood, refusing seats.	我常站立，拒絕就座。
ukkuṭikopi homi ukkuṭikappadhānamanuyutto;	I squatted, committed to the endeavor of squatting.	我行蹲踞，致力於蹲踞之精進。
kaṇṭakāpassayikopi homi kaṇṭakāpassaye seyyaṃ kappemi;	I lay on a mat of thorns, making a mat of thorns my bed.	我臥於荊棘之上，以荊棘為床。
sāyatatiyakampi udakorohanānuyogamanuyutto viharāmi—	I was committed to the practice of immersion in water three times a day, including the evening.	我致力於一日三次入水沐浴的修行，包括夜晚。
iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharāmi.	And so I lived committed to practicing these various ways of mortifying and tormenting the body.	我就這樣致力於修行各種折磨、苦行身體之法。
Idaṃsu me, sāriputta, tapassitāya hoti.	Such was my practice of self-mortification.	這就是我的苦行。

Tatrāssu me idaṃ, sāriputta, lūkhasmiṃ hoti—	And this is what my rough living was like.	這就是我粗鄙的生活。
nekavassagaṇikaṃ rajojallaṃ kāye sannicitaṃ hoti papaṭikajātaṃ.	The dust and dirt built up on my body over many years until it started flaking off.	塵垢在我身上積累多年，直到開始剝落。
Seyyathāpi, sāriputta, tindukakhāṇu nekavassagaṇiko sannicito hoti papaṭikajāto, evamevāssu me, sāriputta, nekavassagaṇikaṃ rajojallaṃ kāye sannicitaṃ hoti papaṭikajātaṃ.	It’s like the trunk of a pale-moon ebony tree, which builds up bark over many years until it starts flaking off.	就像天度迦樹的樹幹，多年積累樹皮，直到開始剝落。
Tassa mayhaṃ, sāriputta, na evaṃ hoti:	But it didn’t occur to me:	但我從未想過：
‘aho vatāhaṃ imaṃ rajojallaṃ pāṇinā parimajjeyyaṃ, aññe vā pana me imaṃ rajojallaṃ pāṇinā parimajjeyyun’ti.	‘Oh, this dust and dirt must be rubbed off by my hand or another’s.’	「啊，這塵垢必須由我或他人的手擦掉。」
Evampi me, sāriputta, na hoti.	That didn’t occur to me.	我從未這樣想過。
Idaṃsu me, sāriputta, lūkhasmiṃ hoti. (1)	Such was my rough living.	這就是我的粗鄙生活。

Tatrāssu me idaṃ, sāriputta, jegucchismiṃ hoti—	And this is what my practice of shunning was like.	這就是我的迴避修行。
so kho ahaṃ, sāriputta, satova abhikkamāmi, satova paṭikkamāmi, yāva udakabindumhipi me dayā paccupaṭṭhitā hoti:	I’d step forward or back ever so rememberfully. I was full of pity even regarding a drop of water, thinking:	我前進後退都極其憶念。我甚至對一滴水都充滿悲憫，心想：
‘māhaṃ khuddake pāṇe visamagate saṅghātaṃ āpādesin’ti.	‘May I not accidentally injure any little creatures that happen to be in the wrong place.’	「願我不會不小心傷害到任何錯置其中的微小眾生。」
Idaṃsu me, sāriputta, jegucchismiṃ hoti. (2)	Such was my practice of shunning.	這就是我的迴避修行。

Tatrāssu me idaṃ, sāriputta, pavivittasmiṃ hoti—	And this is what my seclusion was like.	這就是我的獨處修行。
so kho ahaṃ, sāriputta, aññataraṃ araññāyatanaṃ ajjhogāhetvā viharāmi.	I would plunge deep into a wilderness region and stay there.	我會深入荒野之地並待在那裡。
Yadā passāmi gopālakaṃ vā pasupālakaṃ vā tiṇahārakaṃ vā kaṭṭhahārakaṃ vā vanakammikaṃ vā, vanena vanaṃ gahanena gahanaṃ ninnena ninnaṃ thalena thalaṃ sampatāmi.	When I saw a cowherd or a shepherd, or someone gathering grass or sticks, or a lumberjack, I’d flee from forest to forest, from thicket to thicket, from valley to valley, from uplands to uplands.	當我看到牧牛人、牧羊人、割草撿柴的人或伐木工時，我會從一片森林逃到另一片森林，從一個灌木叢逃到另一個灌木叢，從一個山谷逃到另一個山谷，從一塊高地逃到另一塊高地。
Taṃ kissa hetu?	Why is that?	為何如此？
Mā maṃ te addasaṃsu ahañca mā te addasanti.	So that I wouldn’t see them, nor they me.	好讓我看不見他們，他們也看不見我。
Seyyathāpi, sāriputta, āraññako mago manusse disvā vanena vanaṃ gahanena gahanaṃ ninnena ninnaṃ thalena thalaṃ sampatati;	I fled like a wild deer seeing a human being.	我像見到人的野鹿一般逃跑。
evameva kho ahaṃ, sāriputta, yadā passāmi gopālakaṃ vā pasupālakaṃ vā tiṇahārakaṃ vā kaṭṭhahārakaṃ vā vanakammikaṃ vā vanena vanaṃ gahanena gahanaṃ ninnena ninnaṃ thalena thalaṃ sampatāmi.
Taṃ kissa hetu?
Mā maṃ te addasaṃsu ahañca mā te addasanti.
Idaṃsu me, sāriputta, pavivittasmiṃ hoti. (3)	Such was my practice of seclusion.	這就是我的獨處修行。

So kho ahaṃ, sāriputta, ye te goṭṭhā paṭṭhitagāvo apagatagopālakā, tattha catukkuṇḍiko upasaṅkamitvā yāni tāni vacchakānaṃ taruṇakānaṃ dhenupakānaṃ gomayāni tāni sudaṃ āhāremi.	I would go on all fours into the cow-pens after the cattle had left and eat the dung of the young suckling calves.	我會在牛群離開後，四肢爬行進入牛欄，吃那些吃奶幼犢的糞便。
Yāvakīvañca me, sāriputta, sakaṃ muttakarīsaṃ apariyādinnaṃ hoti, sakaṃyeva sudaṃ muttakarīsaṃ āhāremi.	As long as my own urine and excrement lasted, I would even eat that.	只要我自己的屎尿還在，我甚至會吃那個。
Idaṃsu me, sāriputta, mahāvikaṭabhojanasmiṃ hoti. (4)	Such was my eating of most unnatural things.	這就是我吃極不自然之物的修行。

So kho ahaṃ, sāriputta, aññataraṃ bhiṃsanakaṃ vanasaṇḍaṃ ajjhogāhetvā viharāmi.	I would plunge deep into an awe-inspiring forest grove and stay there.	我會深入一個令人生畏的林苑並待在那裡。
Tatrāssudaṃ, sāriputta, bhiṃsanakassa vanasaṇḍassa bhiṃsanakatasmiṃ hoti—	It was so awe-inspiring that	那裡是如此令人生畏，以至於
yo koci avītarāgo taṃ vanasaṇḍaṃ pavisati, yebhuyyena lomāni haṃsanti.	normally it would make your hair stand on end if you weren’t free of greed.	若非離貪之人，通常會毛骨悚然。
So kho ahaṃ, sāriputta, yā tā rattiyo sītā hemantikā antaraṭṭhakā himapātasamayā tathārūpāsu rattīsu rattiṃ abbhokāse viharāmi, divā vanasaṇḍe;	And on cold nights like the eight days of winter when the snow falls I stayed in the open by night and in the forest by day.	在下雪的冬季八天那樣寒冷的夜晚，我夜晚待在空曠處，白天待在森林裡。
gimhānaṃ pacchime māse divā abbhokāse viharāmi, rattiṃ vanasaṇḍe.	But in the last month of summer I’d stay in the open by day and in the forest by night.	但在夏天的最後一個月，我白天待在空曠處，夜晚待在森林裡。
Apissu maṃ, sāriputta, ayaṃ anacchariyagāthā paṭibhāsi pubbe assutapubbā:	And then these verses, which were neither supernaturally inspired, nor learned before in the past, occurred to me:	然後這些偈頌，既非天啟，也非過去所學，在我心中浮現：

‘Sotatto sosinno ceva,	‘Scorched and frozen,	「燒灼與冰凍，
eko bhiṃsanake vane;	alone in the awe-inspiring forest.	獨處於令人生畏的森林。
Naggo na caggimāsīno,	Naked, no fire to sit beside,	裸身，無火可依傍，
esanāpasuto munī’ti.	the sage still pursues his quest.’	聖者仍精勤探求。」

So kho ahaṃ, sāriputta, susāne seyyaṃ kappemi chavaṭṭhikāni upadhāya.	I would make my bed in a charnel ground, with the bones of the dead for a pillow.	我會在塚間就寢，以死人骨頭為枕。
Apissu maṃ, sāriputta, gāmaṇḍalā upasaṅkamitvā oṭṭhubhantipi, omuttentipi, paṃsukenapi okiranti, kaṇṇasotesupi salākaṃ pavesenti.	Then the cowboys would come up to me. They’d spit and piss on me, throw mud on me, even poke sticks in my ears.	然後牧童們會走近我。他們對我吐口水、小便，向我丟泥巴，甚至用棍子戳我的耳朵。
Na kho panāhaṃ, sāriputta, abhijānāmi tesu pāpakaṃ cittaṃ uppādetā.	But I don’t recall ever having a bad thought about them.	但我不記得曾對他們起過任何惡念。
Idaṃsu me, sāriputta, upekkhāvihārasmiṃ hoti.	Such was my abiding in equanimity.	這就是我安住於捨的修行。

Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	There are some ascetics and brahmins who have this doctrine and view:	有些沙門、婆羅門持有這樣的教義和見解：
‘āhārena suddhī’ti.	‘Purity comes from food.’	「清淨來自於食物。」
Te evamāhaṃsu:	They say:	他們說：
‘kolehi yāpemā’ti.	‘Let’s live on jujubes.’	「讓我們以棗子為食。」
Te kolampi khādanti, kolacuṇṇampi khādanti, kolodakampi pivanti—	So they eat jujubes and jujube powder, and drink jujube juice.	於是他們吃棗子和棗粉，喝棗汁。
anekavihitampi kolavikatiṃ paribhuñjanti.	And they enjoy many jujube concoctions.	他們還享用許多棗子調製品。
Abhijānāmi kho panāhaṃ, sāriputta, ekaṃyeva kolaṃ āhāraṃ āhāritā.	I recall eating just a single jujube.	我記得我只吃一顆棗子。
Siyā kho pana te, sāriputta, evamassa:	You might think that	你可能會想
‘mahā nūna tena samayena kolo ahosī’ti.	at that time the jujubes must have been very big.	那時的棗子一定很大。
Na kho panetaṃ, sāriputta, evaṃ daṭṭhabbaṃ.	But you should not see it like this.	但你不應如此看待。
Tadāpi etaparamoyeva kolo ahosi seyyathāpi etarahi.	The jujubes then were at most the same size as today.	那時的棗子最多和今天的一樣大。
Tassa mayhaṃ, sāriputta, ekaṃyeva kolaṃ āhāraṃ āhārayato adhimattakasimānaṃ patto kāyo hoti.	Eating so very little, my body became extremely emaciated.	因為吃得如此之少，我的身體變得極度消瘦。
Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā; evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya.	Due to eating so little, my limbs became like the joints of an eighty year old or a corpse,	由於吃得太少，我的四肢變得像八十歲老人或屍體的關節，
Seyyathāpi nāma oṭṭhapadaṃ; evamevassu me ānisadaṃ hoti tāyevappāhāratāya.	my bottom became like a camel’s hoof,	我的臀部變得像駱駝的蹄，
Seyyathāpi nāma vaṭṭanāvaḷī; evamevassu me piṭṭhikaṇṭako unnatāvanato hoti tāyevappāhāratāya.	my vertebrae stuck out like beads on a string,	我的椎骨像串珠一樣突出，
Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti; evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya.	and my ribs were as gaunt as the broken-down rafters on an old barn.	我的肋骨像舊穀倉頹敗的椽架一樣嶙峋。
Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti; evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya.	Due to eating so little, the gleam of my eyes sank deep in their sockets, like the gleam of water sunk deep down a well.	由於吃得太少，我眼中的光芒深陷於眼窩，就像深井中下沉的水光。
Seyyathāpi nāma tittakālābu āmakacchinno vātātapena samphuṭito hoti sammilāto; evamevassu me sīsacchavi samphuṭitā hoti sammilātā tāyevappāhāratāya.	Due to eating so little, my scalp shriveled and withered like a green bitter-gourd in the wind and sun.	由於吃得太少，我的頭皮像風吹日曬下的青苦瓜一樣皺縮枯萎。
So kho ahaṃ, sāriputta, ‘udaracchaviṃ parimasissāmī’ti piṭṭhikaṇṭakaṃyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṃ parimasissāmī’ti udaracchaviṃyeva pariggaṇhāmi, yāvassu me, sāriputta, udaracchavi piṭṭhikaṇṭakaṃ allīnā hoti tāyevappāhāratāya.	Due to eating so little, the skin of my belly stuck to my backbone, so that when I tried to rub the skin of my belly I grabbed my backbone, and when I tried to rub my backbone I rubbed the skin of my belly.	由於吃得太少，我的肚皮貼著脊椎骨，所以當我試圖撫摸肚皮時，我抓到的是脊椎骨，而當我試圖撫摸脊椎骨時，我摸到的是肚皮。
So kho ahaṃ, sāriputta, ‘vaccaṃ vā muttaṃ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya.	Due to eating so little, when I tried to urinate or defecate I fell face down right there.	由於吃得太少，當我試圖大小便時，我就會臉朝下倒在那裡。
So kho ahaṃ, sāriputta, tameva kāyaṃ assāsento pāṇinā gattāni anomajjāmi. Tassa mayhaṃ, sāriputta, pāṇinā gattāni anomajjato pūtimūlāni lomāni kāyasmā patanti tāyevappāhāratāya.	Due to eating so little, when I tried to relieve my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell out.	由於吃得太少，當我試圖用手摩擦四肢以舒緩身體時，毛髮從根部腐爛脫落。

Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	There are some ascetics and brahmins who have this doctrine and view:	有些沙門、婆羅門持有這樣的教義和見解：
‘āhārena suddhī’ti.	‘Purity comes from food.’	「清淨來自於食物。」
Te evamāhaṃsu:	They say:	他們說：
‘muggehi yāpema … pe …	‘Let’s live on mung beans.’ …	「讓我們以綠豆為食。」…
tilehi yāpema … pe …	‘Let’s live on sesame.’ …	「讓我們以芝麻為食。」…
taṇḍulehi yāpemā’ti.	‘Let’s live on ordinary rice.’ …	「讓我們以米飯為食。」…
Te taṇḍulampi khādanti, taṇḍulacuṇṇampi khādanti, taṇḍulodakampi pivanti—
anekavihitampi taṇḍulavikatiṃ paribhuñjanti.
Abhijānāmi kho panāhaṃ, sāriputta, ekaṃyeva taṇḍulaṃ āhāraṃ āhāritā.
Siyā kho pana te, sāriputta, evamassa:
‘mahā nūna tena samayena taṇḍulo ahosī’ti.
Na kho panetaṃ, sāriputta, evaṃ daṭṭhabbaṃ.
Tadāpi etaparamoyeva taṇḍulo ahosi, seyyathāpi etarahi.
Tassa mayhaṃ, sāriputta, ekaṃyeva taṇḍulaṃ āhāraṃ āhārayato adhimattakasimānaṃ patto kāyo hoti.
Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā; evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya.
Seyyathāpi nāma oṭṭhapadaṃ; evamevassu me ānisadaṃ hoti tāyevappāhāratāya.
Seyyathāpi nāma vaṭṭanāvaḷī; evamevassu me piṭṭhikaṇṭako unnatāvanato hoti tāyevappāhāratāya.
Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti; evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya.
Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti; evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya.
Seyyathāpi nāma tittakālābu āmakacchinno vātātapena samphuṭito hoti sammilāto; evamevassu me sīsacchavi samphuṭitā hoti sammilātā tāyevappāhāratāya.
So kho ahaṃ, sāriputta, ‘udaracchaviṃ parimasissāmī’ti piṭṭhikaṇṭakaṃyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṃ parimasissāmī’ti udaracchaviṃyeva pariggaṇhāmi. Yāvassu me, sāriputta, udaracchavi piṭṭhikaṇṭakaṃ allīnā hoti tāyevappāhāratāya.
So kho ahaṃ, sāriputta, ‘vaccaṃ vā muttaṃ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya.
So kho ahaṃ, sāriputta, tameva kāyaṃ assāsento pāṇinā gattāni anomajjāmi. Tassa mayhaṃ, sāriputta, pāṇinā gattāni anomajjato pūtimūlāni lomāni kāyasmā patanti tāyevappāhāratāya.	Due to eating so little, when I tried to relieve my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell out.	由於吃得太少，當我試圖用手摩擦四肢以舒緩身體時，毛髮從根部腐爛脫落。

Tāyapi kho ahaṃ, sāriputta, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamaṃ uttariṃ manussadhammā alamariyañāṇadassanavisesaṃ.	But Sāriputta, I did not achieve any superhuman distinction in knowledge and vision worthy of the noble ones by that conduct, that practice, that grueling work.	然舍利弗，我藉由那樣的行為、那樣的修行、那樣艱苦的工作，並未證得任何聖者應有的超人、殊勝的知見。
Taṃ kissa hetu?	Why is that?	為何如此？
Imissāyeva ariyāya paññāya anadhigamā, yāyaṃ ariyā paññā adhigatā ariyā niyyānikā, niyyāti takkarassa sammā dukkhakkhayāya.	Because I didn’t achieve that noble wisdom that’s noble and emancipating, and which leads someone who practices it to the complete ending of suffering.	因為我沒有證得那高尚且能帶來解脫的聖慧，那能引導修行者達到苦的完全滅盡的智慧。

Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	There are some ascetics and brahmins who have this doctrine and view:	有些沙門、婆羅門持有這樣的教義和見解：
‘saṃsārena suddhī’ti.	‘Purity comes from transmigration.’	「清淨來自於輪迴。」
Na kho pana so, sāriputta, saṃsāro sulabharūpo yo mayā asaṃsaritapubbo iminā dīghena addhunā, aññatra suddhāvāsehi devehi.	But it’s not easy to find a realm that I haven’t previously transmigrated to in all this long time, except for the gods of the pure abodes.	但在這漫長的時間裡，除了淨居天的天神外，很難找到一個我未曾輪迴過的境界。
Suddhāvāse cāhaṃ, sāriputta, deve saṃsareyyaṃ, nayimaṃ lokaṃ punarāgaccheyyaṃ.	For if I had transmigrated to the gods of the pure abodes I would not have returned to this realm again.	因為如果我曾輪迴到淨居天，我就不會再回到這個境界。

Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	There are some ascetics and brahmins who have this doctrine and view:	有些沙門、婆羅門持有這樣的教義和見解：
‘upapattiyā suddhī’ti.	‘Purity comes from rebirth.’	「清淨來自於再生。」
Na kho pana sā, sāriputta, upapatti sulabharūpā yā mayā anupapannapubbā iminā dīghena addhunā, aññatra suddhāvāsehi devehi.	But it’s not easy to find any rebirth that I haven’t previously been reborn in …	但我很難找到任何一種我未曾再生過的形式…
Suddhāvāse cāhaṃ, sāriputta, deve upapajjeyyaṃ, nayimaṃ lokaṃ punarāgaccheyyaṃ.

Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	There are some ascetics and brahmins who have this doctrine and view:	有些沙門、婆羅門持有這樣的教義和見解：
‘āvāsena suddhī’ti.	‘Purity comes from abode of rebirth.’	「清淨來自於再生之所。」
Na kho pana so, sāriputta, āvāso sulabharūpo yo mayā anāvuṭṭhapubbo iminā dīghena addhunā, aññatra suddhāvāsehi devehi.	But it’s not easy to find an abode where I haven’t previously abided …	但我很難找到一個我未曾居住過的地方…
Suddhāvāse cāhaṃ, sāriputta, deve āvaseyyaṃ, nayimaṃ lokaṃ punarāgaccheyyaṃ.

Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	There are some ascetics and brahmins who have this doctrine and view:	有些沙門、婆羅門持有這樣的教義和見解：
‘yaññena suddhī’ti.	‘Purity comes from sacrifice.’	「清淨來自於祭祀。」
Na kho pana so, sāriputta, yañño sulabharūpo yo mayā ayiṭṭhapubbo iminā dīghena addhunā, tañca kho raññā vā satā khattiyena muddhāvasittena brāhmaṇena vā mahāsālena.	But it’s not easy to find a sacrifice that I haven’t previously offered in all this long time, when I was an anointed king or a well-to-do brahmin.	但在這漫長的時間裡，當我身為灌頂王或富裕的婆羅門時，很難找到一種我未曾獻過的祭品。

Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	There are some ascetics and brahmins who have this doctrine and view:	有些沙門、婆羅門持有這樣的教義和見解：
‘aggiparicariyāya suddhī’ti.	‘Purity comes from serving the sacred flame.’	「清淨來自於事火。」
Na kho pana so, sāriputta, aggi sulabharūpo yo mayā apariciṇṇapubbo iminā dīghena addhunā, tañca kho raññā vā satā khattiyena muddhāvasittena brāhmaṇena vā mahāsālena.	But it’s not easy to find a fire that I haven’t previously served in all this long time, when I was an anointed king or a well-to-do brahmin.	但在這漫長的時間裡，當我身為灌頂王或富裕的婆羅門時，很難找到一種我未曾侍奉過的聖火。

Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	There are some ascetics and brahmins who have this doctrine and view:	有些沙門、婆羅門持有這樣的教義和見解：
‘yāvadevāyaṃ bhavaṃ puriso daharo hoti yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā tāvadeva paramena paññāveyyattiyena samannāgato hoti.	‘So long as this gentleman is youthful, young, black-haired, blessed with youth, in the prime of life he will be endowed with perfect proficiency in wisdom.	「只要這位先生年輕、烏髮、青春年少、正值壯年，他將具備圓滿的智慧。
Yato ca kho ayaṃ bhavaṃ puriso jiṇṇo hoti vuddho mahallako addhagato vayoanuppatto, āsītiko vā nāvutiko vā vassasatiko vā jātiyā, atha tamhā paññāveyyattiyā, parihāyatī’ti.	But when he’s old, elderly, and senior, advanced in years, and has reached the final stage of life—eighty, ninety, or a hundred years old—he will lose his proficiency in wisdom.’	但當他年老、垂暮、年邁，歲月流逝，到了生命的最後階段——八十、九十或一百歲時——他將失去圓滿的智慧。」
Na kho panetaṃ, sāriputta, evaṃ daṭṭhabbaṃ.	But you should not see it like this.	但你不應如此看待。
Ahaṃ kho pana, sāriputta, etarahi jiṇṇo vuddho mahallako addhagato vayoanuppatto, āsītiko me vayo vattati.	For now I am old, elderly, and senior, I’m advanced in years, and have reached the final stage of life. I am eighty years old.	因為現在我已年老、垂暮、年邁，歲月流逝，到了生命的最後階段。我已八十歲。
Idha me assu, sāriputta, cattāro sāvakā vassasatāyukā vassasatajīvino, paramāya satiyā ca gatiyā ca dhitiyā ca samannāgatā paramena ca paññāveyyattiyena.	Suppose I had four disciples with a lifespan of a hundred years. And they each were perfect in memory, range, retention, and perfect proficiency in wisdom.	假設我有四個壽命百年的弟子。他們每個人在記憶、範圍、保持力和智慧的圓滿上都臻於完美。
Seyyathāpi, sāriputta, daḷhadhammā dhanuggaho sikkhito katahattho katūpāsano lahukena asanena appakasireneva tiriyaṃ tālacchāyaṃ atipāteyya,	Imagine how easily a well-trained expert archer with a strong bow would shoot a light arrow across the shadow of a palm tree.	想像一下，一位訓練有素的專業弓箭手用強弓能多麼輕易地將一支輕箭射過棕櫚樹的影子。
evaṃ adhimattasatimanto evaṃ adhimattagatimanto evaṃ adhimattadhitimanto evaṃ paramena paññāveyyattiyena samannāgatā.	That’s how extraordinary they were in memory, range, retention, and perfect proficiency in wisdom.	他們在記憶、範圍、保持力和智慧的圓滿上就是如此非凡。
Te maṃ catunnaṃ satipaṭṭhānānaṃ upādāyupādāya pañhaṃ puccheyyuṃ, puṭṭho puṭṭho cāhaṃ tesaṃ byākareyyaṃ, byākatañca me byākatato dhāreyyuṃ, na ca maṃ dutiyakaṃ uttari paṭipuccheyyuṃ.	They’d bring up questions about the four kinds of rememberfulness meditation again and again, and I would answer each question. They’d remember the answers and not ask the same question twice.	他們會一次又一次地提出關於四念處禪修的問題，而我會回答每一個問題。他們會記住答案，不會重複問同一個問題。
Aññatra asitapītakhāyitasāyitā aññatra uccārapassāvakammā, aññatra niddākilamathapaṭivinodanā apariyādinnāyevassa, sāriputta, tathāgatassa dhammadesanā, apariyādinnaṃyevassa tathāgatassa dhammapadabyañjanaṃ, apariyādinnaṃyevassa tathāgatassa pañhapaṭibhānaṃ.	And they’d pause only to eat and drink, go to the toilet, and sleep to dispel weariness. But the Realized One would not run out of Dhamma teachings, words and phrases of the teachings, or spontaneous answers.	他們只為了吃飯、喝水、上廁所和睡覺以消除疲勞而暫停。但如來的法教、教言詞句或隨機應答，是永不枯竭的。
Atha me te cattāro sāvakā vassasatāyukā vassasatajīvino vassasatassa accayena kālaṃ kareyyuṃ.	And at the end of a hundred years my four disciples would pass away.	而在一百年後，我的四位弟子將會逝去。
Mañcakena cepi maṃ, sāriputta, pariharissatha, nevatthi tathāgatassa paññāveyyattiyassa aññathattaṃ.	Even if you have to carry me around on a stretcher, there will never be any deterioration in the Realized One’s proficiency in wisdom.	即使你們必須用擔架抬著我，如來的智慧圓滿也絕不會有任何退化。
Yaṃ kho taṃ, sāriputta, sammā vadamāno vadeyya:	And if there’s anyone of whom it may be rightly said that	如果說有誰可以被恰當地稱為
‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti, mameva taṃ sammā vadamāno vadeyya	a being not liable to delusion has arisen in the world for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans, it’s of me that this should be said.”	一個不易迷惑的眾生為了世人的福祉與幸福，為了天神的利益、福祉與幸福而出現在世上，那應該說的就是我。」
‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’”ti.

Tena kho pana samayena āyasmā nāgasamālo bhagavato piṭṭhito ṭhito hoti bhagavantaṃ bījayamāno.	Now at that time Venerable Nāgasamāla was standing behind the Buddha fanning him.	那時，尊者那伽薩摩羅正站在佛陀身後為祂搧風。
Atha kho āyasmā nāgasamālo bhagavantaṃ etadavoca:	Then he said to the Buddha:	於是他對佛陀說：
“acchariyaṃ, bhante, abbhutaṃ, bhante.	“It’s incredible, sir, it’s amazing!	「不可思議，世尊，真是驚人！
Api hi me, bhante, imaṃ dhammapariyāyaṃ sutvā lomāni haṭṭhāni.	While I was listening to this exposition of the teaching my hair stood up!	我聽這段開示時，毛髮都豎立起來了！
Konāmo ayaṃ, bhante, dhammapariyāyo”ti?	What is the name of this exposition of the teaching?”	這段開示的名稱是什麼？」
“Tasmātiha tvaṃ, nāgasamāla, imaṃ dhammapariyāyaṃ lomahaṃsanapariyāyotveva naṃ dhārehī”ti.	“Well, Nāgasamāla, you may remember this exposition of the teaching as ‘The Hair-raising Discourse’.”	「那麼，那伽薩摩羅，你可以將這段開示記為『身毛豎立經』。」

Idamavoca bhagavā.	That is what the Buddha said.	佛陀如是說。
Attamano āyasmā nāgasamālo bhagavato bhāsitaṃ abhinandīti.	Satisfied, Venerable Nāgasamāla was happy with what the Buddha said.	尊者那伽薩摩羅心滿意足，對佛陀所說感到歡喜。

+

MN 13 Mahā-dukkha-k-khandha: Longer Discourse on the Mass of Suffering

+ all- all

• +13.0 - (wanderers ask Buddha...)
  • 13.0.1 - (what is difference between his way of teaching rūpa, vedana, 5kg )
  • 13.0.2 - (heterodox 5kg can’t answer ‘gratification, danger, escape’ )

(2022 trans. Derived from B. Sujato‍)

Mahādukkhakkhandhasutta	The Longer Discourse on the Mass of Suffering	苦蘊大經
Evaṃ me sutaṃ—​	So I have heard.	如是我聞。
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.	一時，佛在舍衛國祇樹給孤獨園。
Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisiṃsu.	Then several monks robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms.	那時，有幾位比丘在清晨著衣持缽，入舍衛城乞食。
Atha kho tesaṃ bhikkhūnaṃ etadahosi:	Then those monks thought:	那些比丘心想：
“atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ,	“It’s too early to wander for alms in Sāvatthī.	「現在入舍衛城乞食還太早。

+

13.0 – (wanderers ask Buddha...)

• 13.0.1 - (what is difference between his way of teaching rūpa, vedana, 5kg )
• 13.0.2 - (heterodox 5kg can’t answer ‘gratification, danger, escape’ )

yaṃ nūna mayaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā”ti.	Why don’t we go to the monastery of the wanderers who follow other paths?”	我們何不去外道遊方者的僧院呢？」
Atha kho te bhikkhū yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamiṃsu; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodiṃsu;	Then they went to the monastery of the wanderers who follow other paths, and exchanged greetings with the wanderers there.	於是他們去了外道遊方者的僧院，與那裡的遊方者互相問候。

sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū te aññatitthiyā paribbājakā etadavocuṃ:	When the greetings and polite conversation were over, they sat down to one side. The wanderers said to them:	問候與客氣交談結束後，他們坐在一旁。遊方者對他們說：
“samaṇo, āvuso, gotamo kāmānaṃ pariññaṃ paññapeti, mayampi kāmānaṃ pariññaṃ paññapema;	“Reverends, the ascetic Gotama advocates the complete understanding of sensual pleasures, and so do we.	「尊者們，沙門喬達摩提倡對欲樂的完全了知，我們也是。
samaṇo, āvuso, gotamo rūpānaṃ pariññaṃ paññapeti, mayampi rūpānaṃ pariññaṃ paññapema;	The ascetic Gotama advocates the complete understanding of material-form, and so do we.	沙門喬達摩提倡對色的完全了知，我們也是。
samaṇo, āvuso, gotamo vedanānaṃ pariññaṃ paññapeti, mayampi vedanānaṃ pariññaṃ paññapema;	The ascetic Gotama advocates the complete understanding of sensations, and so do we.	沙門喬達摩提倡對受的完全了知，我們也是。
idha no, āvuso, ko viseso, ko adhippayāso, kiṃ nānākaraṇaṃ samaṇassa vā gotamassa amhākaṃ vā—	What, then, is the difference between the ascetic Gotama’s teaching and instruction and ours?”	那麼，沙門喬達摩的教導與我們的教導之間，有什麼不同呢？」
yadidaṃ dhammadesanāya vā dhammadesanaṃ, anusāsaniyā vā anusāsanin”ti?
Atha kho te bhikkhū tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandiṃsu, nappaṭikkosiṃsu;	Those monks neither approved nor dismissed that statement of the wanderers who follow other paths.	那些比丘對外道遊方者的話既未認可也未反駁。
anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṃsu:	They got up from their seat, thinking:	他們從座位上站起來，心想：
“bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā”ti.	“We will learn the meaning of this statement from the Buddha himself.”	「我們將從佛陀本人那裡學習這句話的含義。」

Atha kho te bhikkhū sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:	Then, after the meal, when they returned from alms-round, they went up to the Buddha, bowed, sat down to one side, and told him what had happened. The Buddha said:	於是，在飯後，他們乞食回來，便去到佛陀那裡，頂禮後，坐在一旁，將所發生的事告訴了祂。佛陀說：
“idha mayaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisimha.
Tesaṃ no, bhante, amhākaṃ etadahosi:
‘atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ,
yaṃ nūna mayaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā’ti.
Atha kho mayaṃ, bhante, yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamimha; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodimha;
sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdimha. Ekamantaṃ nisinne kho amhe, bhante, te aññatitthiyā paribbājakā etadavocuṃ:
‘samaṇo, āvuso, gotamo kāmānaṃ pariññaṃ paññapeti, mayampi kāmānaṃ pariññaṃ paññapema.
Samaṇo, āvuso, gotamo rūpānaṃ pariññaṃ paññapeti, mayampi rūpānaṃ pariññaṃ paññapema.
Samaṇo, āvuso, gotamo vedanānaṃ pariññaṃ paññapeti, mayampi vedanānaṃ pariññaṃ paññapema.
Idha no, āvuso, ko viseso, ko adhippayāso, kiṃ nānākaraṇaṃ samaṇassa vā gotamassa amhākaṃ vā, yadidaṃ dhammadesanāya vā dhammadesanaṃ anusāsaniyā vā anusāsanin’ti.
Atha kho mayaṃ, bhante, tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandimha, nappaṭikkosimha;
anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamimha:
‘bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā’”ti.

5kg

“Evaṃvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā:	“monks, when wanderers who follow other paths say this, you should say to them:	「諸比丘，當外道遊方者這樣說時，你們應該對他們說：
‘ko panāvuso, kāmānaṃ assādo, ko ādīnavo, kiṃ nissaraṇaṃ?	‘But reverends, what’s the gratification, the drawback, and the escape when it comes to sensual pleasures?	『但尊者們，關於欲樂，其味、其患、其離為何？
Ko rūpānaṃ assādo, ko ādīnavo, kiṃ nissaraṇaṃ?	What’s the gratification, the drawback, and the escape when it comes to material-form?	關於色，其味、其患、其離為何？
Ko vedanānaṃ assādo, ko ādīnavo, kiṃ nissaraṇan’ti?	What’s the gratification, the drawback, and the escape when it comes to sensations?’	關於受，其味、其患、其離為何？』
Evaṃ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṃ āpajjissanti.	Questioned like this, the wanderers who follow other paths would be stumped, and, in addition, would get frustrated.	被這樣質問，外道遊方者會啞口無言，而且還會惱羞成怒。
Taṃ kissa hetu?	Why is that?	為何如此？
Yathā taṃ, bhikkhave, avisayasmiṃ.	Because they’re out of their element.	因為這超出了他們的領域。
Nāhaṃ taṃ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo imesaṃ pañhānaṃ veyyākaraṇena cittaṃ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā, ito vā pana sutvā.	I don’t see anyone in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—who could provide a satisfying answer to these questions except for the Realized One or his disciple or someone who has heard it from them.	我不見此世間——包括諸天、魔羅、梵天，此眾生——包括沙門、婆羅門、諸天與人——有誰能對這些問題給出滿意的答案，除了如來或祂的弟子，或從他們那裡聽聞過的人。

+

13.1 – (kāmānaṃ = sensual pleasures )

+ all- all

• 13.1.1 - (What is gratification of sensual pleasure? STED 5kg )
• +13.1.2 - (What is drawback of sensual pleasure?)
  • (1. Working lay person still subject to cold, mosquito bites, hot sun )
  • (2. Working lay person doesn’t make enough money, sorrows and laments)
  • (3. Working lay person makes enough money, but worries about protecting it from bandits, floods, etc. )
  • (4. For 5kg, kings wage wars, family have blood feuds )
  • (5. Furthermore, they battle with weapons to maim, to the death )
  • (6. Furthermore, they charge castles, get dung thrown on them, decapitated, etc )
  • (7. For 5kg they commit theft, sex crimes, then get punished by kings )
  • (8. For 5kg they commit wrongs by way of body, speech, mind, and are reborn in hell )
• 13.1.3 - (What is escape from sensual pleasure? Remove chanda + rāga)

5kg

Ko ca, bhikkhave, kāmānaṃ assādo?	And what is the gratification of sensual pleasures?	欲樂的味是什麼？
Pañcime, bhikkhave, kāmaguṇā.	There are these five kinds of sensual stimulation.	有這五種感官刺激。
Katame pañca?	What five?	哪五種？
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā,	material-form known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.	眼所識之色，是可愛、可喜、可意、愉悅、感官的、引人欲的。
sotaviññeyyā saddā … pe …	Sounds known by the ear …	耳所識之聲…
ghānaviññeyyā gandhā …	Smells known by the nose …	鼻所識之香…
jivhāviññeyyā rasā …	Tastes known by the tongue …	舌所識之味…
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā—	Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.	身所識之觸，是可愛、可喜、可意、愉悅、感官的、引人欲的。
ime kho, bhikkhave, pañca kāmaguṇā.	These are the five kinds of sensual stimulation.	這就是五種感官刺激。
Yaṃ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ—ayaṃ kāmānaṃ assādo.	The pleasure and happiness that arise from these five kinds of sensual stimulation: this is the gratification of sensual pleasures.	從這五種感官刺激中生起的快樂與幸福：這就是欲樂的味。

+

§1.2 – (What is drawback of sensual pleasure?)

• (1. Working lay person still subject to cold, mosquito bites, hot sun )
• (2. Working lay person doesn’t make enough money, sorrows and laments)
• (3. Working lay person makes enough money, but worries about protecting it from bandits, floods, etc. )
• (4. For 5kg, kings wage wars, family have blood feuds )
• (5. Furthermore, they battle with weapons to maim, to the death )
• (6. Furthermore, they charge castles, get dung thrown on them, decapitated, etc )
• (7. For 5kg they commit theft, sex crimes, then get punished by kings )
• (8. For 5kg they commit wrongs by way of body, speech, mind, and are reborn in hell )

Ko ca, bhikkhave, kāmānaṃ ādīnavo?

And what is the drawback of sensual pleasures?

欲樂的患是什麼？

Tassa ce, bhikkhave, kulaputtassa evaṃ uṭṭhahato ghaṭato vāyamato te bhogā nābhinipphajjanti.	That respectable person might try hard, strive, and make an effort, but fail to earn any money.	那個有身分的人可能努力、奮鬥、盡力，卻未能賺到任何錢。
So socati kilamati paridevati urattāḷiṃ kandati, sammohaṃ āpajjati:	If this happens, they sorrow and pine and lament, beating their breast and falling into confusion, saying:	如果發生這種情況，他們便憂愁、悲傷、哀嘆，捶胸頓足，陷入迷亂，說：
‘moghaṃ vata me uṭṭhānaṃ, aphalo vata me vāyāmo’ti.	‘Oh, my hard work is wasted. My efforts are fruitless!’	『哦，我的辛勞白費了。我的努力是徒勞的！』
Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.	This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures.	這也是欲樂在此生中顯而易見的過患，是由欲樂引起的苦蘊。

Tassa ce, bhikkhave, kulaputtassa evaṃ uṭṭhahato ghaṭato vāyamato te bhogā abhinipphajjanti.	That respectable person might try hard, strive, and make an effort, and succeed in earning money.	那個有身分的人可能努力、奮鬥、盡力，並成功賺到錢。
So tesaṃ bhogānaṃ ārakkhādhikaraṇaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti:	But they experience pain and sadness when they try to protect it, thinking:	但當他們試圖保護它時，會經歷痛苦和悲傷，心想：
‘kinti me bhoge neva rājāno hareyyuṃ, na corā hareyyuṃ, na aggi daheyya, na udakaṃ vaheyya, na appiyā dāyādā hareyyun’ti.	‘How can I prevent my wealth from being taken by rulers or bandits, consumed by fire, swept away by flood, or taken by unloved heirs?’	『我如何能防止我的財富被官府或盜賊奪走，被火燒毀，被水沖走，或被不肖繼承人取走？』
Tassa evaṃ ārakkhato gopayato te bhoge rājāno vā haranti, corā vā haranti, aggi vā dahati, udakaṃ vā vahati, appiyā vā dāyādā haranti.	And even though they protect it and ward it, rulers or bandits take it, or fire consumes it, or flood sweeps it away, or unloved heirs take it.	即使他們保護它、守衛它，官府或盜賊還是奪走了它，或火燒毀了它，或水沖走了它，或不肖繼承人取走了它。
So socati kilamati paridevati urattāḷiṃ kandati, sammohaṃ āpajjati:	They sorrow and pine and lament, beating their breast and falling into confusion:	他們憂愁、悲傷、哀嘆，捶胸頓足，陷入迷亂：
‘yampi me ahosi tampi no natthī’ti.	‘What used to be mine is gone.’	『曾經屬於我的東西不見了。』
Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.	This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures.	這也是欲樂在此生中顯而易見的過患，是由欲樂引起的苦蘊。

Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu asicammaṃ gahetvā, dhanukalāpaṃ sannayhitvā, addāvalepanā upakāriyo pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu.	Furthermore, for the sake of sensual pleasures they don their sword and shield, fasten their bow and arrows, and charge wetly plastered bastions, with arrows and spears flying and swords flashing.	再者，為了欲樂，他們披上刀劍與盾牌，扣上弓箭，衝向濕泥塗抹的堡壘，箭矢與長矛飛舞，刀劍閃爍。
Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, chakaṇakāyapi osiñcanti, abhivaggenapi omaddanti, asināpi sīsaṃ chindanti.	There they are struck with arrows and spears, splashed with dung, crushed with spiked blocks, and their heads are chopped off,	在那裡，他們被箭矢和長矛擊中，被潑灑糞便，被尖刺的木塊壓碎，頭顱被砍下，
Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ.	resulting in death and deadly pain.	導致死亡和致命的痛苦。
Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.	This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures.	這也是欲樂在此生中顯而易見的過患，是由欲樂引起的苦蘊。

Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu sandhimpi chindanti, nillopampi haranti, ekāgārikampi karonti, paripanthepi tiṭṭhanti, paradārampi gacchanti.	Furthermore, for the sake of sensual pleasures they break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, and commit adultery.	再者，為了欲樂，他們破門入戶，搶劫財物，盜竊偏僻的建築物，攔路搶劫，以及通姦。
Tamenaṃ rājāno gahetvā vividhā kammakāraṇā kārenti—	The rulers would arrest them and subject them to various punishments—	官府會逮捕他們，並對他們施以各種懲罰——
kasāhipi tāḷenti, vettehipi tāḷenti, aḍḍhadaṇḍakehipi tāḷenti; hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti; bilaṅgathālikampi karonti, saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cīrakavāsikampi karonti, eṇeyyakampi karonti, baḷisamaṃsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṃ chindanti.	whipping, caning, and clubbing; cutting off hands or feet, or both; cutting off ears or nose, or both; the ‘porridge pot’, the ‘shell-shave’, the ‘demon’s mouth’, the ‘garland of fire’, the ‘burning hand’, the ‘grass blades’, the ‘bark dress’, the ‘antelope’, the ‘meat hook’, the ‘coins’, the ‘acid pickle’, the ‘twisting bar’, the ‘straw mat’; being splashed with hot oil, being fed to the dogs, being impaled alive, and being beheaded.	鞭打、杖擊、棍打；砍掉手或腳，或手腳皆砍；割掉耳朵或鼻子，或耳鼻皆割；『粥鍋刑』、『貝禿刑』、『羅睺口刑』、『火鬘刑』、『燃手刑』、『草葉刑』、『樹皮衣刑』、『羚羊刑』、『肉鉤刑』、『錢幣刑』、『鹼水浸泡刑』、『扭轉橫桿刑』、『稻草蓆刑』；被潑熱油、被餵狗、被活活刺穿、以及被斬首。
Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ.	These result in death and deadly pain.	這些都會導致死亡和致命的痛苦。
Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.	This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures.	這也是欲樂在此生中顯而易見的過患，是由欲樂引起的苦蘊。

Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti.	Furthermore, for the sake of sensual pleasures, they conduct themselves badly by way of body, speech, and mind.	再者，為了欲樂，他們在身、語、意上行為不善。
Te kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.	When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.	當他們的身體敗壞，死亡之後，他們會重生到失落之處、惡趣、地獄。
Ayampi, bhikkhave, kāmānaṃ ādīnavo samparāyiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.	This is a drawback of sensual pleasures to do with lives to come, a mass of suffering caused by sensual pleasures.	這是與來世有關的欲樂的過患，是由欲樂引起的苦蘊。

Kiñca, bhikkhave, kāmānaṃ nissaraṇaṃ?	And what is the escape from sensual pleasures?	欲樂的出離是什麼？
Yo kho, bhikkhave, kāmesu chandarāgavinayo chandarāgappahānaṃ—idaṃ kāmānaṃ nissaraṇaṃ.	Removing and giving up desire and greed for sensual pleasures: this is the escape from sensual pleasures.	去除和放棄對欲樂的欲與貪：這就是欲樂的出離。

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ kāmānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nappajānanti te vata sāmaṃ vā kāme parijānissanti, paraṃ vā tathattāya samādapessanti yathā paṭipanno kāme parijānissatīti—netaṃ ṭhānaṃ vijjati.	There are ascetics and brahmins who don’t truly understand sensual pleasures’ gratification, drawback, and escape in this way for what they are. It’s impossible for them to completely understand sensual pleasures themselves, or to instruct another so that, practicing accordingly, they will completely understand sensual pleasures.	有些沙門和婆羅門不能如實地了知欲樂的味、患、離。他們不可能自己完全了知欲樂，也不可能教導他人，使其依法修行而完全了知欲樂。
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ kāmānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ pajānanti, te vata sāmaṃ vā kāme parijānissanti paraṃ vā tathattāya samādapessanti yathā paṭipanno kāme parijānissatīti—ṭhānametaṃ vijjati.	There are ascetics and brahmins who do truly understand sensual pleasures’ gratification, drawback, and escape in this way for what they are. It is possible for them to completely understand sensual pleasures themselves, or to instruct another so that, practicing accordingly, they will completely understand sensual pleasures.	有些沙門和婆羅門確實能如實地了知欲樂的味、患、離。他們有可能自己完全了知欲樂，也能夠教導他人，使其依法修行而完全了知欲樂。

+

13.2 – (Rūpa = material form [1st of 5 aggregates])

+ all- all

• 13.2.1 - (What is gratification of material-form? Compared to 16 year old girl at peak of beauty)
• +13.2.2 - (What is drawback of material-form? Compared to 16 year old girl at different stages of life )
  • (1. 16 year old girl now 80, broken down and ugly )
  • (2. Old woman gravely ill, collapsed in her own urine and feces )
  • +(3-12: old woman dead and goes through 9 stages of corpse decay, as in MN 119.1.6 )
    • MN 119.1.6
• 13.2.3 - (What is escape from material-form? Remove chanda + rāga for rūpa)

+

§2.2 – (What is drawback of material-form? Compared to 16 year old girl at different stages of life )

• (1. 16 year old girl now 80, broken down and ugly )
• (2. Old woman gravely ill, collapsed in her own urine and feces )
• +(3-12: old woman dead and goes through 9 stages of corpse decay, as in MN 119.1.6 )
  • MN 119.1.6

+

(3-12: old woman dead and goes through 9 stages of corpse decay, as in MN ^119.1.6)

• MN 119.1.6

Puna caparaṃ, bhikkhave, tameva bhaginiṃ passeyya sarīraṃ sivathikāya chaḍḍitaṃ—	Furthermore, suppose that you were to see that same sister as a corpse thrown in a charnel ground. And she had been dead for one, two, or three days, bloated, livid, and festering.	再者，假設你看到同一個姊妹的屍體被丟在塚間。她已死了一、二或三天，屍體膨脹、青瘀、腐爛。
ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā, uddhumātakaṃ vinīlakaṃ vipubbakajātaṃ.
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?	你們認為如何，諸比丘？
yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?	Has not that former beauty vanished and the drawback become clear?”	昔日的美貌是否已消失，而過患是否已顯現？」
‘Evaṃ, bhante’.	“Yes, sir.”	「是的，世尊。」
Ayampi, bhikkhave, rūpānaṃ ādīnavo.	“This too is the drawback of material-form.	「這也是色的過患。

Puna caparaṃ, bhikkhave, tameva bhaginiṃ passeyya sarīraṃ sivathikāya chaḍḍitaṃ—	Furthermore, suppose that you were to see that same sister as a corpse thrown in a charnel ground. And she was being devoured by crows, hawks, vultures, herons, dogs, tigers, leopards, jackals, and many kinds of little creatures …	再者，假設你看到同一個姊妹的屍體被丟在塚間。她正被烏鴉、鷹、鷲、鷺、狗、虎、豹、豺狼和各種小生物啃食…
kākehi vā khajjamānaṃ, kulalehi vā khajjamānaṃ, gijjhehi vā khajjamānaṃ, kaṅkehi vā khajjamānaṃ, sunakhehi vā khajjamānaṃ, byagghehi vā khajjamānaṃ, dīpīhi vā khajjamānaṃ, siṅgālehi vā khajjamānaṃ, vividhehi vā pāṇakajātehi khajjamānaṃ.
Taṃ kiṃ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?
‘Evaṃ, bhante’.
Ayampi, bhikkhave, rūpānaṃ ādīnavo.

Puna caparaṃ, bhikkhave, tameva bhaginiṃ passeyya sarīraṃ sivathikāya chaḍḍitaṃ—	Furthermore, suppose that you were to see that same sister as a corpse thrown in a charnel ground.	再者，假設你看到同一個姊妹的屍體被丟在塚間。
aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nhārusambandhaṃ, aṭṭhikasaṅkhalikaṃ nimaṃsalohitamakkhitaṃ nhārusambandhaṃ, aṭṭhikasaṅkhalikaṃ apagatamaṃsalohitaṃ nhārusambandhaṃ, aṭṭhikāni apagatasambandhāni disāvidisāvikkhittāni—	And she had been reduced to a skeleton with flesh and blood, held together by sinews … a skeleton rid of flesh but smeared with blood, and held together by sinews … a skeleton rid of flesh and blood, held together by sinews …	她已變成一具帶血肉、筋腱相連的骸骨… 一具無肉但沾血、筋腱相連的骸骨… 一具無血肉、筋腱相連的骸骨…
aññena hatthaṭṭhikaṃ, aññena pādaṭṭhikaṃ, aññena gopphakaṭṭhikaṃ, aññena jaṅghaṭṭhikaṃ, aññena ūruṭṭhikaṃ, aññena kaṭiṭṭhikaṃ, aññena phāsukaṭṭhikaṃ, aññena piṭṭhiṭṭhikaṃ, aññena khandhaṭṭhikaṃ, aññena gīvaṭṭhikaṃ, aññena hanukaṭṭhikaṃ, aññena dantaṭṭhikaṃ, aññena sīsakaṭāhaṃ.	bones without sinews scattered in every direction. Here a hand-bone, there a foot-bone, here a shin-bone, there a thigh-bone, here a hip-bone, there a rib-bone, here a back-bone, there an arm-bone, here a neck-bone, there a jaw-bone, here a tooth, there the skull. …	無筋之骨散落四方。這裡一塊手骨，那裡一塊腳骨，這裡一塊脛骨，那裡一塊股骨，這裡一塊髖骨，那裡一塊肋骨，這裡一塊脊骨，那裡一塊臂骨，這裡一塊頸骨，那裡一塊顎骨，這裡一顆牙齒，那裡一個頭骨。…
Taṃ kiṃ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?
‘Evaṃ, bhante’.
Ayampi, bhikkhave, rūpānaṃ ādīnavo.

Puna caparaṃ, bhikkhave, tameva bhaginiṃ passeyya sarīraṃ sivathikāya chaḍḍitaṃ—	Furthermore, suppose that you were to see that same sister as a corpse thrown in a charnel ground.	再者，假設你看到同一個姊妹的屍體被丟在塚間。
aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni, aṭṭhikāni puñjakitāni terovassikāni, aṭṭhikāni pūtīni cuṇṇakajātāni.	And she had been reduced to white bones, the color of shells … decrepit bones, heaped in a pile … bones rotted and crumbled to powder.	她已變成白骨，色如海螺… 朽骨，堆成一堆… 腐爛成粉末的骨頭。
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?	你們認為如何，諸比丘？
yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?	Has not that former beauty vanished and the drawback become clear?”	昔日的美貌是否已消失，而過患是否已顯現？」
‘Evaṃ, bhante’.	“Yes, sir.”	「是的，世尊。」
Ayampi, bhikkhave, rūpānaṃ ādīnavo.	“This too is the drawback of material-form.	「這也是色的過患。

Kiñca, bhikkhave, rūpānaṃ nissaraṇaṃ?	And what is the escape from material-form?	色的出離是什麼？
Yo, bhikkhave, rūpesu chandarāgavinayo chandarāgappahānaṃ—idaṃ rūpānaṃ nissaraṇaṃ.	Removing and giving up desire and greed for material-form: this is the escape from material-form.	去除和放棄對色的欲與貪：這就是色的出離。

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ rūpānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nappajānanti te vata sāmaṃ vā rūpe parijānissanti, paraṃ vā tathattāya samādapessanti yathā paṭipanno rūpe parijānissatīti—netaṃ ṭhānaṃ vijjati.	There are ascetics and brahmins who don’t truly understand material-form’ gratification, drawback, and escape in this way for what they are. It’s impossible for them to completely understand material-form themselves, or to instruct another so that, practicing accordingly, they will completely understand material-form.	有些沙門和婆羅門不能如實地了知色的味、患、離。他們不可能自己完全了知色，也不可能教導他人，使其依法修行而完全了知色。
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ rūpānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ pajānanti te vata sāmaṃ vā rūpe parijānissanti paraṃ vā tathattāya samādapessanti yathā paṭipanno rūpe parijānissatīti—ṭhānametaṃ vijjati.	There are ascetics and brahmins who do truly understand material-form’ gratification, drawback, and escape in this way for what they are. It is possible for them to completely understand material-form themselves, or to instruct another so that, practicing accordingly, they will completely understand material-form.	有些沙門和婆羅門確實能如實地了知色的味、患、離。他們有可能自己完全了知色，也能夠教導他人，使其依法修行而完全了知色。

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13.3 – (Vedana/sensations)

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• 13.3.1 – (What is gratification of vedana/sensations? The 4 jhānas that abide in intentions non afflicting to self and others)
• 13.3.2 - (What is drawback of vedana/sensations? Anicca + dukkha)
• 13.3.3 - (What is escape from vedana/sensations? Removing chanda and rāga)

Ko ca, bhikkhave, vedanānaṃ assādo?	And what is the gratification of sensations?	受的味是什麼？
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.	當一位比丘，遠離欲樂，遠離不善法，進入並安住於初禪，這禪定具有由遠離而生的喜與樂，同時有尋有伺。
Yasmiṃ samaye, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, neva tasmiṃ samaye attabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti;	At that time a monk doesn’t intend to hurt themselves, hurt others, or hurt both;	那時，比丘無意傷害自己，傷害他人，或傷害雙方；
abyābajjhaṃyeva tasmiṃ samaye vedanaṃ vedeti.	they feel only sensations that are not hurtful.	他只感受到無害的受。
Abyābajjhaparamāhaṃ, bhikkhave, vedanānaṃ assādaṃ vadāmi.	Freedom from being hurt is the ultimate gratification of sensations, I say.	我說，無害是受的究竟之味。

Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati … pe …	Furthermore, a monk enters and remains in the second jhāna …	再者，一位比丘進入並安住於二禪…
yasmiṃ samaye, bhikkhave, bhikkhu pītiyā ca virāgā, upekkhako ca viharati, sato ca sampajāno sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati … pe …	third jhāna …	三禪…
yasmiṃ samaye, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, neva tasmiṃ samaye attabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti;	fourth jhāna. At that time a monk doesn’t intend to hurt themselves, hurt others, or hurt both;	四禪。那時，比丘無意傷害自己，傷害他人，或傷害雙方；
abyābajjhaṃyeva tasmiṃ samaye vedanaṃ vedeti.	they feel only sensations that are not hurtful.	他只感受到無害的受。
Abyābajjhaparamāhaṃ, bhikkhave, vedanānaṃ assādaṃ vadāmi.	Freedom from being hurt is the ultimate gratification of sensations, I say.	我說，無害是受的究竟之味。

Ko ca, bhikkhave, vedanānaṃ ādīnavo?	And what is the drawback of sensations?	受的患是什麼？
Yaṃ, bhikkhave, vedanā aniccā dukkhā vipariṇāmadhammā—ayaṃ vedanānaṃ ādīnavo.	That sensations are impermanent, suffering, and perishable: this is their drawback.	受是無常、苦、易逝的：這是它們的過患。

Kiñca, bhikkhave, vedanānaṃ nissaraṇaṃ?	And what is the escape from sensations?	受的出離是什麼？
Yo, bhikkhave, vedanāsu chandarāgavinayo, chandarāgappahānaṃ—idaṃ vedanānaṃ nissaraṇaṃ.	Removing and giving up desire and greed for sensations: this is the escape from sensations.	去除和放棄對受的欲與貪：這就是受的出離。

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ vedanānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nappajānanti, te vata sāmaṃ vā vedanaṃ parijānissanti, paraṃ vā tathattāya samādapessanti yathā paṭipanno vedanaṃ parijānissatīti—netaṃ ṭhānaṃ vijjati.	There are ascetics and brahmins who don’t truly understand sensations’ gratification, drawback, and escape in this way for what they are. It’s impossible for them to completely understand sensations themselves, or to instruct another so that, practicing accordingly, they will completely understand sensations.	有些沙門和婆羅門不能如實地了知受的味、患、離。他們不可能自己完全了知受，也不可能教導他人，使其依法修行而完全了知受。
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ vedanānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ pajānanti te vata sāmaṃ vā vedanaṃ parijānissanti, paraṃ vā tathattāya samādapessanti yathā paṭipanno vedanaṃ parijānissatīti—ṭhānametaṃ vijjatī”ti.	There are ascetics and brahmins who do truly understand sensations’ gratification, drawback, and escape in this way for what they are. It is possible for them to completely understand sensations themselves, or to instruct another so that, practicing accordingly, they will completely understand sensations.”	有些沙門和婆羅門確實能如實地了知受的味、患、離。他們有可能自己完全了知受，也能夠教導他人，使其依法修行而完全了知受。」

Idamavoca bhagavā.	That is what the Buddha said.	佛陀如是說。
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.	諸比丘心滿意足，對佛陀所說感到歡喜。

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MN 14 Cūḷa-dukkha-k-khandha: Shorter Discourse on the Mass of Suffering

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• +14.1 (disciples of Nobles find sensual pleasures tempting until they get jhāna)
  • 14.1.2 (Even the Buddha!)
• 14.2 (What is gratification of sensual pleasure? STED 5kg )
• +14.3 (What is drawback of sensual pleasure?)
  • (1. Working lay person still subject to cold, mosquito bites, hot sun )
  • (2. Working lay person doesn’t make enough money, sorrows and laments)
  • (3. Working lay person makes enough money, but worries about protecting it from bandits, floods, etc. )
  • (4. For 5kg, kings wage wars, family have blood feuds )
  • (5. Furthermore, they battle with weapons to maim, to the death )
  • (6. Furthermore, they charge castles, get dung thrown on them, decapitated, etc )
  • (7. For 5kg they commit theft, sex crimes, then get punished by kings )
  • (8. For 5kg they commit wrongs by way of body, speech, mind, and are reborn in hell )
• +14.4 (Jain leader Nataputta claims to have continous omniscience)
  • 14.4.2 (wrong view: they believe self mortification is the way to purify bad karma)
• +14.5 (Who lives in greater pleasure, Buddha or the king?)
  • 14.5.2 (Buddha can meditate in pleasure for 1 to 7 days continuously )

	(derived from B. Sujato 2018/12)	（出自 B. Sujato 2018/12）
Cūḷadukkhakkhandhasutta	The Shorter Discourse on the Mass of Suffering	苦蘊小經
Evaṃ me sutaṃ—​	So I have heard.	如是我聞。
ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme.	At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.	一時，佛在釋迦國，迦毗羅衛城附近的榕園。
Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca:	Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him:	那時，釋迦族人摩訶男來到佛前，頂禮後，坐在一旁，對佛說：
“dīgharattāhaṃ, bhante, bhagavatā evaṃ dhammaṃ desitaṃ ājānāmi:	“For a long time, sir, I have understood your teaching like this:	「世尊，長久以來，我對您的教導是這樣理解的：
‘lobho cittassa upakkileso, doso cittassa upakkileso, moho cittassa upakkileso’ti.	‘Greed, hate, and delusion are corruptions of the mind.’	『貪、嗔、癡是心之染污。』
Evañcāhaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmi:
‘lobho cittassa upakkileso, doso cittassa upakkileso, moho cittassa upakkileso’ti.
Atha ca pana me ekadā lobhadhammāpi cittaṃ pariyādāya tiṭṭhanti, dosadhammāpi cittaṃ pariyādāya tiṭṭhanti, mohadhammāpi cittaṃ pariyādāya tiṭṭhanti.	Despite understanding this, sometimes my mind is occupied by thoughts of greed, hate, and delusion.	雖然如此理解，有時我的心仍被貪、嗔、癡的念頭所佔據。
Tassa mayhaṃ, bhante, evaṃ hoti:
‘kosu nāma me dhammo ajjhattaṃ appahīno yena me ekadā lobhadhammāpi cittaṃ pariyādāya tiṭṭhanti, dosadhammāpi cittaṃ pariyādāya tiṭṭhanti, mohadhammāpi cittaṃ pariyādāya tiṭṭhantī’”ti.	I wonder what qualities remain in me that I have such thoughts?”	我想知道，我內心還存留著什麼樣的特質，以致於我有這樣的念頭？」

“So eva kho te, mahānāma, dhammo ajjhattaṃ appahīno yena te ekadā lobhadhammāpi cittaṃ pariyādāya tiṭṭhanti, dosadhammāpi cittaṃ pariyādāya tiṭṭhanti, mohadhammāpi cittaṃ pariyādāya tiṭṭhanti.	“Mahānāma, there is a quality that remains in you that makes you have such thoughts.	「摩訶男，你內心確實還存留著一種特質，使你有這樣的念頭。
So ca hi te, mahānāma, dhammo ajjhattaṃ pahīno abhavissa, na tvaṃ agāraṃ ajjhāvaseyyāsi, na kāme paribhuñjeyyāsi.	For if you had given up that quality you would not still be living at home and enjoying sensual pleasures.	因為倘若你已捨棄那種特質，你就不會仍在家生活，享受欲樂。
Yasmā ca kho te, mahānāma, so eva dhammo ajjhattaṃ appahīno tasmā tvaṃ agāraṃ ajjhāvasasi, kāme paribhuñjasi.	But because you haven’t given up that quality you are still living at home and enjoying sensual pleasures.	但正因為你尚未捨棄那種特質，所以你仍在家生活，享受欲樂。

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14.1 – (disciples of Nobles find sensual pleasures tempting until they get jhāna)

• 14.1.2 (Even the Buddha!)

‘Appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti—	Sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.	欲樂少味、多苦、多惱，充滿更多過患。
iti cepi, mahānāma, ariyasāvakassa yathābhūtaṃ sammappaññāya sudiṭṭhaṃ hoti, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṃ nādhigacchati, aññaṃ vā tato santataraṃ;	Even though a noble-one's-disciple has clearly seen this with right wisdom, so long as they don’t achieve the rapture and pleasure that are apart from sensual pleasures and unskillful Dharmas, or something even more peaceful than that,	即使聖弟子已用正慧清楚見到這一點，但只要他們未證得離於欲樂與不善法的喜與樂，或比那更寂靜的境界，
atha kho so neva tāva anāvaṭṭī kāmesu hoti.	they might still return to sensual pleasures.	他們仍可能回到欲樂中。
Yato ca kho, mahānāma, ariyasāvakassa ‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti—evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ hoti, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṃ adhigacchati aññaṃ vā tato santataraṃ;	But when they do achieve that rapture and pleasure, or something more peaceful than that,	但當他們確實證得那喜與樂，或比那更寂靜的境界時，
atha kho so anāvaṭṭī kāmesu hoti.	they will not return to sensual pleasures.	他們將不會再回到欲樂中。

Mayhampi kho, mahānāma, pubbeva sambodhā, anabhisambuddhassa bodhisattasseva sato,	Before my awakening—when I was still unawakened but intent on awakening—I too clearly saw with right wisdom that:	在我覺醒之前——當我尚未覺醒但立志覺醒時——我也曾用正慧清楚見到：
‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti—evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ hoti,	‘Sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.’	『欲樂少味、多苦、多惱，充滿更多過患。』
so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṃ nājjhagamaṃ, aññaṃ vā tato santataraṃ;	But so long as I didn’t achieve the rapture and pleasure that are apart from sensual pleasures and unskillful Dharmas, or something even more peaceful than that,	但只要我未證得離於欲樂與不善法的喜與樂，或比那更寂靜的境界，
atha khvāhaṃ neva tāva anāvaṭṭī kāmesu paccaññāsiṃ.	I didn’t announce that I would not return to sensual pleasures.	我就不曾宣稱我不會再回到欲樂中。
Yato ca kho me, mahānāma, ‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti—evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ ahosi, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṃ ajjhagamaṃ, aññaṃ vā tato santataraṃ;	But when I did achieve that rapture and pleasure, or something more peaceful than that,	但當我確實證得那喜與樂，或比那更寂靜的境界時，
athāhaṃ anāvaṭṭī kāmesu paccaññāsiṃ.	I announced that I would not return to sensual pleasures.	我才宣稱我不會再回到欲樂中。

5kg

Ko ca, mahānāma, kāmānaṃ assādo?	And what is the gratification of sensual pleasures?	欲樂的味是什麼？
Pañcime, mahānāma, kāmaguṇā.	There are these five kinds of sensual stimulation.	有這五種感官刺激。
Katame pañca?	What five?	哪五種？
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā;	Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.	眼所識之色，是可愛、可喜、可意、愉悅、感官的、引人欲的。
sotaviññeyyā saddā … pe …	Sounds known by the ear …	耳所識之聲…
ghānaviññeyyā gandhā …	Smells known by the nose …	鼻所識之香…
jivhāviññeyyā rasā …	Tastes known by the tongue …	舌所識之味…
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā—	Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.	身所識之觸，是可愛、可喜、可意、愉悅、感官的、引人欲的。
ime kho, mahānāma, pañca kāmaguṇā.	These are the five kinds of sensual stimulation.	這就是五種感官刺激。
Yaṃ kho, mahānāma, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ—	The pleasure and happiness that arise from these five kinds of sensual stimulation: this is the gratification of sensual pleasures.	從這五種感官刺激中生起的快樂與幸福：這就是欲樂的味。
ayaṃ kāmānaṃ assādo.

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14.3 – (What is drawback of sensual pleasure?)

• (1. Working lay person still subject to cold, mosquito bites, hot sun )
• (2. Working lay person doesn’t make enough money, sorrows and laments)
• (3. Working lay person makes enough money, but worries about protecting it from bandits, floods, etc. )
• (4. For 5kg, kings wage wars, family have blood feuds )
• (5. Furthermore, they battle with weapons to maim, to the death )
• (6. Furthermore, they charge castles, get dung thrown on them, decapitated, etc )
• (7. For 5kg they commit theft, sex crimes, then get punished by kings )
• (8. For 5kg they commit wrongs by way of body, speech, mind, and are reborn in hell )

Ko ca, mahānāma, kāmānaṃ ādīnavo?

And what is the drawback of sensual pleasures?

欲樂的患是什麼？

Idha, mahānāma, kulaputto yena sippaṭṭhānena jīvikaṃ kappeti—	It’s when a respectable person earns a living by means such as	當一個有身分的人通過諸如
yadi muddāya yadi gaṇanāya yadi saṅkhānena yadi kasiyā yadi vaṇijjāya yadi gorakkhena yadi issatthena yadi rājaporisena yadi sippaññatarena,	computing, accounting, calculating, farming, trade, raising cattle, archery, government service, or one of the professions.	計算、會計、算術、農耕、貿易、畜牧、射箭、公職或某種專業來謀生。
sītassa purakkhato uṇhassa purakkhato ḍaṃsamakasavātātapasarīsapasamphassehi rissamāno khuppipāsāya mīyamāno;	But they must face cold and heat, being hurt by the touch of flies, mosquitoes, wind, sun, and reptiles, and risking death from hunger and thirst.	但他們必須面對寒冷與炎熱，被蚊、蠅、風、日、爬蟲之觸所傷，並冒著飢渴而死的風險。
ayampi, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.	This is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures.	這是欲樂在此生中顯而易見的過患，是由欲樂引起的苦蘊。

Tassa ce, mahānāma, kulaputtassa evaṃ uṭṭhahato ghaṭato vāyamato te bhogā nābhinipphajjanti,	That respectable person might try hard, strive, and make an effort, but fail to earn any money.	那個有身分的人可能努力、奮鬥、盡力，卻未能賺到任何錢。
so socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati ‘moghaṃ vata me uṭṭhānaṃ, aphalo vata me vāyāmo’ti.	If this happens, they sorrow and pine and lament, beating their breast and falling into confusion, saying: ‘Oh, my hard work is wasted. My efforts are fruitless!’	如果發生這種情況，他們便憂愁、悲傷、哀嘆，捶胸頓足，陷入迷亂，說：『哦，我的辛勞白費了。我的努力是徒勞的！』
Ayampi, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.	This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures.	這也是欲樂在此生中顯而易見的過患，是由欲樂引起的苦蘊。

Tassa ce, mahānāma, kulaputtassa evaṃ uṭṭhahato ghaṭato vāyamato te bhogā abhinipphajjanti.	That respectable person might try hard, strive, and make an effort, and succeed in earning money.	那個有身分的人可能努力、奮鬥、盡力，並成功賺到錢。
So tesaṃ bhogānaṃ ārakkhādhikaraṇaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti:	But they experience pain and sadness when they try to protect it, thinking:	但當他們試圖保護它時，會經歷痛苦和悲傷，心想：
‘kinti me bhoge neva rājāno hareyyuṃ, na corā hareyyuṃ, na aggi daheyya, na udakaṃ vaheyya, na appiyā vā dāyādā hareyyun’ti.	‘How can I prevent my wealth from being taken by rulers or bandits, consumed by fire, swept away by flood, or taken by unloved heirs?’	『我如何能防止我的財富被官府或盜賊奪走，被火燒毀，被水沖走，或被不肖繼承人取走？』
Tassa evaṃ ārakkhato gopayato te bhoge rājāno vā haranti, corā vā haranti, aggi vā dahati, udakaṃ vā vahati, appiyā vā dāyādā haranti.	And even though they protect it and ward it, rulers or bandits take it, or fire consumes it, or flood sweeps it away, or unloved heirs take it.	即使他們保護它、守衛它，官府或盜賊還是奪走了它，或火燒毀了它，或水沖走了它，或不肖繼承人取走了它。
So socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati:	They sorrow and pine and lament, beating their breast and falling into confusion:	他們憂愁、悲傷、哀嘆，捶胸頓足，陷入迷亂：
‘yampi me ahosi tampi no natthī’ti.	‘What used to be mine is gone.’	『曾經屬於我的東西不見了。』
Ayampi, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.	This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures.	這也是欲樂在此生中顯而易見的過患，是由欲樂引起的苦蘊。

Puna caparaṃ, mahānāma, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatīpi gahapatīhi vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhātarā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati.	Furthermore, for the sake of sensual pleasures kings fight with kings, warrior-nobles fight with warrior-nobles, brahmins fight with brahmins, and householders fight with householders. A mother fights with her child, child with mother, father with child, and child with father. Brother fights with brother, brother with sister, sister with brother, and friend fights with friend.	再者，為了欲樂，王與王爭，剎帝利與剎帝利爭，婆羅門與婆羅門爭，居士與居士爭。母與子爭，子與母爭，父與子爭，子與父爭。兄弟相爭，兄與妹爭，姊與弟爭，朋友與朋友爭。
Te tattha kalahaviggahavivādāpannā aññamaññaṃ pāṇīhipi upakkamanti, leḍḍūhipi upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti.	Once they’ve started quarreling, arguing, and fighting, they attack each other with fists, stones, rods, and swords,	一旦他們開始爭吵、辯論、打鬥，他們就用拳頭、石頭、棍棒和刀劍互相攻擊，
Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ.	resulting in death and deadly pain.	導致死亡和致命的痛苦。
Ayampi, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.	This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures.	這也是欲樂在此生中顯而易見的過患，是由欲樂引起的苦蘊。

Puna caparaṃ, mahānāma, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu asicammaṃ gahetvā, dhanukalāpaṃ sannayhitvā, ubhatobyūḷhaṃ saṅgāmaṃ pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu.	Furthermore, for the sake of sensual pleasures they don their sword and shield, fasten their bow and arrows, and plunge into a battle massed on both sides, with arrows and spears flying and swords flashing.	再者，為了欲樂，他們披上刀劍與盾牌，扣上弓箭，衝入雙方集結的戰場，箭矢與長矛飛舞，刀劍閃爍。
Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, asināpi sīsaṃ chindanti.	There they are struck with arrows and spears, and their heads are chopped off,	在那裡，他們被箭矢和長矛擊中，頭顱被砍下，
Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ.	resulting in death and deadly pain.	導致死亡和致命的痛苦。
Ayampi, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.	This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures.	這也是欲樂在此生中顯而易見的過患，是由欲樂引起的苦蘊。

Puna caparaṃ, mahānāma, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu asicammaṃ gahetvā, dhanukalāpaṃ sannayhitvā, addāvalepanā upakāriyo pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu.	Furthermore, for the sake of sensual pleasures they don their sword and shield, fasten their bow and arrows, and charge wetly plastered bastions, with arrows and spears flying and swords flashing.	再者，為了欲樂，他們披上刀劍與盾牌，扣上弓箭，衝向濕泥塗抹的堡壘，箭矢與長矛飛舞，刀劍閃爍。
Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, chakaṇakāyapi osiñcanti, abhivaggenapi omaddanti, asināpi sīsaṃ chindanti.	There they are struck with arrows and spears, splashed with dung, crushed with spiked blocks, and their heads are chopped off,	在那裡，他們被箭矢和長矛擊中，被潑灑糞便，被尖刺的木塊壓碎，頭顱被砍下，
Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ.	resulting in death and deadly pain.	導致死亡和致命的痛苦。
Ayampi, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.	This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures.	這也是欲樂在此生中顯而易見的過患，是由欲樂引起的苦蘊。

Puna caparaṃ, mahānāma, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu sandhimpi chindanti, nillopampi haranti, ekāgārikampi karonti, paripanthepi tiṭṭhanti, paradārampi gacchanti.	Furthermore, for the sake of sensual pleasures they break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, and commit adultery.	再者，為了欲樂，他們破門入戶，搶劫財物，盜竊偏僻的建築物，攔路搶劫，以及通姦。
Tamenaṃ rājāno gahetvā vividhā kammakāraṇā kārenti—	The rulers would arrest them and subject them to various punishments—	官府會逮捕他們，並對他們施以各種懲罰——
kasāhipi tāḷenti, vettehipi tāḷenti, aḍḍhadaṇḍakehipi tāḷenti; hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti; bilaṅgathālikampi karonti, saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cīrakavāsikampi karonti, eṇeyyakampi karonti, baḷisamaṃsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṃ chindanti.	whipping, caning, and clubbing; cutting off hands or feet, or both; cutting off ears or nose, or both; the ‘porridge pot’, the ‘shell-shave’, the ‘demon’s mouth’, the ‘garland of fire’, the ‘burning hand’, the ‘grass blades’, the ‘bark dress’, the ‘antelope’, the ‘meat hook’, the ‘coins’, the ‘acid pickle’, the ‘twisting bar’, the ‘straw mat’; being splashed with hot oil, being fed to the dogs, being impaled alive, and being beheaded.	鞭打、杖擊、棍打；砍掉手或腳，或手腳皆砍；割掉耳朵或鼻子，或耳鼻皆割；『粥鍋刑』、『貝禿刑』、『羅睺口刑』、『火鬘刑』、『燃手刑』、『草葉刑』、『樹皮衣刑』、『羚羊刑』、『肉鉤刑』、『錢幣刑』、『鹼水浸泡刑』、『扭轉橫桿刑』、『稻草蓆刑』；被潑熱油、被餵狗、被活活刺穿、以及被斬首。
Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ.	These result in death and deadly pain.	這些都會導致死亡和致命的痛苦。
Ayampi, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.	This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures.	這也是欲樂在此生中顯而易見的過患，是由欲樂引起的苦蘊。

Puna caparaṃ, mahānāma, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti.	Furthermore, for the sake of sensual pleasures, they conduct themselves badly by way of body, speech, and mind.	再者，為了欲樂，他們在身、語、意上行為不善。
Te kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā, kāyassa bhedā paraṃ maraṇā, apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.	When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.	當他們的身體敗壞，死亡之後，他們會重生到失落之處、惡趣、地獄。
Ayampi, mahānāma, kāmānaṃ ādīnavo samparāyiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.	This is a drawback of sensual pleasures to do with lives to come, a mass of suffering caused by sensual pleasures.	這是與來世有關的欲樂的過患，是由欲樂引起的苦蘊。

+

14.4 – (Jain leader Nataputta claims to have continous omniscience)

• 14.4.2 (wrong view: they believe self mortification is the way to purify bad karma)

Ekamidāhaṃ, mahānāma, samayaṃ rājagahe viharāmi gijjhakūṭe pabbate.	Mahānāma, this one time I was staying near Rājagaha, on the Vulture’s Peak Mountain.	摩訶男，有一次我住在王舍城附近，在靈鷲山上。
Tena kho pana samayena sambahulā nigaṇṭhā isigilipasse kāḷasilāyaṃ ubbhaṭṭhakā honti āsanapaṭikkhittā, opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti.	Now at that time several Jain ascetics on the slopes of Isigili at the Black Rock were constantly standing, refusing seats. And they felt painful, sharp, severe, acute feelings due to overexertion.	那時，在仙人山黑石坡有幾位耆那教苦行者，他們常站立不坐。由於過度努力，他們感受到痛苦、劇烈、嚴酷、尖銳的感受。
Atha khvāhaṃ, mahānāma, sāyanhasamayaṃ paṭisallānā vuṭṭhito yena isigilipasse kāḷasilā yena te nigaṇṭhā tenupasaṅkamiṃ; upasaṅkamitvā te nigaṇṭhe etadavocaṃ:	Then in the late afternoon, I came out of retreat and went to the Black Rock to visit those Jain ascetics. I said to them:	於是，在傍晚時分，我從靜修中出來，前往黑石坡去拜訪那些耆那教苦行者。我對他們說：
‘kiṃ nu tumhe, āvuso nigaṇṭhā, ubbhaṭṭhakā āsanapaṭikkhittā, opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayathā’ti?	‘Reverends, why are you constantly standing, refusing seats, so that you feel painful, sharp, severe, acute feelings due to overexertion?’	『尊者們，你們為何要常站立不坐，以致於因過度努力而感受到痛苦、劇烈、嚴酷、尖銳的感受呢？』
Evaṃ vutte, mahānāma, te nigaṇṭhā maṃ etadavocuṃ:	When I said this, those Jain ascetics said to me:	我這麼說時，那些耆那教苦行者對我說：
‘nigaṇṭho, āvuso, nāṭaputto sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti:	‘Reverend, the Jain leader Nātaputta claims to be all-knowing and all-seeing, to know and see everything without exception, thus:	『尊者，耆那教領袖尼乾陀若提子自稱全知全見，能無一例外地知曉與看見一切，他說：
“carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitan”ti.	“Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.”	「無論行走、站立、睡覺、醒著，知見都持續不斷地呈現於我。」

So evamāha:	He says:	他說：
“atthi kho vo, nigaṇṭhā, pubbe pāpakammaṃ kataṃ, taṃ imāya kaṭukāya dukkarakārikāya nijjīretha;	“O Jain ascetics, you have done bad deeds in a past life. Wear them away with these severe and grueling austerities.	「哦，耆那教苦行者們，你們在過去生中造了惡業。用這些嚴酷艱辛的苦行將它們消磨掉吧。
yaṃ panettha etarahi kāyena saṃvutā vācāya saṃvutā manasā saṃvutā taṃ āyatiṃ pāpassa kammassa akaraṇaṃ;	And when you refrain from such deeds in the present by way of body, speech, and mind, you’re not doing any bad deeds for the future.	而當你們現在通過身、語、意的方式克制此類行為時，你們就沒有為未來造下任何惡業。
iti purāṇānaṃ kammānaṃ tapasā byantibhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo;	So, due to eliminating past deeds by mortification, and not doing any new deeds, there’s nothing to come up in the future.	所以，由於通過苦行消除過去的業，並且不造新業，未來就沒有什麼會現起。
āyatiṃ anavassavā kammakkhayo, kammakkhayā dukkhakkhayo, dukkhakkhayā vedanākkhayo, vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī”ti.	With nothing to come up in the future, deeds end. With the ending of deeds, suffering ends. With the ending of suffering, feeling ends. And with the ending of feeling, all suffering will have been worn away.”	未來無所現起，業就終結。業終結，苦就終結。苦終結，受就終結。而受終結，一切苦都將被消磨殆盡。」
Tañca panamhākaṃ ruccati ceva khamati ca, tena camha attamanā’ti.	We approve and accept this, and we are satisfied with it.’	我們贊同並接受此說，並對此感到滿意。』

Evaṃ vutte, ahaṃ, mahānāma, te nigaṇṭhe etadavocaṃ:	When they said this, I said to them:	當他們這樣說時，我對他們說：
‘kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha—	‘But reverends, do you know	『但尊者們，你們是否知道
ahuvamheva mayaṃ pubbe na nāhuvamhā’ti?	for sure that you existed in the past, and it is not the case that you didn’t exist?’	你們過去確實存在，而不是不存在？』
‘No hidaṃ, āvuso’.	‘No we don’t, reverend.’	『不，我們不知道，尊者。』
‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha—	‘But reverends, do you know	『但尊者們，你們是否知道
akaramheva mayaṃ pubbe pāpakammaṃ na nākaramhā’ti?	for sure that you did bad deeds in the past?’	你們過去確實造了惡業？』
‘No hidaṃ, āvuso’.	‘No we don’t, reverend.’	『不，我們不知道，尊者。』
‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha—	‘But reverends, do you know	『但尊者們，你們是否知道
evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhā’ti?	that you did such and such bad deeds?’	你們造了如此這般的惡業？』
‘No hidaṃ, āvuso’.	‘No we don’t, reverend.’	『不，我們不知道，尊者。』
‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha—	‘But reverends, do you know	『但尊者們，你們是否知道
ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’ti?	that so much suffering has already been worn away? Or that so much suffering still remains to be worn away? Or that when so much suffering is worn away all suffering will have been worn away?’	有多少苦已經被消磨掉？或者有多少苦尚待消磨？或者當那麼多苦被消磨掉後，所有的苦都將被消磨殆盡？』
‘No hidaṃ, āvuso’.	‘No we don’t, reverend.’	『不，我們不知道，尊者。』
‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha—	‘But reverends, do you know	『但尊者們，你們是否知道
diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadan’ti?	about giving up unskillful Dharmas in the present life and gaining skillful Dharmas?’	關於在今生捨棄不善法與獲得善法？』
‘No hidaṃ, āvuso’.	‘No we don’t, reverend.’	『不，我們不知道，尊者。』

‘Iti kira tumhe, āvuso nigaṇṭhā, na jānātha—	‘So it seems that you don’t know any of these things.	『看來你們對這些事情一無所知。
ahuvamheva mayaṃ pubbe na nāhuvamhāti, na jānātha—
akaramheva mayaṃ pubbe pāpakammaṃ na nākaramhāti, na jānātha—
evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhāti, na jānātha—
ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti.
Na jānātha—
diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadaṃ.
Evaṃ sante, āvuso nigaṇṭhā, ye loke luddā lohitapāṇino kurūrakammantā manussesu paccājātā te nigaṇṭhesu pabbajantī’ti?	That being so, when those in the world who are violent and bloody-handed and make their living by cruelty are reborn among humans they go forth as Jain ascetics.’	既然如此，世上那些暴力、血腥、以殘酷為生的人，當他們重生為人時，便出家成為耆那教苦行者。』
‘Na kho, āvuso gotama, sukhena sukhaṃ adhigantabbaṃ, dukkhena kho sukhaṃ adhigantabbaṃ;	‘Reverend Gotama, pleasure is not gained through pleasure; pleasure is gained through pain.	『喬達摩尊者，樂非由樂得；樂乃由苦得。
sukhena cāvuso gotama, sukhaṃ adhigantabbaṃ abhavissa, rājā māgadho seniyo bimbisāro sukhaṃ adhigaccheyya, rājā māgadho seniyo bimbisāro sukhavihāritaro āyasmatā gotamenā’ti.	For if pleasure were to be gained through pleasure, King Seniya Bimbisāra of Māgadha would gain pleasure, since he lives in greater pleasure than Venerable Gotama.’	因為倘若樂可由樂得，摩揭陀國的斯尼耶·頻毗娑羅王就會得到樂，因為他比喬達摩尊者生活得更快樂。』

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14.5 – (Who lives in greater pleasure, Buddha or the king?)

• 14.5.2 (Buddha can meditate in pleasure for 1 to 7 days continuously )

‘Addhāyasmantehi nigaṇṭhehi sahasā appaṭisaṅkhā vācā bhāsitā:	‘Clearly the venerables have spoken rashly, without thinking.	『顯然，尊者們說話輕率，未經思考。
“na kho, āvuso gotama, sukhena sukhaṃ adhigantabbaṃ, dukkhena kho sukhaṃ adhigantabbaṃ;
sukhena cāvuso gotama, sukhaṃ adhigantabbaṃ abhavissa, rājā māgadho seniyo bimbisāro sukhaṃ adhigaccheyya, rājā māgadho seniyo bimbisāro sukhavihāritaro āyasmatā gotamenā”ti.
Api ca ahameva tattha paṭipucchitabbo:	Rather, I’m the one who should be asked about	反之，應該問我的是
“ko nu kho āyasmantānaṃ sukhavihāritaro rājā vā māgadho seniyo bimbisāro āyasmā vā gotamo”ti?	who lives in greater pleasure, King Bimbisāra or Venerable Gotama?’	誰生活得更快樂，是頻毗娑羅王還是喬達摩尊者？』
Addhāvuso gotama, amhehi sahasā appaṭisaṅkhā vācā bhāsitā, na kho, āvuso gotama, sukhena sukhaṃ adhigantabbaṃ, dukkhena kho sukhaṃ adhigantabbaṃ;	‘Clearly we spoke rashly and without thinking.	『顯然我們說話輕率，未經思考。
sukhena cāvuso gotama, sukhaṃ adhigantabbaṃ abhavissa, rājā māgadho seniyo bimbisāro sukhaṃ adhigaccheyya, rājā māgadho seniyo bimbisāro sukhavihāritaro āyasmatā gotamenāti.
Api ca tiṭṭhatetaṃ, idānipi mayaṃ āyasmantaṃ gotamaṃ pucchāma:	But forget about that. Now we ask Venerable Gotama:	但別管那個了。現在我們請問喬達摩尊者：
“ko nu kho āyasmantānaṃ sukhavihāritaro rājā vā māgadho seniyo bimbisāro āyasmā vā gotamo”ti?	"Who lives in greater pleasure, King Bimbisāra or Venerable Gotama?"'	「誰生活得更快樂，是頻毗娑羅王還是喬達摩尊者？」』

Tena hāvuso nigaṇṭhā, tumheva tattha paṭipucchissāmi, yathā vo khameyya tathā naṃ byākareyyātha.	‘Well then, reverends, I’ll ask you about this in return, and you can answer as you like.	『那麼，尊者們，我反過來問你們這件事，你們可以隨意回答。
Taṃ kiṃ maññathāvuso nigaṇṭhā, pahoti rājā māgadho seniyo bimbisāro,	What do you think, reverends?	你們認為如何，尊者們？
aniñjamāno kāyena, abhāsamāno vācaṃ, satta rattindivāni ekantasukhaṃ paṭisaṃvedī viharitun’ti?	Is King Bimbisāra capable of experiencing perfect happiness for seven days and nights without moving his body or speaking?’	頻毗娑羅王能否身體不動、言語不發，體驗七天七夜的圓滿快樂？』
‘No hidaṃ, āvuso’.	‘No he is not, reverend.’	『不，他不能，尊者。』

‘Taṃ kiṃ maññathāvuso nigaṇṭhā, pahoti rājā māgadho seniyo bimbisāro,	‘What do you think, reverends?	『你們認為如何，尊者們？
aniñjamāno kāyena, abhāsamāno vācaṃ, cha rattindivāni … pe …	Is King Bimbisāra capable of experiencing perfect happiness for six days …	頻毗娑羅王能否體驗六天的圓滿快樂…
pañca rattindivāni …	five days …	五天…
cattāri rattindivāni …	four days …	四天…
tīṇi rattindivāni …	three days …	三天…
dve rattindivāni …	two days …	兩天…
ekaṃ rattindivaṃ ekantasukhaṃ paṭisaṃvedī viharitun’ti?	one day?’	一天？』
‘No hidaṃ, āvuso’.	‘No he is not, reverend.’	『不，他不能，尊者。』

‘Ahaṃ kho, āvuso nigaṇṭhā, pahomi aniñjamāno kāyena, abhāsamāno vācaṃ, ekaṃ rattindivaṃ ekantasukhaṃ paṭisaṃvedī viharituṃ.	‘But I am capable of experiencing perfect happiness for one day and night without moving my body or speaking.	『但我能身體不動、言語不發，體驗一天一夜的圓滿快樂。
Ahaṃ kho, āvuso nigaṇṭhā, pahomi aniñjamāno kāyena, abhāsamāno vācaṃ, dve rattindivāni …	I am capable of experiencing perfect happiness for two days …	我能體驗兩天的圓滿快樂…
tīṇi rattindivāni …	three days …	三天…
cattāri rattindivāni …	four days …	四天…
pañca rattindivāni …	five days …	五天…
cha rattindivāni …	six days …	六天…
satta rattindivāni ekantasukhaṃ paṭisaṃvedī viharituṃ.	seven days.	七天。
Taṃ kiṃ maññathāvuso nigaṇṭhā, evaṃ sante ko sukhavihāritaro rājā vā māgadho seniyo bimbisāro ahaṃ vā’ti?	What do you think, reverends? This being so, who lives in greater pleasure, King Bimbisāra or I?’	你們認為如何，尊者們？既然如此，誰生活得更快樂，是頻毗娑羅王還是我？』
‘Evaṃ sante āyasmāva gotamo sukhavihāritaro raññā māgadhena seniyena bimbisārenā’”ti.	‘This being so, Venerable Gotama lives in greater pleasure than King Bimbisāra.’”	『既然如此，喬達摩尊者比頻毗娑羅王生活得更快樂。』」

Idamavoca bhagavā.	That is what the Buddha said.	佛陀如是說。
Attamano mahānāmo sakko bhagavato bhāsitaṃ abhinandīti.	Satisfied, Mahānāma the Sakyan was happy with what the Buddha said.	釋迦族人摩訶男心滿意足，對佛陀所說感到歡喜。

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MN 15 Anumāna: Measuring Up

+ all- all

• 15.1 - (Moggallana gives talk on what dharma [qualities] some monks possess that prevent them from taking constructive criticism/admonishment?)
• 15.2 - (And what are the dharmas that make them easy to admonish?)
• 15.3 - (‘I will not fall under the sway of wicked desires.’)
• 15.4 - (‘Do I have wicked desires?)
• 15.5 - (simile of looking in mirror looking for blemish)

	(derived from B. Sujato 2018/12)	（出自 B. Sujato 2018/12）
Evaṃ me sutaṃ—​	So I have heard.	如是我聞。
ekaṃ samayaṃ āyasmā mahāmoggallāno bhaggesu viharati susumāragire bhesakaḷāvane migadāye.	At one time Venerable Mahāmoggallāna was staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.	一時，尊者大目犍連住在跋迦國鱷魚山，配沙伽羅林的鹿野苑。
Tatra kho āyasmā mahāmoggallāno bhikkhū āmantesi:	There Venerable Mahāmoggallāna addressed the monks:	在那裡，尊者大目犍連對諸比丘說：
“āvuso bhikkhavo”ti.	“Reverends, monks!”	「尊者們，比丘們！」
“Āvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṃ.	“Reverend,” they replied.	「尊者。」他們回答。
Āyasmā mahāmoggallāno etadavoca:	Venerable Mahāmoggallāna said this:	尊者大目犍連如此說：

“Pavāreti cepi, āvuso, bhikkhu:	“Suppose a monk invites	「假設一位比丘邀請
‘vadantu maṃ āyasmanto, vacanīyomhi āyasmantehī’ti, so ca hoti dubbaco, dovacassakaraṇehi dhammehi samannāgato, akkhamo appadakkhiṇaggāhī anusāsaniṃ, atha kho naṃ sabrahmacārī na ceva vattabbaṃ maññanti, na ca anusāsitabbaṃ maññanti, na ca tasmiṃ puggale vissāsaṃ āpajjitabbaṃ maññanti.	other monks to admonish them. But they’re hard to admonish, having dharmas that make them hard to admonish. They're impatient, and don't take instruction respectfully. So their spiritual companions don’t think it’s worth advising and instructing them, and that person doesn’t gain their trust.	其他比丘來規勸他。但他卻難以規勸，因他具有使他難以規勸的法。他沒有耐心，不恭敬地接受指導。因此他的同修們認為不值得勸告和指導他，那個人也得不到他們的信任。

Katame cāvuso, dovacassakaraṇā dhammā?	And what are the dharma [qualities] that make them hard to admonish?	什麼是使人難以規勸的法[特質]呢？
Idhāvuso, bhikkhu pāpiccho hoti, pāpikānaṃ icchānaṃ vasaṃ gato.	Firstly, a monk has wicked desires, having fallen under the sway of wicked desires.	首先，一位比丘有惡欲，屈服於惡欲的影響。
Yaṃpāvuso, bhikkhu pāpiccho hoti, pāpikānaṃ icchānaṃ vasaṃ gato—
ayampi dhammo dovacassakaraṇo. (1)	This is a quality that makes them difficult to admonish.	這是一種使人難以規勸的特質。

Puna caparaṃ, āvuso, bhikkhu attukkaṃsako hoti paravambhī.	Furthermore, a monk glorifies themselves and puts others down. …	再者，一位比丘稱讚自己，貶低他人。…
Yaṃpāvuso, bhikkhu attukkaṃsako hoti paravambhī—
ayampi dhammo dovacassakaraṇo. (2)

Puna caparaṃ, āvuso, bhikkhu kodhano hoti kodhābhibhūto.	They’re angry, overcome by anger …	他們易怒，被憤怒所克服…
Yaṃpāvuso, bhikkhu kodhano hoti kodhābhibhūto—
ayampi dhammo dovacassakaraṇo. (3)

Puna caparaṃ, āvuso, bhikkhu kodhano hoti kodhahetu upanāhī.	They’re angry, and hostile due to anger …	他們易怒，因憤怒而懷有敵意…
Yaṃpāvuso, bhikkhu kodhano hoti kodhahetu upanāhī—
ayampi dhammo dovacassakaraṇo. (4)

Puna caparaṃ, āvuso, bhikkhu kodhano hoti kodhahetu abhisaṅgī.	They’re angry, and stubborn due to anger …	他們易怒，因憤怒而固執…
Yaṃpāvuso, bhikkhu kodhano hoti kodhahetu abhisaṅgī—
ayampi dhammo dovacassakaraṇo. (5)

Puna caparaṃ, āvuso, bhikkhu kodhano hoti kodhasāmantā vācaṃ nicchāretā.	They’re angry, and blurt out words bordering on anger …	他們易怒，脫口說出近乎憤怒的言辭…
Yaṃpāvuso, bhikkhu kodhano hoti kodhasāmantā vācaṃ nicchāretā—
ayampi dhammo dovacassakaraṇo. (6)

Puna caparaṃ, āvuso, bhikkhu codito codakena codakaṃ paṭippharati.	When accused, they object to the accuser …	當被指責時，他們反對指責者…
Yaṃpāvuso, bhikkhu codito codakena codakaṃ paṭippharati—
ayampi dhammo dovacassakaraṇo. (7)

Puna caparaṃ, āvuso, bhikkhu codito codakena codakaṃ apasādeti.	When accused, they rebuke the accuser …	當被指責時，他們斥責指責者…
Yaṃpāvuso, bhikkhu codito codakena codakaṃ apasādeti—
ayampi dhammo dovacassakaraṇo. (8)

Puna caparaṃ, āvuso, bhikkhu codito codakena codakassa paccāropeti.	When accused, they retort to the accuser …	當被指責時，他們反駁指責者…
Yaṃpāvuso, bhikkhu codito codakena codakassa paccāropeti—
ayampi dhammo dovacassakaraṇo. (9)

Puna caparaṃ, āvuso, bhikkhu codito codakena aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti.	When accused, they dodge the issue, distract the discussion with irrelevant points, and display irritation, hate, and bitterness …	當被指責時，他們迴避問題，用無關的話題轉移討論，並表現出惱怒、憎恨和怨恨…
Yaṃpāvuso, bhikkhu codito codakena aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti—
ayampi dhammo dovacassakaraṇo. (10)

Puna caparaṃ, āvuso, bhikkhu codito codakena apadāne na sampāyati.	When accused, they don’t accept the consequences of their deeds …	當被指責時，他們不接受自己行為的後果…
Yaṃpāvuso, bhikkhu codito codakena apadāne na sampāyati—
ayampi dhammo dovacassakaraṇo. (11)

Puna caparaṃ, āvuso, bhikkhu makkhī hoti paḷāsī.	They are offensive and contemptuous …	他們冒犯無禮且輕蔑…
Yaṃpāvuso, bhikkhu makkhī hoti paḷāsī—
ayampi dhammo dovacassakaraṇo. (12)

Puna caparaṃ, āvuso, bhikkhu issukī hoti maccharī.	They’re envious and stingy …	他們嫉妒且吝嗇…
Yaṃpāvuso, bhikkhu issukī hoti maccharī—
ayampi dhammo dovacassakaraṇo. (13)

Puna caparaṃ, āvuso, bhikkhu saṭho hoti māyāvī.	They’re devious and deceitful …	他們狡詐且欺騙…
Yaṃpāvuso, bhikkhu saṭho hoti māyāvī—
ayampi dhammo dovacassakaraṇo. (14)

Puna caparaṃ, āvuso, bhikkhu thaddho hoti atimānī.	They’re obstinate and vain …	他們固執且虛榮…
Yaṃpāvuso, bhikkhu thaddho hoti atimānī—
ayampi dhammo dovacassakaraṇo. (15)

Puna caparaṃ, āvuso, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī.	Furthermore, a monk is attached to their own views, holding them tight, and refusing to let go.	再者，一位比丘執著於自己的見解，緊抓不放，拒絕放手。
Yaṃpāvuso, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī—
ayampi dhammo dovacassakaraṇo. (16)	This too is a quality that makes them difficult to admonish.	這也是一種使人難以規勸的特質。

Ime vuccantāvuso, dovacassakaraṇā dhammā.

These are the dharmas that make them hard to admonish.

這些是使人難以規勸的法。

No cepi, āvuso, bhikkhu pavāreti:	Suppose a monk doesn’t invite	假設一位比丘不邀請
‘vadantu maṃ āyasmanto, vacanīyomhi āyasmantehī’ti, so ca hoti suvaco, sovacassakaraṇehi dhammehi samannāgato, khamo padakkhiṇaggāhī anusāsaniṃ, atha kho naṃ sabrahmacārī vattabbañceva maññanti, anusāsitabbañca maññanti, tasmiñca puggale vissāsaṃ āpajjitabbaṃ maññanti.	other monks to admonish them. But they’re easy to admonish, having dharmas that make them easy to admonish. They're accepting, and take instruction respectfully. So their spiritual companions think it’s worth advising and instructing them, and that person gains their trust.	其他比丘來規勸他。但他卻容易規勸，因他具有使他容易規勸的法。他善於接受，恭敬地接受指導。因此他的同修們認為值得勸告和指導他，那個人也得到了他們的信任。

Katame cāvuso, sovacassakaraṇā dhammā?	And what are the dharmas that make them easy to admonish?	什麼是使人容易規勸的法呢？
Idhāvuso, bhikkhu na pāpiccho hoti, na pāpikānaṃ icchānaṃ vasaṃ gato.	Firstly, a monk doesn’t have wicked desires …	首先，一位比丘沒有惡欲…
Yaṃpāvuso, bhikkhu na pāpiccho hoti na pāpikānaṃ icchānaṃ vasaṃ gato—
ayampi dhammo sovacassakaraṇo. (1)

Puna caparaṃ, āvuso, bhikkhu asandiṭṭhiparāmāsī hoti anādhānaggāhī suppaṭinissaggī.	Furthermore, a monk isn’t attached to their own views, not holding them tight, but letting them go easily.	再者，一位比丘不執著於自己的見解，不緊抓不放，而是輕易地放手。
Yaṃpāvuso, bhikkhu asandiṭṭhiparāmāsī hoti, anādhānaggāhī suppaṭinissaggī—
ayampi dhammo sovacassakaraṇo. (16)

Ime vuccantāvuso, sovacassakaraṇā dhammā.

These are the dharmas that make them easy to admonish.

這些是使人容易規勸的法。

Tatrāvuso, bhikkhunā attanāva attānaṃ evaṃ anuminitabbaṃ:	In such a case, a monk should measure themselves against another like this.	在這種情況下，一位比丘應如此衡量自己與他人。
‘yo khvāyaṃ puggalo pāpiccho, pāpikānaṃ icchānaṃ vasaṃ gato, ayaṃ me puggalo appiyo amanāpo;	‘This person has wicked desires, having fallen under the sway of wicked desires. And I don’t like or approve of this person.	「這個人有惡欲，屈服於惡欲的影響。而我不喜歡也不贊同這個人。
ahañceva kho panassaṃ pāpiccho pāpikānaṃ icchānaṃ vasaṃ gato, ahampāssaṃ paresaṃ appiyo amanāpo’ti.	And if I were to fall under the sway of wicked desires, others wouldn’t like or approve of me.’	倘若我也屈服於惡欲的影響，其他人也不會喜歡或贊同我。」
Evaṃ jānantenāvuso, bhikkhunā ‘na pāpiccho bhavissāmi, na pāpikānaṃ icchānaṃ vasaṃ gato’ti cittaṃ uppādetabbaṃ. (1)	A monk who knows this should give rise to the thought: ‘I will not fall under the sway of wicked desires.’ …	一位知道這點的比丘應生起這樣的念頭：「我將不屈服於惡欲的影響。」…

‘Yo khvāyaṃ puggalo sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī, ayaṃ me puggalo appiyo amanāpo;	‘This person is attached to their own views, holding them tight and refusing to let go. And I don’t like or approve of this person.	「這個人執著於自己的見解，緊抓不放，拒絕放手。而我不喜歡也不贊同這個人。
ahañceva kho panassaṃ sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī, ahampāssaṃ paresaṃ appiyo amanāpo’ti.	And if I were to be attached to my own views, holding them tight and refusing to let go, others wouldn’t like or approve of me.’	倘若我也執著於自己的見解，緊抓不放，拒絕放手，其他人也不會喜歡或贊同我。」
Evaṃ jānantenāvuso, bhikkhunā ‘asandiṭṭhiparāmāsī bhavissāmi anādhānaggāhī suppaṭinissaggī’ti cittaṃ uppādetabbaṃ. (16)	A monk who knows this should give rise to the thought: ‘I will not be attached to my own views, holding them tight, but will let them go easily.’	一位知道這點的比丘應生起這樣的念頭：「我將不執著於自己的見解，不緊抓不放，而是輕易地放手。」

Tatrāvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ:	In such a case, a monk should reflect on themselves like this:	在這種情況下，一位比丘應如此反省自己：
‘kiṃ nu khomhi pāpiccho, pāpikānaṃ icchānaṃ vasaṃ gato’ti?	‘Do I have wicked desires? Have I fallen under the sway of wicked desires?’	「我有惡欲嗎？我屈服於惡欲的影響了嗎？」
Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti:	Suppose that, upon reflection, a monk knows that	假設經過反省，一位比丘知道
‘pāpiccho khomhi, pāpikānaṃ icchānaṃ vasaṃ gato’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ.	they have fallen under the sway of wicked desires. Then they should make an effort to give up those bad, unskillful dharmas.	他們已屈服於惡欲的影響。那麼他們應努力捨棄那些惡的、不善的法。
Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti:	But suppose that, upon reflection, a monk knows that	但假設經過反省，一位比丘知道
‘na khomhi pāpiccho, na pāpikānaṃ icchānaṃ vasaṃ gato’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu. (1)	they haven’t fallen under the sway of wicked desires. Then they should meditate with rapture and joy, training day and night in skillful dharmas. …	他們未曾屈服於惡欲的影響。那麼他們應帶著喜與樂禪修，日夜修習善法。…

Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ:
‘kiṃ nu khomhi sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī’ti?
Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti:	Suppose that, upon reflection, a monk knows that	假設經過反省，一位比丘知道
‘sandiṭṭhiparāmāsī khomhi ādhānaggāhī duppaṭinissaggī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ.	they are attached to their own views, holding them tight, and refusing to let go. Then they should make an effort to give up those bad, unskillful dharmas.	他們執著於自己的見解，緊抓不放，拒絕放手。那麼他們應努力捨棄那些惡的、不善的法。
Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti:	Suppose that, upon reflection, a monk knows that	假設經過反省，一位比丘知道
‘asandiṭṭhiparāmāsī khomhi anādhānaggāhī suppaṭinissaggī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu. (16)	they’re not attached to their own views, holding them tight, but let them go easily. Then they should meditate with rapture and joy, training day and night in skillful dharmas.	他們不執著於自己的見解，不緊抓不放，而是輕易地放手。那麼他們應帶著喜與樂禪修，日夜修習善法。

Sace, āvuso, bhikkhu paccavekkhamāno sabbepime pāpake akusale dhamme appahīne attani samanupassati, tenāvuso, bhikkhunā sabbesaṃyeva imesaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ.	Suppose that, upon reflection, a monk sees that they haven’t given up all these bad, unskillful dharmas. Then they should make an effort to give them all up.	假設經過反省，一位比丘看到他們尚未捨棄所有這些惡的、不善的法。那麼他們應努力將它們全部捨棄。
Sace panāvuso, bhikkhu paccavekkhamāno sabbepime pāpake akusale dhamme pahīne attani samanupassati, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ, ahorattānusikkhinā kusalesu dhammesu.	But suppose that, upon reflection, a monk sees that they have given up all these bad, unskillful dharmas. Then they should meditate with rapture and joy, training day and night in skillful dharmas.	但假設經過反省，一位比丘看到他們已經捨棄了所有這些惡的、不善的法。那麼他們應帶著喜與樂禪修，日夜修習善法。

Seyyathāpi, āvuso, itthī vā puriso vā, daharo yuvā maṇḍanajātiko, ādāse vā parisuddhe pariyodāte, acche vā udakapatte, sakaṃ mukhanimittaṃ paccavekkhamāno, sace tattha passati rajaṃ vā aṅgaṇaṃ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati;	Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it.	假設有一位年輕、青春、喜愛裝飾的女人或男人，他們在一面乾淨明亮的鏡子或一碗清水中察看自己的倒影。如果他們在那裡看到任何污垢或瑕疵，他們會試圖將其去除。
no ce tattha passati rajaṃ vā aṅgaṇaṃ vā, teneva attamano hoti:	But if they don’t see any dirt or blemish there, they’re happy, thinking:	但如果他們沒有看到任何污垢或瑕疵，他們會很高興，心想：
‘lābhā vata me, parisuddhaṃ vata me’ti.	‘How fortunate that I’m clean!’	『多幸運，我是乾淨的！』
Evameva kho, āvuso, sace bhikkhu paccavekkhamāno sabbepime pāpake akusale dhamme appahīne attani samanupassati, tenāvuso, bhikkhunā sabbesaṃyeva imesaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ.	In the same way, suppose that, upon reflection, a monk sees that they haven’t given up all these bad, unskillful dharmas. Then they should make an effort to give them all up.	同樣地，假設經過反省，一位比丘看到他們尚未捨棄所有這些惡的、不善的法。那麼他們應努力將它們全部捨棄。
Sace panāvuso, bhikkhu paccavekkhamāno sabbepime pāpake akusale dhamme pahīne attani samanupassati, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ, ahorattānusikkhinā kusalesu dhammesū”ti.	But suppose that, upon reflection, a monk sees that they have given up all these bad, unskillful dharmas. Then they should meditate with rapture and joy, training day and night in skillful dharmas.”	但假設經過反省，一位比丘看到他們已經捨棄了所有這些惡的、不善的法。那麼他們應帶著喜與樂禪修，日夜修習善法。」

Idamavocāyasmā mahāmoggallāno.	This is what Venerable Mahāmoggallāna said.	這是尊者大目犍連所說。
Attamanā te bhikkhū āyasmato mahāmoggallānassa bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what Venerable Mahāmoggallāna said.	諸比丘心滿意足，對尊者大目犍連所說感到歡喜。

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MN 16 Ceto-khila: Emotional Barrenness

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• 16.1 - (Buddha said: when a monk has not given up five kinds of emotional barrenness and cut off five emotional shackles they won’t improve)
• 16.2 - (five kinds of emotional barrenness they haven’t given up?)
• 16.3 - (five emotional shackles they haven’t cut off?)
• 16.4 - (five kinds of emotional barrenness they’ve given up?)
• 16.5 - (five emotional shackles they’ve cut off?)
• 16.6 - (giving up 5 barreness, they develop 4ip 🌕⚡ iddhi-pada)
• 16.7 - (simile of chicks breaking out of eggshell)

	(derived from B. Sujato 2018/12)	（出自 B. Sujato 2018/12）
Evaṃ me sutaṃ—​	So I have heard.	如是我聞。
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.	一時，佛在舍衛國祇樹給孤獨園。
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:	在那裡，佛陀對諸比丘說：
“bhikkhavo”ti.	“monks!”	「諸比丘！」
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.	「尊師。」他們回答。
Bhagavā etadavoca:	The Buddha said this:	佛陀如此說：

“Yassa kassaci, bhikkhave, bhikkhuno pañca cetokhilā appahīnā, pañca cetasovinibandhā asamucchinnā, so vatimasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatīti—netaṃ ṭhānaṃ vijjati.

“monks, when a monk has not given up five kinds of emotional barrenness and cut off five emotional shackles, it’s not possible for them to achieve growth, improvement, or maturity in this Dharma and training.

「諸比丘，當一位比丘尚未捨棄五種心之荒蕪，未斷除五種心之縛時，他不可能在此法與律中獲得成長、增進或成熟。

Katamāssa pañca cetokhilā appahīnā honti?	What are the five kinds of emotional barrenness they haven’t given up?	他尚未捨棄的五種心之荒蕪是什麼？
Idha, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati.	Firstly, a monk has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence.	首先，一位比丘對導師有疑。他不確定、不決斷、缺乏信心。
Yo so, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya.	This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.	如此一來，他的心就不會傾向於熱忱、投入、堅持與精進。
Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ paṭhamo cetokhilo appahīno hoti.	This is the first kind of emotional barrenness they haven’t given up.	這是他尚未捨棄的第一種心之荒蕪。

Puna caparaṃ, bhikkhave, bhikkhu dhamme kaṅkhati vicikicchati nādhimuccati na sampasīdati … pe …	Furthermore, a monk has doubts about the Dharma …	再者，一位比丘對法有疑…
evamassāyaṃ dutiyo cetokhilo appahīno hoti.	This is the second kind of emotional barrenness.	這是第二種心之荒蕪。

Puna caparaṃ, bhikkhave, bhikkhu saṅghe kaṅkhati vicikicchati nādhimuccati na sampasīdati … pe …	They have doubts about the Saṅgha …	他對僧伽有疑…
evamassāyaṃ tatiyo cetokhilo appahīno hoti.	This is the third kind of emotional barrenness.	這是第三種心之荒蕪。

Puna caparaṃ, bhikkhave, bhikkhu sikkhāya kaṅkhati vicikicchati nādhimuccati na sampasīdati.	They have doubts about the training …	他對學處有疑…
Yo so, bhikkhave, bhikkhu sikkhāya kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya.
Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ catuttho cetokhilo appahīno hoti.	This is the fourth kind of emotional barrenness.	這是第四種心之荒蕪。

Puna caparaṃ, bhikkhave, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto.	Furthermore, a monk is angry and upset with their spiritual companions, resentful and closed off.	再者，一位比丘對同修們憤怒不悅，心懷怨恨且封閉。
Yo so, bhikkhave, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya.	This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.	如此一來，他的心就不會傾向於熱忱、投入、堅持與精進。
Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ pañcamo cetokhilo appahīno hoti.	This is the fifth kind of emotional barrenness they haven’t given up.	這是他尚未捨棄的第五種心之荒蕪。
Imāssa pañca cetokhilā appahīnā honti.	These are the five kinds of emotional barrenness they haven’t given up.	這些是他尚未捨棄的五種心之荒蕪。

Katamāssa pañca cetasovinibandhā asamucchinnā honti?	What are the five emotional shackles they haven’t cut off?	他尚未斷除的五種心之縛是什麼？
Idha, bhikkhave, bhikkhu kāme avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho.	Firstly, a monk isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.	首先，一位比丘對欲樂未離貪、欲、愛、渴、情與執。
Yo so, bhikkhave, bhikkhu kāme avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya.	This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.	如此一來，他的心就不會傾向於熱忱、投入、堅持與精進。
Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ paṭhamo cetasovinibandho asamucchinno hoti.	This is the first emotional shackle they haven’t cut off.	這是他尚未斷除的第一種心之縛。

Puna caparaṃ, bhikkhave, bhikkhu kāye avītarāgo hoti … pe …	Furthermore, a monk isn’t free of greed for the body …	再者，一位比丘未離對身體之貪…
evamassāyaṃ dutiyo cetasovinibandho asamucchinno hoti.	This is the second emotional shackle.	這是第二種心之縛。

Puna caparaṃ, bhikkhave, bhikkhu rūpe avītarāgo hoti … pe …	Furthermore, a monk isn’t free of greed for form …	再者，一位比丘未離對色之貪…
evamassāyaṃ tatiyo cetasovinibandho asamucchinno hoti.	This is the third emotional shackle.	這是第三種心之縛。

Puna caparaṃ, bhikkhave, bhikkhu yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati.	They eat as much as they like until their belly is full, then indulge in the pleasures of sleeping, lying down, and drowsing …	他隨心所欲地吃，直到肚子飽脹，然後沉溺於睡眠、躺臥和昏沉的樂趣中…
Yo so, bhikkhave, bhikkhu yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya.
Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ catuttho cetasovinibandho asamucchinno hoti.	This is the fourth emotional shackle.	這是第四種心之縛。

Puna caparaṃ, bhikkhave, bhikkhu aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati: ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti.	They live the spiritual life hoping to be reborn in one of the orders of gods, thinking: ‘By this precept or observance or mortification or spiritual life, may I become one of the gods!’	他修行梵行是希望投生到某個天界，心想：『願我藉此戒、此行、此苦行或此梵行，能成為天神之一！』
Yo so, bhikkhave, bhikkhu aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati: ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya.	This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.	如此一來，他的心就不會傾向於熱忱、投入、堅持與精進。
Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ pañcamo cetasovinibandho asamucchinno hoti.	This is the fifth emotional shackle they haven’t cut off.	這是他尚未斷除的第五種心之縛。
Imāssa pañca cetasovinibandhā asamucchinnā honti.	These are the five emotional shackles they haven’t cut off.	這些是他尚未斷除的五種心之縛。

Yassa kassaci, bhikkhave, bhikkhuno ime pañca cetokhilā appahīnā, ime pañca cetasovinibandhā asamucchinnā, so vatimasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatīti—netaṃ ṭhānaṃ vijjati.

When a monk has not given up these five kinds of emotional barrenness and cut off these five emotional shackles, it’s not possible for them to achieve growth, improvement, or maturity in this Dharma and training.

當一位比丘尚未捨棄這五種心之荒蕪，未斷除這五種心之縛時，他不可能在此法與律中獲得成長、增進或成熟。

Yassa kassaci, bhikkhave, bhikkhuno pañca cetokhilā pahīnā, pañca cetasovinibandhā susamucchinnā, so vatimasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatīti—ṭhānametaṃ vijjati.

When a monk has given up these five kinds of emotional barrenness and cut off these five emotional shackles, it is possible for them to achieve growth, improvement, and maturity in this Dharma and training.

當一位比丘已捨棄這五種心之荒蕪，已斷除這五種心之縛時，他就有可能在此法與律中獲得成長、增進或成熟。

Katamāssa pañca cetokhilā pahīnā honti?	What are the five kinds of emotional barrenness they’ve given up?	他已捨棄的五種心之荒蕪是什麼？
Idha, bhikkhave, bhikkhu satthari na kaṅkhati na vicikicchati adhimuccati sampasīdati.	Firstly, a monk has no doubts about the Teacher. They’re not uncertain, undecided, or lacking confidence.	首先，一位比丘對導師無疑。他不猶豫、不決斷、充滿信心。
Yo so, bhikkhave, bhikkhu satthari na kaṅkhati na vicikicchati adhimuccati sampasīdati, tassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya.	This being so, their mind inclines toward keenness, commitment, persistence, and striving.	如此一來，他的心就會傾向於熱忱、投入、堅持與精進。
Yassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ paṭhamo cetokhilo pahīno hoti.	This is the first kind of emotional barrenness they’ve given up.	這是他已捨棄的第一種心之荒蕪。

Puna caparaṃ, bhikkhave, bhikkhu dhamme na kaṅkhati na vicikicchati adhimuccati sampasīdati … pe …	Furthermore, a monk has no doubts about the Dharma …	再者，一位比丘對法無疑…
evamassāyaṃ dutiyo cetokhilo pahīno hoti.

Puna caparaṃ, bhikkhave, bhikkhu saṅghe na kaṅkhati na vicikicchati adhimuccati sampasīdati … pe …	the Saṅgha …	對僧伽…
evamassāyaṃ tatiyo cetokhilo pahīno hoti.

Puna caparaṃ, bhikkhave, bhikkhu sikkhāya na kaṅkhati na vicikicchati adhimuccati sampasīdati … pe …	the training …	對學處…
evamassāyaṃ catuttho cetokhilo pahīno hoti.

Puna caparaṃ, bhikkhave, bhikkhu sabrahmacārīsu na kupito hoti na anattamano anāhatacitto akhilajāto.	They’re not angry and upset with their spiritual companions, not resentful or closed off.	他對同修們不憤怒不悅，不心懷怨恨或封閉。
Yo so, bhikkhave, bhikkhu sabrahmacārīsu na kupito hoti na anattamano anāhatacitto akhilajāto, tassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya.	This being so, their mind inclines toward keenness, commitment, persistence, and striving.	如此一來，他的心就會傾向於熱忱、投入、堅持與精進。
Yassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ pañcamo cetokhilo pahīno hoti.	This is the fifth kind of emotional barrenness they’ve given up.	這是他已捨棄的第五種心之荒蕪。
Imāssa pañca cetokhilā pahīnā honti.	These are the five kinds of emotional barrenness they’ve given up.	這些是他已捨棄的五種心之荒蕪。

Katamāssa pañca cetasovinibandhā susamucchinnā honti?	What are the five emotional shackles they’ve cut off?	他已斷除的五種心之縛是什麼？
Idha, bhikkhave, bhikkhu kāme vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho.	Firstly, a monk is rid of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.	首先，一位比丘已離對欲樂的貪、欲、愛、渴、情與執。
Yo so, bhikkhave, bhikkhu kāme vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho, tassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya.	This being so, their mind inclines toward keenness, commitment, persistence, and striving.	如此一來，他的心就會傾向於熱忱、投入、堅持與精進。
Yassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ paṭhamo cetasovinibandho susamucchinno hoti.	This is the first emotional shackle they’ve cut off.	這是他已斷除的第一種心之縛。

Puna caparaṃ, bhikkhave, bhikkhu kāye vītarāgo hoti … pe …	Furthermore, a monk is rid of greed for the body …	再者，一位比丘已離對身體之貪…
rūpe vītarāgo hoti … pe …	They’re rid of greed for form …	他已離對色之貪…
na yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati.	They don’t eat as much as they like until their belly is full, then indulge in the pleasures of sleeping, lying down, and drowsing …	他不隨心所欲地吃，直到肚子飽脹，然後沉溺於睡眠、躺臥和昏沉的樂趣中…
Yo so, bhikkhave, bhikkhu na yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati, tassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya.
Yassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ catuttho cetasovinibandho susamucchinno hoti.

Puna caparaṃ, bhikkhave, bhikkhu na aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati: ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti.	They don’t live the spiritual life hoping to be reborn in one of the orders of gods, thinking: ‘By this precept or observance or mortification or spiritual life, may I become one of the gods!’	他不為希望投生到某個天界而修行梵行，心想：『願我藉此戒、此行、此苦行或此梵行，能成為天神之一！』
Yo so, bhikkhave, bhikkhu na aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati: ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya.	This being so, their mind inclines toward keenness, commitment, persistence, and striving.	如此一來，他的心就會傾向於熱忱、投入、堅持與精進。
Yassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ pañcamo cetasovinibandho susamucchinno hoti.	This is the fifth emotional shackle they’ve cut off.	這是他已斷除的第五種心之縛。
Imāssa pañca cetasovinibandhā susamucchinnā honti.	These are the five emotional shackles they’ve cut off.	這些是他已斷除的五種心之縛。

Yassa kassaci, bhikkhave, bhikkhuno ime pañca cetokhilā pahīnā, ime pañca cetasovinibandhā susamucchinnā, so vatimasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatīti—ṭhānametaṃ vijjati.

When a monk has given up these five kinds of emotional barrenness and cut off these five emotional shackles, it is possible for them to achieve growth, improvement, or maturity in this Dharma and training.

當一位比丘已捨棄這五種心之荒蕪，已斷除這五種心之縛時，他就有可能在此法與律中獲得成長、增進或成熟。

So chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,	They develop the basis of psychic power that has undistractible-lucidity due to enthusiasm, and active effort …	他修習以欲為主的定、精勤行之神足…
vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,	the basis of psychic power that has undistractible-lucidity due to energy, and active effort …	以精進為主的定、精勤行之神足…
cittasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,	the basis of psychic power that has undistractible-lucidity due to mental development, and active effort …	以心為主的定、精勤行之神足…
vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, ussoḷhīyeva pañcamī.	the basis of psychic power that has undistractible-lucidity due to inquiry, and active effort. And the fifth is sheer vigor.	以觀為主的定、精勤行之神足。而第五是純粹的精進。
Sa kho so, bhikkhave, evaṃ ussoḷhipannarasaṅgasamannāgato bhikkhu bhabbo abhinibbidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya.	A monk who possesses these fifteen factors, including vigor, is capable of breaking out, becoming awakened, and reaching the supreme sanctuary.	一位具備這十五個因素，包括精進的比丘，能夠突破、覺醒，並達到無上安穩處。

Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā.	Suppose there was a chicken with eight or ten or twelve eggs.	假設有一隻母雞有八、十或十二個蛋。
Tānassu kukkuṭiyā sammā adhisayitāni sammā pariseditāni sammā paribhāvitāni.	And she properly sat on them to keep them warm and incubated.	牠適當地坐在蛋上，為它們保溫和孵化。
Kiñcāpi tassā kukkuṭiyā na evaṃ icchā uppajjeyya:	Even if that chicken doesn’t wish:	即使那隻母雞不許願：
‘aho vatime kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyun’ti.	‘If only my chicks could break out of the eggshell with their claws and beak and hatch safely!’	『但願我的小雞能用爪子和喙啄破蛋殼，安全地孵化出來！』
Atha kho bhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ.	Still they can break out and hatch safely.	牠們仍然能夠破殼而出，安全地孵化。
Evameva kho, bhikkhave, evaṃ ussoḷhipannarasaṅgasamannāgato bhikkhu bhabbo abhinibbidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāyā”ti.	In the same way, a monk who possesses these fifteen factors, including vigor, is capable of breaking out, becoming awakened, and reaching the supreme sanctuary.”	同樣地，一位具備這十五個因素，包括精進的比丘，能夠突破、覺醒，並達到無上安穩處。」

Idamavoca bhagavā.	That is what the Buddha said.	佛陀如是說。
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.	諸比丘心滿意足，對佛陀所說感到歡喜。

+

MN 17 Vana-pattha: Jungle Thickets

+ all- all

• +17.4 (four types of ease in acquiring requisites)
  • 17.4.1 (case 1: everything difficult)
  • 17.4.2 (case 2: 4 requisites easy to obtain)
  • 17.4.3 (case 3: good progress, but hard to get 4 requisites)
  • 17.4.4 (case 4: good progress, easy to get 4 requisites)
• 17.10 (same 4 types applied to other dependents instead of jungle

(2023 SP-FLUENT translation by frankk‍ derived from B. Sujato‍)

+

17.4 – (four types of ease in acquiring requisites)

• 17.4.1 (case 1: everything difficult)
• 17.4.2 (case 2: 4 requisites easy to obtain)
• 17.4.3 (case 3: good progress, but hard to get 4 requisites)
• 17.4.4 (case 4: good progress, easy to get 4 requisites)

Evaṃ me sutaṃ—​	So I have heard.	如是我聞。
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.	一時，佛在舍衛國祇樹給孤獨園。
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:	在那裡，佛陀對諸比丘說：
“bhikkhavo”ti.	“monks!”	「諸比丘！」
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.	「尊師。」他們回答。
Bhagavā etadavoca:	The Buddha said this:	佛陀如此說：
“vanapatthapariyāyaṃ vo, bhikkhave, desessāmi,	“monks, I will teach you an exposition about jungle thickets.	「諸比丘，我將為你們解說一部關於叢林的教法。
taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”	諦聽並善思念之，我將要說。」
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.	「是的，世尊。」他們回答。
Bhagavā etadavoca:	The Buddha said this:	佛陀如此說：

“Idha, bhikkhave, bhikkhu aññataraṃ vanapatthaṃ upanissāya viharati.	“monks, take the case of a monk who lives close by a jungle thicket.	「諸比丘，以一位比丘住在叢林附近為例。
Tassa taṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāti.	As they do so, their rememberfulness does not become established, their mind does not become undistractify-&-lucidifyd in samādhi, their defilements do not come to an end, and they do not arrive at the supreme sanctuary.	當他這樣做時，他的憶念未能建立，他的心得不到等持，他的諸漏未能滅盡，他也未能到達無上安穩處。
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchanti.	And the necessities of life that a renunciate requires—robes, alms-food, lodgings, and medicines and supplies for the sick—are hard to come by.	而出家人所需的生活必需品——衣、食、住、病藥——也很難獲得。
Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ:	That monk should reflect:	那位比丘應當反思：
‘ahaṃ kho imaṃ vanapatthaṃ upanissāya viharāmi, tassa me imaṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāmi.	‘While living close by this jungle thicket, my rememberfulness does not become established, my mind does not become undistractify-&-lucidifyd in samādhi, my defilements do not come to an end, and I do not arrive at the supreme sanctuary.	『住在這個叢林附近時，我的憶念未能建立，我的心得不到等持，我的諸漏未能滅盡，我也未能到達無上安穩處。
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchantī’ti.	And the necessities of life that a renunciate requires—robes, alms-food, lodgings, and medicines and supplies for the sick—are hard to come by.’	而出家人所需的生活必需品——衣、食、住、病藥——也很難獲得。』
Tena, bhikkhave, bhikkhunā rattibhāgaṃ vā divasabhāgaṃ vā tamhā vanapatthā pakkamitabbaṃ, na vatthabbaṃ.	That monk should leave that jungle thicket that very time of night or day; they shouldn’t stay there.	那位比丘應當在當天夜晚或白天的任何時候離開那個叢林；他不應該待在那裡。

Idha pana, bhikkhave, bhikkhu aññataraṃ vanapatthaṃ upanissāya viharati.	Take another case of a monk who lives close by a jungle thicket.	再以另一位住在叢林附近的比丘為例。
Tassa taṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāti.	Their rememberfulness does not become established …	他的憶念未能建立…
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchanti.	But the necessities of life are easy to come by.	但生活必需品卻容易獲得。
Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ:	That monk should reflect:	那位比丘應當反思：
‘ahaṃ kho imaṃ vanapatthaṃ upanissāya viharāmi. Tassa me imaṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāmi.	‘While living close by this jungle thicket, my rememberfulness does not become established …	『住在這個叢林附近時，我的憶念未能建立…
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchanti.	But the necessities of life are easy to come by.	但生活必需品卻容易獲得。
Na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito na piṇḍapātahetu … pe … na senāsanahetu … pe … na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṃ pabbajito.	But I didn’t go forth from the lay life to homelessness for the sake of a robe, alms-food, lodgings, or medicines and supplies for the sick.	但我出家，從在家到無家，並非為了衣、食、住、病藥。
Atha ca pana me imaṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāmī’ti.	Moreover, while living close by this jungle thicket, my rememberfulness does not become established …’	此外，住在這個叢林附近時，我的憶念未能建立…』
Tena, bhikkhave, bhikkhunā saṅkhāpi tamhā vanapatthā pakkamitabbaṃ, na vatthabbaṃ.	After reflection, that monk should leave that jungle thicket; they shouldn’t stay there.	反思之後，那位比丘應當離開那個叢林；他不應該待在那裡。

Idha pana, bhikkhave, bhikkhu aññataraṃ vanapatthaṃ upanissāya viharati.	Take another case of a monk who lives close by a jungle thicket.	再以另一位住在叢林附近的比丘為例。
Tassa taṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāti.	As they do so, their rememberfulness becomes established, their mind becomes undistractify-&-lucidifyd in samādhi, their defilements come to an end, and they arrive at the supreme sanctuary.	當他這樣做時，他的憶念得以建立，他的心得等持，他的諸漏得以滅盡，他也到達了無上安穩處。
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā, te kasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ:	But the necessities of life that a renunciate requires—robes, alms-food, lodgings, and medicines and supplies for the sick—are hard to come by. That monk should reflect:	但出家人所需的生活必需品——衣、食、住、病藥——卻很難獲得。那位比丘應當反思：
‘ahaṃ kho imaṃ vanapatthaṃ upanissāya viharāmi.
Tassa me imaṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāmi.	‘While living close by this jungle thicket, my rememberfulness becomes established …	『住在這個叢林附近時，我的憶念得以建立…
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchanti.	But the necessities of life are hard to come by.	但生活必需品卻很難獲得。
Na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito, na piṇḍapātahetu … pe … na senāsanahetu … pe … na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṃ pabbajito.	But I didn’t go forth from the lay life to homelessness for the sake of a robe, alms-food, lodgings, or medicines and supplies for the sick.	但我出家，從在家到無家，並非為了衣、食、住、病藥。
Atha ca pana me imaṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāmī’ti.	Moreover, while living close by this jungle thicket, my rememberfulness becomes established …’	此外，住在這個叢林附近時，我的憶念得以建立…』
Tena, bhikkhave, bhikkhunā saṅkhāpi tasmiṃ vanapatthe vatthabbaṃ, na pakkamitabbaṃ.	After reflection, that monk should stay in that jungle thicket; they shouldn’t leave.	反思之後，那位比丘應當留在那個叢林；他不應該離開。

Idha pana, bhikkhave, bhikkhu aññataraṃ vanapatthaṃ upanissāya viharati.	Take another case of a monk who lives close by a jungle thicket.	再以另一位住在叢林附近的比丘為例。
Tassa taṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāti.	Their rememberfulness becomes established …	他的憶念得以建立…
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchanti.	And the necessities of life are easy to come by.	而且生活必需品也容易獲得。
Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ:	That monk should reflect:	那位比丘應當反思：
‘ahaṃ kho imaṃ vanapatthaṃ upanissāya viharāmi. Tassa me imaṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāmi.	‘While living close by this jungle thicket, my rememberfulness becomes established …	『住在這個叢林附近時，我的憶念得以建立…
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchantī’ti.	And the necessities of life are easy to come by.’	而且生活必需品也容易獲得。』
Tena, bhikkhave, bhikkhunā yāvajīvampi tasmiṃ vanapatthe vatthabbaṃ, na pakkamitabbaṃ.	That monk should stay in that jungle thicket for the rest of their life; they shouldn’t leave.	那位比丘應當終生留在那個叢林；他不應該離開。

Idha, bhikkhave, bhikkhu aññataraṃ gāmaṃ upanissāya viharati … pe …	Take the case of a monk who lives supported by a village …	以一位依止村莊而住的比丘為例…
aññataraṃ nigamaṃ upanissāya viharati … pe …	town …	城鎮…
aññataraṃ nagaraṃ upanissāya viharati … pe …	city …	城市…
aññataraṃ janapadaṃ upanissāya viharati … pe …	country …	國家…
aññataraṃ puggalaṃ upanissāya viharati.	an individual.	某個人。
Tassa taṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāti.	As they do so, their rememberfulness does not become established, their mind does not become undistractify-&-lucidifyd in samādhi, their defilements do not come to an end, and they do not arrive at the supreme sanctuary.	當他這樣做時，他的憶念未能建立，他的心得不到等持，他的諸漏未能滅盡，他也未能到達無上安穩處。
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchanti.	And the necessities of life that a renunciate requires—robes, alms-food, lodgings, and medicines and supplies for the sick—are hard to come by. ...	而出家人所需的生活必需品——衣、食、住、病藥——也很難獲得。…
Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ:
‘ahaṃ kho imaṃ puggalaṃ upanissāya viharāmi. Tassa me imaṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāmi.
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchantī’ti.
Tena, bhikkhave, bhikkhunā rattibhāgaṃ vā divasabhāgaṃ vā so puggalo anāpucchā pakkamitabbaṃ, nānubandhitabbo.	That monk should leave that person at any time of the day or night, without asking. They shouldn’t follow them. …	那位比丘應當在白天或夜晚的任何時候離開那個人，不必徵求同意。他不應該跟隨他們。…

Idha pana, bhikkhave, bhikkhu aññataraṃ puggalaṃ upanissāya viharati.	Take another case of a monk who lives supported by an individual.	再以一位依止某個人而住的比丘為例。
Tassa taṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāti.	As they do so, their rememberfulness becomes established, their mind becomes undistractify-&-lucidifyd in samādhi, their defilements come to an end, and they arrive at the supreme sanctuary.	當他這樣做時，他的憶念得以建立，他的心得等持，他的諸漏得以滅盡，他也到達了無上安穩處。
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchanti.	And the necessities of life that a renunciate requires—robes, alms-food, lodgings, and medicines and supplies for the sick—are easy to come by.	而出家人所需的生活必需品——衣、食、住、病藥——也容易獲得。
Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ:	That monk should reflect:	那位比丘應當反思：
‘ahaṃ kho imaṃ puggalaṃ upanissāya viharāmi. Tassa me imaṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāmi.	‘While living supported by this person, my rememberfulness becomes established …	『依止這個人而住時，我的憶念得以建立…
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchantī’ti.	And the necessities of life are easy to come by.’	而且生活必需品也容易獲得。』
Tena, bhikkhave, bhikkhunā yāvajīvampi so puggalo anubandhitabbo, na pakkamitabbaṃ, api panujjamānenapī”ti.	That monk should follow that person for the rest of their life. They shouldn’t leave them, even if sent away.”	那位比丘應當終生跟隨那個人。他不應該離開他們，即使被遣走也不行。」

Idamavoca bhagavā.	That is what the Buddha said.	佛陀如是說。
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.	諸比丘心滿意足，對佛陀所說感到歡喜。

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MN 18 Madhu-piṇḍika: honey cake

+ all- all

• +18.1 (buddha talks to dandapani )
  • (repeat of earlier passage)
  • (end of repetition)
  • +18.1.1 (monks ask buddha to clarify, he only gives brief statement )
    • (repeat of earlier passage)
    • (end of repetition)
  • +18.1.2 (monks ask maha kaccana to expand on brief statement )
    • (repeat of earlier passage)
    • (end of repetition)
• +18.3 (mahā-kaccāna expands Buddha’s brief statement in detail)
  • +18.3.1 (Dependent origination of proliferation sequence)
    • (6aya. Eye base 👁)
    • (same pattern for remaining 6aya. 👁 👂 👃 👅 👆 💭)
  • +18.3.2 (Proliferation sequence phrased slightly differently)
    • (6aya. Eye base 👁)
    • (same pattern for remaining 6aya. 👁 👂 👃 👅 👆 💭)
  • +18.3.3 (Cessation of proliferation sequence)
    • (6aya. Eye base 👁)
    • (same pattern for remaining 6aya. 👁 👂 👃 👅 👆 💭)
• +18.5 (mahā-kaccāna closing statement)
  • +18.5.1 (buddha stamps seal of approval on mahā-kaccāna explanation)
    • (repeat of earlier passage)
    • (end of repetition)
  • 18.5.2 (conclusion)

	(derived from B. Sujato 2018/12)	（出自 B. Sujato 2018/12）
Madhupiṇḍikasutta	The Honey-Cake	蜜丸經

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18.1 – (buddha talks to dandapani )

• (repeat of earlier passage)
• (end of repetition)
• +18.1.1 (monks ask buddha to clarify, he only gives brief statement )
  • (repeat of earlier passage)
  • (end of repetition)
• +18.1.2 (monks ask maha kaccana to expand on brief statement )
  • (repeat of earlier passage)
  • (end of repetition)

Evaṃ me sutaṃ—​	So I have heard.	如是我聞。
ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme.	At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.	一時，佛在釋迦國，迦毗羅衛城附近的榕園。
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kapilavatthuṃ piṇḍāya pāvisi.	Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kapilavatthu for alms.	那時，佛陀在清晨著衣持缽，入迦毗羅衛城乞食。
Kapilavatthusmiṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena mahāvanaṃ tenupasaṅkami divāvihārāya.	He wandered for alms in Kapilavatthu. After the meal, on his return from alms-round, he went to the Great Wood,	他在迦毗羅衛城乞食。飯後，從乞食回來，他前往大林，
Mahāvanaṃ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṃ nisīdi.	plunged deep into it, and sat at the root of a young wood apple tree for the day’s meditation.	深入林中，坐在一棵幼木蘋果樹下進行白天的禪修。
Daṇḍapāṇipi kho sakko jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena mahāvanaṃ tenupasaṅkami.	Daṇḍapāṇi the Sakyan, while going for a walk,	釋迦族人持杖在散步時，
Mahāvanaṃ ajjhogāhetvā yena beluvalaṭṭhikā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	plunged deep into the Great Wood. He approached the Buddha and exchanged greetings with him.	也深入大林。他走近佛陀，與他相互問候。
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā daṇḍamolubbha ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho daṇḍapāṇi sakko bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he stood to one side leaning on his staff, and said to the Buddha:	問候與客氣交談結束後，他倚著拐杖站在一旁，對佛陀說：
“kiṃvādī samaṇo kimakkhāyī”ti?	“What does the ascetic teach? What does he explain?”	「沙門教導什麼？他解說什麼？」
“Yathāvādī kho, āvuso, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati, yathā ca pana kāmehi visaṃyuttaṃ viharantaṃ taṃ brāhmaṇaṃ akathaṃkathiṃ chinnakukkuccaṃ bhavābhave vītataṇhaṃ saññā nānusenti—	“Sir, my teaching is such that one does not conflict with anyone in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans. And it is such that perceptions do not underlie the brahmin who lives detached from sensual pleasures, without doubting, stripped of worry, and rid of craving for rebirth in this or that state.	「先生，我的教導是這樣的：人不會與此世間的任何人——包括天、魔、梵，此眾生——包括沙門、婆羅門、天、人——發生衝突。並且，對於那遠離欲樂、無疑、斷憂、離此生彼生之渴愛的婆羅門，諸想不再潛伏於心。
evaṃvādī kho ahaṃ, āvuso, evamakkhāyī”ti.	That’s what I teach, and that’s what I explain.”	這就是我所教導的，這就是我所解說的。」

Evaṃ vutte, daṇḍapāṇi sakko sīsaṃ okampetvā, jivhaṃ nillāḷetvā, tivisākhaṃ nalāṭikaṃ nalāṭe vuṭṭhāpetvā daṇḍamolubbha pakkāmi.

When he had spoken, Daṇḍapāṇi shook his head, waggled his tongue, raised his eyebrows until his brow puckered in three furrows, and he departed leaning on his staff.

他說完後，持杖搖了搖頭，動了動舌頭，揚起眉毛直到額頭起了三道皺紋，然後倚著拐杖離開了。

Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena nigrodhārāmo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then in the late afternoon, the Buddha came out of retreat and went to the Banyan Tree Monastery, sat down on the seat spread out,	於是，在傍晚時分，佛陀從靜修中出來，回到榕園，在鋪好的座位上坐下，
Nisajja kho bhagavā bhikkhū āmantesi:	and told the monks what had happened.	並將所發生的事告訴了諸比丘。

“idhāhaṃ, bhikkhave, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kapilavatthuṃ piṇḍāya pāvisiṃ.
Kapilavatthusmiṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena mahāvanaṃ tenupasaṅkamiṃ divāvihārāya.
Mahāvanaṃ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṃ nisīdiṃ.
Daṇḍapāṇipi kho, bhikkhave, sakko jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena mahāvanaṃ tenupasaṅkami.
Mahāvanaṃ ajjhogāhetvā yena beluvalaṭṭhikā yenāhaṃ tenupasaṅkami; upasaṅkamitvā mayā saddhiṃ sammodi.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā daṇḍamolubbha ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho, bhikkhave, daṇḍapāṇi sakko maṃ etadavoca:
‘kiṃvādī samaṇo kimakkhāyī’ti?

+

§1.1 – (monks ask buddha to clarify, he only gives brief statement )

• (repeat of earlier passage)
• (end of repetition)

Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca:	When he had spoken, one of the monks said to him:	他說完後，其中一位比丘對他說：
“kiṃvādī pana, bhante, bhagavā sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati?	“But sir, what is the teaching such that the Buddha does not conflict with anyone in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans?	「世尊，是怎樣的教導，使佛陀不與此世間的任何人——包括天、魔、梵，此眾生——包括沙門、婆羅門、天、人——發生衝突呢？
Kathañca pana, bhante, bhagavantaṃ kāmehi visaṃyuttaṃ viharantaṃ taṃ brāhmaṇaṃ akathaṅkathiṃ chinnakukkuccaṃ bhavābhave vītataṇhaṃ saññā nānusentī”ti?	And how is it that perceptions do not underlie the Buddha, the brahmin who lives detached from sensual pleasures, without doubting, stripped of worry, and rid of craving for rebirth in this or that state?”	又是如何讓諸想不再潛伏於佛陀——那遠離欲樂、無疑、斷憂、離此生彼生之渴愛的婆羅門——心中呢？」
“Yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti.	“monk, a person is beset by concepts of identity that emerge from the proliferation of perceptions.	「比丘，人被源於想之戲論的諸法所困擾。
Ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ.	If they don’t find anything worth approving, welcoming, or getting attached to in the source from which these arise,	倘若他們在這些法的源頭中，找不到任何值得贊許、歡迎或執著的東西，
Esevanto rāgānusayānaṃ, esevanto paṭighānusayānaṃ, esevanto diṭṭhānusayānaṃ, esevanto vicikicchānusayānaṃ, esevanto mānānusayānaṃ, esevanto bhavarāgānusayānaṃ, esevanto avijjānusayānaṃ, esevanto daṇḍādānasatthādānakalahaviggahavivādatuvaṃtuvaṃpesuññamusāvādānaṃ.	just this is the end of the underlying tendencies to desire, repulsion, views, doubt, conceit, the desire to be reborn, and ignorance. This is the end of taking up the rod and the sword, the end of quarrels, arguments, and fights, of accusations, divisive speech, and lies.	僅此便是貪欲、瞋恚、見、疑、慢、有貪、無明等隨眠的終結。這是拿起棍棒與刀劍的終結，是爭吵、辯論、打鬥、指責、離間語和謊言的終結。
Etthete pāpakā akusalā dhammā aparisesā nirujjhantī”ti.	This is where these bad, unskillful qualities cease without anything left over.”	於此，這些惡的、不善的法便無餘止息。」
Idamavoca bhagavā.	That is what the Buddha said.	佛陀如是說。
Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.	When he had spoken, the Holy One got up from his seat and entered his dwelling.	聖者說完後，從座位上起身，進入住所。

Atha kho tesaṃ bhikkhūnaṃ acirapakkantassa bhagavato etadahosi:	Soon after the Buddha left, those monks considered:	佛陀離開後不久，那些比丘思忖道：
“idaṃ kho no, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā, vitthārena atthaṃ avibhajitvā, uṭṭhāyāsanā vihāraṃ paviṭṭho:	“The Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail.	「佛陀只給了這段簡短的偈頌，未詳細解釋其義便進入了住所。

‘yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti.
Ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ.
Esevanto rāgānusayānaṃ … pe …
etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti.

Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā”ti?	Who can explain in detail the meaning of this brief passage for recitation given by the Buddha?”	誰能詳細解釋佛陀所給的這段簡短偈頌的意義呢？」
Atha kho tesaṃ bhikkhūnaṃ etadahosi:	Then those monks thought:	然後那些比丘心想：
“ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ.	“This Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions.	「這位尊者大迦旃延為佛陀所讚歎，為有智的同修所敬重。
Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ.	He is capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha.	他能夠詳細解釋佛陀所給的這段簡短偈頌的意義。
Yannūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā”ti.	Let’s go to him, and ask him about this matter.”	我們去找他，問他這件事吧。」

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§1.2 – (monks ask maha kaccana to expand on brief statement )

• (repeat of earlier passage)
• (end of repetition)

Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā mahākaccānena saddhiṃ sammodiṃsu.	Then those monks went to Mahākaccāna, and exchanged greetings with him.	於是那些比丘去到大迦旃延那裡，與他相互問候。
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ mahākaccānaṃ etadavocuṃ:	When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said:	問候與客氣交談結束後，他們坐在一旁。他們告訴他所發生的事，然後說：

“idaṃ kho no, āvuso kaccāna, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho:
‘yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti.
Ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ.
Esevanto rāgānusayānaṃ … pe …
etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti.
Tesaṃ no, āvuso kaccāna, amhākaṃ acirapakkantassa bhagavato etadahosi:
‘idaṃ kho no, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho:
“yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti.
Ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ.
Esevanto rāgānusayānaṃ … pe …
etthete pāpakā akusalā dhammā aparisesā nirujjhantī”’ti.
Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyāti?
Tesaṃ no, āvuso kaccāna, amhākaṃ etadahosi:
‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ, pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ.
Yannūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā’ti.

Vibhajatāyasmā mahākaccāno”ti.

“May Venerable Mahākaccāna please explain this.”

「願尊者大迦旃延為我們解釋。」

“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṃ, atikkamma khandhaṃ, sākhāpalāse sāraṃ pariyesitabbaṃ maññeyya;	“Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves.	「尊者們，譬如有人需要樹心，他四處尋找樹心時，遇到一棵有樹心的大樹。但他卻越過樹根和樹幹，以為應該在枝葉中尋找樹心。
evaṃsampadamidaṃ āyasmantānaṃ satthari sammukhībhūte, taṃ bhagavantaṃ atisitvā, amhe etamatthaṃ paṭipucchitabbaṃ maññatha.	Such is the consequence for the venerables. Though you were face to face with the Buddha, you passed him by, imagining that you should ask me about this matter.	尊者們的後果也是如此。雖然你們與佛陀面對面，卻越過了他，以為應該來問我這件事。
So hāvuso, bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto, vattā pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī tathāgato.	For he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the truth, he is holiness. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One.	因為祂是佛陀，是知者、是見者。祂是眼，是智，是法，是梵。祂是導師、宣說者、義理的闡明者、賜予不死者、法主、如來。
So ceva panetassa kālo ahosi, yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyātha.	That was the time to approach the Buddha and ask about this matter.	那時正應當去到佛前問這件事。
Yathā vo bhagavā byākareyya tathā naṃ dhāreyyāthā”ti.	You should have remembered it in line with the Buddha’s answer.”	你們應當按照佛陀的回答來憶持。」
“Addhāvuso kaccāna, bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto, vattā pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī tathāgato.	“Certainly he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the truth, he is holiness. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One.	「誠然，祂是佛陀，是知者、是見者。祂是眼，是智，是法，是梵。祂是導師、宣說者、義理的闡明者、賜予不死者、法主、如來。
So ceva panetassa kālo ahosi, yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyāma.	That was the time to approach the Buddha and ask about this matter.	那時正應當去到佛前問這件事。
Yathā no bhagavā byākareyya tathā naṃ dhāreyyāma.	We should have remembered it in line with the Buddha’s answer.	我們本應按照佛陀的回答來憶持。
Api cāyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ,	Still, Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions.	然而，大迦旃延為佛陀所讚歎，為有智的同修所敬重。
pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ.	You are capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha.	您能夠詳細解釋佛陀所給的這段簡短偈頌的意義。
Vibhajatāyasmā mahākaccāno agaruṃ katvā”ti.	Please explain this, if it’s no trouble.”	若不麻煩，請為我們解釋。」
“Tena hāvuso, suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti.	“Well then, reverends, listen and pay close attention, I will speak.”	「那麼，尊者們，諦聽並善思念之，我將要說。」
“Evamāvuso”ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṃ.	“Yes, reverend,” they replied.	「是的，尊者。」他們回答。
Āyasmā mahākaccāno etadavoca:	Venerable Mahākaccāna said this:	尊者大迦旃延如此說：

+

18.3 – (mahā-kaccāna expands Buddha’s brief statement in detail)

• +18.3.1 (Dependent origination of proliferation sequence)
  • (6aya. Eye base 👁)
  • (same pattern for remaining 6aya. 👁 👂 👃 👅 👆 💭)
• +18.3.2 (Proliferation sequence phrased slightly differently)
  • (6aya. Eye base 👁)
  • (same pattern for remaining 6aya. 👁 👂 👃 👅 👆 💭)
• +18.3.3 (Cessation of proliferation sequence)
  • (6aya. Eye base 👁)
  • (same pattern for remaining 6aya. 👁 👂 👃 👅 👆 💭)

“Yaṃ kho no, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho:	“Reverends, the Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail:	「尊者們，佛陀給了這段簡短的偈頌，未詳細解釋其義便進入了住所：
‘yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti.	‘A person is beset by concepts of identity that emerge from the proliferation of perceptions.	『人被源於想之戲論的諸法所困擾。
Ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ, esevanto rāgānusayānaṃ … pe …	If they don’t find anything worth approving, welcoming, or getting attached to in the source from which these arise …	倘若他們在這些法的源頭中，找不到任何值得贊許、歡迎或執著的東西…
etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti, imassa kho ahaṃ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi—	This is where these bad, unskillful qualities cease without anything left over.’ This is how I understand the detailed meaning of this passage for recitation.	於此，這些惡的、不善的法便無餘止息。』我對這段偈頌的詳細意義是這樣理解的。

+

§3.1 – (Dependent origination of proliferation sequence)

• (6aya. Eye base 👁)
• (same pattern for remaining 6aya. 👁 👂 👃 👅 👆 💭)

Cakkhuñc-āvuso, paṭicca rūpe ca uppajjati cakkhu-viññāṇaṃ,	Eye consciousness arises dependent on the eye and sights.	緣於眼與色而生眼識。
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.	三者之會為觸。
phassa-paccayā vedanā,	Contact is a condition for feeling.	緣觸而有受。
yaṃ vedeti taṃ sañjānāti,	What you feel, you perceive.	所受者，即所想。
yaṃ sañjānāti taṃ vitakketi,	What you perceive, you think about.	所想者，即所尋。
yaṃ vitakketi taṃ papañceti,	What you think about, you proliferate.	所尋者，即所戲論。
yaṃ papañceti tato-nidānaṃ	What you proliferate about is the source	所戲論者，即其源頭，
purisaṃ papañca-saññā-saṅkhā samudācaranti	from which a person is beset by concepts of identity that emerge from the proliferation of perceptions.	人從此源頭被源於想之戲論的諸法所困擾。
atīt-ānāgata-paccuppannesu cakkhu-viññeyyesu rūpesu.	This occurs with respect to sights known by the eye in the past, future, and present.	這發生於過去、未來、現在眼所識之色。

Sotañcāvuso, paṭicca sadde ca uppajjati sotaviññāṇaṃ … pe …	Ear consciousness arises dependent on the ear and sounds. …	緣於耳與聲而生耳識。…
ghānañcāvuso, paṭicca gandhe ca uppajjati ghānaviññāṇaṃ … pe …	Nose consciousness arises dependent on the nose and smells. …	緣於鼻與香而生鼻識。…
jivhañcāvuso, paṭicca rase ca uppajjati jivhāviññāṇaṃ … pe …	Tongue consciousness arises dependent on the tongue and tastes. …	緣於舌與味而生舌識。…
kāyañcāvuso, paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṃ … pe …	Body consciousness arises dependent on the body and touches. …	緣於身與觸而生身識。…
manañcāvuso, paṭicca dhamme ca uppajjati manoviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā, yaṃ vedeti taṃ sañjānāti, yaṃ sañjānāti taṃ vitakketi, yaṃ vitakketi taṃ papañceti, yaṃ papañceti tatonidānaṃ purisaṃ papañcasaññāsaṅkhā samudācaranti atītānāgatapaccuppannesu manoviññeyyesu dhammesu.	Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact. Contact is a condition for feeling. What you feel, you perceive. What you perceive, you think about. What you think about, you proliferate. What you proliferate about is the source from which a person is beset by concepts of identity that emerge from the proliferation of perceptions. This occurs with respect to thoughts known by the mind in the past, future, and present.	緣於意與法而生意識。三者之會為觸。緣觸而有受。所受者，即所想。所想者，即所尋。所尋者，即所戲論。所戲論者，即其源頭，人從此源頭被源於想之戲論的諸法所困擾。這發生於過去、未來、現在意所識之法。

+

§3.2 – (Proliferation sequence phrased slightly differently)

• (6aya. Eye base 👁)
• (same pattern for remaining 6aya. 👁 👂 👃 👅 👆 💭)

So vatāvuso, cakkhusmiṃ sati rūpe sati cakkhuviññāṇe sati phassapaññattiṃ paññāpessatīti—ṭhānametaṃ vijjati.	When there is the eye, sights, and eye consciousness, it’s possible to point out what’s known as ‘contact’.	當有眼、色、眼識時，才可能指出所謂的『觸』。
Phassapaññattiyā sati vedanāpaññattiṃ paññāpessatīti—ṭhānametaṃ vijjati.	When there is what’s known as contact, it’s possible to point out what’s known as ‘feeling’.	當有所謂的觸時，才可能指出所謂的『受』。
Vedanāpaññattiyā sati saññāpaññattiṃ paññāpessatīti—ṭhānametaṃ vijjati.	When there is what’s known as feeling, it’s possible to point out what’s known as ‘perception’.	當有所謂的受時，才可能指出所謂的『想』。
Saññāpaññattiyā sati vitakkapaññattiṃ paññāpessatīti—ṭhānametaṃ vijjati.	When there is what’s known as perception, it’s possible to point out what’s known as ‘thought’.	當有所謂的想時，才可能指出所謂的『尋』。
Vitakkapaññattiyā sati papañcasaññāsaṅkhāsamudācaraṇapaññattiṃ paññāpessatīti—ṭhānametaṃ vijjati.	When there is what’s known as thought, it’s possible to point out what’s known as ‘being beset by concepts of identity that emerge from the proliferation of perceptions’.	當有所謂的尋時，才可能指出所謂的『被源於想之戲論的諸法所困擾』。

So vatāvuso, sotasmiṃ sati sadde sati … pe …	When there is the ear …	當有耳…
ghānasmiṃ sati gandhe sati … pe …	nose …	鼻…
jivhāya sati rase sati … pe …	tongue …	舌…
kāyasmiṃ sati phoṭṭhabbe sati … pe …	body …	身…
manasmiṃ sati dhamme sati manoviññāṇe sati phassapaññattiṃ paññāpessatīti—ṭhānametaṃ vijjati.	mind, thoughts, and mind consciousness, it’s possible to point out what’s known as ‘contact’. …	意、法、意識時，才可能指出所謂的『觸』。…
Phassapaññattiyā sati vedanāpaññattiṃ paññāpessatīti—ṭhānametaṃ vijjati.
Vedanāpaññattiyā sati saññāpaññattiṃ paññāpessatīti—ṭhānametaṃ vijjati.
Saññāpaññattiyā sati vitakkapaññattiṃ paññāpessatīti—ṭhānametaṃ vijjati.
Vitakkapaññattiyā sati papañcasaññāsaṅkhāsamudācaraṇapaññattiṃ paññāpessatīti—ṭhānametaṃ vijjati.	When there is what’s known as thought, it’s possible to point out what’s known as ‘being beset by concepts of identity that emerge from the proliferation of perceptions’.	當有所謂的尋時，才可能指出所謂的『被源於想之戲論的諸法所困擾』。

+

§3.3 – (Cessation of proliferation sequence)

• (6aya. Eye base 👁)
• (same pattern for remaining 6aya. 👁 👂 👃 👅 👆 💭)

So vatāvuso, cakkhusmiṃ asati rūpe asati cakkhuviññāṇe asati phassapaññattiṃ paññāpessatīti—netaṃ ṭhānaṃ vijjati.	When there is no eye, no sights, and no eye consciousness, it’s not possible to point out what’s known as ‘contact’.	當無眼、無色、無眼識時，便不可能指出所謂的『觸』。
Phassapaññattiyā asati vedanāpaññattiṃ paññāpessatīti—netaṃ ṭhānaṃ vijjati.	When there isn’t what’s known as contact, it’s not possible to point out what’s known as ‘feeling’.	當無所謂的觸時，便不可能指出所謂的『受』。
Vedanāpaññattiyā asati saññāpaññattiṃ paññāpessatīti—netaṃ ṭhānaṃ vijjati.	When there isn’t what’s known as feeling, it’s not possible to point out what’s known as ‘perception’.	當無所謂的受時，便不可能指出所謂的『想』。
Saññāpaññattiyā asati vitakkapaññattiṃ paññāpessatīti—netaṃ ṭhānaṃ vijjati.	When there isn’t what’s known as perception, it’s not possible to point out what’s known as ‘thought’.	當無所謂的想時，便不可能指出所謂的『尋』。
Vitakkapaññattiyā asati papañcasaññāsaṅkhāsamudācaraṇapaññattiṃ paññāpessatīti—netaṃ ṭhānaṃ vijjati.	When there isn’t what’s known as thought, it’s not possible to point out what’s known as ‘being beset by concepts of identity that emerge from the proliferation of perceptions’.	當無所謂的尋時，便不可能指出所謂的『被源於想之戲論的諸法所困擾』。

So vatāvuso, sotasmiṃ asati sadde asati … pe …	When there is no ear …	當無耳…
ghānasmiṃ asati gandhe asati … pe …	nose …	鼻…
jivhāya asati rase asati … pe …	tongue …	舌…
kāyasmiṃ asati phoṭṭhabbe asati … pe …	body …	身…
manasmiṃ asati dhamme asati manoviññāṇe asati phassapaññattiṃ paññāpessatīti—netaṃ ṭhānaṃ vijjati.	mind, no thoughts, and no mind consciousness, it’s not possible to point out what’s known as ‘contact’. …	意、無法、無意識時，便不可能指出所謂的『觸』。…
Phassapaññattiyā asati vedanāpaññattiṃ paññāpessatīti—netaṃ ṭhānaṃ vijjati.
Vedanāpaññattiyā asati saññāpaññattiṃ paññāpessatīti—netaṃ ṭhānaṃ vijjati.
Saññāpaññattiyā asati vitakkapaññattiṃ paññāpessatīti—netaṃ ṭhānaṃ vijjati.
Vitakkapaññattiyā asati papañcasaññāsaṅkhāsamudācaraṇapaññattiṃ paññāpessatīti—netaṃ ṭhānaṃ vijjati.	When there isn’t what’s known as thought, it’s not possible to point out what’s known as ‘being beset by concepts of identity that emerge from the proliferation of perceptions’.	當無所謂的尋時，便不可能指出所謂的『被源於想之戲論的諸法所困擾』。

+

18.5 – (mahā-kaccāna closing statement)

• +18.5.1 (buddha stamps seal of approval on mahā-kaccāna explanation)
  • (repeat of earlier passage)
  • (end of repetition)
• 18.5.2 (conclusion)

Yaṃ kho no, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho:	This is how I understand the detailed meaning of that brief passage for recitation given by the Buddha.	這就是我對佛陀所給的簡短偈頌的詳細意義的理解。
‘yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ esevanto rāgānusayānaṃ … pe …
etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti, imassa kho ahaṃ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi.
Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha.	If you wish, you may go to the Buddha and ask him about this.	如果你們願意，可以去到佛前問他這件事。
Yathā vo bhagavā byākaroti tathā naṃ dhāreyyāthā”ti.	You should remember it in line with the Buddha’s answer.”	你們應當按照佛陀的回答來憶持。」

+

§5.1 – (buddha stamps seal of approval on mahā-kaccāna explanation)

• (repeat of earlier passage)
• (end of repetition)

Atha kho te bhikkhū āyasmato mahākaccānassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:

“Yes, reverend,” said those monks, approving and agreeing with what Mahākaccāna said. Then they rose from their seats and went to the Buddha, bowed, sat down to one side, and told him what had happened. Then they said:

「是的，尊者。」那些比丘說，他們贊同並同意大迦旃延所說。然後他們從座位上起身，去到佛陀那裡，頂禮後，坐在一旁，將所發生的事告訴了他。然後他們說：

“yaṃ kho no, bhante, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho:
‘yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti.
Ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ.
Esevanto rāgānusayānaṃ … pe …
etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti.
Tesaṃ no, bhante, amhākaṃ acirapakkantassa bhagavato etadahosi:
‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho:
“yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti.
Ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ.
Esevanto rāgānusayānaṃ, esevanto paṭighānusayānaṃ, esevanto diṭṭhānusayānaṃ, esevanto vicikicchānusayānaṃ, esevanto mānānusayānaṃ, esevanto bhavarāgānusayānaṃ, esevanto avijjānusayānaṃ, esevanto daṇḍādānasatthādānakalahaviggahavivādatuvaṃtuvaṃpesuññamusāvādānaṃ.
Etthete pāpakā akusalā dhammā aparisesā nirujjhantī”ti.
Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti?
Tesaṃ no, bhante, amhākaṃ etadahosi:
‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ, pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ, yannūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā’ti.
Atha kho mayaṃ, bhante, yenāyasmā mahākaccāno tenupasaṅkamimha; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipucchimha.

Tesaṃ no, bhante, āyasmatā mahākaccānena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto”ti.	“Mahākaccāna clearly explained the meaning to us in this manner, with these words and phrases.”	「大迦旃延以這樣的方式，用這些言辭和語句為我們清楚地解釋了其意義。」
“Paṇḍito, bhikkhave, mahākaccāno; mahāpañño, bhikkhave, mahākaccāno.	“Mahākaccāna is astute, monks, he has great wisdom.	「諸比丘，大迦旃延是敏銳的，他有大智慧。
Mañcepi tumhe, bhikkhave, etamatthaṃ paṭipuccheyyātha, ahampi taṃ evamevaṃ byākareyyaṃ yathā taṃ mahākaccānena byākataṃ.	If you came to me and asked this question, I would answer it in exactly the same way as Mahākaccāna.	如果你們來問我這個問題，我的回答會和大迦旃延完全一樣。
Eso cevetassa attho. Evañca naṃ dhārethā”ti.	That is what it means, and that’s how you should remember it.”	這就是它的意義，你們應當如此憶持。」

Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca:	When he said this, Venerable Ānanda said to the Buddha:	他說完後，尊者阿難對佛陀說：
“seyyathāpi, bhante, puriso jighacchādubbalyapareto madhupiṇḍikaṃ adhigaccheyya, so yato yato sāyeyya, labhetheva sādurasaṃ asecanakaṃ.	“Sir, suppose a person who was weak with hunger was to obtain a honey-cake. Wherever they taste it, they would enjoy a sweet, delicious flavor.	「世尊，譬如一個飢餓體弱的人得到一個蜜丸。無論他品嚐何處，都能享受到香甜美味。
Evameva kho, bhante, cetaso bhikkhu dabbajātiko, yato yato imassa dhammapariyāyassa paññāya atthaṃ upaparikkheyya, labhetheva attamanataṃ, labhetheva cetaso pasādaṃ.	In the same way, wherever a sincere, capable monk might examine with wisdom the meaning of this exposition of the teaching they would only gain joy and clarity.	同樣地，一位真誠能幹的比丘無論在何處用智慧審察這段教法的意義，都只會獲得法喜與明晰。
Ko nāmo ayaṃ, bhante, dhammapariyāyo”ti?	Sir, what is the name of this exposition of the teaching?”	世尊，這段教法的名稱是什麼？」
“Tasmātiha tvaṃ, ānanda, imaṃ dhammapariyāyaṃ madhupiṇḍikapariyāyotveva naṃ dhārehī”ti.	“Well, Ānanda, you may remember this exposition of the teaching as ‘The Honey-Cake Discourse’.”	「那麼，阿難，你可以將這段教法記為『蜜丸經』。」

Idamavoca bhagavā.	That is what the Buddha said.	佛陀如是說。
Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.	Satisfied, Venerable Ānanda was happy with what the Buddha said.	尊者阿難心滿意足，對佛陀所說感到歡喜。

+

18.100 – commentary

+ all- all

• +The main point of this sutta
  • +(1. Dependent origination of proliferation sequence)
    • (6aya. Eye base 👁)
    • (same pattern for remaining 6aya. 👁 👂 👃 👅 👆 💭)
• B. Thanissaro introuction to MN 18
• related suttas
• B.Bodhi footnotes MN 18

Cakkhu + rūpe + viññāṇaṃ → phasso → vedeti (vedanā) → sañjānāti → vitakketi → papañceti

eye + forms + consciousness → contact → feel → perceive → think → proliferate

眼 + 色 + 識 → 觸 → 受 → 想 → 尋 → 戲論

pro·lif·er·ate /prəˈlifəˌrāt/
increase rapidly in numbers; multiply.

+

The main point of this sutta

• +(1. Dependent origination of proliferation sequence)
  • (6aya. Eye base 👁)
  • (same pattern for remaining 6aya. 👁 👂 👃 👅 👆 💭)

+

(1. Dependent origination of proliferation sequence)

• (6aya. Eye base 👁)
• (same pattern for remaining 6aya. 👁 👂 👃 👅 👆 💭)

Cakkhuñc-āvuso, paṭicca rūpe ca uppajjati cakkhu-viññāṇaṃ,	Eye consciousness arises dependent on the eye and sights.	緣於眼與色而生眼識。
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.	三者之會為觸。
phassa-paccayā vedanā,	Contact is a condition for feeling.	緣觸而有受。
yaṃ vedeti taṃ sañjānāti,	What you feel, you perceive.	所受者，即所想。
yaṃ sañjānāti taṃ vitakketi,	What you perceive, you think about.	所想者，即所尋。
yaṃ vitakketi taṃ papañceti,	What you think about, you proliferate.	所尋者，即所戲論。
yaṃ papañceti tato-nidānaṃ	What you proliferate about is the source	所戲論者，即其源頭，
purisaṃ papañca-saññā-saṅkhā samudācaranti	from which a person is beset by concepts of identity that emerge from the proliferation of perceptions.	人從此源頭被源於想之戲論的諸法所困擾。
atīt-ānāgata-paccuppannesu cakkhu-viññeyyesu rūpesu.	This occurs with respect to sights known by the eye in the past, future, and present.	這發生於過去、未來、現在眼所識之色。

The Ball of Honey
Madhupiṇḍika Sutta  (MN 18)

Introduction

This discourse plays a central role in the early Buddhist analysis of conflict. As might be expected, the blame for conflict lies within, in the unskillful habits of the mind, rather than without. The culprit in this case is a habit called papañca. Unfortunately, none of the early texts give a clear definition of what the word papañca means, so it’s hard to find a precise English equivalent for the term. However, they do give a clear analysis of how papañca arises, how it leads to conflict, and how it can be ended. In the final analysis, these are the questions that matter—more than the precise definition of terms—so we will deal with them first before proposing a few possible translation equivalents for the word.
Three passages in the discourses—DN 21, MN 18, and Sn 4:11—map the causal processes that give rise to papañca and lead from papañca to conflict. Because the Buddhist analysis of causality is generally non-linear, with plenty of room for feedback loops, the maps vary in some of their details. In DN 21, the map reads like this:
the perceptions & categories of papañca > thinking > desire > dear-&-not-dear > envy & stinginess > rivalry & hostility
In Sn 4:11, the map is less linear and can be diagrammed like this:
perception > the categories of papañca
perception > name & form > contact > appealing & unappealing > desire > dear-&-not-dear > stinginess/divisiveness/quarrels/disputes
In MN 18, the map is this:
contact > feeling > perception > thinking > the perceptions & categories of papañca
In this last case, however, the bare outline misses some of the important implications of the way this process is phrased. In the full passage, the analysis starts out in an impersonal tone:
“Dependent on eye & forms, eye-consciousness arises [similarly with the rest of the six senses]. The meeting of the three is contact. With contact as a requisite condition, there is feeling.”
Starting with feeling, the notion of an “agent”—in this case, the feeler—acting on “objects,” is introduced:
“What one feels, one perceives [labels in the mind]. What one perceives, one thinks about. What one thinks about, one ‘papañcizes.’”
Through the process of papañca, the agent then becomes a victim of his/her own patterns of thinking:
“Based on what a person papañcizes, the perceptions & categories of papañca assail him/her with regard to past, present, & future forms cognizable via the eye [as with the remaining senses].”
What are these perceptions & categories that assail the person who papañcizes? Sn 4:14 states that the root of the categories of papañca is the perception, “I am the thinker.” From this self-reflexive thought—in which one objectifies a “self,” a thing corresponding to the concept of “I”— a number of categories can be derived: being/not-being, me/not-me, mine/not-mine, doer/done-to, signifier/signified. Once one’s self becomes a thing under the rubric of these categories, it’s impossible not to be assailed by the perceptions & categories derived from these basic distinctions. When there’s the sense of identification as a being that needs to feed (see Khp 4), then based on the feelings arising from sensory contact, some feelings will seem appealing—worth feeding on—and others will seem worth pushing away. From this there grows desire, which comes into conflict with the desires of others who are also feeding because they, too, engage in papañca. This is how inner objectification breeds external contention.
How can this process be ended? Through a shift in perception, caused by the way one attends to feelings, using the categories of appropriate attention (see MN 2). As the Buddha states in DN 21, rather than viewing a feeling as an appealing or unappealing thing, one should look at it as part of a causal process: When a particular feeling is pursued, do skillful or unskillful qualities increase in the mind? If skillful qualities increase, the feeling may be pursued. If unskillful qualities increase, it shouldn’t. When comparing feelings that lead to skillful qualities, notice that those endowed with thinking (directed thought) and evaluation are less refined than those free of thinking and evaluation, as in the higher stages of mental absorption, or jhāna. When seeing this, there is a tendency to opt for the more refined feelings, and this cuts through the act of thinking that, according to MN 18, provides the basis for papañca.
In following this program, the notion of agent and victim is avoided, as is self-reflexive thinking in general. There is simply the analysis of cause-effect processes. One is still making use of dualities—distinguishing between unskillful and skillful (and affliction/lack of affliction, the results of unskillful and skillful qualities)—but the distinction is between processes, not things. Thus one’s analysis avoids the type of thinking that, according to DN 21, depends on the perceptions and categories of papañca, and in this way the vicious cycle by which thinking and papañca keep feeding each other is cut.
Ultimately, by following this program to greater and greater levels of refinement through the higher levels of mental absorption, one finds less and less to relish and enjoy in the six senses and the mental processes based on them. With this sense of disenchantment, the processes of feeling and thought are stilled, and there is a breakthrough to the cessation of the six sense spheres. When these spheres cease, is there anything else left? Ven. Sāriputta, in AN 4:173 warns us not to ask, for to ask if there is, isn’t, both-is-and-isn’t, neither-is-nor-isn’t anything left in that dimension is to papañcize what is free from papañca. However, this dimension is not a total annihilation of experience. It’s a type of experience that DN 11 calls consciousness without surface, luminous all around, where water, earth, fire, & wind have no footing, where long/short, coarse/fine, fair/foul, name/form are all brought to an end. This is the fruit of the path of arahantship—a path that makes use of dualities but leads to a fruit beyond them.
It may come as cold comfort to realize that conflict can be totally overcome only with the realization of arahantship, but it’s important to note that by following the path recommended in DN 21—learning to avoid references to any notion of “self” and learning to view feelings not as things but as parts of a causal process affecting the qualities in the mind—the basis for papañca is gradually undercut, and there are fewer and fewer occasions for conflict. In following this path, one reaps its increasing benefits all along the way.
Translating papañca: As one writer has noted, the word papañca has had a wide variety of meanings in Indian thought, with only one constant: In Buddhist philosophical discourse it carries negative connotations, usually of falsification and distortion. The word itself is derived from a root that means diffuseness, spreading, proliferating. The Pali Commentaries define papañca as covering three types of thought: craving, conceit, and views. They also note that it functions to slow the mind down in its escape from saṁsāra. Because its categories begin with the objectifying thought, “I am the thinker,” I have chosen to render the word as “objectification,” although some of the following alternatives might be acceptable as well: self-reflexive thinking, reification, proliferation, complication, elaboration, distortion. The word offers some interesting parallels to the postmodern notion of logocentric thinking, but it’s important to note that the Buddha’s program of deconstructing this process differs sharply from that of postmodern thought.
* * *

See also: MN 54; MN 75; AN 3:103; AN 7:58; AN 10:80; Ud 4:1

226 Da˚ḍapāni, whose name means “stick-in-hand,” was so called because he used to walk around ostentatiously with a golden walking stick, even though he was still young and healthy. According to MA, he sided with Devadatta, the Buddha’sarch foe, when the latter attempted to create a schism in the Buddha’s following. His manner of asking the question is arrogant and deliberately provocative.
227 The first part of the Buddha’s reply directly counters Da˚ḍapāni’s aggressive attitude. MA quotes in this connection SN 22:94/iii.138: “Bhikkhus, I do not dispute with the world, it is the world that disputes with me. A speaker of Dhamma does not dispute with anyone in the world.” The second part may be taken to mean that, for the arahant (spoken of here as “that brahmin” with reference to the Buddha himself), perceptions no longer awaken the dormant underlying tendencies to defilements, to be enumerated in §8.
228 This response seems to be an expression of frustration and bewilderment.
229 The interpretation of this cryptic passage hinges on the word papañca and the compound papañca-saññā-sankhā. Ñm had translated the former as “diversification” and the latter as “calculations about perceptions of diversification.” It seems, however, that the primary problem to which the term papañca points is not “diversification,” which may be quite in place when the sensory field itself displays diversity, but the propensity of the worldling’s imagination to erupt in an effusion of mental commentary that obscures the bare data of cognition. In a penetrative study, Concept and Reality in Early Buddhism, Bhikkhu Ñā˚ananda explains papañca as “conceptual proliferation,” and I follow him in substituting “proliferation” for Ñm’s “diversification.” The commentaries identify the springs of this proliferation as the three factors—craving, conceit, and views—on account of which the mind “embellishes” experience by interpreting it in terms of “mine,” “I” and “my self.” Papañca is thus closely akin to maññanā, “conceiving,” in MN 1—see n.6.
The compound papañca-saññā-sankhā is more problematic. Ven. Ñā˚ananda interprets it to mean “concepts characterised by the mind’s prolific tendency,” but this explanation still leaves the word saññā out of account. MA glosses sankhā by koṭṭhāsa, “portion,” and says that saññā is either perception associated with papañca or papañca itself. I go along with Ñā˚ananda in taking sankhā to mean concept or notion (Ñm’s “calculation” is too literal) rather than portion. My decision to treat saññā-sankhā as a dvanda compound, “perceptions and notions ,” may be questioned, but as the expression papañca-saññā-sankhā occurs but rarely in the Canon and is never verbally analysed, no rendering is utterly beyond doubt. On alternative interpretations of its components, the expression might have been rendered “notions [arisen from] the proliferation of perceptions” or “perceptual notions [arisen from] proliferation.”
The sequel will make it clear that the process of cognition is itself “the source through which perceptions and notions [born of] mental proliferation beset a man.” If nothing in the process of cognition is found to delight in, to welcome, or to hold to, the underlying tendencies of the defilements will come to an end.
230 Ven. Mahā Kaccāna was declared by the Buddha to be the most eminent disciple in expounding the detailed meaning of a brief saying. MN 133 and MN 138 were also spoken by him under similar circumstances.
231 Cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto. MA: He is vision in the sense that he is the leader in vision; he is knowledge in the sense that he makes things known; he is the Dhamma in the sense that he consists of the Dhamma that he utters verbally after considering it in his heart; he is Brahmā, the holy one, in the sense of the best.
232 This passage shows how papañca, emerging from the process of cognition, gives rise to perceptions and notions that overwhelm and victimise their hapless creator. Ms contains a note by Ñm: “The meeting of eye, form, and eye-consciousness is called contact. Contact, according to dependent origination, is the principal condition of feeling. Feeling and perception are inseparable (MN 43.9). What is perceived as ‘this’ is thought about in its differences and is thus diversified from ‘that’ and from ‘me.’ This diversification—involving craving for form, wrong view about permanence of form, etc., and the conceit ‘I am’—leads to preoccupation with calculating the desirability of past and present forms with a view to obtaining desirable forms in the future. ” Perhaps the key to the interpretation of this passage is Ven. Mahā Kaccāna’s explanation of the Bhaddekaratta verses in MN 133. There too delight in the elements of cognition plays a prominent role in causing bondage, and the elaboration of the verses in terms of the three periods of time links up with the reference to the three times in this sutta.
233 The Pali idiom phassapaññattiṁ paññāpessati, in which the verb takes an object derived from itself, is difficult. Ñm originally rendered “that one will describe a description of contact.” “To point out a manifestation” is less literal, but it should do justice to the meaning without jeopardising intelligibility. MA says that this passage is intended to show the entire round of existence (vaṭṭa) by way of the twelve sense bases; §18 shows the cessation of the round (vaṭṭa) by the negation of the twelve sense bases.
234 A large sweet cake or a ball made from flour, ghee, molasses, honey, sugar, etc. See also AN 5:194/iii.237.

+

MN 19 dve-dhā-vitakka: two-sorts-of-thinking

+ all- all

• +19.1 (divide thoughts into 2 groups, good and bad)
  • 19.1.1 (bad: 3 counterparts of right resolve)
  • 19.1.2 (good: 3 parts of right resolve)
• +19.2 (how to handle 3 types of wrong thoughts)
  • 19.2.1 (kāma vitakko)
  • +19.2.2 (byāpāda vitakko)
    • (right effort removes this bad thought using same right view viveka insight method as in MN 19.2.1 )
  • +19.2.3 (vihiṃsā vitakko)
    • (right effort removes this bad thought using same right view viveka insight method as in MN 19.2.1 )
  • 19.2.10 (V&V quality of thinking “bends” mind into habit)
  • +19.2.11 (simile of cowherd busy)
    • (right effort, right view, ardency, vigor, is dominant here in trying for first jhāna)
• +19.3 (how to handle 3 types of good thoughts)
  • 19.3.1 (renunciation in opposition to kāma/lust)
  • 19.3.1.3 (first jhāna blocked by tired body)
  • 19.3.1.5 (code phrase for “attempt 4 jhānas”)
  • +19.3.2 (non ill will in opposition to ill will)
    • (handle in same way as renunciation thoughts from MN 19.3.1 through MN 19.3.1.5 )
  • +19.3.3 (non harm in opposition to harm)
    • (handle in same way as renunciation thoughts from MN 19.3.1 through MN 19.3.1.5 )
  • 19.3.10 (reiteration: quality of V&V thinking “bends” mind into habit)
  • 19.3.11 (simile of cowherd relaxed in jhāna)
• +19.4 (code phrase for successful entry into 4 jhānas)
  • 19.4.1 (STED 4 jhānas)
• +19.5 (Buddhist redefinition of Brahmin 3 Vedas (te-vijja))
  • 19.5.1 (STED 6ab#4: recollection of past lives)
  • 19.5.2 (STED 6ab#5: divine eye: sees where beings are reborn according to kamma)
  • 19.5.3 (STED 6ab#6: arahantship)
• 19.6 (simile: mara wants to kill deer, buddha wants to lead them to safety)

MN 19 dve-dhā---vitakka-suttaṃ	MN 19 Two Sorts of Thinking	MN 19 二種尋經
(cst4)	(derived from Ṭhānissaro Bhikkhu‍ and B. Sujato‍.)	（出自 Ṭhānissaro Bhikkhu‍ 與 B. Sujato‍。）
♦ 206. evaṃ me sutaṃ —	I have heard that	如是我聞
ekaṃ samayaṃ bhagavā	on one occasion the Blessed One	一時，世尊
sāvatthiyaṃ viharati jetavane	was staying near Sāvatthī in Jeta’s Grove,	住在舍衛城附近的祇陀林，
anāthapiṇḍikassa ārāme.	Anāthapiṇḍika’s monastery.	給孤獨園。
tatra kho bhagavā bhikkhū āmantesi —	There he addressed the monks:	在那裡，他對諸比丘說：
“bhikkhavo”ti.	“Monks!”	「諸比丘！」
“bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Yes, lord,” the monks responded to him.	「是的，世尊。」諸比丘回應他。
bhagavā etadavoca —	The Blessed One said,	世尊說，

+

19.1 – (divide thoughts into 2 groups, good and bad)

• 19.1.1 (bad: 3 counterparts of right resolve)
• 19.1.2 (good: 3 parts of right resolve)

♦ “pubbeva me, bhikkhave, sambodhā	“Monks, before my self-awakening,	「諸比丘，在我自行覺悟之前，
anabhisambuddhassa bodhisattasseva	when I was still just an unawakened bodhisatta,	當我還只是一個未覺悟的菩薩時，
sato etadahosi —	the thought occurred to me:	我生起了一個念頭：
‘yaṃnūnāhaṃ dvidhā katvā dvidhā katvā vitakke vihareyyan’ti.	‘Why don’t I keep dividing my thinking into two sorts?’	『何不將我的思惟分為二種？』

so kho ahaṃ, bhikkhave,	So I made	於是我將
yo cāyaṃ kāma-vitakko	thinking imbued with sensuality,	帶有欲的思惟，
yo ca byāpāda-vitakko	thinking imbued with ill will,	帶有恚的思惟，
yo ca vihiṃsā-vitakko —	& thinking imbued with harmfulness	及帶有害的思惟
imaṃ ekaṃ bhāgamakāsiṃ;	one sort,	歸為一類，

(2💭) from 👑8☸)

yo cāyaṃ nekkhamma-vitakko	and thinking imbued with renunciation,	並將帶有出離的思惟，
yo ca abyāpāda-vitakko	thinking imbued with non-ill will,	帶有無恚的思惟，
yo ca avihiṃsā-vitakko —	& thinking imbued with harmlessness	及帶有無害的思惟
imaṃ dutiyaṃ bhāgamakāsiṃ.	another sort.	歸為另一類。

+

19.2 – (how to handle 3 types of wrong thoughts)

• 19.2.1 (kāma vitakko)
• +19.2.2 (byāpāda vitakko)
  • (right effort removes this bad thought using same right view viveka insight method as in MN 19.2.1 )
• +19.2.3 (vihiṃsā vitakko)
  • (right effort removes this bad thought using same right view viveka insight method as in MN 19.2.1 )
• 19.2.10 (V&V quality of thinking “bends” mind into habit)
• +19.2.11 (simile of cowherd busy)
  • (right effort, right view, ardency, vigor, is dominant here in trying for first jhāna)

♦ 207. “tassa mayhaṃ, bhikkhave,	“And as I	「當我
evaṃ appamattassa ātāpino pahitattassa viharato	remained thus assiduous, ardent, & resolute,	如此精勤、熱誠、堅定地安住時，
uppajjati kāma-vitakko.	thinking imbued with sensuality arose in me.	帶有欲的思惟在我心中生起。
so evaṃ pajānāmi — ‘uppanno kho me ayaṃ kāma-vitakko.	I discerned that ‘Thinking imbued with sensuality has arisen in me;	我識知到『帶有欲的思惟已在我心中生起；
so ca kho attabyābādhāyapi saṃvattati,	and that leads to my own affliction	而那會導致我自身的苦惱
parabyābādhāyapi saṃvattati,	or to the affliction of others	或他人的苦惱
ubhayabyābādhāyapi saṃvattati,	or to the affliction of both.	或兩者的苦惱。
paññā-nirodhiko	It obstructs discernment,	它障礙智慧，
vighātapakkhiko	promotes vexation,	增長煩惱，
a-nibbāna-saṃvattaniko’ .	& does not lead to nirvana.’	且不導向涅槃。』

‘attabyābādhāya saṃvattatī’tipi me, bhikkhave,	“As I noticed that it leads to my own affliction,	「當我注意到它導致我自身的苦惱時，
paṭisañcikkhato abbhatthaṃ gacchati;	it subsided.	它便平息了。
‘parabyābādhāya saṃvattatī’tipi me, bhikkhave,	As I noticed that it leads to the affliction of others…	當我注意到它導致他人的苦惱時…
paṭisañcikkhato abbhatthaṃ gacchati;	...	…
‘ubhayabyābādhāya saṃvattatī’tipi me, bhikkhave,	to the affliction of both…	導致兩者的苦惱時…
paṭisañcikkhato abbhatthaṃ gacchati;	...	…
‘paññā-nirodhiko	it obstructs discernment,	它障礙智慧，
vighātapakkhiko	promotes vexation,	增長煩惱，
a-nibbāna-saṃvattaniko’tipi me, bhikkhave,	& does not lead to nirvana,	且不導向涅槃，
paṭisañcikkhato abbhatthaṃ gacchati.	it subsided.	它便平息了。
so kho ahaṃ, bhikkhave,	Whenever	每當
uppannuppannaṃ kāma-vitakkaṃ	thinking imbued with sensuality had arisen,	帶有欲的思惟生起，
pajahameva	I simply abandoned it,	我便將之捨棄，
vinodameva	destroyed it,	將之摧毀，
byantameva	dispelled it,	將之驅散，
naṃ akāsiṃ.	wiped it out of existence.	將之從存在中抹去。

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§2.2 – (byāpāda vitakko)

• (right effort removes this bad thought using same right view viveka insight method as in MN 19.2.1 )

♦ 208. “tassa mayhaṃ, bhikkhave,	“And as I	「當我
evaṃ appamattassa ātāpino pahitattassa viharato	remained thus assiduous, ardent, & resolute,	如此精勤、熱誠、堅定地安住時，
uppajjati byāpāda-vitakko ...	thinking imbued with ill will arose in me.	帶有恚的思惟在我心中生起。
pe ...	…	…

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§2.3 – (vihiṃsā vitakko)

• (right effort removes this bad thought using same right view viveka insight method as in MN 19.2.1 )

uppajjati vihiṃsā-vitakko.	...thinking imbued with cruelty arose…	…帶有殘酷的思惟生起…
…	…	…

Yaññadeva, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, tathā tathā nati hoti cetaso.	Whatever a monk frequently thinks about and ponders becomes their heart’s inclination.	無論比丘經常思惟和細察什麼，那便成為他心的傾向。
Kāmavitakkañce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi nekkhammavitakkaṃ, kāmavitakkaṃ bahulamakāsi, tassa taṃ kāmavitakkāya cittaṃ namati.	If they often think about and consider sensual thoughts, they’ve given up the thought of renunciation to cultivate sensual thought. Their mind inclines to sensual thoughts.	如果他經常思惟和考慮欲念，他便捨棄了出離之念以培育欲念。他的心傾向於欲念。
Byāpādavitakkañce, bhikkhave … pe …	If they often think about and consider malicious thoughts … their mind inclines to malicious thoughts.	如果他經常思惟和考慮惡意之念…他的心傾向於惡意之念。
vihiṃsāvitakkañce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi avihiṃsāvitakkaṃ, vihiṃsāvitakkaṃ bahulamakāsi, tassa taṃ vihiṃsāvitakkāya cittaṃ namati.	If they often think about and consider cruel thoughts … their mind inclines to cruel thoughts.	如果他經常思惟和考慮殘酷之念…他的心傾向於殘酷之念。

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§2.11 – (simile of cowherd busy)

• (right effort, right view, ardency, vigor, is dominant here in trying for first jhāna)

seyyathāpi, bhikkhave,	“Just as,	「就像，
vassānaṃ pacchime māse	(in) the-rains-period, following (the) last-month,	在雨季期間，在最後一個月之後，
saradasamaye kiṭṭha-sambādhe	(in the) autumn-season, when the crops are ripening,	在秋季，當莊稼成熟時，
gopālako gāvo rakkheyya.	(a) cowherd, (his) cows (he) would look after:	一個牧牛人會看顧他的牛群：
so tā gāvo tato tato daṇḍena	on this side & that (with his) stick,	用他的棍子在這頭和那頭
ākoṭeyya paṭikoṭeyya sannirundheyya sannivāreyya.	(he would) tap & poke & check & curb them.	輕敲、戳刺、檢查和制止牠們。
taṃ kissa hetu?	Why is that?	為何如此？
passati hi so, bhikkhave,	Because he foresees	因為他預見到
gopālako tato-nidānaṃ	(the) cowherd (on) account-of [letting cows run amuck]	（牧牛人）因（讓牛群亂闖）
vadhaṃ vā bandhanaṃ vā	flogging or imprisonment or	會遭到鞭打、監禁或
jāniṃ vā garahaṃ vā.	a fine or public censure.	罰款或公開譴責。

evameva kho ahaṃ, bhikkhave, addasaṃ	In the same way, monks, I foresaw	同樣地，諸比丘，我預見到
a-kusalānaṃ dhammānaṃ	(in) un-skillful qualities	於不善法中
ādīnavaṃ okāraṃ saṃ-kilesaṃ,	drawbacks, degradation, & defilement,	有過患、墮落與染污，
kusalānaṃ dhammānaṃ	(and I foresaw in) skillful qualities	（我也預見到）於善法中
nekkhamme ānisaṃsaṃ vodāna-pakkhaṃ.	renunciation (related) awards, & {promoting}-cleansing.	有出離（相關）的獎賞與（促進）清淨。

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19.3 – (how to handle 3 types of good thoughts)

• 19.3.1 (renunciation in opposition to kāma/lust)
• 19.3.1.3 (first jhāna blocked by tired body)
• 19.3.1.5 (code phrase for “attempt 4 jhānas”)
• +19.3.2 (non ill will in opposition to ill will)
  • (handle in same way as renunciation thoughts from MN 19.3.1 through MN 19.3.1.5 )
• +19.3.3 (non harm in opposition to harm)
  • (handle in same way as renunciation thoughts from MN 19.3.1 through MN 19.3.1.5 )
• 19.3.10 (reiteration: quality of V&V thinking “bends” mind into habit)
• 19.3.11 (simile of cowherd relaxed in jhāna)

♦ 209. “tassa mayhaṃ, bhikkhave,	“And as I,	「而當我，
evaṃ appamattassa ātāpino pahitattassa viharato	thusly assiduous, ardent, resolute (I) remained,	如此精勤、熱誠、堅定地安住時，

uppajjati nekkhamma-vitakko.	(there) arose renunciation-thinking.	（心中）生起了出離之思惟。
so evaṃ pajānāmi —	This I discerned -	我識知到這一點 -
‘uppanno kho me ayaṃ nekkhamma-vitakko.	‘arisen in me, this renunciation-thinking.	『此出離之思惟已在我心中生起。

so ca kho nev-atta-byābādhāya saṃvattati,	and that leads neither to my own affliction,	而那既不導致我自身的苦惱，
na para-byābādhāya saṃvattati,	nor to the affliction of others,	也不導致他人的苦惱，
na ubhaya-byābādhāya saṃvattati,	nor to the affliction of both.	也不導致兩者的苦惱。
paññā-vuddhiko	discernment (it) fosters,	它滋養智慧，
A-vighāta-pakkhiko	lack (of) vexation (it) promotes,	它促進無煩惱，
nibbāna-saṃvattaniko’.	(to) Nirvana (it) leads.	（它）導向涅槃。

rattiṃ cepi naṃ, bhikkhave,	even for a night	即使一夜
anu-vitakkeyyaṃ anu-vicāreyyaṃ,	(if I should) excessively-think (and) excessively-ponder,	（我若）過度思惟與過度細察，
neva tatonidānaṃ bhayaṃ samanupassāmi.	I do not envision any danger that would come from it,	我也預見不到任何因此而來的危險，

divasaṃ cepi naṃ, bhikkhave,	even for a day	即使一日
anu-vitakkeyyaṃ anu-vicāreyyaṃ,	(if I should) excessively-think (and) excessively-ponder,	（我若）過度思惟與過度細察，
neva tatonidānaṃ bhayaṃ samanupassāmi.	I do not envision any danger that would come from it,	我也預見不到任何因此而來的危險，

Rattin-divaṃ cepi naṃ, bhikkhave,	even for a day & night,	即使一日一夜，
anu-vitakkeyyaṃ anu-vicāreyyaṃ,	(if I should) excessively-think (and) excessively-ponder,	（我若）過度思惟與過度細察，
neva tatonidānaṃ bhayaṃ samanupassāmi.	I do not envision any danger that would come from it,	我也預見不到任何因此而來的危險，
api ca kho me aticiraṃ anu-vitakkayato anu-vicārayato	except that thinking & pondering a long time	除了長時間的思惟與細察
kāyo kilameyya.	would tire the body.	會使身體疲憊。
kāye kilante VAR cittaṃ ūhaññeyya.	When the body is tired, the mind is disturbed;	當身體疲憊時，心便受到擾亂；
ūhate citte ārā cittaṃ samādhimhāti.	(and a) disturbed mind (is) far (from a) mind (in) undistractable-lucidity.’	（而一個）受擾亂的心（離）定心（很）遠。』

so kho ahaṃ, bhikkhave,	So I,	所以我，
ajjhattameva cittaṃ	internally (my) mind	於內心
saṇṭhapemi sannisādemi	steadied (and) settled,	令（我的）心安定、安頓，
ekodiṃ karomi VAR	unified (I) made (it),	令（它）統一，
samādahāmi.	(I made it) undistractable-&-lucid.	令（它）安住於定。
taṃ kissa hetu?	Why is that?	為何如此？
‘mā me cittaṃ ūhaññī’ti VAR.	So that my mind would not be disturbed.	好讓我的心不被擾亂。

+

§3.2 – (non ill will in opposition to ill will)

• (handle in same way as renunciation thoughts from MN 19.3.1 through MN 19.3.1.5 )

“tassa mayhaṃ, bhikkhave, evaṃ appamattassa ātāpino pahitattassa viharato	as I meditated…	當我禪修時…
uppajjati abyāpāda-vitakko ... pe ...	thoughts of non-ill will arose…	無恚之念生起…

+

§3.3 – (non harm in opposition to harm)

• (handle in same way as renunciation thoughts from MN 19.3.1 through MN 19.3.1.5 )

uppajjati avihiṃsā-vitakko.	thinking imbued with harmlessness arose in me…	帶有無害的思惟在我心中生起…
…	…	…

Yaññadeva, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, tathā tathā nati hoti cetaso.	Whatever a monk frequently thinks about and considers becomes their heart’s inclination.	無論比丘經常思惟和考慮什麼，那便成為他心的傾向。
Nekkhammavitakkañce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi kāmavitakkaṃ, nekkhammavitakkaṃ bahulamakāsi, tassaṃ taṃ nekkhammavitakkāya cittaṃ namati.	If they often think about and consider thoughts of renunciation, they’ve given up sensual thought to cultivate the thought of renunciation. Their mind inclines to thoughts of renunciation.	如果他經常思惟和考慮出離之念，他便捨棄了欲念以培育出離之念。他的心傾向於出離之念。
Abyāpādavitakkañce, bhikkhave … pe …	If they often think about and consider thoughts of non-ill will … their mind inclines to thoughts of non-ill will.	如果他經常思惟和考慮無恚之念…他的心傾向於無恚之念。
avihiṃsāvitakkañce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi vihiṃsāvitakkaṃ, avihiṃsāvitakkaṃ bahulamakāsi, tassa taṃ avihiṃsāvitakkāya cittaṃ namati.	If they often think about and consider thoughts of non-cruelty … their mind inclines to thoughts of non-cruelty.	如果他經常思惟和考慮無殘酷之念…他的心傾向於無殘酷之念。

seyyathāpi, bhikkhave,	“Just as (in the)	「就像在
gimhānaṃ pacchime māse	hot-season, (in the) last month,	熱季，在最後一個月，
sabba-sassesu gāmanta-sambhatesu	(when) all-crops (into the) village-(they've been)-stored-up,	（當）所有莊稼（都已）收入村中，
gopālako gāvo rakkheyya,	a cowherd {would look after} (his) cows:	一個牧牛人（會看顧）（他的）牛群：
tassa rukkha-mūla-gatassa vā	While resting under the shade of a tree or	在樹蔭下或
abbhokāsa-gatassa vā	out in the open,	在空地上休息時，
🐘 sati-karaṇīyam-eva hoti — ‘etā VAR gāvo’ti.	🐘 he simply keeps himself remembering ‘those cows.’	🐘 他只是不斷地提醒自己『那些牛』。
evamevaṃ kho, bhikkhave,	In the same way,	同樣地，
🐘 sati-karaṇīyam-eva ahosi — ‘ete dhammā’ti.	🐘 I simply kept myself remembering ‘those Dhammas.’	🐘 我只是不斷地提醒自己『那些法』。

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19.4 – (code phrase for successful entry into 4 jhānas)

• 19.4.1 (STED 4 jhānas)

(slight variation on 7sb☀️ awakening factors)

“āraddhaṃ kho pana me, bhikkhave,

“aroused indeed in me, monks

「諸比丘，在我心中確實生起了



(7sb → 3. 🏹) vīriyaṃ ahosi a-sallīnaṃ,	(7sb → 3. 🏹), vigor was un-flagging,
(7sb → 1. 🐘) upaṭṭhitā sati a-sam-muṭṭhā,	(7sb → 1. 🐘) established remembering [of which ☸Dhamma to do], not-forgetful,
(7sb → 5. 🌊) passaddho kāyo a-sāraddho,	(7sb → 5. 🌊) Pacified body, un-aroused,
(7sb → 6. 🌄) samāhitaṃ cittaṃ ek’aggaṃ.	(7sb → 6. 🌄) Undistractability-and-lucidity (of) mind (with) singular-preoccupation.

(first jhāna j1🌘)

🚫💑 vivicc’eva kāmehi	Judiciously-secluded from desire for five cords of sensual pleasures,
🚫😠 vivicca a-kusalehi dhammehi	Judiciously-secluded from unskillful ☸Dharmas,
(V&V💭) sa-vitakkaṃ sa-vicāraṃ	with directed-thought and evaluation [of those verbal ☸Dharma thoughts],
😁🙂 viveka-jaṃ pīti-sukhaṃ	with [mental] rapture and [physical] pleasure born from judicious-seclusion,
🌘 paṭhamaṃ jhānaṃ upasampajja viharati.	he attains and lives in first jhāna.

(second jhāna j2🌗)

Vitakka-vicārānaṃ vūpasamā	with the subsiding of directed-thought and evaluation [of those verbal ☸Dharma thoughts],
ajjhattaṃ sam-pasādanaṃ	with internal purity and self-confidence,
🌄 cetaso ekodi-bhāvaṃ	his mind becomes singular in focus.
🚫(V&V💭) a-vitakkaṃ a-vicāraṃ	Without directed-thought and evaluation, [mental processing is now subverbal,]
🌄😁🙂 samādhi-jaṃ pīti-sukhaṃ	[mental] rapture and [physical] pleasure is born from undistractible-lucidity,
🌗 dutiyaṃ jhānaṃ upasampajja viharati.	he attains and lives in second jhāna.

(third jhāna j3🌖)

🚫😁 pītiyā ca virāgā	With [mental] rapture fading,
👁 upekkhako ca viharati	he lives equanimously observing [☸Dharmas with subverbal mental processing].
(S&S🐘💭) sato ca sam-pajāno,	remembering [and applying relevant ☸Dharma], he lucidly discerns.
🙂🚶 sukhañca kāyena paṭi-saṃ-vedeti,	He experiences pleasure with the [physical] body.
yaṃ taṃ ariyā ācikkhanti —	The Noble Ones praise this [stage of jhāna in particular because they expect this to be the normal state of the average monk in all postures at all times]:
‘upekkhako satimā sukha-vihārī’ti	"He lives happily with pleasure, Equanimously observing and remembering [to engage in relevant ☸Dharma]."
🌖 tatiyaṃ jhānaṃ upasampajja viharati.	he attains and lives in third jhāna.

(fourth jhāna j4🌕)

sukhassa ca pahānā	With the abandoning of [physical] pleasure
dukkhassa ca pahānā	and pain,
pubbeva so-manassa-do-manassānaṃ atthaṅgamā	with the previous abandoning of elated and distressed mental states,
A-dukkham-a-sukhaṃ	experiencing [physical] sensations of neither pain nor pleasure,
👁🐘 Upekkhā-sati-pārisuddhiṃ	his equanimous observation and his remembering [and application of relevant ☸Dharma] is purified.
🌕 catutthaṃ jhānaṃ upasampajja viharati	he attains and lives in fourth jhāna.

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19.5 – (Buddhist redefinition of Brahmin 3 Vedas (te-vijja))

• 19.5.1 (STED 6ab#4: recollection of past lives)
• 19.5.2 (STED 6ab#5: divine eye: sees where beings are reborn according to kamma)
• 19.5.3 (STED 6ab#6: arahantship)

(3 vedas are the 3 higher knowledges of 6ab ⚡☸)

♦ 212. “so evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ. so anekavihitaṃ pubbenivāsaṃ anussarāmi. seyyathidaṃ, ekampi jātiṃ ... pe ... iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi.

“When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of recollecting my past lives. I recollected my manifold past lives, i.e., one birth, two… five, ten… fifty, a hundred, a thousand, a hundred thousand, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction & expansion: ‘There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose here.’ Thus I remembered my manifold past lives in their modes & details.

「當心如此專注、清淨、明亮、無瑕、離垢、柔軟、可塑、穩固且達到不動時，我將其導向宿命通智。我回憶起我無數的過去生，即一生、二生…五生、十生…五十生、一百生、一千生、十萬生，許多世界收縮的劫、許多世界擴張的劫、許多世界收縮與擴張的劫：『在那裡，我有這樣的名字，屬於這樣的氏族，有這樣的外貌。那裡是我的食物，那裡是我對苦樂的體驗，那裡是我生命的終結。從那個狀態逝去後，我重又生於那裡。在那裡，我又有這樣的名字，屬於這樣的氏族，有這樣的外貌。那裡是我的食物，那裡是我對苦樂的體驗，那裡是我生命的終結。從那個狀態逝去後，我重又生於此地。』如此，我憶起我無數過去生的樣態與細節。

ayaṃ kho me, bhikkhave, rattiyā paṭhame yāme paṭhamā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato.

“This was the first knowledge I attained in the first watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose —as happens in one who is assiduous, ardent, & resolute.

「這是我在初夜時分證得的第一種明。無明被摧毀；明生起；黑暗被摧毀；光明生起——如同發生在精勤、熱誠、堅定的人身上。

♦ 213. “so evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ. so dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne ... pe ... ime vata bhonto sattā kāyaduccaritena samannāgatā ... pe ... iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāmi.

“When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of the passing away & reappearance of beings. I saw—by means of the divine eye, purified & surpassing the human—beings passing away & re-appearing, and I discerned how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma: ‘These beings—who were endowed with bad conduct of body, speech & mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views—with the break-up of the body, after death, have re-appeared in a plane of deprivation, a bad destination, a lower realm, hell. But these beings—who were endowed with good conduct of body, speech, & mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views—with the break-up of the body, after death, have re-appeared in a good destination, a heavenly world.’ Thus—by means of the divine eye, purified & surpassing the human—I saw beings passing away & re-appearing, and I discerned how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma.

「當心如此專注、清淨、明亮、無瑕、離垢、柔軟、可塑、穩固且達到不動時，我將其導向眾生生死通智。我藉由清淨且超越人眼的天眼，看見眾生死去與再生，並識知他們如何依其業而有優劣、美醜、幸與不幸：『這些眾生——具足身、語、意惡行，毀謗聖者，持邪見並在邪見影響下造業——身壞命終後，已重現於惡趣、惡歸宿、下界、地獄。但這些眾生——具足身、語、意善行，不毀謗聖者，持正見並在正見影響下造業——身壞命終後，已重現於善歸宿、天界。』如此——藉由清淨且超越人眼的天眼——我看到眾生死去與再生，並識知他們如何依其業而有優劣、美醜、幸與不幸。

ayaṃ kho me, bhikkhave, rattiyā majjhime yāme dutiyā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato.

“This was the second knowledge I attained in the second watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose—as happens in one who is assiduous, ardent, & resolute.

「這是我在中夜時分證得的第二種明。無明被摧毀；明生起；黑暗被摧毀；光明生起——如同發生在精勤、熱誠、堅定的人身上。

♦ 214. “so evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ. so ‘idaṃ dukkhan’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. ‘ime āsavā’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccittha, vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi — ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ.

“When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of the ending of effluents. I discerned, as it had come to be, that ‘This is stress… This is the origination of stress… This is the cessation of stress… This is the way leading to the cessation of stress… These are effluents… This is the origination of effluents… This is the cessation of effluents… This is the way leading to the cessation of effluents.’ My heart, thus knowing, thus seeing, was released from the effluent of sensuality, released from the effluent of becoming, released from the effluent of ignorance. With release, there was the knowledge, ‘Released.’ I discerned that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’

「當心如此專注、清淨、明亮、無瑕、離垢、柔軟、可塑、穩固且達到不動時，我將其導向漏盡通智。我如實識知：『這是苦…這是苦的集起…這是苦的止息…這是導致苦止息的道路…這些是漏…這是漏的集起…這是漏的止息…這是導致漏止息的道路。』我的心，如此知、如此見，從欲漏中解脫，從有漏中解脫，從無明漏中解脫。隨著解脫，生起了『已解脫』的智。我識知：『生死已盡，梵行已立，所作已辦。不受後有。』

ayaṃ kho me, bhikkhave, rattiyā pacchime yāme tatiyā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato.

“This was the third knowledge I attained in the third watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose—as happens in one who is assiduous, ardent, & resolute.

「這是我在後夜時分證得的第三種明。無明被摧毀；明生起；黑暗被摧毀；光明生起——如同發生在精勤、熱誠、堅定的人身上。

Seyyathāpi, bhikkhave, araññe pavane mahantaṃ ninnaṃ pallalaṃ.	Suppose that in a forested wilderness there was an expanse of low-lying swampland,	譬如在一片森林荒野中，有一片低窪的沼澤地，
Tamenaṃ mahāmigasaṅgho upanissāya vihareyya.	and a large herd of deer lived nearby.	附近住著一大群鹿。
Tassa kocideva puriso uppajjeyya anatthakāmo ahitakāmo ayogakkhemakāmo.	Then along comes a person who wants to harm, injure, and threaten them.	然後來了一個人，想要傷害、損害和威脅牠們。
So yvāssa maggo khemo sovatthiko pītigamanīyo taṃ maggaṃ pidaheyya, vivareyya kummaggaṃ, odaheyya okacaraṃ, ṭhapeyya okacārikaṃ.	They close off the safe, secure path that leads to happiness, and open the wrong path. There they plant domesticated male and female deer as decoys	他封鎖了通往幸福的安全穩固之路，開闢了一條錯誤的路。在那裡，他放置了馴養的公鹿和母鹿作為誘餌
Evañhi so, bhikkhave, mahāmigasaṅgho aparena samayena anayabyasanaṃ āpajjeyya.	so that, in due course, that herd of deer would come to ruin and disaster.	以便在適當的時候，那群鹿會走向毀滅和災難。
Tasseva kho pana, bhikkhave, mahato migasaṅghassa kocideva puriso uppajjeyya atthakāmo hitakāmo yogakkhemakāmo.	Then along comes a person who wants to help keep the herd of deer safe.	然後來了一個人，想要幫助保護鹿群的安全。
So yvāssa maggo khemo sovatthiko pītigamanīyo taṃ maggaṃ vivareyya, pidaheyya kummaggaṃ, ūhaneyya okacaraṃ, nāseyya okacārikaṃ.	They open up the safe, secure path that leads to happiness, and close off the wrong path. They get rid of the decoys	他開闢了通往幸福的安全穩固之路，並封鎖了錯誤的路。他除掉了誘餌
Evañhi so, bhikkhave, mahāmigasaṅgho aparena samayena vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya.	so that, in due course, that herd of deer would grow, increase, and mature.	以便在適當的時候，那群鹿會成長、增多和成熟。

Upamā kho me ayaṃ, bhikkhave, katā atthassa viññāpanāya.	I’ve made up this simile to make a point.	我作此譬喻是為闡明要點。
Ayaṃ cevettha attho—	And this is what it means.	其義如下。
mahantaṃ ninnaṃ pallalanti kho, bhikkhave, kāmānametaṃ adhivacanaṃ.	‘An expanse of low-lying swampland’ is a term for sensual pleasures.	『一片低窪的沼澤地』是欲樂的代名詞。
Mahāmigasaṅghoti kho, bhikkhave, sattānametaṃ adhivacanaṃ.	‘A large herd of deer’ is a term for sentient beings.	『一大群鹿』是有情眾生的代名詞。
Puriso anatthakāmo ahitakāmo ayogakkhemakāmoti kho, bhikkhave, mārassetaṃ pāpimato adhivacanaṃ.	‘A person who wants to harm, injure, and threaten them’ is a term for Māra the Wicked.	『想要傷害、損害和威脅牠們的人』是惡魔波旬的代名詞。
Kummaggoti kho, bhikkhave, aṭṭhaṅgikassetaṃ micchāmaggassa adhivacanaṃ, seyyathidaṃ—	‘The wrong path’ is a term for the wrong eightfold path, that is,	『錯誤的路』是八邪道的代名詞，即
micchādiṭṭhiyā micchāsaṅkappassa micchāvācāya micchākammantassa micchāājīvassa micchāvāyāmassa micchāsatiyā micchāsamādhissa.	wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion.	邪見、邪思惟、邪語、邪業、邪命、邪精進、邪念、邪定。
Okacaroti kho, bhikkhave, nandīrāgassetaṃ adhivacanaṃ.	‘A domesticated male deer’ is a term for desire with relishing.	『馴養的公鹿』是喜貪的代名詞。
Okacārikāti kho, bhikkhave, avijjāyetaṃ adhivacanaṃ.	‘A domesticated female deer’ is a term for ignorance.	『馴養的母鹿』是無明的代名詞。
Puriso atthakāmo hitakāmo yogakkhemakāmoti kho, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa.	‘A person who wants to help keep the herd of deer safe’ is a term for the Realized One, the perfected one, the fully awakened Buddha.	『想要幫助保護鹿群安全的人』是如來、阿羅漢、正等正覺佛陀的代名詞。
Khemo maggo sovatthiko pītigamanīyoti kho, bhikkhave, ariyassetaṃ aṭṭhaṅgikassa maggassa adhivacanaṃ, seyyathidaṃ—	‘The safe, secure path that leads to happiness’ is a term for the noble eightfold path, that is:	『通往幸福的安全穩固之路』是八聖道的代名詞，即：
sammādiṭṭhiyā sammāsaṅkappassa sammāvācāya sammākammantassa sammāājīvassa sammāvāyāmassa sammāsatiyā sammāsamādhissa.	right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.	正見、正思惟、正語、正業、正命、正精進、正念、正定。

Iti kho, bhikkhave, vivaṭo mayā khemo maggo sovatthiko pītigamanīyo, pihito kummaggo, ūhato okacaro, nāsitā okacārikā.	So, monks, I have opened up the safe, secure path to happiness and closed off the wrong path. And I have got rid of the male and female decoys.	所以，諸比丘，我已開闢了通往幸福的安全穩固之路，並封鎖了錯誤的路。我也已除掉了公鹿和母鹿的誘餌。
Yaṃ, bhikkhave, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā.	Out of compassion, I’ve done what a teacher should do who wants what’s best for their disciples.	出於慈悲，我已做了一個希望弟子們得到最大利益的老師應該做的事。
Etāni, bhikkhave, rukkhamūlāni, etāni suññāgārāni; jhāyatha, bhikkhave, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṃ vo amhākaṃ anusāsanī”ti.	Here are these roots of trees, and here are these empty huts. Practice absorption, monks! Don’t be negligent! Don’t regret it later! This is my instruction to you.”	這裡有樹根，這裡有空屋。修習禪那吧，諸比丘！不要放逸！莫待日後後悔！這是我對你們的教誡。」

Idamavoca bhagavā.	That is what the Buddha said.	佛陀如是說。
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.	諸比丘心滿意足，對佛陀所說感到歡喜。

+

MN 20 Vitakka-saṇṭhāna: relaxing [unwanted] thoughts

+ all- all

• +20.5 (Adhi­citta = syn.of samādhi, 5 nimittas are methods to remove unwanted thoughts)
  • +20.5.1 (Replace unskillful with skillful thought ↔ fine peg replace coarse one)
    • (ekodi & samādhi are 2nd jhāna hallmarks)
    • (simile of fine peg replacing coarse peg)
    • (repeat verbatim instructions before simile)
  • +20.5.2 (Seeing danger in un-skilful ↔ wear carcass around neck)
    • (ekodi & samādhi are 2nd jhāna hallmarks)
    • (simile of wearing carcass around neck)
    • (repeat verbatim instructions before simile)
  • +20.5.3 (Forget, give no attention ↔ close eyes, don’t see)
    • (ekodi & samādhi are 2nd jhāna hallmarks)
    • (simile of closing eyes to not see)
    • (repeat verbatim instructions before simile)
  • +20.5.4 (Progressive slow down ↔ walking, standing...lying)
    • (ekodi & samādhi are 2nd jhāna hallmarks)
    • (simile of walking, standing, ...)
    • (repeat verbatim instructions before simile)
  • +20.5.5 (Mind crush mind ↔ strong man crush weak one)
    • (ekodi & samādhi are 2nd jhāna hallmarks)
    • (simile of strong man crushing weak man)
    • (repeat verbatim instructions before simile)
• +20.10 (conclusion)
  • +20.10.1 (brief summary of 5 methods)
    • (1.)
    • (2.)
    • (3.)
    • (4.)
    • (5.)
  • 20.10.5 (Master of thought thinks what he wants, doesn’t think what he doesn’t want)

Evaṃ me sutaṃ—​	So I have heard:	如是我聞：
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati	One time the-Blessed-One stayed in Sāvatthī,	一時，世尊住在舍衛城，
jeta-vane anātha­piṇḍi­kassa ārāme.	in Jeta’s-Grove, Anāthapiṇḍika’s Park.	祇陀林給孤獨園。
Tatra kho bhagavā	There the Blessed-One,	在那裡，世尊，
bhikkhū āmantesi:	addressed the monks.	對諸比丘說。
“bhikkhavo”ti.	“Monks.”—	「諸比丘。」—
“Bhadante”ti te bhikkhū	“Venerable sir,” those monks	「尊師。」那些比丘
bhagavato paccassosuṃ.	replied…	回答…
Bhagavā etad-avoca:	The Blessed-One said:	世尊說：

+

20.5 – (Adhi­citta = syn.of samādhi, 5 nimittas are methods to remove unwanted thoughts)

• +20.5.1 (Replace unskillful with skillful thought ↔ fine peg replace coarse one)
  • (ekodi & samādhi are 2nd jhāna hallmarks)
  • (simile of fine peg replacing coarse peg)
  • (repeat verbatim instructions before simile)
• +20.5.2 (Seeing danger in un-skilful ↔ wear carcass around neck)
  • (ekodi & samādhi are 2nd jhāna hallmarks)
  • (simile of wearing carcass around neck)
  • (repeat verbatim instructions before simile)
• +20.5.3 (Forget, give no attention ↔ close eyes, don’t see)
  • (ekodi & samādhi are 2nd jhāna hallmarks)
  • (simile of closing eyes to not see)
  • (repeat verbatim instructions before simile)
• +20.5.4 (Progressive slow down ↔ walking, standing...lying)
  • (ekodi & samādhi are 2nd jhāna hallmarks)
  • (simile of walking, standing, ...)
  • (repeat verbatim instructions before simile)
• +20.5.5 (Mind crush mind ↔ strong man crush weak one)
  • (ekodi & samādhi are 2nd jhāna hallmarks)
  • (simile of strong man crushing weak man)
  • (repeat verbatim instructions before simile)

“Adhi-citta-manu-yuttena, bhikkhave,	“Pursuing the higher-mind,	「為求增上心，
bhikkhunā pañca nimittāni	a monk should pay attention to five signs	比丘應時時作意五種相。〔此五相代表處理惡念的五種方法〕
kālena kālaṃ manasi kātabbāni.	from time to time. [These 5 signs represent 5 methods to deal with bad thoughts.]	此五種〔方法〕為何？
Katam'-āni pañca?	What are these five [methods]?

seyyathāpi, bhikkhave,	Just as	就像
dakkho palagaṇḍo vā	a dexterous carpenter or	一位熟練的木匠或
palagaṇḍ-antevāsī vā	a carpenter's-apprentice	木匠的學徒
sukhumāya āṇiyā oḷārikaṃ āṇiṃ	would take a fine peg and aim it at a coarse peg,	會拿一根細木釘對準一根粗木釘，
abhi-nihaneyya	striking it,	敲擊它，
abhi-nīhareyya	pushing it out,	將其推出，
abhi-nivatteyya;	Leaving the [coarse peg] behind.	留下〔粗木釘〕。
evameva kho, bhikkhave, bhikkhuno	Just like that [metaphor], when a monk [is meditating] and	就像那個〔譬喻〕一樣，當比丘〔禪修時〕

yaṃ nimittaṃ āgamma	a [bad] sign appears,	一〔惡〕相現前，
yaṃ nimittaṃ manasi-karoto	a sign that a monk was paying attention to,	比丘所作意之相，
uppajjanti pāpakā akusalā vitakkā	giving rise to evil un-skillful thoughts	生起與欲相應、
chand-ūpasaṃhitāpi	connected-with-desire,	與瞋相應、
dos-ūpasaṃhitāpi	connected-with-aversion,	與癡相應之惡不善念。
moh-ūpasaṃhitāpi,	Connected-with-delusion.	比丘應當
tena, bhikkhave, bhikkhunā	A monk should	從彼〔惡〕相轉移，
tamhā nimittā	turn away from that [bad] sign,	轉而作意於與善法相應之〔善〕相。
aññaṃ nimittaṃ manasi kātabbaṃ	and should instead pay attention to a [good] type of sign	由從彼〔惡〕相轉移
Kusal-ūpa­saṃhi­taṃ.	which is connected-with-the-skillful.	而作意於與善法相應之〔善〕相，
Tassa tamhā nimittā	By turning away from that [bad] sign	任何與欲相應、
aññaṃ nimittaṃ manasikaroto	and paying attention to a [good] type of sign	與瞋相應、
kusa­lūpa­saṃhi­taṃ	which is connected-with-the-skillful,	與癡相應之惡不善念，
ye pāpakā akusalā vitakkā	any evil un-skillful thoughts	皆被捨棄而終結。
chand-ūpasaṃhitāpi	connected-with-desire,	由此捨棄，
dos-ūpasaṃhitāpi	connected-with-aversion,	其內心
moh-ūpasaṃhitāpi,	Connected-with-delusion.	便得寂靜，安頓下來，
te pahīyanti te abbhatthaṃ gacchanti.	are abandoned and come to an end.	成為專一〔於所緣〕，安住於定〔於四禪〕。
Tesaṃ pahānā	With that abandoning,	〔以善相取代惡相是處理惡念的五種方法中的第一種。〕
ajjhattameva cittaṃ	internally his mind
santiṭṭhati sannisīdati	Becomes still, settles down,
ekodi hoti samādhiyati.	Becomes singular [in focus], undistractible & lucid [in the 4 jhānas].
	[Replacing a bad sign with a good sign is the first of five methods of dealing with bad thoughts.]

+

§5.2 – (Seeing danger in un-skilful ↔ wear carcass around neck)

• (ekodi & samādhi are 2nd jhāna hallmarks)
• (simile of wearing carcass around neck)
• (repeat verbatim instructions before simile)

	[Now we will discuss the second of five methods.]	〔現在我們將討論五種方法中的第二種。〕
Tassa ce, bhikkhave, bhikkhuno	if a monk	若比丘
tamhā nimittā	turns away from a [bad] sign,	從一〔惡〕相轉移，
aññaṃ nimittaṃ manasi-karoto	and pays attention to a type of [good] sign	並作意於與善法相應之〔善〕相〔使用方法一〕，
kusal-ūpa­saṃhi­taṃ	connected with the skillful [using method 1],	然而仍持續生起與欲相應、
uppajjant-eva pāpakā a-kusalā vitakkā	yet there continues to arise evil unskillful thoughts	與瞋相應、
chand-ūpasaṃhitāpi	connected-with-desire,	與癡相應之惡不善念。
dos-ūpasaṃhitāpi	connected-with-aversion,
moh-ūpasaṃhitāpi,	Connected-with-delusion.

tena, bhikkhave, bhikkhunā	then a monk [should apply method number 2]	那麼比丘〔應當應用第二種方法〕
tesaṃ vitakkānaṃ	on those [bad] thoughts.	於那些〔惡〕念。
ādīnavo upa-par-ikkhi­tabbo:	He should equanimously-observe the danger [of bad thoughts. He lucidly-discerns that]:	他應當審察〔惡念的〕過患。〔他明辨道〕：
‘iti-pi-me vitakkā a-kusalā,	“My thoughts [caused by following a bad sign] are unskillful.”	「我〔因隨順惡相而起的〕念是不善的。」
iti-pi-me vitakkā s-āvajjā,	“My [bad] thoughts are blameworthy.”	「我的〔惡〕念是應受譴責的。」
iti-pi-me vitakkā dukkha-vipākā’ti.	“My [bad] thoughts result in suffering.”	「我的〔惡〕念會導致痛苦。」
Tassa tesaṃ vitakkānaṃ	Then [because of using method 2 on] those [bad] thoughts,	然後〔因為對〕那些〔惡〕念〔使用第二種方法〕，
ādīnavaṃ upa-par-ikkhato	their dangers were lucidly-discerned with [the power of] equanimous-observation.	其過患以〔審察之力〕被明辨。

ye pāpakā akusalā vitakkā	any evil un-skillful thoughts	任何與欲相應、
chand-ūpasaṃhitāpi	connected-with-desire,	與瞋相應、
dos-ūpasaṃhitāpi	connected-with-aversion,	與癡相應之惡不善念，
moh-ūpasaṃhitāpi,	Connected-with-delusion.	皆被捨棄而終結。
te pahīyanti te abbhatthaṃ gacchanti.	are abandoned and come to an end.	由此捨棄，
Tesaṃ pahānā	With that abandoning,	其內心

ajjhattameva cittaṃ	internally his mind	便得寂靜，安頓下來，
santiṭṭhati sannisīdati	Becomes still, settles down,	成為專一〔於所緣〕，安住於定〔於四禪〕。
ekodi hoti samādhiyati.	Becomes singular [in focus], undistractible & lucid [in the 4 jhānas].

Seyyathāpi, bhikkhave,	Let’s say there is	譬如有一位
itthī vā puriso vā	a woman or a man	年輕的
daharo yuvā	who is young,	女人或男人，
maṇḍana-kajātiko	And fond of ornaments,	且喜愛飾品，
ahi-kuṇapena vā	If a dead snake or	若將死蛇或
kukku­ra-kuṇa­pena vā ­	or a dead dog	或死狗
manus­sa-kuṇa­pena vā	or a dead human	或死人
kaṇṭhe āsattena	were worn around their neck [as an ornament],	的屍體掛在他們頸上〔作為飾品〕，
aṭṭiyeyya	they would be anxious,	他們會焦慮、
harāyeyya	ashamed,	羞愧、
jiguccheyya;	disgusted;	厭惡；

tassa ce bhikkhuno	In the same way [as that simile], if a monk	同樣地〔如同那個譬喻〕，若比丘
tamhāpi nimittā	turns away from some [bad] sign,	從某些〔惡〕相轉移，

aññaṃ nimittaṃ manasi-karoto	and pays attention to a type of [good] sign	並作意於與善法相應之〔善〕相〔使用方法一〕，
kusal-ūpa­saṃhi­taṃ	connected with the skillful [using method 1],	然而仍持續生起與欲相應、
uppajjant-eva pāpakā a-kusalā vitakkā	yet there continues to arise evil unskillful thoughts	與瞋相應、
chand-ūpasaṃhitāpi	connected-with-desire,	與癡相應之惡不善念。
dos-ūpasaṃhitāpi	connected-with-aversion,
moh-ūpasaṃhitāpi,	Connected-with-delusion.

tena, bhikkhave, bhikkhunā	then a monk [should apply method number 2]	那麼比丘〔應當應用第二種方法〕
tesaṃ vitakkānaṃ	on those [bad] thoughts.	於那些〔惡〕念。
ādīnavo upa-par-ikkhi­tabbo:	He should equanimously-observe the danger [of bad thoughts. He lucidly-discerns that]:	他應當審察〔惡念的〕過患。〔他明辨道〕：
‘iti-pi-me vitakkā a-kusalā,	“My thoughts [caused by following a bad sign] are unskillful.”	「我〔因隨順惡相而起的〕念是不善的。」
iti-pi-me vitakkā s-āvajjā,	“My [bad] thoughts are blameworthy.”	「我的〔惡〕念是應受譴責的。」
iti-pi-me vitakkā dukkha-vipākā’ti.	“My [bad] thoughts result in suffering.”	「我的〔惡〕念會導致痛苦。」
Tassa tesaṃ vitakkānaṃ	Then [because of using method 2 on] those [bad] thoughts,	然後〔因為對〕那些〔惡〕念〔使用第二種方法〕，
ādīnavaṃ upa-par-ikkhato	their dangers were lucidly-discerned with [the power of] equanimous-observation.	其過患以〔審察之力〕被明辨。

ye pāpakā akusalā vitakkā	any evil un-skillful thoughts	任何與欲相應、
chand-ūpasaṃhitāpi	connected-with-desire,	與瞋相應、
dos-ūpasaṃhitāpi	connected-with-aversion,	與癡相應之惡不善念，
moh-ūpasaṃhitāpi,	Connected-with-delusion.	皆被捨棄而終結。
te pahīyanti te abbhatthaṃ gacchanti.	are abandoned and come to an end.	由此捨棄，
Tesaṃ pahānā	With that abandoning,	其內心
ajjhattameva cittaṃ	internally his mind	便得寂靜，安頓下來，
santiṭṭhati sannisīdati	Becomes still, settles down,	成為專一〔於所緣〕，安住於定〔於四禪〕。
ekodi hoti samādhiyati.	Becomes singular [in focus], undistractible & lucid [in the 4 jhānas].	〔見到因隨順惡相而起的惡念的過患是處理惡念的五種方法中的第二種。〕
	[Seeing the dangers of bad thoughts from following a bad sign is the second of five methods of dealing with bad thoughts.]

+

§5.3 – (Forget, give no attention ↔ close eyes, don’t see)

• (ekodi & samādhi are 2nd jhāna hallmarks)
• (simile of closing eyes to not see)
• (repeat verbatim instructions before simile)

	[Now we will discuss the third of five methods.]	〔現在我們將討論五種方法中的第三種。〕
Tassa ce, bhikkhave, bhikkhuno	If a monk	若比丘
tesampi vitakkānaṃ	[applied method 2 on those bad] thoughts by	〔對那些惡〕念〔應用方法二〕
ādīnavaṃ upa-par-ikkhato	using the power of equanimous-observation to lucidly-discern the dangers of bad thoughts,	以審察之力明辨惡念的過患，
uppajjanteva pāpakā akusalā vitakkā	and still there arises evil unskillful thoughts	而仍生起與欲相應、
chand-ūpasaṃhitāpi	connected-with-desire,	與瞋相應、
dos-ūpasaṃhitāpi	connected-with-aversion,	與癡相應之惡不善念。
moh-ūpasaṃhitāpi,	Connected-with-delusion.

tena, bhikkhave,bhikkhunā	Then a monk [should apply method number 3]	那麼比丘〔應當應用第三種方法〕
tesaṃ vitakkānaṃ	on those [bad] thoughts.	於那些〔惡〕念。
a-sati-a-manasi-kāro āpajjitabbo.	He should endeavor to forget about and not pay attention to them.	他應當努力忘懷且不作意於它們。
Tassa tesaṃ vitakkānaṃ	As he [applies method number 3] on those [bad] thoughts,	當他〔對那些惡〕念〔應用第三種方法〕，
a-sati-a-manasi-kāraṃ āpajjato	forgetting about and not paying attention to them,	忘懷且不作意於它們時，

ye pāpakā akusalā vitakkā	any evil un-skillful thoughts	任何與欲相應、
chand-ūpasaṃhitāpi	connected-with-desire,	與瞋相應、
dos-ūpasaṃhitāpi	connected-with-aversion,	與癡相應之惡不善念，
moh-ūpasaṃhitāpi,	Connected-with-delusion.	皆被捨棄而終結。
te pahīyanti te abbhatthaṃ gacchanti.	are abandoned and come to an end.	由此捨棄，
Tesaṃ pahānā	With that abandoning,	其內心

ajjhattameva cittaṃ	internally his mind	便得寂靜，安頓下來，
santiṭṭhati sannisīdati	Becomes still, settles down,	成為專一〔於所緣〕，安住於定〔於四禪〕。
ekodi hoti samādhiyati.	Becomes singular [in focus], undistractible & lucid [in the 4 jhānas].

Seyyathāpi, bhikkhave,	Let’s say there is	譬如有一位
cakkhumā puriso	a man with good eyes	眼力好的人
āpātha-gatānaṃ rūpānaṃ	who does not want to see	不想看
a-dassana-kāmo	some undesirable forms that came into their range of sight.	某些進入他視線範圍的不悅之物。
assa;	****;	****;
so nimīleyya vā	He would just close his eyes, or	他會乾脆閉上眼睛，或者
aññena vā apalokeyya;	he would look away.	他會看往別處。
evameva kho, bhikkhave,	even so, monks,	即便如此，諸比丘，

tassa ce bhikkhuno	In the same way [as that simile], if a monk	同樣地〔如同那個譬喻〕，若比丘
tesampi vitakkānaṃ	[applied method 2 on those bad] thoughts by	〔對那些惡〕念〔應用方法二〕
ādīnavaṃ upa-par-ikkhato	using the power of equanimous-observation to lucidly-discern the dangers of bad thoughts,	以審察之力明辨惡念的過患，
uppajjanteva pāpakā akusalā vitakkā	and still there arises evil unskillful thoughts	而仍生起與欲相應、
chand-ūpasaṃhitāpi	connected-with-desire,	與瞋相應、
dos-ūpasaṃhitāpi	connected-with-aversion,	與癡相應之惡不善念。
moh-ūpasaṃhitāpi,	Connected-with-delusion.

tena, bhikkhave,bhikkhunā	Then a monk [should apply method number 3]	那麼比丘〔應當應用第三種方法〕
tesaṃ vitakkānaṃ	on those [bad] thoughts.	於那些〔惡〕念。
a-sati-a-manasi-kāro āpajjitabbo.	He should endeavor to forget about and not pay attention to them.	他應當努力忘懷且不作意於它們。
Tassa tesaṃ vitakkānaṃ	As he [applies method number 3] on those [bad] thoughts,	當他〔對那些惡〕念〔應用第三種方法〕，
a-sati-a-manasi-kāraṃ āpajjato	forgetting about and not paying attention to them,	忘懷且不作意於它們時，
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ye pāpakā akusalā vitakkā	any evil un-skillful thoughts	任何與欲相應、
chand-ūpasaṃhitāpi	connected-with-desire,	與瞋相應、
dos-ūpasaṃhitāpi	connected-with-aversion,	與癡相應之惡不善念，
moh-ūpasaṃhitāpi,	Connected-with-delusion.	皆被捨棄而終結。
te pahīyanti te abbhatthaṃ gacchanti.	are abandoned and come to an end.	由此捨棄，
Tesaṃ pahānā	With that abandoning,	其內心
ajjhattameva cittaṃ	internally his mind	便得寂靜，安頓下來，
santiṭṭhati sannisīdati	Becomes still, settles down,	成為專一〔於所緣〕，安住於定〔於四禪〕。
ekodi hoti samādhiyati.	Becomes singular [in focus], undistractible & lucid [in the 4 jhānas].	〔忘懷且不作意於惡念是處理惡念的五種方法中的第三種。〕
	[forgetting about and not paying attention to bad thoughts is the third of five methods of dealing with bad thoughts.]

+

§5.4 – (Progressive slow down ↔ walking, standing...lying)

• (ekodi & samādhi are 2nd jhāna hallmarks)
• (simile of walking, standing, ...)
• (repeat verbatim instructions before simile)

	[Now we will discuss the fourth of five methods.]	〔現在我們將討論五種方法中的第四種。〕
Tassa ce, bhikkhave, bhikkhuno	If a monk	若比丘
tesampi vitakkānaṃ	[applied method 3 on those bad] thoughts by	〔對那些惡〕念〔應用方法三〕
a-sati-a-manasi-kāraṃ āpajjato	forgetting about and not paying attention to them,	忘懷且不作意於它們，
uppajjanteva pāpakā akusalā vitakkā	and still there arises evil unskillful thoughts	而仍生起與欲相應、
chand-ūpasaṃhitāpi	connected-with-desire,	與瞋相應、
dos-ūpasaṃhitāpi	connected-with-aversion,	與癡相應之惡不善念。
moh-ūpasaṃhitāpi,	Connected-with-delusion.

tena, bhikkhave, bhikkhunā	Then the monk should handle	那麼比丘應當處理
tesaṃ vitakkānaṃ	those [bad] thoughts by	那些〔惡〕念，藉由
Vitakka-saṅkhāra-saṇṭhānaṃ manasi-kātabbaṃ.	relaxing the process of fabricating thoughts.	平息思惟造作的過程。
Tassa tesaṃ vitakkānaṃ	If he handles those [bad] thoughts by	若他處理那些〔惡〕念，藉由
Vitakka-saṅkhāra-saṇṭhānaṃ manasi-karoto	relaxing the process of fabricating thoughts,	平息思惟造作的過程，
ye pāpakā akusalā vitakkā	any evil un-skillful thoughts	任何與欲相應、
chand-ūpasaṃhitāpi	connected-with-desire,	與瞋相應、
dos-ūpasaṃhitāpi	connected-with-aversion,	與癡相應之惡不善念，
moh-ūpasaṃhitāpi,	Connected-with-delusion.	皆被捨棄而終結。
te pahīyanti te abbhatthaṃ gacchanti.	are abandoned and come to an end.	由此捨棄，
Tesaṃ pahānā	With that abandoning,	其內心

ajjhattameva cittaṃ	internally his mind	便得寂靜，安頓下來，
santiṭṭhati sannisīdati	Becomes still, settles down,	成為專一〔於所緣〕，安住於定〔於四禪〕。
ekodi hoti samādhiyati.	Becomes singular [in focus], undistractible & lucid [in the 4 jhānas].

Seyyathāpi, bhikkhave,	Let’s say	譬如
puriso sīghaṃ gaccheyya.	a man is walking quickly.	一個人在快走。
Tassa evamassa:	Then he thinks:	然後他想：
‘kiṃ nu kho ahaṃ sīghaṃ gacchāmi?	'Why am I walking quickly?	『我為何要快走？
Yannūn-āhaṃ saṇikaṃ gaccheyyan’ti.	why don’t I walk slowly?'	何不慢走呢？』
So saṇikaṃ gaccheyya.	Then he walks slowly.	然後他慢走。

Tassa evamassa:	Then he thinks:	然後他想：
‘kiṃ nu kho ahaṃ saṇikaṃ gacchāmi?	'Why am I walking slowly?	『我為何要慢走？
Yannūn-āhaṃ tiṭṭheyyan’ti.	Why don’t I stand?'	何不站著呢？』
So tiṭṭheyya.	Then he stands.	然後他站著。

Tassa evamassa:	Then he thinks:	然後他想：
‘kiṃ nu kho ahaṃ ṭhito?	'Why am I standing?	『我為何要站著？
Yannūnāhaṃ nisīdeyyan’ti.	Why don’t I sit?'	何不坐下呢？』
So nisīdeyya.	Then he sits.	然後他坐下。

Tassa evamassa:	Then he thinks:	然後他想：
‘kiṃ nu kho ahaṃ nisinno?	'Why am I sitting?	『我為何要坐著？
Yannūnāhaṃ nipajjeyyan’ti.	Why don’t I lie down?'	何不躺下呢？』
So nipajjeyya.	Then he lies down.	然後他躺下。

Evañhi so, bhikkhave,	In such a way, monks,	如此一來，諸比丘，
puriso oḷārikaṃ oḷārikaṃ iriyāpathaṃ abhinivajjetvā	The man removes a coarser [more energetically intensive posture]	那個人去除了一個較粗的〔更耗費精力的姿勢〕
sukhumaṃ sukhumaṃ iriyāpathaṃ kappeyya.	and adopts a finer [more relaxed] posture.	而採用了一個較細的〔更放鬆的〕姿勢。
Evameva kho, bhikkhave,	Just like that [metaphor],	就像那個〔譬喻〕一樣，

tassa ce bhikkhuno	when a monk [is meditating] and he	當一位比丘〔禪修時〕，他
tesampi vitakkānaṃ	[applied method 3 on those bad] thoughts by	〔對那些惡〕念〔應用方法三〕
a-sati-a-manasi-kāraṃ āpajjato	forgetting about and not paying attention to them,	忘懷且不作意於它們，
uppajjanteva pāpakā akusalā vitakkā	and still there arises evil unskillful thoughts	而仍生起與欲相應、
chand-ūpasaṃhitāpi	connected-with-desire,	與瞋相應、
dos-ūpasaṃhitāpi	connected-with-aversion,	與癡相應之惡不善念。
moh-ūpasaṃhitāpi,	Connected-with-delusion.
0	0	0
tena, bhikkhave, bhikkhunā	Then the monk should handle	那麼比丘應當處理
tesaṃ vitakkānaṃ	those [bad] thoughts by	那些〔惡〕念，藉由
Vitakka-saṅkhāra-saṇṭhānaṃ manasi-kātabbaṃ.	relaxing the process of fabricating thoughts.	平息思惟造作的過程。
Tassa tesaṃ vitakkānaṃ	If he handles those [bad] thoughts by	若他處理那些〔惡〕念，藉由
Vitakka-saṅkhāra-saṇṭhānaṃ manasi-karoto	relaxing the process of fabricating thoughts,	平息思惟造作的過程，
ye pāpakā akusalā vitakkā	any evil un-skillful thoughts	任何與欲相應、
chand-ūpasaṃhitāpi	connected-with-desire,	與瞋相應、
dos-ūpasaṃhitāpi	connected-with-aversion,	與癡相應之惡不善念，
moh-ūpasaṃhitāpi,	Connected-with-delusion.	皆被捨棄而終結。
te pahīyanti te abbhatthaṃ gacchanti.	are abandoned and come to an end.	由此捨棄，
Tesaṃ pahānā	With that abandoning,	其內心
ajjhattameva cittaṃ	internally his mind	便得寂靜，安頓下來，
santiṭṭhati sannisīdati	Becomes still, settles down,	成為專一〔於所緣〕，安住於定〔於四禪〕。
ekodi hoti samādhiyati.	Becomes singular [in focus], undistractible & lucid [in the 4 jhānas].	〔平息思惟造作的過程是處理惡念的五種方法中的第四種。〕
	[relaxing the process of fabricating thoughts is the fourth of five methods of dealing with bad thoughts.]

+

§5.5 – (Mind crush mind ↔ strong man crush weak one)

• (ekodi & samādhi are 2nd jhāna hallmarks)
• (simile of strong man crushing weak man)
• (repeat verbatim instructions before simile)

	[Now we will discuss the fifth of five methods.]	〔現在我們將討論五種方法中的第五種。〕
“tassa ce, bhikkhave, bhikkhuno	“If a monk deals with	「若比丘處理
tesampi vitakkānaṃ	those [bad] thoughts by	那些〔惡〕念，藉由
Vitakka-saṅkhāra-saṇṭhānaṃ manasi-karoto	relaxing the process of fabricating thoughts	平息思惟造作的過程
uppajjanteva pāpakā akusalā vitakkā	and still there arises evil unskillful thoughts	而仍生起與欲相應、
chand-ūpasaṃhitāpi	connected-with-desire,	與瞋相應、
dos-ūpasaṃhitāpi	connected-with-aversion,	與癡相應之惡不善念。
moh-ūpasaṃhitāpi,	Connected-with-delusion.

tena, bhikkhave, bhikkhunā	then,	那麼，
Dante-bhi-danta-mādhāya	with teeth clenched,	他應齒相叩，
jivhāya tāluṃ āhacca	tongue pressed up against the roof of the mouth,	舌抵上顎，
cetasā cittaṃ	Using willpower to control his own mind,	以心制心，
abhi-niggaṇhitabbaṃ	he should force it into submission,	強力壓制，
abhi-nippīḷetabbaṃ	crush it,	摧毀，
Abhi-santāpetabbaṃ.	torment it.	折磨它。
tassa	If, while he is doing this	若當他如此做時，
Dante-bhi-danta-mādhāya	with teeth clenched,	齒相叩，
jivhāya tāluṃ āhacca	tongue pressed up against the roof of the mouth,	舌抵上顎，
cetasā cittaṃ	Using willpower to control his own mind,	以心制心，
Abhi-niggaṇhato	forcing it into submission,	強力壓制，
Abhi-nippīḷayato	crushing it,	摧毀，
Abhi-santāpayato	tormenting it,	折磨它，
ye pāpakā akusalā vitakkā	any evil un-skillful thoughts	任何與欲相應、
chand-ūpasaṃhitāpi	connected-with-desire,	與瞋相應、
dos-ūpasaṃhitāpi	connected-with-aversion,	與癡相應之惡不善念，
moh-ūpasaṃhitāpi,	Connected-with-delusion.	皆被捨棄而終結。
te pahīyanti te abbhatthaṃ gacchanti.	are abandoned and come to an end.	由此捨棄，
Tesaṃ pahānā	With that abandoning,	其內心

ajjhattameva cittaṃ	internally his mind	便得寂靜，安頓下來，
santiṭṭhati sannisīdati	Becomes still, settles down,	成為專一〔於所緣〕，安住於定〔於四禪〕。
ekodi hoti samādhiyati.	Becomes singular [in focus], undistractible & lucid [in the 4 jhānas].

seyyathāpi, bhikkhave,	Let’s say	譬如
balavā puriso dub-balataraṃ purisaṃ	a powerful man [approached a] weak man	一個強壯的人〔抓住一個〕弱小的男子
sīse vā gale vā khandhe vā gahetvā	and grabbed him by the head, or neck, or shoulders	抓住他的頭、或頸、或肩
abhi-niggaṇheyya	forcing him into submission,	強力壓制他，
abhi-nippīḷeyya	crushing him,	摧毀他，
abhi-santāpeyya;	tormenting him;	折磨他；

evameva kho, bhikkhave,	Just like that [metaphor],	就像那個〔譬喻〕一樣，
tassa ce bhikkhuno	if a monk [applied method 4] on	若比丘〔應用方法四〕於
tesampi vitakkānaṃ	those [bad] thoughts by	那些〔惡〕念，藉由
Vitakka-saṅkhāra-saṇṭhānaṃ manasi-karoto	relaxing the process of fabricating thoughts	平息思惟造作的過程
uppajjanteva pāpakā akusalā vitakkā	and still there arises evil unskillful thoughts	而仍生起與欲相應、
chand-ūpasaṃhitāpi	connected-with-desire,	與瞋相應、
dos-ūpasaṃhitāpi	connected-with-aversion,	與癡相應之惡不善念。
moh-ūpasaṃhitāpi,	Connected-with-delusion.
0	0	0
tena, bhikkhave, bhikkhunā	then,	那麼，
Dante-bhi-danta-mādhāya	with teeth clenched,	他應齒相叩，
jivhāya tāluṃ āhacca	tongue pressed up against the roof of the mouth,	舌抵上顎，
cetasā cittaṃ	Using willpower to control his own mind,	以心制心，
abhi-niggaṇhitabbaṃ	he should force it into submission,	強力壓制，
abhi-nippīḷetabbaṃ	crush it,	摧毀，
Abhi-santāpetabbaṃ.	torment it.	折磨它。
tassa	If, while he is doing this	若當他如此做時，
Dante-bhi-danta-mādhāya	with teeth clenched,	齒相叩，
jivhāya tāluṃ āhacca	tongue pressed up against the roof of the mouth,	舌抵上顎，
cetasā cittaṃ	Using willpower to control his own mind,	以心制心，
Abhi-niggaṇhato	forcing it into submission,	強力壓制，
Abhi-nippīḷayato	crushing it,	摧毀，
Abhi-santāpayato	tormenting it,	折磨它，
ye pāpakā akusalā vitakkā	any evil un-skillful thoughts	任何與欲相應、
chand-ūpasaṃhitāpi	connected-with-desire,	與瞋相應、
dos-ūpasaṃhitāpi	connected-with-aversion,	與癡相應之惡不善念，
moh-ūpasaṃhitāpi,	Connected-with-delusion.	皆被捨棄而終結。
te pahīyanti te abbhatthaṃ gacchanti.	are abandoned and come to an end.	由此捨棄，
Tesaṃ pahānā	With that abandoning,	其內心
ajjhattameva cittaṃ	internally his mind	便得寂靜，安頓下來，
santiṭṭhati sannisīdati	Becomes still, settles down,	成為專一〔於所緣〕，安住於定〔於四禪〕。
ekodi hoti samādhiyati.	Becomes singular [in focus], undistractible & lucid [in the 4 jhānas].	〔以心制心是處理惡念的五種方法中的第五種。〕
	[Using willpower to control his own mind is the fifth of five methods of dealing with bad thoughts.]

+

20.10 – (conclusion)

• +20.10.1 (brief summary of 5 methods)
  • (1.)
  • (2.)
  • (3.)
  • (4.)
  • (5.)
• 20.10.5 (Master of thought thinks what he wants, doesn’t think what he doesn’t want)

[In conclusion, we will briefly summarize the five methods of relaxing unwanted thoughts.]

〔總結來說，我們將簡要概括平息不善念的五種方法。〕

+

§10.1 – (brief summary of 5 methods)

• (1.)
• (2.)
• (3.)
• (4.)
• (5.)

Yato kho, bhikkhave, bhikkhuno	If a monk [is meditating and]	若比丘〔禪修時〕
yaṃ nimittaṃ āgamma	a [bad] sign appears,	一〔惡〕相現前，
yaṃ nimittaṃ manasi-karoto	a sign that a monk was paying attention to,	比丘所作意之相，
uppajjanti pāpakā akusalā vitakkā	giving rise to evil un-skillful thoughts	生起與欲相應、
chand-ūpasaṃhitāpi	connected-with-desire,	與瞋相應、
dos-ūpasaṃhitāpi	connected-with-aversion,	與癡相應之惡不善念。
moh-ūpasaṃhitāpi,	Connected-with-delusion.

Tassa tamhā nimittā	By turning away from that [bad] sign	由從彼〔惡〕相轉移
aññaṃ nimittaṃ manasikaroto	and paying attention to a [good] type of sign	而作意於與善法相應之〔善〕相，
kusa­lūpa­saṃhi­taṃ	which is connected-with-the-skillful,	任何與欲相應、
ye pāpakā akusalā vitakkā	any evil un-skillful thoughts	與瞋相應、
chand-ūpasaṃhitāpi	connected-with-desire,	與癡相應之惡不善念，
dos-ūpasaṃhitāpi	connected-with-aversion,	皆被捨棄而終結。
moh-ūpasaṃhitāpi,	Connected-with-delusion.	由此捨棄，
te pahīyanti te abbhatthaṃ gacchanti.	are abandoned and come to an end.	其內心
Tesaṃ pahānā	With that abandoning,	便得寂靜，安頓下來，
ajjhattameva cittaṃ	internally his mind	成為專一〔於所緣〕，安住於定〔於四禪〕。
santiṭṭhati sannisīdati	Becomes still, settles down,
ekodi hoti samādhiyati.	Becomes singular [in focus], undistractible & lucid [in the 4 jhānas].

Tesampi vitakkānaṃ	[the second method of dealing with bad] thoughts is this:	〔處理惡〕念的第二種方法是：
ādīnavaṃ upa-par-ikkhato	their dangers were lucidly-discerned with [the power of] equanimous-observation.	其過患以〔審察之力〕被明辨。
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ye pāpakā akusalā vitakkā	any evil un-skillful thoughts	任何與欲相應、
chand-ūpasaṃhitāpi	connected-with-desire,	與瞋相應、
dos-ūpasaṃhitāpi	connected-with-aversion,	與癡相應之惡不善念，
moh-ūpasaṃhitāpi,	Connected-with-delusion.	皆被捨棄而終結。
te pahīyanti te abbhatthaṃ gacchanti.	are abandoned and come to an end.	由此捨棄，
Tesaṃ pahānā	With that abandoning,	其內心
ajjhattameva cittaṃ	internally his mind	便得寂靜，安頓下來，
santiṭṭhati sannisīdati	Becomes still, settles down,	成為專一〔於所緣〕，安住於定〔於四禪〕。
ekodi hoti samādhiyati.	Becomes singular [in focus], undistractible & lucid [in the 4 jhānas].

tesampi vitakkānaṃ	[the third method of dealing with bad] thoughts is this:	〔處理惡〕念的第三種方法是：
a-sati-a-manasi-kāraṃ āpajjato	forgetting about and not paying attention to them,	忘懷且不作意於它們，
0	0	0
ye pāpakā akusalā vitakkā	any evil un-skillful thoughts	任何與欲相應、
chand-ūpasaṃhitāpi	connected-with-desire,	與瞋相應、
dos-ūpasaṃhitāpi	connected-with-aversion,	與癡相應之惡不善念，
moh-ūpasaṃhitāpi,	Connected-with-delusion.	皆被捨棄而終結。
te pahīyanti te abbhatthaṃ gacchanti.	are abandoned and come to an end.	由此捨棄，
Tesaṃ pahānā	With that abandoning,	其內心
ajjhattameva cittaṃ	internally his mind	便得寂靜，安頓下來，
santiṭṭhati sannisīdati	Becomes still, settles down,	成為專一〔於所緣〕，安住於定〔於四禪〕。
ekodi hoti samādhiyati.	Becomes singular [in focus], undistractible & lucid [in the 4 jhānas].

tesampi vitakkānaṃ	[the fourth method of dealing with bad] thoughts is this:	〔處理惡〕念的第四種方法是：
Vitakka-saṅkhāra-saṇṭhānaṃ manasi-karoto	relaxing the process of fabricating thoughts,	平息思惟造作的過程，
ye pāpakā akusalā vitakkā	any evil un-skillful thoughts	任何與欲相應、
chand-ūpasaṃhitāpi	connected-with-desire,	與瞋相應、
dos-ūpasaṃhitāpi	connected-with-aversion,	與癡相應之惡不善念，
moh-ūpasaṃhitāpi,	Connected-with-delusion.	皆被捨棄而終結。
te pahīyanti te abbhatthaṃ gacchanti.	are abandoned and come to an end.	由此捨棄，
Tesaṃ pahānā	With that abandoning,	其內心
ajjhattameva cittaṃ	internally his mind	便得寂靜，安頓下來，
santiṭṭhati sannisīdati	Becomes still, settles down,	成為專一〔於所緣〕，安住於定〔於四禪〕。
ekodi hoti samādhiyati.	Becomes singular [in focus], undistractible & lucid [in the 4 jhānas].

		〔處理惡〕念的第五種方法是：
tesampi vitakkānaṃ	[the fifth method of dealing with bad] thoughts is this:	齒相叩，
Dante-bhi-danta-mādhāya	with teeth clenched,	舌抵上顎，
jivhāya tāluṃ āhacca	tongue pressed up against the roof of the mouth,	以心制心，
cetasā cittaṃ	Using willpower to control his own mind,	強力壓制，
Abhi-niggaṇhato	forcing it into submission,	摧毀，
Abhi-nippīḷayato	crushing it,	折磨它，
Abhi-santāpayato	tormenting it,	任何與欲相應、
ye pāpakā akusalā vitakkā	any evil un-skillful thoughts	與瞋相應、
chand-ūpasaṃhitāpi	connected-with-desire,	與癡相應之惡不善念，
dos-ūpasaṃhitāpi	connected-with-aversion,	皆被捨棄而終結。
moh-ūpasaṃhitāpi,	Connected-with-delusion.	由此捨棄，
te pahīyanti te abbhatthaṃ gacchanti.	are abandoned and come to an end.	其內心
Tesaṃ pahānā	With that abandoning,	便得寂靜，安頓下來，
ajjhattameva cittaṃ	internally his mind	成為專一〔於所緣〕，安住於定〔於四禪〕。
santiṭṭhati sannisīdati	Becomes still, settles down,
ekodi hoti samādhiyati.	Becomes singular [in focus], undistractible & lucid [in the 4 jhānas].

ac-checchi taṇhaṃ,	Fully cutting off craving,	已斷愛，
vivattayi saṃyojanaṃ,	Having Flung away the fetters,	已除結，
sammā mān-ābhisamayā	With the Right penetration of conceit,	由正慢之遍知，
anta-m-akāsi dukkhassā”ti.	He has reached the end of suffering."	他已作苦邊。」

♦ idam-avoca bhagavā.	This was what the Blessed one said.	此為世尊所說。
attamanā te bhikkhū	The monks were satisfied and	諸比丘心滿意足，
bhagavato bhāsitaṃ abhi-nandunti.	delighted in the Blessed one’s words.	歡喜於世尊之言。

♦ vitakka-saṇṭhāna-suttaṃ niṭṭhitaṃ

The discourse on the relaxation of [unwanted] thoughts is finished.

平息〔不善〕念經竟。

MN‍-q ²¹ – MN 21 Kakacū-’pama: Saw simile
MN‍-q ²² – MN 22 Alagaddū-’pama: Simile of the Snake
MN‍-q ²³ – MN 23 Vammika: 🐜The Ant-Hill
MN‍-q ²⁴ – MN 24 Ratha-vinīta: Prepared Chariots
MN‍-q ²⁵ - MN 25 Nivāpa: Fodder
MN‍-q ²⁶ - MN 26 Pāsarāsi: Noble Search
MN‍-q ²⁷ – MN 27 Cūḷa-hatthi-pad-opama: Shorter Elephant’s Footprint Simile
MN‍-q ²⁸ – MN 28 Mahā-hatthipad-opama: Longer Simile of the Elephant’s Footprint
MN‍-q ²⁹ – MN 29 Mahā-sāropama: Longer Simile of Heartwood
MN‍-q ³⁰ - MN 30 Cūḷa-sāropama: Shorter Simile of Heartwood

.

.

(2022 SP-FLUENT translation derived from B. Sujato‍ minor changes by frankk‍)

+

21.1 – (monk Phagguna mixing with nuns too often)

+ all- all

• 21.1.5 – (if nuns criticized → give up desire and thoughts of lay life)
• 21.1.6 – (if nuns criticized → unaffected, no bad speech, karuṇa + metta, no secret hate)
• 21.1.7 – (if nuns assaulted → give up desire and thoughts of lay life)
• 21.1.8 – (if nuns assaulted → unaffected, no bad speech, karuṇa + metta, no secret hate)
• 21.1.9 – (if you are criticized → give up desire and thoughts of lay life)
• 21.1.10 – (if you are criticized → unaffected, no bad speech, karuṇa + metta, no secret hate)
• 21.1.11 – (if you are assaulted → give up desire and thoughts of lay life)
• 21.1.12 – (if you are assaulted → unaffected, no bad speech, karuṇa + metta, no secret hate)

Kakacūpamasutta	The Simile of the Saw	鋸喻經
Evaṃ me sutaṃ—​	So I have heard.	如是我聞。
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.	一時，佛在舍衛國祇樹給孤獨園。
Tena kho pana samayena āyasmā moḷiyaphagguno bhikkhunīhi saddhiṃ ativelaṃ saṃsaṭṭho viharati.	Now at that time, Venerable Phagguna of the Top-Knot was mixing too closely together with the nuns.	當時，有位尊者髮髻頗古那與比丘尼們過從甚密。
Evaṃ saṃsaṭṭho āyasmā moḷiyaphagguno bhikkhunīhi saddhiṃ viharati—	So much so that	其程度以致於
sace koci bhikkhu āyasmato moḷiyaphaggunassa sammukhā tāsaṃ bhikkhunīnaṃ avaṇṇaṃ bhāsati, tenāyasmā moḷiyaphagguno kupito anattamano adhikaraṇampi karoti.	if any monk criticized those nuns in his presence, Phagguna of the Top-Knot got angry and upset, and even instigated disciplinary proceedings.	若有任何比丘在他面前批評那些比丘尼，髮髻頗古那就會生氣不悅，甚至提出紀律處分程序。
Sace pana koci bhikkhu tāsaṃ bhikkhunīnaṃ sammukhā āyasmato moḷiyaphaggunassa avaṇṇaṃ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti.	And if any monk criticized Phagguna of the Top-Knot in their presence, those nuns got angry and upset, and even instigated disciplinary proceedings.	而若有任何比丘在她們面前批評髮髻頗古那，那些比丘尼也會生氣不悅，甚至提出紀律處分程序。
Evaṃ saṃsaṭṭho āyasmā moḷiyaphagguno bhikkhunīhi saddhiṃ viharati.	That’s how much Phagguna of the Top-Knot was mixing too closely together with the nuns.	這就是髮髻頗古那與比丘尼們過從甚密的程度。

Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:	Then a monk went up to the Buddha, bowed, sat down to one side, and told him what was going on.	於是一位比丘去到佛前，頂禮後，坐在一旁，將所發生的事告訴了他。
“āyasmā, bhante, moḷiyaphagguno bhikkhunīhi saddhiṃ ativelaṃ saṃsaṭṭho viharati.
Evaṃ saṃsaṭṭho, bhante, āyasmā moḷiyaphagguno bhikkhunīhi saddhiṃ viharati—
sace koci bhikkhu āyasmato moḷiyaphaggunassa sammukhā tāsaṃ bhikkhunīnaṃ avaṇṇaṃ bhāsati, tenāyasmā moḷiyaphagguno kupito anattamano adhikaraṇampi karoti.
Sace pana koci bhikkhu tāsaṃ bhikkhunīnaṃ sammukhā āyasmato moḷiyaphaggunassa avaṇṇaṃ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti.
Evaṃ saṃsaṭṭho, bhante, āyasmā moḷiyaphagguno bhikkhunīhi saddhiṃ viharatī”ti.

Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi:	So the Buddha said to a certain monk:	於是佛陀對某位比丘說：
“ehi tvaṃ, bhikkhu, mama vacanena moḷiyaphaggunaṃ bhikkhuṃ āmantehi:	“Please, monk, in my name tell the monk Phagguna of the Top-Knot that	「比丘，請你以我的名義告訴比丘髮髻頗古那，
‘satthā taṃ, āvuso phagguna, āmantetī’”ti.	the teacher summons him.”	說導師召見他。」
“Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā moḷiyaphagguno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ moḷiyaphaggunaṃ etadavoca:	“Yes, sir,” that monk replied. He went to Phagguna of the Top-Knot and said to him:	「是的，世尊。」那位比丘回答。他去到髮髻頗古那那裡，對他說：
“satthā taṃ, āvuso phagguna, āmantetī”ti.	“Reverend Phagguna, the teacher summons you.”	「頗古那尊者，導師召見您。」
“Evamāvuso”ti kho āyasmā moḷiyaphagguno tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ moḷiyaphaggunaṃ bhagavā etadavoca:	“Yes, reverend,” Phagguna replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:	「是的，尊者。」頗古那回答。他去到佛前，頂禮後，坐在一旁。佛陀對他說：

“Saccaṃ kira tvaṃ, phagguna, bhikkhunīhi saddhiṃ ativelaṃ saṃsaṭṭho viharasi?	“Is it really true, Phagguna, that you’ve been mixing overly closely together with the nuns?	「頗古那，你真的與比丘尼們過從甚密嗎？
Evaṃ saṃsaṭṭho kira tvaṃ, phagguna, bhikkhunīhi saddhiṃ viharasi—	So much so that	其程度以致於
sace koci bhikkhu tuyhaṃ sammukhā tāsaṃ bhikkhunīnaṃ avaṇṇaṃ bhāsati, tena tvaṃ kupito anattamano adhikaraṇampi karosi.	if any monk criticizes those nuns in your presence, you get angry and upset, and even instigate disciplinary proceedings?	若有任何比丘在你面前批評那些比丘尼，你就生氣不悅，甚至提出紀律處分程序？
Sace pana koci bhikkhu tāsaṃ bhikkhunīnaṃ sammukhā tuyhaṃ avaṇṇaṃ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti.	And if any monk criticizes you in those nuns’ presence, they get angry and upset, and even instigate disciplinary proceedings?	而若有任何比丘在那些比丘尼面前批評你，她們也生氣不悅，甚至提出紀律處分程序？
Evaṃ saṃsaṭṭho kira tvaṃ, phagguna, bhikkhunīhi saddhiṃ viharasī”ti?	Is that how much you’re mixing overly closely together with the nuns?”	你與比丘尼們過從甚密的程度真是如此嗎？」
“Evaṃ, bhante”ti.	“Yes, sir.”	「是的，世尊。」
“Nanu tvaṃ, phagguna, kulaputto saddhā agārasmā anagāriyaṃ pabbajito”ti?	“Phagguna, are you not a member of a good family who has gone forth from the lay life to homelessness?”	「頗古那，你不是善男子，從在家而出家，過無家生活嗎？」
“Evaṃ, bhante”ti.	“Yes, sir.”	「是的，世尊。」

“Na kho te etaṃ, phagguna, patirūpaṃ kulaputtassa saddhā agārasmā anagāriyaṃ pabbajitassa, yaṃ tvaṃ bhikkhunīhi saddhiṃ ativelaṃ saṃsaṭṭho vihareyyāsi.

“As such, it’s not appropriate for you to mix so closely with the nuns.

「既是如此，你與比丘尼們如此過從甚密是不適當的。

Tasmātiha, phagguna, tava cepi koci sammukhā tāsaṃ bhikkhunīnaṃ avaṇṇaṃ bhāseyya, tatrāpi tvaṃ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi.

So if anyone criticizes those nuns in your presence, you should give up any desires or thoughts of the lay life.

所以，若有人在你面前批評那些比丘尼，你應當捨棄任何在家的欲念與思惟。

Tatrāpi te, phagguna, evaṃ sikkhitabbaṃ:	If that happens, you should train like this:	若發生此事，你應當如此訓練：
‘na ceva me cittaṃ vipariṇataṃ bhavissati,	‘My mind will be unaffected.	『我心將不受影響。
na ca pāpikaṃ vācaṃ nicchāressāmi,	I will blurt out no bad words.	我不出惡言。
hitānukampī ca viharissāmi mettacitto,	I will remain full of compassion, with a heart of friendly-kindness	我將常懷慈悲，心存友善
na dosantaro’ti.	and no secret hate.’	而無潛藏的恨意。』

Evañhi te, phagguna, sikkhitabbaṃ.

That’s how you should train.

你應當如此訓練。

Tasmātiha, phagguna, tava cepi koci sammukhā tāsaṃ bhikkhunīnaṃ pāṇinā pahāraṃ dadeyya, leḍḍunā pahāraṃ dadeyya, daṇḍena pahāraṃ dadeyya, satthena pahāraṃ dadeyya. Tatrāpi tvaṃ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi.

So even if someone strikes those nuns with fists, stones, rods, and swords in your presence, you should give up any desires or thoughts of the lay life.

所以，即使有人在你面前用拳、石、棍、劍攻擊那些比丘尼，你也應當捨棄任何在家的欲念與思惟。

Tatrāpi te, phagguna, evaṃ sikkhitabbaṃ:	If that happens, you should train like this:	若發生此事，你應當如此訓練：
‘na ceva me cittaṃ vipariṇataṃ bhavissati,	‘My mind will be unaffected.	『我心將不受影響。
na ca pāpikaṃ vācaṃ nicchāressāmi,	I will blurt out no bad words.	我不出惡言。
hitānukampī ca viharissāmi mettacitto,	I will remain full of compassion, with a heart of friendly-kindness	我將常懷慈悲，心存友善
na dosantaro’ti.	and no secret hate.’	而無潛藏的恨意。』

Evañhi te, phagguna, sikkhitabbaṃ.

That’s how you should train.

你應當如此訓練。

Tasmātiha, phagguna, tava cepi koci sammukhā avaṇṇaṃ bhāseyya, tatrāpi tvaṃ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi.

So if anyone criticizes you in your presence, you should give up any desires or thoughts of the lay life.

所以，若有人在你面前批評你，你應當捨棄任何在家的欲念與思惟。

Tatrāpi te, phagguna, evaṃ sikkhitabbaṃ:	If that happens, you should train like this:	若發生此事，你應當如此訓練：
‘na ceva me cittaṃ vipariṇataṃ bhavissati,	‘My mind will be unaffected.	『我心將不受影響。
na ca pāpikaṃ vācaṃ nicchāressāmi,	I will blurt out no bad words.	我不出惡言。
hitānukampī ca viharissāmi mettacitto,	I will remain full of compassion, with a heart of friendly-kindness	我將常懷慈悲，心存友善
na dosantaro’ti.	and no secret hate.’	而無潛藏的恨意。』

Evañhi te, phagguna, sikkhitabbaṃ.

That’s how you should train.

你應當如此訓練。

Tasmātiha, phagguna, tava cepi koci pāṇinā pahāraṃ dadeyya, leḍḍunā pahāraṃ dadeyya, daṇḍena pahāraṃ dadeyya, satthena pahāraṃ dadeyya, tatrāpi tvaṃ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi.

So Phagguṇa, even if someone strikes you with fists, stones, rods, and swords, you should give up any desires or thoughts of the lay life.

所以頗古那，即使有人用拳、石、棍、劍攻擊你，你也應當捨棄任何在家的欲念與思惟。

Tatrāpi te, phagguna, evaṃ sikkhitabbaṃ:	If that happens, you should train like this:	若發生此事，你應當如此訓練：
‘na ceva me cittaṃ vipariṇataṃ bhavissati,	‘My mind will be unaffected.	『我心將不受影響。
na ca pāpikaṃ vācaṃ nicchāressāmi,	I will blurt out no bad words.	我不出惡言。
hitānukampī ca viharissāmi mettacitto,	I will remain full of compassion, with a heart of friendly-kindness	我將常懷慈悲，心存友善
na dosantaro’ti.	and no secret hate.’	而無潛藏的恨意。』

Evañhi te, phagguna, sikkhitabbaṃ.

That’s how you should train.

你應當如此訓練。

+

21.2 – (Buddha used to be satisfied with monks)

+ all- all

• 21.2.1 – (eat in one session per day for good health)
• +21.2.2 – (Buddha just prompted their rememberfulness, didn’t need to keep reminding them)
  • 21.2.2.1 – (rememberfulness ↔ simile of expert chariot driver)
• +21.2.3 – (do right effort, give up unskillful and develop skillful)
  • 21.2.3.1 – (right effort ↔ simile of removing weeds to nurture sal grove)

Atha kho bhagavā bhikkhū āmantesi:	Then the Buddha said to the monks:	然後佛陀對諸比丘說：
“ārādhayiṃsu vata me, bhikkhave, bhikkhū ekaṃ samayaṃ cittaṃ.	“monks, I used to be satisfied with the monks.	「諸比丘，我過去曾對比丘們感到滿意。

Idhāhaṃ, bhikkhave, bhikkhū āmantesiṃ—	Once, I addressed them:	有一次，我對他們說：
ahaṃ kho, bhikkhave, ekāsanabhojanaṃ bhuñjāmi.	‘I eat my food in one sitting per day.	『我日中一食。
Ekāsanabhojanaṃ kho ahaṃ, bhikkhave, bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca.	Doing so, I find that I’m healthy and well, nimble, strong, and living comfortably.	如此行之，我發現自己身心健康、輕快、有力，安穩度日。
Etha tumhepi, bhikkhave, ekāsanabhojanaṃ bhuñjatha.	You too should eat your food in one sitting per day.	你們也應當日中一食。
Ekāsanabhojanaṃ kho, bhikkhave, tumhepi bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcāti.	Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.’	如此行之，你們也會發現自己身心健康、輕快、有力，安穩度日。』

+

§2.2 – (Buddha just prompted their rememberfulness, didn’t need to keep reminding them)

• 21.2.2.1 – (rememberfulness ↔ simile of expert chariot driver)

Na me, bhikkhave, tesu bhikkhūsu anusāsanī karaṇīyā ahosi;	I didn’t have to keep on instructing those monks;	我無須不斷地教誡那些比丘；
satuppādakaraṇīyameva me, bhikkhave, tesu bhikkhūsu ahosi.	I just had to prompt their rememberfulness.	我只需策勵他們的憶念。

Seyyathāpi, bhikkhave, subhūmiyaṃ catumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo.	Suppose a chariot stood harnessed to thoroughbreds at a level crossroads, with a goad ready.	譬如一輛配備良馬的戰車停在平坦的十字路口，馬刺已備妥。
Tamenaṃ dakkho yoggācariyo assadammasārathi abhiruhitvā, vāmena hatthena rasmiyo gahetvā, dakkhiṇena hatthena patodaṃ gahetvā, yenicchakaṃ yadicchakaṃ sāreyyapi paccāsāreyyapi.	Then an expert horse trainer, a master charioteer, might mount the chariot, taking the reins in his right hand and goad in the left. He’d drive out and back wherever he wishes, whenever he wishes.	然後一位善巧的馴馬師、御車主，登上戰車，右手執韁，左手持刺。他可以隨心所欲地，隨時隨地驅車來回。
Evameva kho, bhikkhave, na me tesu bhikkhūsu anusāsanī karaṇīyā ahosi,	In the same way, I didn’t have to keep on instructing those monks;	同樣地，我無須不斷地教誡那些比丘；
satuppādakaraṇīyameva me, bhikkhave, tesu bhikkhūsu ahosi.	I just had to prompt their rememberfulness.	我只需策勵他們的憶念。

+

§2.3 – (do right effort, give up unskillful and develop skillful)

• 21.2.3.1 – (right effort ↔ simile of removing weeds to nurture sal grove)

Tasmātiha, bhikkhave, tumhepi akusalaṃ pajahatha, kusalesu dhammesu āyogaṃ karotha.	So, monks, give up what’s unskillful and devote yourselves to skillful Dharmas.	所以，諸比丘，捨棄不善法，致力於善法。
Evañhi tumhepi imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatha.	In this way you’ll achieve growth, improvement, and maturity in this Dharma and training.	如此，你們將在此法與律中獲得成長、增進與成熟。

Seyyathāpi, bhikkhave, gāmassa vā nigamassa vā avidūre mahantaṃ sālavanaṃ.	Suppose that not far from a town or village there was a large grove of sal trees	譬如在一個城鎮或村莊不遠處，有一大片娑羅樹林
Tañcassa eḷaṇḍehi sañchannaṃ.	that was choked with castor-oil weeds.	被蓖麻草所窒息。
Tassa kocideva puriso uppajjeyya atthakāmo hitakāmo yogakkhemakāmo.	Then along comes a person who wants to help protect and nurture that grove.	然後來了一個人，想要幫助保護和培育那片樹林。
So yā tā sālalaṭṭhiyo kuṭilā ojāpaharaṇiyo tā chetvā bahiddhā nīhareyya, antovanaṃ suvisodhitaṃ visodheyya.	They’d cut down the crooked sal saplings that were robbing the sap, and throw them out. They’d clean up the interior of the grove,	他會砍掉那些奪取養分的彎曲娑羅樹苗，把它們扔掉。他會清理樹林的內部，
Yā pana tā sālalaṭṭhiyo ujukā sujātā tā sammā parihareyya.	and properly care for the straight, well-formed sal saplings.	並妥善照顧那些筆直、形態良好的娑羅樹苗。
Evañhetaṃ, bhikkhave, sālavanaṃ aparena samayena vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya.	In this way, in due course, that sal grove would grow, increase, and mature.	如此一來，在適當的時候，那片娑羅樹林將會成長、增多和成熟。
Evameva kho, bhikkhave, tumhepi akusalaṃ pajahatha, kusalesu dhammesu āyogaṃ karotha.	In the same way, monks, give up what’s unskillful and devote yourselves to skillful Dharmas.	同樣地，諸比丘，捨棄不善法，致力於善法。
Evañhi tumhepi imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatha.	In this way you’ll achieve growth, improvement, and maturity in this Dharma and training.	如此，你們將在此法與律中獲得成長、增進與成熟。

+

21.3 – (story of maid testing housewife with reputation of sweet temper)

+ all- all

• 21.3.2 – (test 1: maid gets up later than normal → housewife has angry words)
• 21.3.3 – (test 2: maid gets up even later → housewife assaults maid)
• 21.3.4 – (housewife getṣ new reputation of being fierce and foul tempered)

Bhūtapubbaṃ, bhikkhave, imissāyeva sāvatthiyā vedehikā nāma gahapatānī ahosi.	Once upon a time, monks, right here in Sāvatthī there was a housewife named Vedehikā.	很久以前，諸比丘，就在此舍衛城，有一位名叫毗提希迦的主婦。
Vedehikāya, bhikkhave, gahapatāniyā evaṃ kalyāṇo kittisaddo abbhuggato:	She had this good reputation:	她有這樣的好名聲：
‘soratā vedehikā gahapatānī, nivātā vedehikā gahapatānī, upasantā vedehikā gahapatānī’ti.	‘The housewife Vedehikā is sweet, even-tempered, and calm.’	『毗提希迦主婦溫柔、性情平和、沉靜。』
Vedehikāya kho pana, bhikkhave, gahapatāniyā kāḷī nāma dāsī ahosi dakkhā analasā susaṃvihitakammantā.	Now, Vedehikā had a bonded maid named Kāḷī who was skilled, tireless, and well-organized in her work.	當時，毗提希迦有一位名叫迦里的女僕，她能幹、勤勞、工作有條不紊。

Atha kho, bhikkhave, kāḷiyā dāsiyā etadahosi:	Then Kāḷī thought:	於是迦里心想：
‘mayhaṃ kho ayyāya evaṃ kalyāṇo kittisaddo abbhuggato:	‘My mistress has a good reputation as being	『我的女主人以
“soratā vedehikā gahapatānī, nivātā vedehikā gahapatānī, upasantā vedehikā gahapatānī”ti.	sweet, even-tempered, and calm.	溫柔、性情平和、沉靜而聞名。
Kiṃ nu kho me ayyā santaṃyeva nu kho ajjhattaṃ kopaṃ na pātukaroti udāhu asantaṃ	But does she actually have anger in her and just not show it? Or does she have no anger?	但她是否真的內心有憤怒而只是不表現出來？還是她根本沒有憤怒？
udāhu mayhamevete kammantā susaṃvihitā yena me ayyā santaṃyeva ajjhattaṃ kopaṃ na pātukaroti, no asantaṃ?	Or is it just because my work is well-organized that she doesn’t show anger, even though she still has it inside?	或者只是因為我工作有條不紊，所以她即使內心有怒，也不表現出來？

Yannūnāhaṃ ayyaṃ vīmaṃseyyan’ti.	Why don’t I test my mistress?’	我何不試探一下我的女主人呢？』
Atha kho, bhikkhave, kāḷī dāsī divā uṭṭhāsi.	So Kāḷī got up during the day.	於是迦里白天晚些時候才起床。
Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṃ dāsiṃ etadavoca:	Vedehikā said to her:	毗提希迦對她說：
‘he je kāḷī’ti.	‘What the hell, Kāḷī!’	『搞什麼鬼，迦里！』
‘Kiṃ, ayye’ti?	‘What is it, madam?’	『怎麼了，夫人？』
‘Kiṃ, je, divā uṭṭhāsī’ti?	‘You’re getting up in the day—what’s up with you, girl?’	『你白天這麼晚才起床——你這丫頭是怎麼回事？』
‘Na khvayye, kiñcī’ti.	‘Nothing, madam.’	『沒事，夫人。』
‘No vata re kiñci, pāpi dāsi, divā uṭṭhāsī’ti kupitā anattamanā bhākuṭiṃ akāsi.	‘Nothing’s up, you bad girl, but you get up in the day!’ Angry and upset, she scowled.	『沒事？你這壞丫頭，白天這麼晚才起床！』她生氣不悅，皺起了眉頭。
Atha kho, bhikkhave, kāḷiyā dāsiyā etadahosi:	Then Kāḷī thought:	於是迦里心想：
‘santaṃyeva kho me ayyā ajjhattaṃ kopaṃ na pātukaroti, no asantaṃ;	‘My mistress actually has anger in her and just doesn’t show it; it’s not that she has no anger.	『我的女主人其實內心有憤怒，只是不表現出來；並非她沒有憤怒。
mayhamevete kammantā susaṃvihitā, yena me ayyā santaṃyeva ajjhattaṃ kopaṃ na pātukaroti, no asantaṃ.	It’s just because my work is well-organized that she doesn’t show anger, even though she still has it inside.	只是因為我工作有條不紊，所以她即使內心有怒，也不表現出來。

Yannūnāhaṃ bhiyyoso mattāya ayyaṃ vīmaṃseyyan’ti.

Why don’t I test my mistress further?’

我何不再試探一下我的女主人呢？』

Atha kho, bhikkhave, kāḷī dāsī divātaraṃyeva uṭṭhāsi.	So Kāḷī got up later in the day.	於是迦里第二天更晚才起床。
Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṃ dāsiṃ etadavoca:	Vedehikā said to her:	毗提希迦對她說：
‘he je kāḷī’ti.	‘What the hell, Kāḷī!’	『搞什麼鬼，迦里！』
‘Kiṃ, ayye’ti?	‘What is it, madam?’	『怎麼了，夫人？』
‘Kiṃ, je, divātaraṃ uṭṭhāsī’ti?	‘You’re getting up later in the day—what’s up with you, girl?’	『你比昨天更晚起床——你這丫頭是怎麼回事？』
‘Na khvayye, kiñcī’ti.	‘Nothing, madam.’	『沒事，夫人。』
‘No vata re kiñci, pāpi dāsi, divātaraṃ uṭṭhāsī’ti kupitā anattamanā anattamanavācaṃ nicchāresi.	‘Nothing’s up, you bad girl, but you get up later in the day!’ Angry and upset, she blurted out angry words.	『沒事？你這壞丫頭，比昨天更晚起床！』她生氣不悅，口出惡言。
Atha kho, bhikkhave, kāḷiyā dāsiyā etadahosi:	Then Kāḷī thought:	於是迦里心想：
‘santaṃyeva kho me ayyā ajjhattaṃ kopaṃ na pātukaroti, no asantaṃ.	‘My mistress actually has anger in her and just doesn’t show it; it’s not that she has no anger.	『我的女主人其實內心有憤怒，只是不表現出來；並非她沒有憤怒。
Mayhamevete kammantā susaṃvihitā, yena me ayyā santaṃyeva ajjhattaṃ kopaṃ na pātukaroti, no asantaṃ.	It’s just because my work is well-organized that she doesn’t show anger, even though she still has it inside.	只是因為我工作有條不紊，所以她即使內心有怒，也不表現出來。
Yannūnāhaṃ bhiyyoso mattāya ayyaṃ vīmaṃseyyan’ti.	Why don’t I test my mistress further?’	我何不再試探一下我的女主人呢？』

Atha kho, bhikkhave, kāḷī dāsī divātaraṃyeva uṭṭhāsi.	So Kāḷī got up even later in the day.	於是迦里第三天更晚才起床。
Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṃ dāsiṃ etadavoca:	Vedehikā said to her:	毗提希迦對她說：
‘he je kāḷī’ti.	‘What the hell, Kāḷī!’	『搞什麼鬼，迦里！』
‘Kiṃ, ayye’ti?	‘What is it, madam?’	『怎麼了，夫人？』
‘Kiṃ, je, divā uṭṭhāsī’ti?	‘You’re getting up even later in the day—what’s up with you, girl?’	『你今天更晚才起床——你這丫頭是怎麼回事？』
‘Na khvayye, kiñcī’ti.	‘Nothing, madam.’	『沒事，夫人。』
‘No vata re kiñci, pāpi dāsi, divā uṭṭhāsī’ti kupitā anattamanā aggaḷasūciṃ gahetvā sīse pahāraṃ adāsi, sīsaṃ vobhindi.	‘Nothing’s up, you bad girl, but you get up even later in the day!’ Angry and upset, she grabbed a rolling-pin and hit Kāḷī on the head, cracking it open.	『沒事？你這壞丫頭，今天更晚才起床！』她生氣不悅，抓起一個門閂打了迦里的頭，把頭打破了。
Atha kho, bhikkhave, kāḷī dāsī bhinnena sīsena lohitena galantena paṭivissakānaṃ ujjhāpesi:	Then Kāḷī, with blood pouring from her cracked skull, denounced her mistress to the neighbors:	於是迦里，頭顱被打破，鮮血直流，向鄰居們告發她的女主人：
‘passathayye, soratāya kammaṃ;	‘See, ladies, what the sweet one did!	『各位女士，看看那位溫柔的人做了什麼！
passathayye, nivātāya kammaṃ, passathayye, upasantāya kammaṃ.	See what the even-tempered one did! See what the calm one did!	看看那位性情平和的人做了什麼！看看那位沉靜的人做了什麼！
Kathañhi nāma ekadāsikāya divā uṭṭhāsīti kupitā anattamanā aggaḷasūciṃ gahetvā sīse pahāraṃ dassati, sīsaṃ vobhindissatī’ti.	How on earth can she grab a rolling-pin and hit her only maid on the head, cracking it open, just for getting up late?’	她怎麼能就因為我晚起床，就抓起一個門閂打她唯一的女僕的頭，把頭打破呢？』

Atha kho, bhikkhave, vedehikāya gahapatāniyā aparena samayena evaṃ pāpako kittisaddo abbhuggacchi:	Then after some time the housewife Vedehikā got this bad reputation:	然後過了一段時間，毗提希迦主婦得到了這樣的壞名聲：
‘caṇḍī vedehikā gahapatānī, anivātā vedehikā gahapatānī, anupasantā vedehikā gahapatānī’ti.	‘The housewife Vedehikā is fierce, ill-tempered, and not calm at all.’	『毗提希迦主婦兇惡、性情暴躁，一點也不沉靜。』

+

21.4 – (sweet tempered monk ↔ fierce angry housewife)

+ all- all

• 21.4.1 – (monk not considered easy to admonish if they have ulterior motive for food, requisites)
• 21.4.2 – (monk considered easy to admonish if their motive is respect for The Dharma)
• +21.4.5 - (5 types of critical speech: timely, true, gentle, beneficial, metta – or 5 opposites)
  • 21.4.5.7 – (if monk is criticized → unaffected, no bad speech, karuṇa + metta, no secret hate)
  • 21.4.5.8 – (then pervade critic with mind of metta)
  • +21.4.5.9 – (using that critic as basis, pervade entire world with metta via STED 4bv formula)
    • ( 4bv☮️ → metta 1.🤝🤗 )

Evameva kho, bhikkhave, idhekacco bhikkhu tāvadeva soratasorato hoti nivātanivāto hoti upasantūpasanto hoti yāva na amanāpā vacanapathā phusanti.	In the same way, a monk may be the sweetest of the sweet, the most even-tempered of the even-tempered, the calmest of the calm, so long as they don’t encounter any disagreeable criticism.	同樣地，一位比丘可能是最溫柔中的最溫柔，最平和中的最平和，最沉靜中的最沉靜，只要他們不遇到任何不悅的批評。
Yato ca, bhikkhave, bhikkhuṃ amanāpā vacanapathā phusanti, atha bhikkhu ‘sorato’ti veditabbo, ‘nivāto’ti veditabbo, ‘upasanto’ti veditabbo.	But it’s when they encounter disagreeable criticism that you’ll know whether they’re really sweet, even-tempered, and calm.	但只有當他們遇到不悅的批評時，你才能知道他們是否真的溫柔、性情平和、沉靜。

Nāhaṃ taṃ, bhikkhave, bhikkhuṃ ‘suvaco’ti vadāmi yo cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārahetu suvaco hoti, sovacassataṃ āpajjati.	I don’t say that a monk is easy to admonish if they make themselves easy to admonish only for the sake of robes, alms-food, lodgings, and medicines and supplies for the sick.	我不是說，若一位比丘僅僅為了衣、食、住、病藥而使自己易於教誨，他就是易於教誨的人。
Taṃ kissa hetu?	Why is that?	為何如此？
Tañhi so, bhikkhave, bhikkhu cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ alabhamāno na suvaco hoti, na sovacassataṃ āpajjati.	Because when they don’t get robes, alms-food, lodgings, and medicines and supplies for the sick, they’re no longer easy to admonish.	因為當他得不到衣、食、住、病藥時，他就不再易於教誨了。

Yo ca kho, bhikkhave, bhikkhu dhammaṃyeva sakkaronto, dhammaṃ garuṃ karonto, dhammaṃ mānento, dhammaṃ pūjento, dhammaṃ apacāyamāno suvaco hoti, sovacassataṃ āpajjati, tamahaṃ ‘suvaco’ti vadāmi.	But when a monk is easy to admonish purely because they honor, respect, revere, worship, and venerate the Dharma, then I say that they’re easy to admonish.	但當一位比丘純粹因為他尊重、尊敬、敬畏、崇拜和敬仰法而易於教誨時，我才說他是易於教誨的人。
Tasmātiha, bhikkhave, ‘dhammaṃyeva sakkarontā, dhammaṃ garuṃ karontā, dhammaṃ mānentā, dhammaṃ pūjentā, dhammaṃ apacāyamānā suvacā bhavissāma, sovacassataṃ āpajjissāmā’ti.	So, monks, you should train yourselves: ‘We will be easy to admonish purely because we honor, respect, revere, worship, and venerate the Dharma.’	所以，諸比丘，你們應當如此訓練自己：『我們將純粹因為尊重、尊敬、敬畏、崇拜和敬仰法而易於教誨。』
Evañhi vo, bhikkhave, sikkhitabbaṃ.	That’s how you should train.	你們應當如此訓練。

+

§4.5 – (5 types of critical speech: timely, true, gentle, beneficial, metta – or 5 opposites)

• 21.4.5.7 – (if monk is criticized → unaffected, no bad speech, karuṇa + metta, no secret hate)
• 21.4.5.8 – (then pervade critic with mind of metta)
• +21.4.5.9 – (using that critic as basis, pervade entire world with metta via STED 4bv formula)
  • ( 4bv☮️ → metta 1.🤝🤗 )

Pañcime, bhikkhave, vacanapathā yehi vo pare vadamānā vadeyyuṃ—	monks, there are these five ways in which others might criticize you.	諸比丘，他人可能用五種方式批評你們。
kālena vā akālena vā;	Their speech may be timely or untimely,	他們的言辭可能是適時的或不適時的，
bhūtena vā abhūtena vā;	true or false,	真實的或虛假的，
saṇhena vā pharusena vā;	gentle or harsh,	溫和的或粗暴的，
atthasaṃhitena vā anatthasaṃhitena vā;	beneficial or harmful,	有益的或有害的，
mettacittā vā dosantarā vā.	from a heart of friendly-kindness or from secret hate.	出自友善之心或出自潛藏的恨意。
Kālena vā, bhikkhave, pare vadamānā vadeyyuṃ akālena vā;	When others criticize you, they may do so in any of these ways.	當他人批評你們時，他們可能以任何這些方式行之。
bhūtena vā, bhikkhave, pare vadamānā vadeyyuṃ abhūtena vā;
saṇhena vā, bhikkhave, pare vadamānā vadeyyuṃ pharusena vā;
atthasaṃhitena vā, bhikkhave, pare vadamānā vadeyyuṃ anatthasaṃhitena vā;
mettacittā vā, bhikkhave, pare vadamānā vadeyyuṃ dosantarā vā.

Tatrāpi vo, bhikkhave, evaṃ sikkhitabbaṃ:	If that happens, you should train like this:	若發生此事，你應當如此訓練：
‘na ceva no cittaṃ vipariṇataṃ bhavissati,	‘Our minds will remain unaffected.	『我們的心將不受影響。
na ca pāpikaṃ vācaṃ nicchāressāma,	We will blurt out no bad words.	我們不出惡言。
hitānukampī ca viharissāma mettacittā,	We will remain full of compassion, with a heart of friendly-kindness	我們將常懷慈悲，心存友善
na dosantarā.	and no secret hate.	而無潛藏的恨意。

Tañca puggalaṃ mettāsahagatena cetasā pharitvā viharissāma,

We will meditate spreading a heart of friendly-kindness to that person.

我們將對那個人散播慈心禪。

+

§5.9 – (using that critic as basis, pervade entire world with metta via STED 4bv formula)

• ( 4bv☮️ → metta 1.🤝🤗 )

tadārammaṇañca sabbāvantaṃ lokaṃ mettāsahagatena cittena vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti.

And with them as a basis, we will meditate spreading a heart full of friendly-kindness to everyone in the world—abundant, expansive, limitless, free of vengeful-animosity and ill will.’

並以他們為基礎，我們將對世上一切散播充滿慈心的禪定——廣大、無邊、無量、無怨恨、無惡意。』

Evañhi vo, bhikkhave, sikkhitabbaṃ.

That’s how you should train.

你們應當如此訓練。

+

21.5 – (simile of bucket collecting all of earth)

+ all- all

• +21.5.5 - (5 types of critical speech: timely, true, gentle, beneficial, metta – or 5 opposites)
  • 21.5.5.7 – (if monk is criticized → unaffected, no bad speech, karuṇa + metta, no secret hate)
  • 21.5.5.8 – (then pervade critic with mind of metta)
  • +21.5.5.9 – (using that critic as basis, pervade entire world with metta via STED 4bv formula)
    • ( 4bv☮️ → metta 1.🤝🤗 )

Seyyathāpi, bhikkhave, puriso āgaccheyya kudālapiṭakaṃ ādāya.	Suppose a person was to come along carrying a spade and basket	譬如有人帶著鏟子和籃子走來
So evaṃ vadeyya:	and say:	說：
‘ahaṃ imaṃ mahāpathaviṃ apathaviṃ karissāmī’ti.	‘I shall make this great earth be without earth!’	『我要讓這片大地變成無土！』
So tatra tatra vikhaṇeyya, tatra tatra vikireyya, tatra tatra oṭṭhubheyya, tatra tatra omutteyya:	And they’d dig all over, scatter all over, spit all over, and urinate all over, saying:	他到處挖掘，到處拋灑，到處吐口水，到處小便，說：
‘apathavī bhavasi, apathavī bhavasī’ti.	‘Be without earth! Be without earth!’	『變成無土！變成無土！』
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?	你們認為如何，諸比丘？
api nu so puriso imaṃ mahāpathaviṃ apathaviṃ kareyyā”ti?	Could that person make this great earth be without earth?”	那個人能讓這片大地變成無土嗎？」
“No hetaṃ, bhante”.	“No, sir.	「不能，世尊。
“Taṃ kissa hetu”?	Why is that?	為何如此？
“Ayañhi, bhante, mahāpathavī gambhīrā appameyyā.	Because this great earth is deep and limitless.	因為這片大地深厚無垠。
Sā na sukarā apathavī kātuṃ;	It’s not easy to make it be without earth.	要讓它變成無土是不容易的。
yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.	That person will eventually get weary and frustrated.”	那個人最終只會感到疲憊和挫折。」

+

§5.5 – (5 types of critical speech: timely, true, gentle, beneficial, metta – or 5 opposites)

• 21.5.5.7 – (if monk is criticized → unaffected, no bad speech, karuṇa + metta, no secret hate)
• 21.5.5.8 – (then pervade critic with mind of metta)
• +21.5.5.9 – (using that critic as basis, pervade entire world with metta via STED 4bv formula)
  • ( 4bv☮️ → metta 1.🤝🤗 )

“Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṃ—	“In the same way, there are these five ways in which others might criticize you.	「同樣地，他人可能用五種方式批評你們。
kālena vā akālena vā;	Their speech may be timely or untimely,	他們的言辭可能是適時的或不適時的，
bhūtena vā abhūtena vā;	true or false,	真實的或虛假的，
saṇhena vā pharusena vā;	gentle or harsh,	溫和的或粗暴的，
atthasaṃhitena vā anatthasaṃhitena vā;	beneficial or harmful,	有益的或有害的，
mettacittā vā dosantarā vā.	from a heart of friendly-kindness or from secret hate.	出自友善之心或出自潛藏的恨意。
Kālena vā, bhikkhave, pare vadamānā vadeyyuṃ akālena vā;	When others criticize you, they may do so in any of these ways.	當他人批評你們時，他們可能以任何這些方式行之。
bhūtena vā, bhikkhave, pare vadamānā vadeyyuṃ abhūtena vā;
saṇhena vā, bhikkhave, pare vadamānā vadeyyuṃ pharusena vā;
atthasaṃhitena vā, bhikkhave, pare vadamānā vadeyyuṃ anatthasaṃhitena vā;
mettacittā vā, bhikkhave, pare vadamānā vadeyyuṃ dosantarā vā.

Tatrāpi vo, bhikkhave, evaṃ sikkhitabbaṃ:	If that happens, you should train like this:	若發生此事，你應當如此訓練：
‘na ceva no cittaṃ vipariṇataṃ bhavissati,	‘Our minds will remain unaffected.	『我們的心將不受影響。
na ca pāpikaṃ vācaṃ nicchāressāma,	We will blurt out no bad words.	我們不出惡言。
hitānukampī ca viharissāma mettacittā,	We will remain full of compassion, with a heart of friendly-kindness	我們將常懷慈悲，心存友善
na dosantarā.	and no secret hate.	而無潛藏的恨意。

Tañca puggalaṃ mettāsahagatena cetasā pharitvā viharissāma,

We will meditate spreading a heart of friendly-kindness to that person.

我們將對那個人散播慈心禪。

+

§5.9 – (using that critic as basis, pervade entire world with metta via STED 4bv formula)

• ( 4bv☮️ → metta 1.🤝🤗 )

tadārammaṇañca sabbāvantaṃ lokaṃ mettāsahagatena cittena vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti.

And with them as a basis, we will meditate spreading a heart full of friendly-kindness to everyone in the world—abundant, expansive, limitless, free of vengeful-animosity and ill will.’

並以他們為基礎，我們將對世上一切散播充滿慈心的禪定——廣大、無邊、無量、無怨恨、無惡意。』

Evañhi vo, bhikkhave, sikkhitabbaṃ.

That’s how you should train.

你們應當如此訓練。

+

21.6 – (simile of painting the sky)

+ all- all

• +21.6.5 - (5 types of critical speech: timely, true, gentle, beneficial, metta – or 5 opposites)
  • 21.6.5.7 – (if monk is criticized → unaffected, no bad speech, karuṇa + metta, no secret hate)
  • 21.6.5.8 – (then pervade critic with mind of metta)
  • +21.6.5.9 – (using that critic as basis, pervade entire world with metta via STED 4bv formula)
    • ( 4bv☮️ → metta 1.🤝🤗 )

Seyyathāpi, bhikkhave, puriso āgaccheyya lākhaṃ vā haliddiṃ vā nīlaṃ vā mañjiṭṭhaṃ vā ādāya.	Suppose a person was to come along with dye such as red lac, turmeric, indigo, or rose madder,	譬如有人帶著紫膠、薑黃、靛藍或茜草等染料走來，
So evaṃ vadeyya:	and say:	說：
‘ahaṃ imasmiṃ ākāse rūpaṃ likhissāmi, rūpapātubhāvaṃ karissāmī’ti.	‘I shall draw pictures on the sky, making pictures appear there.’	『我要在天空上畫畫，讓圖畫出現在那裡。』
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?	你們認為如何，諸比丘？
api nu so puriso imasmiṃ ākāse rūpaṃ likheyya, rūpapātubhāvaṃ kareyyā”ti?	Could that person draw pictures on the sky?”	那個人能在天空上畫畫嗎？」
“No hetaṃ, bhante”.	“No, sir.	「不能，世尊。
“Taṃ kissa hetu”?	Why is that?	為何如此？
“Ayañhi, bhante, ākāso arūpī anidassano.	Because the sky is formless and invisible.	因為天空無形無相。
Tattha na sukaraṃ rūpaṃ likhituṃ, rūpapātubhāvaṃ kātuṃ;	It’s not easy to draw pictures there.	要在那裡畫畫是不容易的。
yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.	That person will eventually get weary and frustrated.”	那個人最終只會感到疲憊和挫折。」

+

§6.5 – (5 types of critical speech: timely, true, gentle, beneficial, metta – or 5 opposites)

• 21.6.5.7 – (if monk is criticized → unaffected, no bad speech, karuṇa + metta, no secret hate)
• 21.6.5.8 – (then pervade critic with mind of metta)
• +21.6.5.9 – (using that critic as basis, pervade entire world with metta via STED 4bv formula)
  • ( 4bv☮️ → metta 1.🤝🤗 )

“Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṃ kālena vā akālena vā … pe …

“In the same way, there are these five ways in which others might criticize you …

「同樣地，他人可能用五種方式批評你們…

+

§5.9 – (using that critic as basis, pervade entire world with metta via STED 4bv formula)

• ( 4bv☮️ → metta 1.🤝🤗 )

tadārammaṇañca sabbāvantaṃ lokaṃ ākāsasamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti.	…	…
Evañhi vo, bhikkhave, sikkhitabbaṃ.	…	…

+

21.7 – (simile of torching ganges river)

+ all- all

• +21.7.5 - (5 types of critical speech: timely, true, gentle, beneficial, metta – or 5 opposites)
  • 21.7.5.7 – (if monk is criticized → unaffected, no bad speech, karuṇa + metta, no secret hate)
  • 21.7.5.8 – (then pervade critic with mind of metta)
  • +21.7.5.9 – (using that critic as basis, pervade entire world with metta via STED 4bv formula)
    • ( 4bv☮️ → metta 1.🤝🤗 )

Seyyathāpi, bhikkhave, puriso āgaccheyya ādittaṃ tiṇukkaṃ ādāya.	Suppose a person was to come along carrying a blazing grass torch,	譬如有人帶著燃燒的草火炬走來，
So evaṃ vadeyya:	and say:	說：
‘ahaṃ imāya ādittāya tiṇukkāya gaṅgaṃ nadiṃ santāpessāmi samparitāpessāmī’ti.	‘I shall burn and scorch the river Ganges with this blazing grass torch.’	『我要用這燃燒的草火炬燒乾恆河。』
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?	你們認為如何，諸比丘？
api nu so puriso ādittāya tiṇukkāya gaṅgaṃ nadiṃ santāpeyya samparitāpeyyā”ti?	Could that person burn and scorch the river Ganges with a blazing grass torch?”	那個人能用燃燒的草火炬燒乾恆河嗎？」
“No hetaṃ, bhante”.	“No, sir.	「不能，世尊。
“Taṃ kissa hetu”?	Why is that?	為何如此？
“Gaṅgā hi, bhante, nadī gambhīrā appameyyā.	Because the river Ganges is deep and limitless.	因為恆河深廣無垠。
Sā na sukarā ādittāya tiṇukkāya santāpetuṃ samparitāpetuṃ;	It’s not easy to burn and scorch it with a blazing grass torch.	要用燃燒的草火炬燒乾它是不容易的。
yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.	That person will eventually get weary and frustrated.”	那個人最終只會感到疲憊和挫折。」

+

§7.5 – (5 types of critical speech: timely, true, gentle, beneficial, metta – or 5 opposites)

• 21.7.5.7 – (if monk is criticized → unaffected, no bad speech, karuṇa + metta, no secret hate)
• 21.7.5.8 – (then pervade critic with mind of metta)
• +21.7.5.9 – (using that critic as basis, pervade entire world with metta via STED 4bv formula)
  • ( 4bv☮️ → metta 1.🤝🤗 )

“Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṃ kālena vā akālena vā … pe …

“In the same way, there are these five ways in which others might criticize you …

「同樣地，他人可能用五種方式批評你們…

+

§5.9 – (using that critic as basis, pervade entire world with metta via STED 4bv formula)

• ( 4bv☮️ → metta 1.🤝🤗 )

tadārammaṇañca sabbāvantaṃ lokaṃ ākāsasamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti.	…	…
Evañhi vo, bhikkhave, sikkhitabbaṃ.	…	…

+

21.8 – (simile of catskin bag)

+ all- all

• +21.8.5 - (5 types of critical speech: timely, true, gentle, beneficial, metta – or 5 opposites)
  • 21.8.5.7 – (if monk is criticized → unaffected, no bad speech, karuṇa + metta, no secret hate)
  • 21.8.5.8 – (then pervade critic with mind of metta)
  • +21.8.5.9 – (using that critic as basis, pervade entire world with metta via STED 4bv formula)
    • ( 4bv☮️ → metta 1.🤝🤗 )

Seyyathāpi, bhikkhave, biḷārabhastā madditā sumadditā suparimadditā, mudukā tūlinī chinnasassarā chinnabhabbharā.	Suppose there was a catskin bag that was rubbed, well-rubbed, very well-rubbed, soft, silky, rid of rustling and crackling.	譬如有一個貓皮袋，經過摩擦、良好摩擦、非常良好的摩擦，變得柔軟、絲滑，沒有沙沙聲和噼啪聲。
Atha puriso āgaccheyya kaṭṭhaṃ vā kathalaṃ vā ādāya.	Then a person comes along carrying a stick or a stone,	然後一個人帶著棍子或石頭走來，
So evaṃ vadeyya:	and says:	說：
‘ahaṃ imaṃ biḷārabhastaṃ madditaṃ sumadditaṃ suparimadditaṃ, mudukaṃ tūliniṃ, chinnasassaraṃ chinnabhabbharaṃ kaṭṭhena vā kathalena vā sarasaraṃ karissāmi bharabharaṃ karissāmī’ti.	‘I shall make this soft catskin bag rustle and crackle with this stick or stone.’	『我要用這根棍子或這塊石頭讓這個柔軟的貓皮袋發出沙沙聲和噼啪聲。』
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?	你們認為如何，諸比丘？
api nu so puriso amuṃ biḷārabhastaṃ madditaṃ sumadditaṃ suparimadditaṃ, mudukaṃ tūliniṃ, chinnasassaraṃ chinnabhabbharaṃ kaṭṭhena vā kathalena vā sarasaraṃ kareyya, bharabharaṃ kareyyā”ti?	Could that person make that soft catskin bag rustle and crackle with that stick or stone?”	那個人能用那根棍子或那塊石頭讓那個柔軟的貓皮袋發出沙沙聲和噼啪聲嗎？」
“No hetaṃ, bhante”.	“No, sir.	「不能，世尊。
“Taṃ kissa hetu”?	Why is that?	為何如此？
“Amu hi, bhante, biḷārabhastā madditā sumadditā suparimadditā, mudukā tūlinī, chinnasassarā chinnabhabbharā.	Because that catskin bag is rubbed, well-rubbed, very well-rubbed, soft, silky, rid of rustling and crackling.	因為那個貓皮袋經過摩擦、良好摩擦、非常良好的摩擦，柔軟、絲滑，沒有沙沙聲和噼啪聲。
Sā na sukarā kaṭṭhena vā kathalena vā sarasaraṃ kātuṃ bharabharaṃ kātuṃ;	It’s not easy to make it rustle or crackle with a stick or stone.	要用棍子或石頭讓它發出沙沙聲或噼啪聲是不容易的。
yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.	That person will eventually get weary and frustrated.”	那個人最終只會感到疲憊和挫折。」

+

§8.5 – (5 types of critical speech: timely, true, gentle, beneficial, metta – or 5 opposites)

• 21.8.5.7 – (if monk is criticized → unaffected, no bad speech, karuṇa + metta, no secret hate)
• 21.8.5.8 – (then pervade critic with mind of metta)
• +21.8.5.9 – (using that critic as basis, pervade entire world with metta via STED 4bv formula)
  • ( 4bv☮️ → metta 1.🤝🤗 )

“Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṃ—	“In the same way, there are these five ways in which others might criticize you.	「同樣地，他人可能用五種方式批評你們。
kālena vā akālena vā;	Their speech may be timely or untimely,	他們的言辭可能是適時的或不適時的，
bhūtena vā abhūtena vā;	true or false,	真實的或虛假的，
saṇhena vā pharusena vā;	gentle or harsh,	溫和的或粗暴的，
atthasaṃhitena vā anatthasaṃhitena vā;	beneficial or harmful,	有益的或有害的，
mettacittā vā dosantarā vā.	from a heart of friendly-kindness or from secret hate.	出自友善之心或出自潛藏的恨意。
Kālena vā, bhikkhave, pare vadamānā vadeyyuṃ akālena vā;	When others criticize you, they may do so in any of these ways.	當他人批評你們時，他們可能以任何這些方式行之。
bhūtena vā, bhikkhave, pare vadamānā vadeyyuṃ abhūtena vā;
saṇhena vā, bhikkhave, pare vadamānā vadeyyuṃ pharusena vā;
atthasaṃhitena vā, bhikkhave, pare vadamānā vadeyyuṃ anatthasaṃhitena vā;
mettacittā vā, bhikkhave, pare vadamānā vadeyyuṃ dosantarā vā.

Tatrāpi vo, bhikkhave, evaṃ sikkhitabbaṃ:	If that happens, you should train like this:	若發生此事，你應當如此訓練：
‘na ceva no cittaṃ vipariṇataṃ bhavissati,	‘Our minds will remain unaffected.	『我們的心將不受影響。
na ca pāpikaṃ vācaṃ nicchāressāma,	We will blurt out no bad words.	我們不出惡言。
hitānukampī ca viharissāma mettacittā,	We will remain full of compassion, with a heart of friendly-kindness	我們將常懷慈悲，心存友善
na dosantarā.	and no secret hate.	而無潛藏的恨意。

Tañca puggalaṃ mettāsahagatena cetasā pharitvā viharissāma,

We will meditate spreading a heart of friendly-kindness to that person.

我們將對那個人散播慈心禪。

+

§5.9 – (using that critic as basis, pervade entire world with metta via STED 4bv formula)

• ( 4bv☮️ → metta 1.🤝🤗 )

tadārammaṇañca sabbāvantaṃ lokaṃ mettāsahagatena cittena vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti.

And with them as a basis, we will meditate spreading a heart full of friendly-kindness to everyone in the world—abundant, expansive, limitless, free of vengeful-animosity and ill will.’

並以他們為基礎，我們將對世上一切散播充滿慈心的禪定——廣大、無邊、無量、無怨恨、無惡意。』

Evañhi vo, bhikkhave, sikkhitabbaṃ.

That’s how you should train.

你們應當如此訓練。

+

21.9 – (simile of saw – even if killer bandits saw off your limbs)

+ all- all

• +21.9.5 – (even having a malevolent thought in reaction is not following Buddha’s teaching)
  • 21.9.5.7 – (if monk is assaulted or maimed → unaffected, no bad speech, karuṇa + metta, no secret hate)
  • 21.9.5.8 – (then pervade killer with mind of metta)
  • +21.9.5.9 – (using that killer as basis, pervade entire world with metta via STED 4bv formula)
    • ( 4bv☮️ → metta 1.🤝🤗 )

Ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṃ,

Even if low-down bandits were to sever you limb from limb,

即使卑劣的盜賊用鋸子將你的四肢一一鋸斷，

+

§9.5 – (even having a malevolent thought in reaction is not following Buddha’s teaching)

• 21.9.5.7 – (if monk is assaulted or maimed → unaffected, no bad speech, karuṇa + metta, no secret hate)
• 21.9.5.8 – (then pervade killer with mind of metta)
• +21.9.5.9 – (using that killer as basis, pervade entire world with metta via STED 4bv formula)
  • ( 4bv☮️ → metta 1.🤝🤗 )

tatrāpi yo mano padūseyya,	anyone who had a malevolent thought on that account	任何因此而心生惡念的人
na me so tena sāsanakaro.	would not be following my instructions.	都不是在遵循我的教誨。

Tatrāpi vo, bhikkhave, evaṃ sikkhitabbaṃ:	If that happens, you should train like this:	若發生此事，你應當如此訓練：
‘na ceva no cittaṃ vipariṇataṃ bhavissati,	‘Our minds will remain unaffected.	『我們的心將不受影響。
na ca pāpikaṃ vācaṃ nicchāressāma,	We will blurt out no bad words.	我們不出惡言。
hitānukampī ca viharissāma mettacittā,	We will remain full of compassion, with a heart of friendly-kindness	我們將常懷慈悲，心存友善
na dosantarā.	and no secret hate.	而無潛藏的恨意。

Tañca puggalaṃ mettāsahagatena cetasā pharitvā viharissāma,

We will meditate spreading a heart of friendly-kindness to that person.

我們將對那個人散播慈心禪。

+

§5.9 – (using that killer as basis, pervade entire world with metta via STED 4bv formula)

• ( 4bv☮️ → metta 1.🤝🤗 )

tadārammaṇañca sabbāvantaṃ lokaṃ mettāsahagatena cittena vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti.

And with them as a basis, we will meditate spreading a heart full of friendly-kindness to everyone in the world—abundant, expansive, limitless, free of vengeful-animosity and ill will.’

並以他們為基礎，我們將對世上一切散播充滿慈心的禪定——廣大、無邊、無量、無怨恨、無惡意。』

Evañhi vo, bhikkhave, sikkhitabbaṃ.

That’s how you should train.

你們應當如此訓練。

Imañca tumhe, bhikkhave, kakacūpamaṃ ovādaṃ abhikkhaṇaṃ manasi kareyyātha.	If you frequently reflect on this advice—the simile of the saw—	如果你們時常反思這段關於鋸喻的建議——
Passatha no tumhe, bhikkhave, taṃ vacanapathaṃ, aṇuṃ vā thūlaṃ vā, yaṃ tumhe nādhivāseyyāthā”ti?	do you see any criticism, large or small, that you could not endure?”	你們還看得到任何無論大小、不能忍受的批評嗎？」
“No hetaṃ, bhante”.	“No, sir.”	「不能，世尊。」
“Tasmātiha, bhikkhave, imaṃ kakacūpamaṃ ovādaṃ abhikkhaṇaṃ manasikarotha.	“So, monks, you should frequently reflect on this advice, the simile of the saw.	「所以，諸比丘，你們應當時常反思這段鋸喻的建議。
Taṃ vo bhavissati dīgharattaṃ hitāya sukhāyā”ti.	This will be for your lasting welfare and happiness.”	這將為你們帶來長久的福祉與快樂。」

Idamavoca bhagavā.	That is what the Buddha said.	佛陀如是說。
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.	諸比丘心滿意足，對佛陀所說感到歡喜。

+

MN 22 Alagaddū-’pama: Simile of the Snake

+ all- all

• 22.1 - (Monk Ariṭtha's harmful view: What Buddha calls obstructions are not)
• 22.2 - (unable to dissuade Ariṭṭha, monks go to Buddha )
• 22.3 - (Buddha calls him a fool)
• 22.4 - (Buddha asks monks if they misunderstand like Ariṭṭha)
• 22.5 - (it’s not possible to perform sensual acts without sensual pleasures-perceptions-thoughts)
• +22.6 - (wrong grasp of Dharma, for wrong motivations)
  • 22.6.2 - (simile of grasping snake tail ↔ wrong grasp of Dharma)
• +22.8 - (correct grasp of the Dharmas.)
  • 22.8.2 - (simile of grasping snake neck ↔ correct grasp of Dharma)
• 22.9 - (Dhamma ↔ simile of raft)
• 22.10 - (six grounds for views)
• 22.15 - (seeing impermanence, suffering, not self)
• 22.16 - (disenchantment, dispassion, nirvana, arahant)
• 22.17 - (In the past, as today, "I Teach Only Suffering and the End of Suffering" )

	(derived from B. Sujato 2018/12)	（出自 B. Sujato 2018/12）
Evaṃ me sutaṃ—​	So I have heard.	如是我聞。
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.	一時，佛在舍衛國祇樹給孤獨園。

Tena kho pana samayena ariṭṭhassa nāma bhikkhuno gaddhabādhipubbassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti:	Now at that time a monk called Ariṭtha, who had previously been a vulture trapper, had the following harmful misconception:	當時，一位名叫阿利吒的比丘，他以前是捕禿鷹的，生起了以下這種有害的邪見：
“tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā”ti.	“As I understand the Buddha’s Dharmas, the acts that he says are obstructions are not really obstructions for the one who performs them.”	「據我對佛陀法的理解，祂所說的障礙法，對於行此法者而言，並非真正的障礙。」
Assosuṃ kho sambahulā bhikkhū:	Several monks heard about this.	有幾位比丘聽聞此事。
“ariṭṭhassa kira nāma bhikkhuno gaddhabādhipubbassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ:
‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’”ti.

Atha kho te bhikkhū yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkamiṃsu; upasaṅkamitvā ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etadavocuṃ:	They went up to Ariṭṭha and said to him:	他們去到阿利吒那裡，對他說：
“saccaṃ kira te, āvuso ariṭṭha, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ:	“Is it really true, Reverend Ariṭṭha, that you have such a harmful misconception:	「阿利吒尊者，您真的有這樣的有害邪見嗎：
‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’”ti.	‘As I understand the Buddha’s Dharmas, the acts that he says are obstructions are not really obstructions for the one who performs them’?”	『據我對佛陀法的理解，祂所說的障礙法，對於行此法者而言，並非真正的障礙』？」
“Evaṃ byā kho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā”ti.	“Absolutely, reverends. As I understand the Buddha’s Dharmas, the acts that he says are obstructions are not really obstructions for the one who performs them.”	「確實如此，尊者們。據我對佛陀法的理解，祂所說的障礙法，對於行此法者而言，並非真正的障礙。」

Atha kho tepi bhikkhū ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjanti samanugāhanti samanubhāsanti:	Then, wishing to dissuade Ariṭṭha from his view, the monks pursued, pressed, and grilled him:	然後，為了勸退阿利吒的這種見解，諸比丘追問、逼問、盤問他：
“mā hevaṃ, āvuso ariṭṭha, avaca, mā bhagavantaṃ abbhācikkhi; na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya.	“Don’t say that, Ariṭṭha! Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.	「不要那樣說，阿利吒！不要誹謗佛陀，因為誹謗佛陀是不好的。而且佛陀不會那樣說。
Anekapariyāyenāvuso ariṭṭha, antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāya.	In many ways the Buddha has said that obstructive acts are obstructive, and that they really do obstruct the one who performs them.	佛陀在許多方面都說過障礙法是障礙，它們確實會障礙行此法者。
Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.	The Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.	佛陀說欲樂少味、多苦、多惱，充滿更多過患。
Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā …	With the similes of a skeleton …	以骸骨喻…
maṃsapesūpamā kāmā vuttā bhagavatā …	a piece of flesh …	肉塊喻…
tiṇukkūpamā kāmā vuttā bhagavatā …	a grass torch …	草火炬喻…
aṅgārakāsūpamā kāmā vuttā bhagavatā …	a pit of glowing coals …	火炭坑喻…
supinakūpamā kāmā vuttā bhagavatā …	a dream …	夢喻…
yācitakūpamā kāmā vuttā bhagavatā …	borrowed goods …	借來物品喻…
rukkhaphalūpamā kāmā vuttā bhagavatā …	fruit on a tree …	樹上果實喻…
asisūnūpamā kāmā vuttā bhagavatā …	a butcher’s knife and chopping block …	屠夫刀俎喻…
sattisūlūpamā kāmā vuttā bhagavatā …	a staking sword …	利劍喻…
sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo”ti.	a snake’s head, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.”	蛇頭喻，佛陀說欲樂少味、多苦、多惱，充滿更多過患。」

Evampi kho ariṭṭho bhikkhu gaddhabādhipubbo tehi bhikkhūhi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṃ diṭṭhigataṃ thāmasā parāmāsā abhinivissa voharati:	But even though the monks pursued, pressed, and grilled him in this way, Ariṭṭha obstinately stuck to his misconception and insisted on stating it.	但即使諸比丘如此追問、逼問、盤問他，阿利吒仍固執地堅持他的邪見，並堅稱如此。
“evaṃ byā kho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā”ti.

Yato kho te bhikkhū nāsakkhiṃsu ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etasmā pāpakā diṭṭhigatā vivecetuṃ, atha kho te bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:	When they weren’t able to dissuade Ariṭṭha from his view, the monks went to the Buddha, bowed, sat down to one side, and told him what had happened.	當他們無法勸退阿利吒的見解時，諸比丘便去到佛陀那裡，頂禮後，坐在一旁，將所發生的事告訴了他。
“ariṭṭhassa nāma, bhante, bhikkhuno gaddhabādhipubbassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ:
‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’ti.
Assumha kho mayaṃ, bhante:
‘ariṭṭhassa kira nāma bhikkhuno gaddhabādhipubbassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ—
tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’ti.

Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi:	So the Buddha said to a certain monk:	於是佛陀對某位比丘說：
“ehi tvaṃ, bhikkhu, mama vacanena ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ āmantehi:	“Please, monk, in my name tell the monk Ariṭṭha, formerly a vulture trapper, that	「比丘，請你以我的名義告訴比丘阿利吒，以前是捕禿鷹的，
‘satthā taṃ, āvuso ariṭṭha, āmantetī’”ti.	the teacher summons him.”	說導師召見他。」
“Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā, yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkami; upasaṅkamitvā ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etadavoca:	“Yes, sir,” that monk replied. He went to Ariṭṭha and said to him:	「是的，世尊。」那位比丘回答。他去到阿利吒那裡，對他說：
“satthā taṃ, āvuso ariṭṭha, āmantetī”ti.	“Reverend Ariṭṭha, the teacher summons you.”	「阿利吒尊者，導師召見您。」
“Evamāvuso”ti kho ariṭṭho bhikkhu gaddhabādhipubbo tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ bhagavā etadavoca:	“Yes, reverend,” Ariṭṭha replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:	「是的，尊者。」阿利吒回答。他去到佛前，頂禮後，坐在一旁。佛陀對他說：
“saccaṃ kira te, ariṭṭha, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ:	“Is it really true, Ariṭṭha, that you have such a harmful misconception:	「阿利吒，你真的有這樣的有害邪見嗎：
‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’”ti?	‘As I understand the Buddha’s Dharmas, the acts that he says are obstructions are not really obstructions for the one who performs them’?”	『據我對佛陀法的理解，祂所說的障礙法，對於行此法者而言，並非真正的障礙』？」
“Evaṃ byā kho ahaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmi: ‘yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’”ti.	“Absolutely, sir. As I understand the Buddha’s Dharmas, the acts that he says are obstructions are not really obstructions for the one who performs them.”	「確實如此，世尊。據我對佛陀法的理解，祂所說的障礙法，對於行此法者而言，並非真正的障礙。」

“Kassa kho nāma tvaṃ, moghapurisa, mayā evaṃ dhammaṃ desitaṃ ājānāsi?	“Foolish man, who on earth have you ever known me to teach in that way?	「愚人，你可知我曾對誰如此說法？
Nanu mayā, moghapurisa, anekapariyāyena antarāyikā dhammā antarāyikā vuttā? Alañca pana te paṭisevato antarāyāya.	Haven’t I said in many ways that obstructive acts are obstructive, and that they really do obstruct the one who performs them?	我豈非在許多方面說過障礙法是障礙，它們確實會障礙行此法者？
Appassādā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.	I’ve said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.	我說過欲樂少味、多苦、多惱，充滿更多過患。
Aṭṭhikaṅkalūpamā kāmā vuttā mayā …	With the similes of a skeleton …	以骸骨喻…
maṃsapesūpamā kāmā vuttā mayā …	a piece of flesh …	肉塊喻…
tiṇukkūpamā kāmā vuttā mayā …	a grass torch …	草火炬喻…
aṅgārakāsūpamā kāmā vuttā mayā …	a pit of glowing coals …	火炭坑喻…
supinakūpamā kāmā vuttā mayā …	a dream …	夢喻…
yācitakūpamā kāmā vuttā mayā …	borrowed goods …	借來物品喻…
rukkhaphalūpamā kāmā vuttā mayā …	fruit on a tree …	樹上果實喻…
asisūnūpamā kāmā vuttā mayā …	a butcher’s knife and chopping block …	屠夫刀俎喻…
sattisūlūpamā kāmā vuttā mayā …	a staking sword …	利劍喻…
sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.	a snake’s head, I’ve said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.	蛇頭喻，我說過欲樂少味、多苦、多惱，充滿更多過患。
Atha ca pana tvaṃ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khanasi, bahuñca apuññaṃ pasavasi.	But still you misrepresent me by your wrong grasp, harm yourself, and make much bad karma.	但你仍以你的錯解來誹謗我，傷害你自己，並造下許多惡業。
Tañhi te, moghapurisa, bhavissati dīgharattaṃ ahitāya dukkhāyā”ti.	This will be for your lasting harm and suffering.”	這將為你帶來長久的傷害和痛苦。」

Atha kho bhagavā bhikkhū āmantesi:	Then the Buddha said to the monks:	然後佛陀對諸比丘說：
“Taṃ kiṃ maññatha, bhikkhave,	“What do you think, monks?	「你們認為如何，諸比丘？
api nāyaṃ ariṭṭho bhikkhu gaddhabādhipubbo usmīkatopi imasmiṃ dhammavinaye”ti?	Has this monk Ariṭṭha even begun to warm up in this Dharma and training?”	這位比丘阿利吒可曾在此法與律中得到絲毫暖意？」
“Kiñhi siyā, bhante;	“How could that be, sir?	「怎麼可能呢，世尊？
no hetaṃ, bhante”ti.	No, sir.”	沒有，世尊。」
Evaṃ vutte, ariṭṭho bhikkhu gaddhabādhipubbo tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.	When this was said, Ariṭṭha sat silent, embarrassed, shoulders drooping, downcast, depressed, with nothing to say.	此話一出，阿利吒默然無語，羞愧地垂下肩膀，低著頭，沮喪消沉，無話可說。
Atha kho bhagavā ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etadavoca:	Knowing this, the Buddha said:	佛陀知道這一點，便說：
“paññāyissasi kho tvaṃ, moghapurisa, etena sakena pāpakena diṭṭhigatena.	“Foolish man, you will be known by your own harmful misconception.	「愚人，你將因你自己的有害邪見而被識知。
Idhāhaṃ bhikkhū paṭipucchissāmī”ti.	I’ll question the monks about this.”	我將就此事問諸比丘。」

Atha kho bhagavā bhikkhū āmantesi:	Then the Buddha said to the monks:	於是佛陀對諸比丘說：
“tumhepi me, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha yathāyaṃ ariṭṭho bhikkhu gaddhabādhipubbo attanā duggahitena amhe ceva abbhācikkhati, attānañca khanati, bahuñca apuññaṃ pasavatī”ti?	“monks, do you understand my Dharmas as Ariṭṭha does, when he misrepresents me by his wrong grasp, harms himself, and makes much bad karma?”	「諸比丘，你們是否像阿利吒那樣理解我的法，他以錯解誹謗我，傷害自己，並造下許多惡業？」
“No hetaṃ, bhante.	“No, sir.	「不，世尊。
Anekapariyāyena hi no, bhante, antarāyikā dhammā antarāyikā vuttā bhagavatā;	For in many ways the Buddha has said that obstructive acts are obstructive, and that they really do obstruct the one who performs them.	因為佛陀在許多方面都說過障礙法是障礙，它們確實會障礙行此法者。
alañca pana te paṭisevato antarāyāya.
Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.	The Buddha has said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.	佛陀說過欲樂少味、多苦、多惱，充滿更多過患。
Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā … pe …	With the similes of a skeleton …	以骸骨喻…
sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo”ti.	a snake’s head, the Buddha has said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.”	蛇頭喻，佛陀說過欲樂少味、多苦、多惱，充滿更多過患。」

“Sādhu sādhu, bhikkhave, sādhu, kho me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha.	“Good, good, monks! It’s good that you understand my teaching like this.	「善哉，善哉，諸比丘！你們能如此理解我的教法很好。
Anekapariyāyena hi kho, bhikkhave, antarāyikā dhammā vuttā mayā, alañca pana te paṭisevato antarāyāya.	For in many ways I have said that obstructive acts are obstructive …	因為我在許多方面都說過障礙法是障礙…

Appassādā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.
Aṭṭhikaṅkalūpamā kāmā vuttā mayā … pe …

sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.	I’ve said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.	我說過欲樂少味、多苦、多惱，充滿更多過患。
Atha ca panāyaṃ ariṭṭho bhikkhu gaddhabādhipubbo attanā duggahitena amhe ceva abbhācikkhati, attānañca khanati, bahuñca apuññaṃ pasavati.	But still this Ariṭṭha misrepresents me by his wrong grasp, harms himself, and makes much bad karma.	但這位阿利吒仍以他的錯解來誹謗我，傷害他自己，並造下許多惡業。
Tañhi tassa moghapurisassa bhavissati dīgharattaṃ ahitāya dukkhāya.	This will be for his lasting harm and suffering.	這將為他帶來長久的傷害和痛苦。
So vata, bhikkhave, aññatreva kāmehi aññatra kāmasaññāya aññatra kāmavitakkehi kāme paṭisevissatīti—netaṃ ṭhānaṃ vijjati.	Truly, monks, it’s not possible to perform sensual acts without sensual pleasures, sensual perceptions, and sensual thoughts.	誠然，諸比丘，若無欲樂、欲想、欲尋，是不可能行欲事的。

+

22.6 – (wrong grasp of Dharma, for wrong motivations)

• 22.6.2 - (simile of grasping snake tail ↔ wrong grasp of Dharma)

Idha, bhikkhave, ekacce moghapurisā dhammaṃ pariyāpuṇanti—	Take a foolish person who memorizes The Dharma—	譬如愚人記誦法——
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.	statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses.	經、歌、論、偈、感興語、傳奇、本生譚、希有法及分析。
Te taṃ dhammaṃ pariyāpuṇitvā tesaṃ dhammānaṃ paññāya atthaṃ na upaparikkhanti.	But they don’t examine the meaning of those Dharmas with wisdom,	但他們不用智慧審察那些法的意義，
Tesaṃ te dhammā paññāya atthaṃ anupaparikkhataṃ na nijjhānaṃ khamanti.	and so don’t come to a reflective acceptance of them.	因此未能反思接受它們。
Te upārambhānisaṃsā ceva dhammaṃ pariyāpuṇanti itivādappamokkhānisaṃsā ca.	They just memorize The Dharma for the sake of finding fault and winning debates.	他們記誦法只是為了吹毛求疵和贏得辯論。
Yassa catthāya dhammaṃ pariyāpuṇanti tañcassa atthaṃ nānubhonti.	They don’t realize the goal for which they memorized them.	他們沒有實現他們記誦法的目的。
Tesaṃ te dhammā duggahitā dīgharattaṃ ahitāya dukkhāya saṃvattanti.	Because they’re wrongly grasped, those Dharmas lead to their lasting harm and suffering.	因為被錯誤地執取，那些法導致他們長久的傷害和痛苦。
Taṃ kissa hetu?	Why is that?	為何如此？
Duggahitattā, bhikkhave, dhammānaṃ.	Because of their wrong grasp of the Dharmas.	因為他們對法的錯誤執取。

Seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṃ caramāno.	Suppose there was a person in need of a snake. And while wandering in search of a snake	譬如有人需要一條蛇。當他四處尋找蛇時
So passeyya mahantaṃ alagaddaṃ.	they’d see a big snake,	他看到一條大蛇，
Tamenaṃ bhoge vā naṅguṭṭhe vā gaṇheyya.	and grasp it by the coil or the tail.	並抓住牠的身體中段或尾巴。
Tassa so alagaddo paṭiparivattitvā hatthe vā bāhāya vā aññatarasmiṃ vā aṅgapaccaṅge ḍaṃseyya.	But that snake would twist back and bite them on the hand or the arm or limb,	但那條蛇會轉過身來咬他的手、臂或肢體，
So tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ.	resulting in death or deadly pain.	導致死亡或致命的痛苦。
Taṃ kissa hetu?	Why is that?	為何如此？
Duggahitattā, bhikkhave, alagaddassa.	Because of their wrong grasp of the snake.	因為他錯誤地抓住了蛇。
Evameva kho, bhikkhave, idhekacce moghapurisā dhammaṃ pariyāpuṇanti—	In the same way, a foolish person memorizes The Dharma …	同樣地，愚人記誦法…
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.
Te taṃ dhammaṃ pariyāpuṇitvā tesaṃ dhammānaṃ paññāya atthaṃ na upaparikkhanti.
Tesaṃ te dhammā paññāya atthaṃ anupaparikkhataṃ na nijjhānaṃ khamanti.
Te upārambhānisaṃsā ceva dhammaṃ pariyāpuṇanti itivādappamokkhānisaṃsā ca.
Yassa catthāya dhammaṃ pariyāpuṇanti tañcassa atthaṃ nānubhonti.
Tesaṃ te dhammā duggahitā dīgharattaṃ ahitāya dukkhāya saṃvattanti.	and those Dharmas lead to their lasting harm and suffering.	而那些法導致他們長久的傷害和痛苦。
Taṃ kissa hetu?	Why is that?	為何如此？
Duggahitattā, bhikkhave, dhammānaṃ.	Because of their wrong grasp of the Dharmas.	因為他們對法的錯誤執取。

+

22.8 – (correct grasp of the Dharmas.)

• 22.8.2 - (simile of grasping snake neck ↔ correct grasp of Dharma)

Idha pana, bhikkhave, ekacce kulaputtā dhammaṃ pariyāpuṇanti—	Now, take a respectable person who memorizes The Dharma—	現在，譬如善男子記誦法——
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.	statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses.	經、歌、論、偈、感興語、傳奇、本生譚、希有法及分析。
Te taṃ dhammaṃ pariyāpuṇitvā tesaṃ dhammānaṃ paññāya atthaṃ upaparikkhanti.	And once they’ve memorized them, they examine their meaning with wisdom,	記誦之後，他們用智慧審察其意義，
Tesaṃ te dhammā paññāya atthaṃ upaparikkhataṃ nijjhānaṃ khamanti.	and come to a reflective acceptance of them.	並反思接受它們。
Te na ceva upārambhānisaṃsā dhammaṃ pariyāpuṇanti na itivādappamokkhānisaṃsā ca.	They don’t memorize The Dharma for the sake of finding fault and winning debates.	他們不為吹毛求疵和贏得辯論而記誦法。
Yassa catthāya dhammaṃ pariyāpuṇanti tañcassa atthaṃ anubhonti.	They realize the goal for which they memorized them.	他們實現了他們記誦法的目的。
Tesaṃ te dhammā suggahitā dīgharattaṃ hitāya sukhāya saṃvattanti.	Because they’re correctly grasped, those Dharmas lead to their lasting welfare and happiness.	因為被正確地執取，那些法導致他們長久的福祉和快樂。
Taṃ kissa hetu?	Why is that?	為何如此？
Suggahitattā bhikkhave dhammānaṃ.	Because of their correct grasp of the Dharmas.	因為他們對法的正確執取。

Seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṃ caramāno.	Suppose there was a person in need of a snake. And while wandering in search of a snake	譬如有人需要一條蛇。當他四處尋找蛇時
So passeyya mahantaṃ alagaddaṃ.	they’d see a big snake,	他看到一條大蛇，
Tamenaṃ ajapadena daṇḍena suniggahitaṃ niggaṇheyya.	and hold it down carefully with a cleft stick.	並用一支開叉的棍子小心地按住它。
Ajapadena daṇḍena suniggahitaṃ niggahitvā, gīvāya suggahitaṃ gaṇheyya.	Only then would they correctly grasp it by the neck.	只有這樣，他才能正確地抓住它的脖子。
Kiñcāpi so, bhikkhave, alagaddo tassa purisassa hatthaṃ vā bāhaṃ vā aññataraṃ vā aṅgapaccaṅgaṃ bhogehi paliveṭheyya, atha kho so neva tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ.	And even though that snake might wrap its coils around that person’s hand or arm or some other limb, that wouldn’t result in death or deadly pain.	即使那條蛇可能會用身體纏繞那個人的手、臂或其他肢體，那也不會導致死亡或致命的痛苦。
Taṃ kissa hetu?	Why is that?	為何如此？
Suggahitattā, bhikkhave, alagaddassa.	Because of their correct grasp of the snake.	因為他正確地抓住了蛇。
Evameva kho, bhikkhave, idhekacce kulaputtā dhammaṃ pariyāpuṇanti—	In the same way, a respectable person memorizes The Dharma …	同樣地，善男子記誦法…
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.
Te taṃ dhammaṃ pariyāpuṇitvā tesaṃ dhammānaṃ paññāya atthaṃ upaparikkhanti.
Tesaṃ te dhammā paññāya atthaṃ upaparikkhataṃ nijjhānaṃ khamanti.
Te na ceva upārambhānisaṃsā dhammaṃ pariyāpuṇanti, na itivādappamokkhānisaṃsā ca.
Yassa catthāya dhammaṃ pariyāpuṇanti, tañcassa atthaṃ anubhonti.
Tesaṃ te dhammā suggahitā dīgharattaṃ atthāya hitāya sukhāya saṃvattanti.	and those Dharmas lead to their lasting welfare and happiness.	而那些法導致他們長久的福祉和快樂。
Taṃ kissa hetu?	Why is that?	為何如此？
Suggahitattā, bhikkhave, dhammānaṃ.	Because of their correct grasp of the Dharmas.	因為他們對法的正確執取。
Tasmātiha, bhikkhave, yassa me bhāsitassa atthaṃ ājāneyyātha, tathā naṃ dhāreyyātha.	So, monks, when you understand what I’ve said, you should remember it accordingly.	所以，諸比丘，當你們理解我所說的話時，應當照此憶持。
Yassa ca pana me bhāsitassa atthaṃ na ājāneyyātha, ahaṃ vo tattha paṭipucchitabbo, ye vā panāssu viyattā bhikkhū.	But if I’ve said anything that you don’t understand, you should ask me about it, or some competent monks.	但如果我說的任何話你們不理解，你們應當來問我，或問某些有能力的諸比丘。

Kullūpamaṃ vo, bhikkhave, dhammaṃ desessāmi nittharaṇatthāya, no gahaṇatthāya.	monks, I will teach you how the Dhamma is similar to a raft: it’s for crossing over, not for holding on.	諸比丘，我將教你們法如何如筏喻：是為了渡河，而非執取。
Taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”	諦聽並善思念之，我將要說。」
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.	「是的，世尊。」他們回答。
Bhagavā etadavoca:	The Buddha said this:	佛陀如此說：

“Seyyathāpi, bhikkhave, puriso addhānamaggappaṭipanno.	“Suppose there was a person travelling along the road.	「譬如有人在路上旅行。
So passeyya mahantaṃ udakaṇṇavaṃ, orimaṃ tīraṃ sāsaṅkaṃ sappaṭibhayaṃ, pārimaṃ tīraṃ khemaṃ appaṭibhayaṃ;	They’d see a large deluge, whose near shore was dubious and perilous, while the far shore was a sanctuary free of peril.	他看到一大片洪水，此岸可疑而危險，而彼岸則是安全無虞的庇護所。
na cassa nāvā santāraṇī uttarasetu vā apārā pāraṃ gamanāya.	But there was no ferryboat or bridge for crossing over.	但沒有渡船或橋樑可以渡過。
Tassa evamassa:	They’d think:	他會想：
‘ayaṃ kho mahāudakaṇṇavo, orimaṃ tīraṃ sāsaṅkaṃ sappaṭibhayaṃ, pārimaṃ tīraṃ khemaṃ appaṭibhayaṃ;
natthi ca nāvā santāraṇī uttarasetu vā apārā pāraṃ gamanāya.
Yannūnāhaṃ tiṇakaṭṭhasākhāpalāsaṃ saṅkaḍḍhitvā, kullaṃ bandhitvā, taṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ uttareyyan’ti.	‘Why don’t I gather grass, sticks, branches, and leaves and make a raft? Riding on the raft, and paddling with my hands and feet, I can safely reach the far shore.’	『我何不收集草、木、枝、葉，做一個木筏？乘著木筏，用手腳划水，我便能安全到達彼岸。』
Atha kho so, bhikkhave, puriso tiṇakaṭṭhasākhāpalāsaṃ saṅkaḍḍhitvā, kullaṃ bandhitvā taṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ uttareyya.	And so they’d do exactly that.	於是他便照此行事。
Tassa purisassa uttiṇṇassa pāraṅgatassa evamassa:	And when they’d crossed over to the far shore, they’d think:	當他渡到彼岸後，他會想：
‘bahukāro kho me ayaṃ kullo;	‘This raft has been very helpful to me.	『這個木筏對我幫助很大。
imāhaṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ uttiṇṇo.	Riding on the raft, and paddling with my hands and feet, I have safely crossed over to the far shore.	乘著木筏，用手腳划水，我已安全渡到彼岸。
Yannūnāhaṃ imaṃ kullaṃ sīse vā āropetvā khandhe vā uccāretvā yena kāmaṃ pakkameyyan’ti.	Why don’t I hoist it on my head or pick it up on my shoulder and go wherever I want?’	我何不將它頂在頭上或扛在肩上，去我想去的任何地方？』
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?	你們認為如何，諸比官？
api nu so puriso evaṃkārī tasmiṃ kulle kiccakārī assā”ti?	Would that person be doing what should be done with that raft?”	那個人對那個木筏所做的，是應當做的事嗎？」

“No hetaṃ, bhante”.	“No, sir.”	「不，世尊。」
“Kathaṃkārī ca so, bhikkhave, puriso tasmiṃ kulle kiccakārī assa?	“And what, monks, should that person do with the raft?	「那麼，諸比丘，那個人應當如何處理那個木筏呢？
Idha, bhikkhave, tassa purisassa uttiṇṇassa pāraṅgatassa evamassa:	When they’d crossed over they should think:	當他渡過後，他應當想：
‘bahukāro kho me ayaṃ kullo;	‘This raft has been very helpful to me. …	『這個木筏對我幫助很大。…
imāhaṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ uttiṇṇo.
Yannūnāhaṃ imaṃ kullaṃ thale vā ussādetvā udake vā opilāpetvā yena kāmaṃ pakkameyyan’ti.	Why don’t I beach it on dry land or set it adrift on the water and go wherever I want?’	我何不將它拖上岸，或讓它在水中漂流，然後去我想去的任何地方？』
Evaṃkārī kho so, bhikkhave, puriso tasmiṃ kulle kiccakārī assa.	That’s what that person should do with the raft.	這才是那個人應當對那個木筏做的事。
Evameva kho, bhikkhave, kullūpamo mayā dhammo desito nittharaṇatthāya, no gahaṇatthāya.	In the same way, I have taught how The Dharma is similar to a raft: it’s for crossing over, not for holding on.	同樣地，我教導的法如何如筏喻：是為了渡河，而非執取。
Kullūpamaṃ vo, bhikkhave, dhammaṃ desitaṃ, ājānantehi dhammāpi vo pahātabbā pageva adhammā.	By understanding the simile of the raft, you will even give up the Dharmas, let alone what is against the Dharmas.	通過理解筏喻，你們甚至將捨棄法，何況是非法呢？

Chayimāni, bhikkhave, diṭṭhiṭṭhānāni.	monks, there are these six grounds for views.	比丘们，有这六种见地。
Katamāni cha?	What six?	哪六种？
Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto,	Take an uneducated ordinary person who has not seen the noble ones, and is neither skilled nor trained in The Dharma of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in The Dharma of the good persons.	未受教育的普通人，没有见过高尚的人，也没有受过高尚之法的熏陶和训练。他们没有见过善人，也没有受过善人法的熏陶和训练。
rūpaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati;	They regard form like this: ‘This is mine, I am this, this is my self.’	他们这样看待形式：“这是我的，我就是这个，这是我的自我。”
vedanaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati;	They also regard feeling …	他们也这样看待感受……
saññaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati;	perception …	认知……
saṅkhāre ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati;	co-activities …	协同活动……
yampi taṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ, anuvicaritaṃ manasā tampi ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati;	whatever is seen, heard, thought, cognized, searched, and explored by the mind like this: ‘This is mine, I am this, this is my self.’	所有通过心所见、所闻、所思、所知、所寻、所究的，都像这样：“这是我的，我就是这个，这是我的自我。”
yampi taṃ diṭṭhiṭṭhānaṃ—	And the same for this ground for views:	对于这种见地也是如此：
so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva ṭhassāmīti—	‘The self and the cosmos are one and the same. After death I will be permanent, everlasting, eternal, imperishable, and will last forever and ever.’	“自我与宇宙是一体的。死后我将是永久的，永恒的，不朽的，永远持续下去。”
tampi ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati.	They also regard this: ‘This is mine, I am this, this is my self.’	他们也这样看待：“这是我的，我就是这个，这是我的自我。”

(educated noble-one's-disciple)

Sutavā ca kho, bhikkhave, ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto,	But an educated noble-one's-disciple has seen the noble ones, and is skilled and trained in The Dharma of the noble ones. They’ve seen good persons, and are skilled and trained in The Dharma of the good persons.	但受过教育的圣弟子，见过高尚的人，并且受过高尚之法的熏陶和训练。他们见过善人，并且受过善人法的熏陶和训练。
rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati;	They regard form like this: ‘This is not mine, I am not this, this is not my self.’	他们这样看待形式：“这不是我的，我不是这个，这不是我的自我。”
vedanaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati;	They also regard feeling …	他们也这样看待感受……
saññaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati;	perception …	认知……
saṅkhāre ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati;	co-activities …	协同活动……
yampi taṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ, anuvicaritaṃ manasā, tampi ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati;	whatever is seen, heard, thought, cognized, searched, and explored by the mind like this: ‘This is not mine, I am not this, this is not my self.’	所有通过心所见、所闻、所思、所知、所寻、所究的，都像这样：“这不是我的，我不是这个，这不是我的自我。”
yampi taṃ diṭṭhiṭṭhānaṃ—	And the same for this ground for views:	对于这种见地也是如此：
so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva ṭhassāmīti—	‘The self and the cosmos are one and the same. After death I will be permanent, everlasting, eternal, imperishable, and will last forever and ever.’	“自我与宇宙是一体的。死后我将是永久的，永恒的，不朽的，永远持续下去。”
tampi ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati.	They also regard this: ‘This is not mine, I am not this, this is not my self.’	他们也这样看待：“这不是我的，我不是这个，这不是我的自我。”
So evaṃ samanupassanto asati na paritassatī”ti.	Seeing in this way they’re not anxious about what doesn’t exist.”	这样看待，他们就不会对不存在的事物感到焦虑。”

(anxiety)

Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca:	When he said this, one of the monks asked the Buddha:	他说这话时，一位比丘问佛陀：
“siyā nu kho, bhante, bahiddhā asati paritassanā”ti?	“Sir, can there be anxiety about what doesn’t exist externally?”	“尊者，对外在不存在的事物会有焦虑吗？”
“Siyā, bhikkhū”ti—bhagavā avoca.	“There can, monk,” said the Buddha.	“会的，比丘，”佛陀说。
“Idha bhikkhu ekaccassa evaṃ hoti:	“It’s when someone thinks:	“那是当有人这样想的时候：
‘ahu vata me, taṃ vata me natthi;	‘Oh, but it used to be mine, and it is mine no more.	‘哦，它曾经是我的，现在不再是我的了。
siyā vata me, taṃ vatāhaṃ na labhāmī’ti.	Oh, but it could be mine, and I will get it no more.’	哦，它可能曾经是我的，但我再也得不到了。’
So socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati.	They sorrow and pine and lament, beating their breast and falling into confusion.	他们悲伤、憔悴、哀叹，捶胸顿足，陷入混乱。
Evaṃ kho, bhikkhu, bahiddhā asati paritassanā hotī”ti.	That’s how there is anxiety about what doesn’t exist externally.”	这就是对外在不存在的事物感到焦虑的方式。”

“Siyā pana, bhante, bahiddhā asati aparitassanā”ti?	“But can there be no anxiety about what doesn’t exist externally?”	“但是对外在不存在的事物能否没有焦虑呢？”
“Siyā, bhikkhū”ti—bhagavā avoca.	“There can, monk,” said the Buddha.	“可以的，比丘，”佛陀说。
“Idha bhikkhu ekaccassa na evaṃ hoti:	“It’s when someone doesn’t think:	“那是当有人不这样想的时候：
‘ahu vata me, taṃ vata me natthi;	‘Oh, but it used to be mine, and it is mine no more.	‘哦，它曾经是我的，现在不再是我的了。
siyā vata me, taṃ vatāhaṃ na labhāmī’ti.	Oh, but it could be mine, and I will get it no more.’	哦，它可能曾经是我的，但我再也得不到了。’
So na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati.	They don’t sorrow and pine and lament, beating their breast and falling into confusion.	他们不悲伤、不憔悴、不哀叹，不捶胸顿足，不陷入混乱。
Evaṃ kho, bhikkhu, bahiddhā asati aparitassanā hotī”ti.	That’s how there is no anxiety about what doesn’t exist externally.”	这就是对外在不存在的事物没有焦虑的方式。”

“Siyā nu kho, bhante, ajjhattaṃ asati paritassanā”ti?	“But can there be anxiety about what doesn’t exist internally?”	“但是对内在不存在的事物会有焦虑吗？”
“Siyā, bhikkhū”ti—bhagavā avoca.	“There can, monk,” said the Buddha.	“会的，比丘，”佛陀说。
“Idha, bhikkhu, ekaccassa evaṃ diṭṭhi hoti:	“It’s when someone has such a view:	“那是当有人持有这种见地的时候：
‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva ṭhassāmī’ti.	‘The self and the cosmos are one and the same. After death I will be permanent, everlasting, eternal, imperishable, and will last forever and ever.’	‘自我与宇宙是一体的。死后我将是永久的，永恒的，不朽的，永远持续下去。’
So suṇāti tathāgatassa vā tathāgatasāvakassa vā sabbesaṃ diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānaṃ samugghātāya sabbasaṅkhārasamathāya sabbūpadhipaṭinissaggāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammaṃ desentassa.	They hear the Realized One or their disciple teaching Dhamma for the uprooting of all grounds, dedications, obsessions, insistences, and underlying tendencies regarding views; for the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvana.	他们听到如来或其弟子教导佛法，旨在根除所有关于见地的基础、奉献、执着、坚持和潜在倾向；旨在平息所有活动，放下所有执着，终止贪爱，消退，止息，涅槃。
Tassa evaṃ hoti:	They think:	他们想：
‘ucchijjissāmi nāmassu, vinassissāmi nāmassu, nassu nāma bhavissāmī’ti.	‘Whoa, I’m going to be annihilated and destroyed! I won’t exist any more!’	‘哎呀，我将被消灭和摧毁！我将不复存在！’
So socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati.	They sorrow and pine and lament, beating their breast and falling into confusion.	他们悲伤、憔悴、哀叹，捶胸顿足，陷入混乱。
Evaṃ kho, bhikkhu, ajjhattaṃ asati paritassanā hotī”ti.	That’s how there is anxiety about what doesn’t exist internally.”	这就是对内在不存在的事物感到焦虑的方式。”

“Siyā pana, bhante, ajjhattaṃ asati aparitassanā”ti?	“But can there be no anxiety about what doesn’t exist internally?”	“但是对内在不存在的事物能否没有焦虑呢？”
“Siyā, bhikkhū”ti bhagavā avoca.	“There can,” said the Buddha.	“可以的，”佛陀说。
“Idha, bhikkhu, ekaccassa na evaṃ diṭṭhi hoti:	“It’s when someone doesn’t have such a view:	“那是当有人不持有这种见地的时候：
‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva ṭhassāmī’ti.	‘The self and the cosmos are one and the same. After death I will be permanent, everlasting, eternal, imperishable, and will last forever and ever.’	‘自我与宇宙是一体的。死后我将是永久的，永恒的，不朽的，永远持续下去。’
So suṇāti tathāgatassa vā tathāgatasāvakassa vā sabbesaṃ diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānaṃ samugghātāya sabbasaṅkhārasamathāya sabbūpadhipaṭinissaggāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammaṃ desentassa.	They hear the Realized One or their disciple teaching Dhamma for the uprooting of all grounds, dedicationss, obsessions, insistences, and underlying tendencies regarding views; for the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvana.	他们听到如来或其弟子教导佛法，旨在根除所有关于见地的基础、奉献、执着、坚持和潜在倾向；旨在平息所有活动，放下所有执着，终止贪爱，消退，止息，涅槃。
Tassa na evaṃ hoti:	It never occurs to them:	他们从不这样想：
‘ucchijjissāmi nāmassu, vinassissāmi nāmassu, nassu nāma bhavissāmī’ti.	‘Whoa, I’m going to be annihilated and destroyed! I won’t exist any more!’	‘哎呀，我将被消灭和摧毁！我将不复存在！’
So na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati.	They don’t sorrow and pine and lament, beating their breast and falling into confusion.	他们不悲伤、不憔悴、不哀叹，不捶胸顿足，不陷入混乱。
Evaṃ kho, bhikkhu, ajjhattaṃ asati aparitassanā hoti.	That’s how there is no anxiety about what doesn’t exist internally.	这就是对内在不存在的事物没有焦虑的方式。”

Taṃ, bhikkhave, pariggahaṃ pariggaṇheyyātha, yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva tiṭṭheyya.	monks, it would make sense to be possessive about something that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.	比丘们，如果有什么东西是永久的、永恒的、不朽的、永远存在的，那么对它产生占有欲是合理的。
Passatha no tumhe, bhikkhave, taṃ pariggahaṃ yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva tiṭṭheyyā”ti?	But do you see any such possession?”	但是你们看到有这样的占有吗？”
“No hetaṃ, bhante”.	“No, sir.”	“没有，尊者。”
“Sādhu, bhikkhave.	“Good, monks!	“很好，比丘们！
Ahampi kho taṃ, bhikkhave, pariggahaṃ na samanupassāmi yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva tiṭṭheyya.	I also can’t see any such possession.	我也看不到任何这样的占有。

Taṃ, bhikkhave, attavādupādānaṃ upādiyetha, yaṃsa attavādupādānaṃ upādiyato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā.	It would make sense to grasp at a doctrine of self that didn’t give rise to sorrow, lamentation, pain, sadness, and distress.	执着于一种不会带来悲伤、哀叹、痛苦、悲伤和苦恼的自我学说是合理的。
Passatha no tumhe, bhikkhave, taṃ attavādupādānaṃ yaṃsa attavādupādānaṃ upādiyato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā”ti?	But do you see any such doctrine of self?”	但你们看到有这样的自我学说吗？”
“No hetaṃ, bhante”.	“No, sir.”	“没有，尊者。”
“Sādhu, bhikkhave.	“Good, monks!	“很好，比丘们！
Ahampi kho taṃ, bhikkhave, attavādupādānaṃ na samanupassāmi yaṃsa attavādupādānaṃ upādiyato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā.	I also can’t see any such doctrine of self.	我也看不到任何这样的自我学说。

Taṃ, bhikkhave, diṭṭhinissayaṃ nissayetha yaṃsa diṭṭhinissayaṃ nissayato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā.	It would make sense to rely on a view that didn’t give rise to sorrow, lamentation, pain, sadness, and distress.	依赖一种不会引起悲伤、哀叹、痛苦、忧愁和苦恼的观点是合理的。
Passatha no tumhe, bhikkhave, taṃ diṭṭhinissayaṃ yaṃsa diṭṭhinissayaṃ nissayato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā”ti?	But do you see any such view to rely on?”	但是你们看到有任何可以依赖的这种观点吗？”
“No hetaṃ, bhante”.	“No, sir.”	“没有，尊者。”
“Sādhu, bhikkhave.	“Good, monks!	“很好，比丘们！
Ahampi kho taṃ, bhikkhave, diṭṭhinissayaṃ na samanupassāmi yaṃsa diṭṭhinissayaṃ nissayato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā”.	I also can’t see any such view to rely on.	我也看不到任何可以依赖的这种观点。

“Attani vā, bhikkhave, sati ‘attaniyaṃ me’ti assā”ti?

monks, were a self to exist, would there be the thought, ‘Belonging to my self’?”

比丘们，如果有一个自我存在，会有‘属于我的自我’这种想法吗？”

“Evaṃ, bhante”.

“Yes, sir.”

“是的，尊者。”

“Attaniye vā, bhikkhave, sati ‘attā me’ti assā”ti?	“Were what belongs to a self to exist, would there be the thought, ‘My self’?”	“如果属于自我的东西存在，会有‘我的自我’这种想法吗？”
“Evaṃ, bhante”.	“Yes, sir.”	“是的，尊者。”

“Attani ca, bhikkhave, attaniye ca saccato thetato anupalabbhamāne, yampi taṃ diṭṭhiṭṭhānaṃ:	“But self and what belongs to a self are not acknowledged as a genuine fact. This being so, is not the following a totally foolish teaching:	“但是自我和属于自我的东西不被承认为真实的存在。既然如此，以下这种教导难道不是完全愚蠢的吗：
‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva ṭhassāmī’ti—	‘The self and the cosmos are one and the same. After death I will be permanent, everlasting, eternal, imperishable, and will last forever and ever’?”	‘自我与宇宙是一体的。死后我将是永久的，永恒的，不朽的，永远持续下去’？”
nanāyaṃ, bhikkhave, kevalo paripūro bāladhammo”ti?

“Kiñhi no siyā, bhante, kevalo hi, bhante, paripūro bāladhammo”ti.

“What else could it be, sir? It’s a totally foolish teaching.”

“尊者，还能是什么呢？这完全是愚蠢的教导。”

“Taṃ kiṃ maññatha, bhikkhave,	“What do you think, monks?	“你们认为呢，比丘们？
rūpaṃ niccaṃ vā aniccaṃ vā”ti?	Is form permanent or impermanent?”	色是常还是无常？”

“Aniccaṃ, bhante”.

“Impermanent, sir.”

“无常，尊者。”

“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?

“But if it’s impermanent, is it suffering or happiness?”

“但如果它是无常的，它是苦还是乐？”

“Dukkhaṃ, bhante”.

“Suffering, sir.”

“苦，尊者。”

“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ—	“But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus:	“但如果它是无常的、苦的，并且容易坏灭，它适合被这样看待吗：
etaṃ mama, esohamasmi, eso me attā”ti?	‘This is mine, I am this, this is my self’?”	‘这是我的，我就是这个，这是我的自我’？”

“No hetaṃ, bhante”.

“No, sir.”

“不，尊者。”

“Taṃ kiṃ maññatha, bhikkhave,	“What do you think, monks?	“你们认为呢，比丘们？
vedanā … pe …	Is feeling …	受是……
saññā …	perception …	想是……
saṅkhārā …	co-activities …	行是……
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?	consciousness permanent or impermanent?”	识是常还是无常？”

“Aniccaṃ, bhante”.

“Impermanent, sir.”

“无常，尊者。”

“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?

“But if it’s impermanent, is it suffering or happiness?”

“但如果它是无常的，它是苦还是乐？”

“Dukkhaṃ, bhante”.

“Suffering, sir.”

“苦，尊者。”

“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ—	“But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus:	“但如果它是无常的、苦的，并且容易坏灭，它适合被这样看待吗：
etaṃ mama, esohamasmi, eso me attā”ti?	‘This is mine, I am this, this is my self’?”	‘这是我的，我就是这个，这是我的自我’？”

“No hetaṃ, bhante”.

“No, sir.”

“不，尊者。”

“Tasmātiha, bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ, ajjhattaṃ vā bahiddhā vā, oḷārikaṃ vā sukhumaṃ vā, hīnaṃ vā paṇītaṃ vā, yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti—evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	“So, monks, you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’	所以，比丘们，你们应该以正见真实地看待任何一种色——过去、未来或现在；内在或外在；粗或细；劣或优；远或近：所有的色——都应该这样看待：‘这不是我的，我不是这个，这不是我的自我。’
Yā kāci vedanā … pe …	You should truly see any kind of feeling …	你们应该真实地看待任何一种受……
yā kāci saññā …	perception …	想……
ye keci saṅkhārā …	co-activities …	行……
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ, ajjhattaṃ vā bahiddhā vā, oḷārikaṃ vā sukhumaṃ vā, hīnaṃ vā paṇītaṃ vā, yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti—evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’	识——过去、未来或现在；内在或外在；粗或细；劣或优；远或近：所有的识——都应该这样看待：‘这不是我的，我不是这个，这不是我的自我。’

Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmiṃ nibbindati, vedanāya nibbindati, saññāya nibbindati, saṅkhāresu nibbindati, viññāṇasmiṃ nibbindati,	Seeing this, a learned noble-one's-disciple grows disenchanted with form, feeling, perception, co-activities, and consciousness.	看到这一点，一位有学识的圣弟子对色、受、想、行和识感到厌离。
nibbidā virajjati, virāgā vimuccati, vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.	厌离之后，欲望就会消退。当欲望消退时，他们就得到了解脱。当他们得到解脱时，他们就知道自己已经解脱了。
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’	他们明白：‘轮回已尽，梵行已立，所作已办，不再有任何存在状态。’
Ayaṃ vuccati, bhikkhave, bhikkhu ukkhittapaligho itipi, saṃkiṇṇaparikkho itipi, abbūḷhesiko itipi, niraggaḷo itipi, ariyo pannaddhajo pannabhāro visaṃyutto itipi.	This is called a monk who has lifted up the cross-bar, filled in the trench, and pulled up the pillar; who is unbarred, a noble one with banner and burden put down, detached.	这被称为一个比丘，他已举起横杆，填平了壕沟，拔起了柱子；他已无碍，是一位放下旗帜和重担、超然的圣者。

Kathañca, bhikkhave, bhikkhu ukkhittapaligho hoti?	And how has a monk lifted the cross-bar?	比丘如何举起横杆？
Idha, bhikkhave, bhikkhuno avijjā pahīnā hoti, ucchinnamūlā tālāvatthukatā anabhāvaṅkatā, āyatiṃ anuppādadhammā.	It’s when a monk has given up ignorance, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.	那就是比丘已经舍弃了无明，连根拔起，使它像棕榈树桩一样，彻底消灭了它，使它将来无法生起。
Evaṃ kho, bhikkhave, bhikkhu ukkhittapaligho hoti.	That’s how a monk has lifted the cross-bar.	比丘就是这样举起横杆的。

Kathañca, bhikkhave, bhikkhu saṅkiṇṇaparikkho hoti?	And how has a monk filled in the trench?	比丘如何填平壕沟？
Idha, bhikkhave, bhikkhuno ponobbhaviko jātisaṃsāro pahīno hoti, ucchinnamūlo tālāvatthukato anabhāvaṅkato, āyatiṃ anuppādadhammo.	It’s when a monk has given up transmigrating through births in future lives, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.	那就是比丘已经舍弃了未来世的轮回，连根拔起，使它像棕榈树桩一样，彻底消灭了它，使它将来无法生起。
Evaṃ kho, bhikkhave, bhikkhu saṅkiṇṇaparikkho hoti.	That’s how a monk has filled in the trench.	比丘就是这样填平壕沟的。

Kathañca, bhikkhave, bhikkhu abbūḷhesiko hoti?	And how has a monk pulled up the pillar?	比丘如何拔起柱子？
Idha, bhikkhave, bhikkhuno taṇhā pahīnā hoti, ucchinnamūlā tālāvatthukatā anabhāvaṅkatā, āyatiṃ anuppādadhammā.	It’s when a monk has given up craving, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.	那就是比丘已经舍弃了贪爱，连根拔起，使它像棕榈树桩一样，彻底消灭了它，使它将来无法生起。
Evaṃ kho, bhikkhave, bhikkhu abbūḷhesiko hoti.	That’s how a monk has pulled up the pillar.	比丘就是这样拔起柱子的。

Kathañca, bhikkhave, bhikkhu niraggaḷo hoti?	And how is a monk unbarred?	比丘如何无碍？
Idha, bhikkhave, bhikkhuno pañca orambhāgiyāni saṃyojanāni pahīnāni honti, ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni, āyatiṃ anuppādadhammāni.	It’s when a monk has given up the five lower fetters, cut them off at the root, made them like a palm stump, obliterated them, so they’re unable to arise in the future.	那就是比丘已经舍弃了五下分结，连根拔起，使它们像棕榈树桩一样，彻底消灭了它们，使它们将来无法生起。
Evaṃ kho, bhikkhave, bhikkhu niraggaḷo hoti.	That’s how a monk is unbarred.	比丘就是这样无碍的。

Kathañca, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṃyutto hoti?	And how is a monk a noble one with banner and burden put down, detached?	比丘如何放下旗帜、重担，超然自若？
Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti, ucchinnamūlo tālāvatthukato anabhāvaṅkato, āyatiṃ anuppādadhammo.	It’s when a monk has given up the conceit ‘I am’, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.	那就是比丘已经舍弃了“我慢”，连根拔起，使它像棕榈树桩一样，彻底消灭了它，使它将来无法生起。
Evaṃ kho, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṃyutto hoti.	That’s how a monk is a noble one with banner and burden put down, detached.	比丘就是这样放下旗帜、重担，超然自若的。

Evaṃ vimuttacittaṃ kho, bhikkhave, bhikkhuṃ saindā devā sabrahmakā sapajāpatikā anvesaṃ nādhigacchanti:	When a monk’s mind is freed like this, the gods together with Indra, Brahmā, and Pajāpati, search as they may, will not find	当比丘的心像这样解脱时，天神们，包括帝释天、梵天和波阇波提，即使竭力寻找，也找不到
‘idaṃ nissitaṃ tathāgatassa viññāṇan’ti.	anything that such a Realized One’s consciousness depends on.	任何能让这位如来意识所依赖的东西。
Taṃ kissa hetu?	Why is that?	为什么会这样呢？
Diṭṭhevāhaṃ, bhikkhave, dhamme tathāgataṃ ananuvijjoti vadāmi.	Because even in the present life the Realized One is undiscoverable, I say.	因为我说，即使在今生，如来也是不可发现的。
Evaṃvādiṃ kho maṃ, bhikkhave, evamakkhāyiṃ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti:	Though I speak and explain like this, certain ascetics and brahmins misrepresent me with the false, baseless, lying, untruthful claim:	尽管我这样说和解释，某些沙门和婆罗门却用虚假的、毫无根据的、谎言的、不真实的言论来诬蔑我：
‘venayiko samaṇo gotamo, sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpetī’ti.	‘The ascetic Gotama is an exterminator. He advocates the annihilation, eradication, and obliteration of an existing being.’	“沙门乔达摩是一个灭绝者。他主张现有众生的消灭、根除和湮灭。”
Yathā cāhaṃ na, bhikkhave, yathā cāhaṃ na vadāmi, tathā maṃ te bhonto samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti:	I have been falsely misrepresented as being what I am not, and saying what I do not say.	我被虚假地诬蔑为我不是的东西，说我没有说过的话。
‘venayiko samaṇo gotamo, sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpetī’ti.

Pubbe cāhaṃ, bhikkhave, etarahi ca dukkhañceva paññāpemi, dukkhassa ca nirodhaṃ.	In the past, as today, what I describe is suffering and the cessation of suffering.	过去如此，今天也如此，我所描述的是苦和苦的止息。
Tatra ce, bhikkhave, pare tathāgataṃ akkosanti paribhāsanti rosenti vihesenti, tatra, bhikkhave, tathāgatassa na hoti āghāto na appaccayo na cetaso anabhiraddhi.	This being so, if others abuse, attack, harass, and trouble the Realized One, he doesn’t get resentful, bitter, and emotionally exasperated.	既然如此，如果他人辱骂、攻击、骚扰和烦扰如来，他不会怨恨、痛苦和情绪激动。

Tatra ce, bhikkhave, pare tathāgataṃ sakkaronti garuṃ karonti mānenti pūjenti, tatra, bhikkhave, tathāgatassa na hoti ānando na somanassaṃ na cetaso uppilāvitattaṃ.	Or if others honor, respect, revere, or venerate him, he doesn’t get thrilled, elated, and emotionally excited.	或者如果他人尊敬、尊重、敬仰、崇拜他，他不会感到兴奋、高兴和情绪激动。
Tatra ce, bhikkhave, pare vā tathāgataṃ sakkaronti garuṃ karonti mānenti pūjenti, tatra, bhikkhave, tathāgatassa evaṃ hoti:	He just thinks:	他只是想：
‘yaṃ kho idaṃ pubbe pariññātaṃ tattha me evarūpā kārā karīyantī’ti.	‘They do such things for what has already been completely understood.’	“他们这样做是为了已经完全理解的东西。”
Tasmātiha, bhikkhave, tumhe cepi pare akkoseyyuṃ paribhāseyyuṃ roseyyuṃ viheseyyuṃ, tatra tumhe hi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā.	So, monks, if others abuse, attack, harass, and trouble you, don’t make yourselves resentful, bitter, and emotionally exasperated.	所以，比丘们，如果他人辱骂、攻击、骚扰和烦扰你们，不要让自己怨恨、痛苦和情绪激动。
Tasmātiha, bhikkhave, tumhe cepi pare sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, tatra tumhehi na ānando na somanassaṃ na cetaso uppilāvitattaṃ karaṇīyaṃ.	Or if others honor, respect, revere, or venerate you, don’t make yourselves thrilled, elated, and emotionally excited.	或者如果他人尊敬、尊重、敬仰、崇拜你们，不要让自己兴奋、高兴和情绪激动。
Tasmātiha, bhikkhave, tumhe cepi pare sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, tatra tumhākaṃ evamassa:	Just think:	只管想：
‘yaṃ kho idaṃ pubbe pariññātaṃ, tatthame evarūpā kārā karīyantī’ti.	‘They do such things for what has already been completely understood.’	“他们这样做是为了已经完全理解的东西。”

Tasmātiha, bhikkhave, yaṃ na tumhākaṃ taṃ pajahatha;	So, monks, give up what isn't yours.	所以，比丘们，放弃不属于你们的东西。
taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati.	Giving it up will be for your lasting welfare and happiness.	放弃它们将给你们带来长久的福祉和幸福。
Kiñca, bhikkhave, na tumhākaṃ?	And what isn’t yours?	什么不属于你们？
Rūpaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha;	Form isn’t yours: give it up.	色不属于你们：放弃它。
taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati.	Giving it up will be for your lasting welfare and happiness.	放弃它将给你们带来长久的福祉和幸福。
Vedanā, bhikkhave, na tumhākaṃ, taṃ pajahatha;	Feeling …	受……
sā vo pahīnā dīgharattaṃ hitāya sukhāya bhavissati.
Saññā, bhikkhave, na tumhākaṃ, taṃ pajahatha;	perception …	想……
sā vo pahīnā dīgharattaṃ hitāya sukhāya bhavissati.
Saṅkhārā, bhikkhave, na tumhākaṃ, te pajahatha;	co-activities …	行……
te vo pahīnā dīgharattaṃ hitāya sukhāya bhavissanti.
Viññāṇaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha;	consciousness isn’t yours: give it up.	识不属于你们：放弃它。
taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati.	Giving it up will be for your lasting welfare and happiness.	放弃它将给你们带来长久的福祉和幸福。
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?	你们认为呢，比丘们？
yaṃ imasmiṃ jetavane tiṇakaṭṭhasākhāpalāsaṃ, taṃ jano hareyya vā daheyya vā yathāpaccayaṃ vā kareyya.	Suppose a person was to carry off the grass, sticks, branches, and leaves in this Jeta’s Grove, or burn them, or do what they want with them.	假设有人要把这祇陀林的草、木、枝叶搬走，或者烧掉，或者随心所欲地处理它们。
Api nu tumhākaṃ evamassa:	Would you think:	你们会想：
‘amhe jano harati vā dahati vā yathāpaccayaṃ vā karotī’”ti?	‘This person is carrying us off, burning us, or doing what they want with us?’”	“这人把我们搬走、烧掉，或者随心所欲地处理我们吗？”
“No hetaṃ, bhante”.	“No, sir.	“不，尊者。
“Taṃ kissa hetu”?	Why is that?	为什么呢？
“Na hi no etaṃ, bhante, attā vā attaniyaṃ vā”ti.	Because that’s neither self nor belonging to self.”	因为那既不是自我，也不属于自我。”
“Evameva kho, bhikkhave, yaṃ na tumhākaṃ taṃ pajahatha;	“In the same way, monks, give up what isn't yours.	“同样地，比丘们，放弃不属于你们的东西。
taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati.	Giving it up will be for your lasting welfare and happiness.	放弃它将给你们带来长久的福祉和幸福。
Kiñca, bhikkhave, na tumhākaṃ?	And what isn’t yours?	什么不属于你们？
Rūpaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha;	Form …	色……
taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati.
Vedanā, bhikkhave … pe …	feeling …	受……
saññā, bhikkhave …	perception …	想……
saṅkhārā, bhikkhave … pe …	co-activities …	行……
viññāṇaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha;	consciousness isn’t yours: give it up.	识不属于你们：放弃它。
taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati.	Giving it up will be for your lasting welfare and happiness.	放弃它将给你们带来长久的福祉和幸福。

Evaṃ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.	Thus The Dharma has been well explained by me, made clear, opened, illuminated, and stripped of patchwork.	因此，佛法已被我善加解释，清楚明了，揭示开显，破除迷障。
Evaṃ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike ye te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññāvimuttā, vaṭṭaṃ tesaṃ natthi paññāpanāya.	In this Dharma there are monks who are perfected, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and are rightly freed through enlightenment. For them, there is no cycle of rebirths to be found. …	在此佛法中，有已证得圆满的僧侣，他们已断尽烦恼，圆满梵行，所作已办，放下重担，达到自身目的，彻底断除轮回的束缚，并透过觉悟正当地解脱。对他们而言，不再有轮回可寻觅。……

Evaṃ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.
Evaṃ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṃ bhikkhūnaṃ pañcorambhāgiyāni saṃyojanāni pahīnāni, sabbe te opapātikā, tattha parinibbāyino, anāvattidhammā tasmā lokā.	In this Dharma there are monks who have given up the five lower fetters. All of them are reborn spontaneously. They are nirvana'd there, and are not liable to return from that world. …	在此佛法中，有已断除五下分结的僧侣。他们都将自发地再生。他们将在那里涅槃，不再从此世回归。……

Evaṃ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.
Evaṃ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṃ bhikkhūnaṃ tīṇi saṃyojanāni pahīnāni, rāgadosamohā tanubhūtā, sabbe te sakadāgāmino, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti.	In this Dharma there are monks who, having given up three fetters, and weakened greed, hate, and delusion, are once-returners. All of them come back to this world once only, then make an end of suffering. …	在此佛法中，有已断除三结，并减弱贪、嗔、痴的僧侣，他们是“一来果”。他们都只回到此世一次，然后终结苦痛。……

Evaṃ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.
Evaṃ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṃ bhikkhūnaṃ tīṇi saṃyojanāni pahīnāni, sabbe te sotāpannā, avinipātadhammā, niyatā sambodhiparāyanā.	In this Dharma there are monks who have ended three fetters. All of them are stream-enterers, not liable to be reborn in the underworld, bound for awakening. …	在此佛法中，有已断除三结的僧侣。他们都是“入流果”，不会再生于恶道，注定会觉悟。……

Evaṃ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.
Evaṃ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike ye te bhikkhū dhammānusārino saddhānusārino sabbe te sambodhiparāyanā.	In this Dharma there are monks who are followers of dharmas, or followers by justifiable-trust. All of them are bound for awakening.	在此佛法中，有法随行者，或信解脱者。他们都注定会觉悟。

Evaṃ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.	Thus The Dharma has been well explained by me, made clear, opened, illuminated, and stripped of patchwork.	因此，佛法已被我善加解释，清楚明了，揭示开显，破除迷障。
Evaṃ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṃ mayi saddhāmattaṃ pemamattaṃ sabbe te saggaparāyanā”ti.	In this Dharma there are those who have a degree of justifiable-trust and love for me. All of them are bound for heaven.”	在此佛法中，对我有一定程度的信解和爱的人。他们都将注定升天。”

Idamavoca bhagavā.	That is what the Buddha said.	佛陀如是说。
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.	比丘们心满意足，对佛陀的话感到高兴。

+

MN 23 Vammika: 🐜The Ant-Hill

+ all- all

• 23.1 (deity asks monk Kassapa a strange riddle)
• +23.2 (Kassapa went to the Buddha to get answers to riddles on ant hill)
  • 23.2.1 (🐜‘ant-hill’ is)
  • 23.2.2 (fuming at night and flaming by day is)
  • 23.2.4 (brahmin, sage is)
  • 23.2.6 (⚔️ sword, digging, is)
  • 23.2.8 (bar is)
  • 23.2.9 (🐸bullfrog is)
  • 23.2.10 (forked path is)
  • 23.2.11 (box is)
  • 23.2.12 (🐢 tortoise is)
  • 23.2.13 (🪓axe and block is)
  • 23.2.14 (piece of flesh is)
  • 23.2.15 (🐉dragon is)

(2023 SP-FLUENT translation by frankk‍ derived from B. Sujato‍)

Evaṃ me sutaṃ—​	So I have heard.	如是我闻。
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.	一时，佛陀住在舍卫城附近的祇园，给孤独园。
Tena kho pana samayena āyasmā kumārakassapo andhavane viharati.	Now at that time Venerable Kassapa the Prince was staying in the Dark Forest.	那时，迦叶王子尊者住在黑林中。
Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ andhavanaṃ obhāsetvā yenāyasmā kumārakassapo tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā āyasmantaṃ kumārakassapaṃ etadavoca:	Then, late at night, a glorious deity, lighting up the entire Dark Forest, went up to Kassapa, stood to one side, and said:	夜深时，一位光芒万丈的天神照亮了整个黑林，走到迦叶身旁，站在一侧，说道：

“Bhikkhu bhikkhu, ayaṃ vammiko rattiṃ dhūmāyati, divā pajjalati.	“Monk, monk! This ant-hill fumes by night and flames by day.	“比丘，比丘！这个蚁丘夜间冒烟，白天冒火。
Brāhmaṇo evamāha:	The brahmin said:	婆罗门说：
‘abhikkhaṇa, sumedha, satthaṃ ādāyā’ti.	‘Take up the sword and dig, O sage!’	‘智者啊，拿起剑去挖吧！’
Abhikkhaṇanto sumedho satthaṃ ādāya addasa laṅgiṃ	Taking up the sword and digging, the sage saw a bar:	智者拿起剑去挖，看到了一个横梁：
‘laṅgī, bhadante’ti.	‘A bar, sir!’	‘尊者，一个横梁！’
Brāhmaṇo evamāha:	The brahmin said:	婆罗门说：
‘ukkhipa laṅgiṃ;	‘Throw out the bar!	‘扔掉横梁！
abhikkhaṇa, sumedha, satthaṃ ādāyā’ti.	Take up the sword and dig, O sage!’	智者啊，拿起剑去挖吧！’
Abhikkhaṇanto sumedho satthaṃ ādāya addasa uddhumāyikaṃ.	Taking up the sword and digging, the sage saw a bullfrog:	智者拿起剑去挖，看到了一只牛蛙：
‘Uddhumāyikā, bhadante’ti.	‘A bullfrog, sir!’	‘尊者，一只牛蛙！’
Brāhmaṇo evamāha:	The brahmin said:	婆罗门说：
‘ukkhipa uddhumāyikaṃ;	‘Throw out the bullfrog!	‘扔掉牛蛙！
abhikkhaṇa, sumedha, satthaṃ ādāyā’ti.	Take up the sword and dig, O sage!’	智者啊，拿起剑去挖吧！’
Abhikkhaṇanto sumedho satthaṃ ādāya addasa dvidhāpathaṃ.	Taking up the sword and digging, the sage saw a forked path:	智者拿起剑去挖，看到了一个岔路：
‘Dvidhāpatho, bhadante’ti.	‘A forked path, sir!’	‘尊者，一个岔路！’
Brāhmaṇo evamāha:	The brahmin said:	婆罗门说：
‘ukkhipa dvidhāpathaṃ;	‘Throw out the forked path!	‘扔掉岔路！
abhikkhaṇa, sumedha, satthaṃ ādāyā’ti.	Take up the sword and dig, O sage!’	智者啊，拿起剑去挖吧！’
Abhikkhaṇanto sumedho satthaṃ ādāya addasa caṅgavāraṃ.	Taking up the sword and digging, the sage saw a box:	智者拿起剑去挖，看到了一个盒子：
‘Caṅgavāro, bhadante’ti.	‘A box, sir!’	‘尊者，一个盒子！’
Brāhmaṇo evamāha:	The brahmin said:	婆罗门说：
‘ukkhipa caṅgavāraṃ;	‘Throw out the box!	‘扔掉盒子！
abhikkhaṇa, sumedha, satthaṃ ādāyā’ti.	Take up the sword and dig, O sage!’	智者啊，拿起剑去挖吧！’
Abhikkhaṇanto sumedho satthaṃ ādāya addasa kummaṃ.	Taking up the sword and digging, the sage saw a tortoise:	智者拿起剑去挖，看到了一个乌龟：
‘Kummo, bhadante’ti.	‘A tortoise, sir!’	‘尊者，一只乌龟！’
Brāhmaṇo evamāha:	The brahmin said:	婆罗门说：
‘ukkhipa kummaṃ;	‘Throw out the tortoise!	‘扔掉乌龟！
abhikkhaṇa, sumedha, satthaṃ ādāyā’ti.	Take up the sword and dig, O sage!’	智者啊，拿起剑去挖吧！’
Abhikkhaṇanto sumedho satthaṃ ādāya addasa asisūnaṃ.	Taking up the sword and digging, the sage saw an axe and block:	智者拿起剑去挖，看到了一把斧头和砧木：
‘Asisūnā, bhadante’ti.	‘An axe and block, sir!’	‘尊者，一把斧头和砧木！’
Brāhmaṇo evamāha:	The brahmin said:	婆罗门说：
‘ukkhipa asisūnaṃ;	‘Throw out the axe and block!	‘扔掉斧头和砧木！
abhikkhaṇa, sumedha, satthaṃ ādāyā’ti.	Take up the sword and dig, O sage!’	智者啊，拿起剑去挖吧！’
Abhikkhaṇanto sumedho satthaṃ ādāya addasa maṃsapesiṃ.	Taking up the sword and digging, the sage saw a piece of flesh:	智者拿起剑去挖，看到了一块肉：
‘Maṃsapesi, bhadante’ti.	‘A piece of flesh, sir!’	‘尊者，一块肉！’
Brāhmaṇo evamāha:	The brahmin said:	婆罗门说：
‘ukkhipa maṃsapesiṃ;	‘Throw out the piece of flesh!	‘扔掉那块肉！
abhikkhaṇa, sumedha, satthaṃ ādāyā’ti.	Take up the sword and dig, O sage!’	智者啊，拿起剑去挖吧！’
Abhikkhaṇanto sumedho satthaṃ ādāya addasa nāgaṃ.	Taking up the sword and digging, the sage saw a dragon:	智者拿起剑去挖，看到了一条龙：
‘Nāgo, bhadante’ti.	‘A dragon, sir!’	‘尊者，一条龙！’
Brāhmaṇo evamāha:	The brahmin said:	婆罗门说：
‘tiṭṭhatu nāgo, mā nāgaṃ ghaṭṭesi; namo karohi nāgassā’ti.	‘Leave the dragon! Do not disturb the dragon! Worship the dragon!’	‘留下这条龙！不要打扰这条龙！崇拜这条龙！’

Ime kho tvaṃ, bhikkhu, pañhe bhagavantaṃ upasaṅkamitvā puccheyyāsi, yathā ca te bhagavā byākaroti tathā naṃ dhāreyyāsi.	monk, go to the Buddha and ask him about this riddle. You should remember it in line with his answer.	比丘，去佛陀那里问他这个谜语。你应该根据他的回答记住它。
Nāhaṃ taṃ, bhikkhu, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo imesaṃ pañhānaṃ veyyākaraṇena cittaṃ ārādheyya aññatra tathāgatena vā, tathāgatasāvakena vā, ito vā pana sutvā”ti—	I don’t see anyone in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—who could provide a satisfying answer to this riddle except for the Realized One or his disciple or someone who has heard it from them.”	在这个世间——包括天神、魔罗和梵天，包括沙门和婆罗门，以及天人和人类——我没有看到任何人能对这个谜语给出令人满意的答案，除了如来或他的弟子，或者从他们那里听过的人。”
idamavoca sā devatā.	That is what that deity said	那位天神说了这些话
Idaṃ vatvā tatthevantaradhāyi.	before vanishing right there.	便在那地方消失了。

+

23.2 – (Kassapa went to the Buddha to get answers to riddles on ant hill)

• 23.2.1 (🐜‘ant-hill’ is)
• 23.2.2 (fuming at night and flaming by day is)
• 23.2.4 (brahmin, sage is)
• 23.2.6 (⚔️ sword, digging, is)
• 23.2.8 (bar is)
• 23.2.9 (🐸bullfrog is)
• 23.2.10 (forked path is)
• 23.2.11 (box is)
• 23.2.12 (🐢 tortoise is)
• 23.2.13 (🪓axe and block is)
• 23.2.14 (piece of flesh is)
• 23.2.15 (🐉dragon is)

Atha kho āyasmā kumārakassapo tassā rattiyā accayena yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā kumārakassapo bhagavantaṃ etadavoca:	Then, when the night had passed, Kassapa went to the Buddha, bowed, sat down to one side, and told him what had happened. Then he asked:	于是，天亮后，迦叶去见佛陀，顶礼后坐在一旁，将所发生的事情告诉了佛陀。然后他问道：
“imaṃ, bhante, rattiṃ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ andhavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho, bhante, sā devatā maṃ etadavoca:
‘bhikkhu bhikkhu, ayaṃ vammiko rattiṃ dhūmāyati, divā pajjalati.
Brāhmaṇo evamāha:
“abhikkhaṇa, sumedha, satthaṃ ādāyā”ti.
Abhikkhaṇanto sumedho satthaṃ ādāya … pe …
ito vā pana sutvā’ti.
Idamavoca, bhante, sā devatā.
Idaṃ vatvā tatthevantaradhāyi.
Ko nu kho, bhante, vammiko, kā rattiṃ dhūmāyanā, kā divā pajjalanā, ko brāhmaṇo, ko sumedho, kiṃ satthaṃ, kiṃ abhikkhaṇaṃ, kā laṅgī, kā uddhumāyikā, ko dvidhāpatho, kiṃ caṅgavāraṃ, ko kummo, kā asisūnā, kā maṃsapesi, ko nāgo”ti?	“Sir, what is the ant-hill? What is the fuming by night and flaming by day? Who is the brahmin, and who the sage? What are the sword, the digging, the bar, the bullfrog, the forked path, the box, the tortoise, the axe and block, and the piece of flesh? And what is the dragon?”	“尊者，蚁丘是什么？夜间冒烟、白天冒火是什么？婆罗门是谁，智者是谁？剑是什么，挖掘是什么，横梁、牛蛙、岔路、盒子、乌龟、斧头和砧木，以及那块肉是什么？龙又是什么？”

“‘Vammiko’ti kho, bhikkhu, imassetaṃ cātumahābhūtikassa kāyassa adhivacanaṃ, mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṃsanadhammassa. (1)

“monk, ‘ant-hill’ is a term for this body made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction.

“比丘，‘蚁丘’是这个由四大元素构成的身体的代称，它由父母所生，由米粥养育，易于无常，易于磨损侵蚀，易于破碎和毁灭。

Yaṃ kho, bhikkhu, divā kammante ārabbha rattiṃ anuvitakketi anuvicāreti—	Thinking and considering all night about what you did during the day—	整夜思索你白天所做的事情——
ayaṃ rattiṃ dhūmāyanā.	this is the fuming at night.	这就是夜间冒烟。
Yaṃ kho, bhikkhu, rattiṃ anuvitakketvā anuvicāretvā divā kammante payojeti kāyena vācāya ‘manasā’—	The work you apply yourself to during the day by body, speech, and mind after thinking about it all night—	白天你经过整夜思考后，以身、语、意所从事的工作——
ayaṃ divā pajjalanā. (2–3.)	this is the flaming by day.	这就是白天冒火。

‘Brāhmaṇo’ti kho, bhikkhu, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa.	‘Brahmin’ is a term for the Realized One, the perfected one, the fully awakened Buddha.	“婆罗门”是如来、阿罗汉、正等正觉的佛陀的代名词。
‘Sumedho’ti kho, bhikkhu, sekkhassetaṃ bhikkhuno adhivacanaṃ. (4–5.)	‘Sage’ is a term for the trainee monk.	“贤者”是受训比丘的代名词。

‘Satthan’ti kho, bhikkhu, ariyāyetaṃ paññāya adhivacanaṃ.	‘Sword’ is a term for noble wisdom.	“剑”是圣智慧的代名词。
‘Abhikkhaṇan’ti kho, bhikkhu, vīriyārambhassetaṃ adhivacanaṃ. (6–7.)	‘Digging’ is a term for being energetic.	“挖掘”是精进的代名词。

‘Laṅgī’ti kho, bhikkhu, avijjāyetaṃ adhivacanaṃ.	‘Bar’ is a term for ignorance.	“横木”是无明的代名词。
Ukkhipa laṅgiṃ, pajaha avijjaṃ;	‘Throw out the bar’ means ‘give up ignorance,	“扔掉横木”的意思是“舍弃无明，
abhikkhaṇa, sumedha, satthaṃ ādāyāti ayametassa attho. (8)	take up the sword, sage, and dig.’	拿起剑，贤者，去挖掘。”

‘Uddhumāyikā’ti kho, bhikkhu, kodhūpāyāsassetaṃ adhivacanaṃ.	‘Bullfrog’ is a term for anger and distress.	“牛蛙”是愤怒和苦恼的代称。
Ukkhipa uddhumāyikaṃ, pajaha kodhūpāyāsaṃ;	‘Throw out the bullfrog’ means ‘give up anger and distress’ …	“扔掉牛蛙”的意思是“舍弃愤怒和苦恼”……
abhikkhaṇa, sumedha, satthaṃ ādāyāti ayametassa attho. (9)

‘Dvidhāpatho’ti kho, bhikkhu, vicikicchāyetaṃ adhivacanaṃ.	‘A forked path’ is a term for doubt.	“分岔路”是怀疑的代名词。
Ukkhipa dvidhāpathaṃ, pajaha vicikicchaṃ;	‘Throw out the forked path’ means ‘give up doubt’ …	“扔掉分岔路”的意思是“舍弃怀疑”……
abhikkhaṇa, sumedha, satthaṃ ādāyāti ayametassa attho. (10)

‘Caṅgavāran’ti kho, bhikkhu, pañcannetaṃ nīvaraṇānaṃ adhivacanaṃ, seyyathidaṃ—	‘Box’ is a term for the five hindrances, that is:	“盒子”是指五盖，即：
kāmacchandanīvaraṇassa, byāpādanīvaraṇassa, thinamiddhanīvaraṇassa, uddhaccakukkuccanīvaraṇassa, vicikicchānīvaraṇassa.	the hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.	贪欲盖、嗔恚盖、昏沉睡眠盖、掉举恶作盖、疑盖。
Ukkhipa caṅgavāraṃ, pajaha pañca nīvaraṇe;	‘Throw out the box’ means ‘give up the five hindrances’ …	“扔掉盒子”的意思是“舍弃五盖”……
abhikkhaṇa, sumedha, satthaṃ ādāyāti ayametassa attho. (11)

‘Kummo’ti kho, bhikkhu, pañcannetaṃ upādānakkhandhānaṃ adhivacanaṃ, seyyathidaṃ—	‘Tortoise’ is a term for the five grasping aggregates, that is:	“乌龟”是指五取蕴，即：
rūpupādānakkhandhassa, vedanupādānakkhandhassa, saññupādānakkhandhassa, saṅkhārupādānakkhandhassa, viññāṇupādānakkhandhassa.	form, feeling, perception, co-doings, and consciousness.	色、受、想、行、识。
Ukkhipa kummaṃ, pajaha pañcupādānakkhandhe;	‘Throw out the tortoise’ means ‘give up the five grasping aggregates’ …	“扔掉乌龟”的意思是“舍弃五取蕴”……
abhikkhaṇa, sumedha, satthaṃ ādāyāti ayametassa attho. (12)

‘Asisūnā’ti kho, bhikkhu, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ—	‘Axe and block’ is a term for the five kinds of sensual stimulation.	“斧头和砧板”是五种感官刺激的代名词。
cakkhuviññeyyānaṃ rūpānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ,	Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.	眼睛所见的令人喜爱、渴望、愉悦、快乐、感官和 возбуждающие 的景象。
sotaviññeyyānaṃ saddānaṃ … pe …	Sounds known by the ear …	耳朵所闻的声音……
ghānaviññeyyānaṃ gandhānaṃ … pe …	Smells known by the nose …	鼻子所闻的气味……
jivhāviññeyyānaṃ rasānaṃ … pe …	Tastes known by the tongue …	舌头所尝的味道……
kāyaviññeyyānaṃ phoṭṭhabbānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ.	Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.	身体所触的令人喜爱、渴望、愉悦、快乐、感官和 возбуждающие 的触觉。
Ukkhipa asisūnaṃ, pajaha pañca kāmaguṇe;	‘Throw out the axe and block’ means ‘give up the five kinds of sensual stimulation’ …	“扔掉斧头和砧板”的意思是“舍弃五种感官刺激”……
abhikkhaṇa, sumedha, satthaṃ ādāyāti ayametassa attho. (13)

‘Maṃsapesī’ti kho, bhikkhu, nandīrāgassetaṃ adhivacanaṃ.	‘Piece of flesh’ is a term for desire with relishing.	“一块肉”是带有享受的欲望的代名词。
Ukkhipa maṃsapesiṃ, pajaha nandīrāgaṃ;	‘Throw out the piece of flesh’ means ‘give up desire with relishing’ …	“扔掉那块肉”的意思是“舍弃带有享受的欲望”……
abhikkhaṇa, sumedha, satthaṃ ādāyāti ayametassa attho. (14)

‘Nāgo’ti kho, bhikkhu, khīṇāsavassetaṃ bhikkhuno adhivacanaṃ.	‘Dragon’ is a term for a monk who has ended the defilements.	“龙”是指一位已断尽烦恼的比丘。
Tiṭṭhatu nāgo, mā nāgaṃ ghaṭṭesi; namo karohi nāgassāti ayametassa attho”ti. (15)	This is the meaning of: ‘Leave the dragon! Do not disturb the dragon! Worship the dragon.’”	这就是“留下这条龙！不要打扰这条龙！崇拜这条龙！”的含义。

Idamavoca bhagavā.	That is what the Buddha said.	佛陀如是说。
Attamano āyasmā kumārakassapo bhagavato bhāsitaṃ abhinandīti.	Satisfied, Venerable Kassapa the Prince was happy with what the Buddha said.	心满意足的迦叶王子尊者对佛陀所说的话感到高兴。

+

23.100 – commentary

+ all- all

• B. Bodhi trans. footnotes
• excerpt from Piya Tan's article

SUTTA 23
275 Ven. Kum̄ra Kassapa was an adopted son of King Pasenadi of Kosala, born of a woman who, not knowing she was pregnant, had gone forth as a bhikkhunı̄ after having conceived him. At the time this sutta was delivered he was still a sekha; he attained arahantship using this sutta as his subject of meditation.
276 According to MA, this deity was a non-returner living in the Pure Abodes. He and Kumāra Kassapa had been members of a group of five fellow monks who, in the Dispensation of the previous Buddha Kassapa, had practised meditation together on a mountain-top. It was this same deity who spurred Bāhiya Dāruciriya, another former member of the group, to visit the Buddha (see Ud 1:10/7).
277 The meaning of the deity’s imagery will be explained later on in the sutta itself.
278 Kummāsa: The Vinaya and commentaries explain it as something made of yava, barley. Ñm had translated the word as bread, but from MN 82.18 it is clear that kummāsa is viscous and spoils overnight. PED defines it as junket; Horner translates it as “sour milk.”
279 MA: Just as a bar across the entrance to a city prevents people from entering it, so ignorance prevents people from attaining Nibbāna.
280 Dvedhāpatha might also have been rendered “a forked path,” an obvious symbol for doubt.
281 MA states that the four feet and head of a tortoise are similar to the five aggregates.
282 MA: Beings desiring sensual enjoyments are chopped up by the butcher’s knife of sensual desires upon the block of sense objects.
283 The symbolism is explicated at MN 54.16.
284 This is an arahant. For the symbolism, see n.75.

75 Mahānāga. The nāgas are a class of dragonlike beings in Indian mythology believed to inhabit the nether regions of the earth and to be the guardians of hidden treasures. The word comes to represent any gigantic or powerful creature, such as a tusker elephant or a cobra and, by extension, an arahant bhikkhu. See Dhp, ch. 23, Nāgavagga.

https://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/28.13-Vammika-S-m23-piya.pdf
2.2 PAST LIVES.
In the time of Padumuttara Buddha Kassapa was a learned brahmin, and having heard a monk ranked foremost in eloquence, he wished for a similar distinction and did many acts of piety towards that end.
During the time of Kassapa Buddha (the Buddha just before ours), when his teaching was declining,
Kumāra Kassapa, together with six other monks, vowed to live a life of rigorous asceticism on a mountain-top to attain liberation.
On reaching the summit with the help of a ladder, they threw it off, and began to meditate.
The eldest attained arhathood in three days, and the second attained non-return, but the remaining five died of starvation on the seventh day without any attainment.
These five companions were Pukkusāti, Bāhiya Dārucīriya, Dabba Malla,putta, the wanderer Sabhiya and Kumāra Kassapa.
2 It was the non-returner brahma who appeared before Kumāra Kassapa and gave him the riddle.
3 This same brahma also suggested to the wanderer Bāhiya to meet the Buddha.

This Potaliya Sutta parable refers to the lust-driven reactions of an ignorant worldling.
At this level, however, as the brahmin directs us to dig deeper into the ant-hill, we have reached the depths of our un-conscious latent tendencies, especially that of lust, and we are told abandon this, too.
(10) The cobra (nāga).
The final object dug out from the ant-hill is the nāga, which is here best con- textually translasted as “cobra,” even “king cobra.”
At the close of the Anaṅgaṇa Sutta (M 5), Sāriputta and Moggallāna are called “the great nagas” (mahā,nāga).
28 The word nāgais commonly used in early Buddhist texts to refer serpents, especially those of great strength and powers,29and it often refers to the cobra, the most venomous and revered of Indian snakes.
30 Figuratively, nāga means “hero, saint,” sym-bolizing great spiritual strength and endurance.
A popular etymology of the naga’s excellence is that “he does no evil” (āgun na karoti),31 that is, he is faultless.
32 In this sense, nāga is often used as an epithet of the Buddha and the arhat.
33 In the riddle, the brahmin says of the cobra (nāga), ‘Let the naga be! Spite not the naga! Pay hom- age to the naga!’34 The Pali verb for “spite” (ghaṭṭesi;
3rd sg ghaṭteti) is interesting and has two main senses, the literal and the figurative.
Literally, ghaṭṭeti means “he strikes, beats, knocks against, touch”;
35 and figuratively, “he offends, mocks, objects to.”
36 The meaning is that although all the nine previous objects are to be thrown away or abandoned, only this last one should be left untouched, that is, the arhat.
For, he is the liberated being who is no more under the power of any of those objects, and as such deserves our respect and emulation.

+

MN 24 Ratha-vinīta: Prepared Chariots

+ all- all

• +24.7 - (Sāriputta goes to Puṇṇa and asks some questions)
  • 24.7.1 - (for purification of ethics?”)
  • 24.7.2 - (for purification of mind?”)
  • 24.7.3 - (for purification of view?”)
  • 24.7.4 - (for going beyond doubt?”)
  • 24.7.5 - (purification of knowledge and vision of the variety of paths?”)
  • 24.7.6 - (purification of knowledge and vision of the practice?”)
  • 24.7.7 - (purification of knowledge and vision?”)
• 24.8 - (Puṇṇa gives his answers)
• 24.9 - (simile of 7 relay chariots)
• 24.10 - (“In the same way, reverend, purification of ethics is only for the sake of purification of mind. …)
• 24.11 - (conclusion: Sāriputta and Puṇṇa happy to meet for first time)

	(derived from B. Sujato 2018/12)	（摘自B. Sujato 2018/12）
Evaṃ me sutaṃ—​	So I have heard.	如是我闻。
ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.	一时，佛陀住在王舍城附近的竹林精舍，松鼠饲养场。
Atha kho sambahulā jātibhūmakā bhikkhū jātibhūmiyaṃ vassaṃvuṭṭhā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū bhagavā etadavoca:	Then several monks who had completed the rainy season residence in their native land went to the Buddha, bowed, and sat down to one side. The Buddha said to them:	那时，几位在故乡完成雨季安居的比丘来到佛陀处，顶礼后坐在一旁。佛陀对他们说：

“Ko nu kho, bhikkhave, jātibhūmiyaṃ jātibhūmakānaṃ bhikkhūnaṃ sabrahmacārīnaṃ evaṃ sambhāvito:	“In your native land, monks, which of the native monks is esteemed in this way:	“比丘们，在你们的故乡，哪一位故乡比丘受到这样的尊敬：
‘attanā ca appiccho appicchakathañca bhikkhūnaṃ kattā, attanā ca santuṭṭho santuṭṭhikathañca bhikkhūnaṃ kattā, attanā ca pavivitto pavivekakathañca bhikkhūnaṃ kattā, attanā ca asaṃsaṭṭho asaṃsaggakathañca bhikkhūnaṃ kattā, attanā ca āraddhavīriyo vīriyārambhakathañca bhikkhūnaṃ kattā, attanā ca sīlasampanno sīlasampadākathañca bhikkhūnaṃ kattā, attanā ca samādhisampanno samādhisampadākathañca bhikkhūnaṃ kattā, attanā ca paññāsampanno paññāsampadākathañca bhikkhūnaṃ kattā, attanā ca vimuttisampanno vimuttisampadākathañca bhikkhūnaṃ kattā, attanā ca vimuttiñāṇadassanasampanno vimuttiñāṇadassanasampadākathañca bhikkhūnaṃ kattā, ovādako viññāpako sandassako samādapako samuttejako sampahaṃsako sabrahmacārīnan’”ti?	‘Personally having few wishes, they speak to the monks on having few wishes. Personally having contentment, seclusion, aloofness, energy, ethics, undistractible-lucidity, wisdom, freedom, and the knowledge and vision of freedom, they speak to the monks on all these things. They’re an adviser and instructor, one who educates, encourages, fires up, and inspires their spiritual companions.’”	‘他本人欲望很少，就向比丘们讲述少欲。他本人满足、隐居、超然、精进、持戒、心不散乱、智慧、解脱以及解脱的知识和见解，他就向比丘们讲述所有这些。他是一位顾问和指导者，一位教育、鼓励、激励和启发他们的道友的人。’”
“Puṇṇo nāma, bhante, āyasmā mantāṇiputto jātibhūmiyaṃ jātibhūmakānaṃ bhikkhūnaṃ sabrahmacārīnaṃ evaṃ sambhāvito:	“Puṇṇa Mantāṇiputta, sir, is esteemed in this way in our native land.”	“尊者，在我们的故乡，富楼那·弥多罗尼子受到这样的尊敬。”
‘attanā ca appiccho appicchakathañca bhikkhūnaṃ kattā, attanā ca santuṭṭho … pe … ovādako viññāpako sandassako samādapako samuttejako sampahaṃsako sabrahmacārīnan’”ti.

Tena kho pana samayena āyasmā sāriputto bhagavato avidūre nisinno hoti.	Now at that time Venerable Sāriputta was meditating not far from the Buddha.	那时，舍利弗尊者正在离佛陀不远的地方禅修。
Atha kho āyasmato sāriputtassa etadahosi:	Then he thought:	然后他想：
“lābhā āyasmato puṇṇassa mantāṇiputtassa, suladdhalābhā āyasmato puṇṇassa mantāṇiputtassa,	“Puṇṇa Mantāṇiputta is fortunate, so very fortunate,	富楼那·弥多罗尼子真是幸运，太幸运了，
yassa viññū sabrahmacārī satthu sammukhā anumassa anumassa vaṇṇaṃ bhāsanti, tañca satthā abbhanumodati.	in that his sensible spiritual companions praise him point by point in the presence of the Teacher, and that the Teacher seconds that appreciation.	他的明智道友在老师面前一点一点地赞扬他，而老师也赞同这种赞赏。
Appeva nāma mayampi kadāci karahaci āyasmatā puṇṇena mantāṇiputtena saddhiṃ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo”ti.	Hopefully, some time or other I’ll get to meet Venerable Puṇṇa, and we can have a discussion.”	希望有一天，我能见到富楼那尊者，我们可以进行一次讨论。”

Atha kho bhagavā rājagahe yathābhirantaṃ viharitvā yena sāvatthi tena cārikaṃ pakkāmi.	When the Buddha had stayed in Rājagaha as long as he wished, he set out for Sāvatthī.	佛陀在王舍城随心所欲地住了一段时间后，便动身前往舍卫城。
Anupubbena cārikaṃ caramāno yena sāvatthi tadavasari.	Traveling stage by stage, he arrived at Sāvatthī,	他一路跋涉，抵达舍卫城，
Tatra sudaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	where he stayed in Jeta’s Grove, Anāthapiṇḍika’s monastery.	住在祇园精舍，给孤独园。
Assosi kho āyasmā puṇṇo mantāṇiputto: “bhagavā kira sāvatthiṃ anuppatto; sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme”ti.	Puṇṇa heard that the Buddha had arrived at Sāvatthī.	富楼那听说佛陀已抵达舍卫城。

Atha kho āyasmā puṇṇo mantāṇiputto senāsanaṃ saṃsāmetvā pattacīvaramādāya yena sāvatthi tena cārikaṃ pakkāmi.	Then he set his lodgings in order and, taking his bowl and robe, set out for Sāvatthī.	于是他整理好自己的住处，拿起钵和袈裟，前往舍卫城。
Anupubbena cārikaṃ caramāno yena sāvatthi jetavanaṃ anāthapiṇḍikassa ārāmo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	Eventually he came to Sāvatthī and Jeta’s Grove. He went up to the Buddha, bowed, and sat down to one side.	最终他来到舍卫城祇园精舍。他走到佛陀面前，顶礼后坐在一旁。
Ekamantaṃ nisinnaṃ kho āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi.	The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk.	佛陀以佛法开示教导、鼓励、激励、启发他。
Atha kho āyasmā puṇṇo mantāṇiputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena andhavanaṃ tenupasaṅkami divāvihārāya.	Then, having approved and agreed with what the Buddha said, Puṇṇa got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he went to the Dark Forest for the day’s meditation.	然后，富楼那赞同并同意佛陀所说的话，从座位上起身，顶礼，恭敬地右绕佛陀。然后他前往黑林进行一日禅修。

Atha kho aññataro bhikkhu yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ etadavoca:	Then a certain monk went up to Venerable Sāriputta, and said to him:	这时，一位比丘来到舍利弗尊者面前，对他说：
“yassa kho tvaṃ, āvuso sāriputta, puṇṇassa nāma bhikkhuno mantāṇiputtassa abhiṇhaṃ kittayamāno ahosi, so bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena andhavanaṃ tena pakkanto divāvihārāyā”ti.	“Reverend Sāriputta, the monk named Puṇṇa, of whom you have often spoken so highly, after being inspired by a talk of the Buddha’s, left for the Dark Forest for the day’s meditation.”	“尊者舍利弗，你常称赞的富楼那比丘，在受到佛陀教诲的启发后，已前往黑林进行一日禅修。”

Atha kho āyasmā sāriputto taramānarūpo nisīdanaṃ ādāya āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ piṭṭhito piṭṭhito anubandhi sīsānulokī.	Sāriputta quickly grabbed his sitting cloth and followed behind Puṇṇa, keeping sight of his head.	舍利弗迅速拿起他的坐垫，跟在富楼那后面，保持着视线。
Atha kho āyasmā puṇṇo mantāṇiputto andhavanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.	Puṇṇa plunged deep into the Dark Forest and sat at the root of a tree for the day’s meditation.	富楼那深入黑林，坐在一棵树下进行了一天的禅修。
Āyasmāpi kho sāriputto andhavanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.	And Sāriputta did likewise.	舍利弗也照此办理。

+

24.7 – (Sāriputta goes to Puṇṇa and asks some questions)

• 24.7.1 - (for purification of ethics?”)
• 24.7.2 - (for purification of mind?”)
• 24.7.3 - (for purification of view?”)
• 24.7.4 - (for going beyond doubt?”)
• 24.7.5 - (purification of knowledge and vision of the variety of paths?”)
• 24.7.6 - (purification of knowledge and vision of the practice?”)
• 24.7.7 - (purification of knowledge and vision?”)

Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā puṇṇo mantāṇiputto tenupasaṅkami; upasaṅkamitvā āyasmatā puṇṇena mantāṇiputtena saddhiṃ sammodi.	Then in the late afternoon, Sāriputta came out of retreat, went to Puṇṇa, and exchanged greetings with him.	然后，在傍晚时分，舍利弗出定，来到富楼那面前，与他互致问候。
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to Puṇṇa:	问候和客套话结束后，他坐在一旁，对富楼那说：

“Bhagavati no, āvuso, brahmacariyaṃ vussatī”ti?

“Reverend, is our spiritual life lived under the Buddha?”

“尊者，我们的梵行是在佛陀的教导下修行的吗？”

“Evamāvuso”ti.

“Yes, reverend.”

“是的，尊者。”

“Kiṃ nu kho, āvuso, sīlavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī”ti?

“Is the spiritual life lived under the Buddha for the sake of purification of ethics?”

“在佛陀的教导下修行梵行是为了清净戒律吗？”

“No hidaṃ, āvuso”.

“Certainly not.”

“当然不是。”

“Kiṃ panāvuso, cittavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī”ti?

“Then is the spiritual life lived under the Buddha for the sake of purification of mind?”

“那么，在佛陀的教导下修行梵行是为了清净心吗？”

“No hidaṃ, āvuso”.

“Certainly not.”

“当然不是。”

“Kiṃ nu kho, āvuso, diṭṭhivisuddhatthaṃ bhagavati brahmacariyaṃ vussatī”ti?

“Is the spiritual life lived under the Buddha for the sake of purification of view?”

“在佛陀的教导下修行梵行是为了清净见地吗？”

“No hidaṃ, āvuso”.

“Certainly not.”

“当然不是。”

“Kiṃ panāvuso, kaṅkhāvitaraṇavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī”ti?

“Then is the spiritual life lived under the Buddha for the sake of going beyond doubt?”

“那么，在佛陀的教导下修行梵行是为了超越疑虑吗？”

“No hidaṃ, āvuso”.

“Certainly not.”

“当然不是。”

“Kiṃ nu kho, āvuso, maggāmaggañāṇadassanavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī”ti?

“Is the spiritual life lived under the Buddha for the sake of purification of knowledge and vision of the variety of paths?”

“在佛陀的教导下修行梵行是为了清净各种道智见吗？”

“No hidaṃ, āvuso”.

“Certainly not.”

“当然不是。”

“Kiṃ panāvuso, paṭipadāñāṇadassanavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī”ti?

“Then is the spiritual life lived under the Buddha for the sake of purification of knowledge and vision of the practice?”

“那么，在佛陀的教导下修行梵行是为了清净行道智见吗？”

“No hidaṃ, āvuso”.

“Certainly not.”

“当然不是。”

“Kiṃ nu kho, āvuso, ñāṇadassanavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī”ti?

“Is the spiritual life lived under the Buddha for the sake of purification of knowledge and vision?”

“在佛陀的教导下修行梵行是为了清净智见吗？”

“No hidaṃ, āvuso”.

“Certainly not.”

“当然不是。”

“‘Kiṃ nu kho, āvuso, sīlavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī’ti iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi.	“When asked each of these questions, you answered, ‘Certainly not.’	“你对所有这些问题都回答‘当然不是’。
‘Kiṃ panāvuso, cittavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī’ti iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi.
‘Kiṃ nu kho, āvuso, diṭṭhivisuddhatthaṃ … pe …
kaṅkhāvitaraṇavisuddhatthaṃ … pe …
maggāmaggañāṇadassanavisuddhatthaṃ … pe …
paṭipadāñāṇadassanavisuddhatthaṃ … pe …
kiṃ nu kho, āvuso, ñāṇadassanavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī’ti iti puṭṭho samāno ‘no hidaṃ āvuso’ti vadesi.

Kimatthaṃ carahāvuso, bhagavati brahmacariyaṃ vussatī”ti?	Then what exactly is the purpose of living the spiritual life under the Buddha?”	那么，在佛陀的教导下修行的梵行到底是为了什么呢？”
“Anupādāparinibbānatthaṃ kho, āvuso, bhagavati brahmacariyaṃ vussatī”ti.	“The purpose of living the spiritual life under the Buddha is nirvana by not grasping.”	“在佛陀的教导下修行梵行是为了不执取的涅槃。”

“Kiṃ nu kho, āvuso, sīlavisuddhi anupādāparinibbānan”ti?

“Reverend, is purification of ethics nirvana by not grasping?”

“尊者，清净戒律是不执取的涅槃吗？”

“No hidaṃ, āvuso”.

“Certainly not.” …

“当然不是。”……

“Kiṃ nu kho, āvuso, ñāṇadassanavisuddhi anupādāparinibbānan”ti?

“Is purification of knowledge and vision nirvana by not grasping?”

“清净智见是不执着的涅槃吗？”

“No hidaṃ, āvuso”.

“Certainly not.”

“当然不是。”

“Kiṃ panāvuso, aññatra imehi dhammehi anupādāparinibbānan”ti?

“Then is nirvana by not grasping something apart from these things?”

“那么，不执取的涅槃是与这些事情分开的吗？”

“No hidaṃ, āvuso”.

“Certainly not.”

“当然不是。”

“‘Kiṃ nu kho, āvuso, sīlavisuddhi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi.	“When asked each of these questions, you answered, ‘Certainly not.’	“你对所有这些问题都回答‘当然不是’。
‘Kiṃ panāvuso, cittavisuddhi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi.
‘Kiṃ nu kho, āvuso, diṭṭhivisuddhi anupādāparinibbānan’ti … pe …
kaṅkhāvitaraṇavisuddhi …
maggāmaggañāṇadassanavisuddhi …
paṭipadāñāṇadassanavisuddhi …
‘kiṃ nu kho, āvuso, ñāṇadassanavisuddhi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi.
‘Kiṃ panāvuso, aññatra imehi dhammehi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi.
Yathākathaṃ panāvuso, imassa bhāsitassa attho daṭṭhabbo”ti?	How then should we see the meaning of this statement?”	那么，我们该如何理解这句话的含义呢？”

“Sīlavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya, saupādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya.	“If the Buddha had declared purification of ethics to be nirvana by not grasping, he would have declared that which has grasping to be nirvana by not grasping. …	“如果佛陀宣布清净戒律是不执取的涅槃，他就会宣布执取是不执取的涅槃。……
Cittavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya, saupādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya.
Diṭṭhivisuddhiñce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya, saupādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya.
Kaṅkhāvitaraṇavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya, saupādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya.
Maggāmaggañāṇadassanavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya, saupādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya.
Paṭipadāñāṇadassanavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya, saupādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya.
Ñāṇadassanavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya, saupādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya.	If the Buddha had declared purification of knowledge and vision to be nirvana by not grasping, he would have declared that which has grasping to be nirvana by not grasping.	如果佛陀宣布清净智见是不执取的涅槃，他就会宣布执取是不执取的涅槃。
Aññatra ce, āvuso, imehi dhammehi anupādāparinibbānaṃ abhavissa, puthujjano parinibbāyeyya.	But if nirvana by not grasping was something apart from these things, an ordinary person would become nirvana'd.	但如果涅槃是不执取的，而与这些事物分离，那么一个普通人也会成为涅槃者。
Puthujjano hi, āvuso, aññatra imehi dhammehi.	For an ordinary person lacks these things.	因为普通人缺乏这些东西。

Tena hāvuso, upamaṃ te karissāmi;	Well then, reverend, I shall give you a simile.	那么，尊者，我给你一个比喻。
upamāyapidhekacce viññū purisā bhāsitassa atthaṃ ājānanti.	For by means of a simile some sensible people understand the meaning of what is said.	因为通过比喻，一些有头脑的人能理解所说的话的含义。

Seyyathāpi, āvuso, rañño pasenadissa kosalassa sāvatthiyaṃ paṭivasantassa sākete kiñcideva accāyikaṃ karaṇīyaṃ uppajjeyya.	Suppose that, while staying in Sāvatthī, King Pasenadi of Kosala had some urgent business come up in Sāketa.	假设乔萨罗国的波斯匿王住在舍卫城时，在娑计多有急事要处理。
Tassa antarā ca sāvatthiṃ antarā ca sāketaṃ satta rathavinītāni upaṭṭhapeyyuṃ.	Now, between Sāvatthī and Sāketa seven prepared chariots were stationed ready for him.	现在，舍卫城和娑计多之间有七辆预备好的战车供他使用。
Atha kho, āvuso, rājā pasenadi kosalo sāvatthiyā nikkhamitvā antepuradvārā paṭhamaṃ rathavinītaṃ abhiruheyya, paṭhamena rathavinītena dutiyaṃ rathavinītaṃ pāpuṇeyya, paṭhamaṃ rathavinītaṃ vissajjeyya dutiyaṃ rathavinītaṃ abhiruheyya.	Then Pasenadi, having departed Sāvatthī, mounted the first prepared chariot by the gate of the royal compound. The first prepared chariot would bring him to the second, where he’d dismount and mount the second chariot.	然后，波斯匿王从舍卫城出发，在王宫大门处登上第一辆预备好的战车。第一辆预备好的战车会把他带到第二辆，在那里他下车，登上第二辆战车。
Dutiyena rathavinītena tatiyaṃ rathavinītaṃ pāpuṇeyya, dutiyaṃ rathavinītaṃ vissajjeyya, tatiyaṃ rathavinītaṃ abhiruheyya.	The second prepared chariot would bring him to the third …	第二辆预备好的战车会把他带到第三辆……
Tatiyena rathavinītena catutthaṃ rathavinītaṃ pāpuṇeyya, tatiyaṃ rathavinītaṃ vissajjeyya, catutthaṃ rathavinītaṃ abhiruheyya.	The third prepared chariot would bring him to the fourth …	第三辆预备好的战车会把他带到第四辆……
Catutthena rathavinītena pañcamaṃ rathavinītaṃ pāpuṇeyya, catutthaṃ rathavinītaṃ vissajjeyya, pañcamaṃ rathavinītaṃ abhiruheyya.	The fourth prepared chariot would bring him to the fifth …	第四辆预备好的战车会把他带到第五辆……
Pañcamena rathavinītena chaṭṭhaṃ rathavinītaṃ pāpuṇeyya, pañcamaṃ rathavinītaṃ vissajjeyya, chaṭṭhaṃ rathavinītaṃ abhiruheyya.	The fifth prepared chariot would bring him to the sixth …	第五辆预备好的战车会把他带到第六辆……
Chaṭṭhena rathavinītena sattamaṃ rathavinītaṃ pāpuṇeyya, chaṭṭhaṃ rathavinītaṃ vissajjeyya, sattamaṃ rathavinītaṃ abhiruheyya.	The sixth prepared chariot would bring him to the seventh, where he’d dismount and mount the seventh chariot.	第六辆预备好的战车会把他带到第七辆，在那里他下车，登上第七辆战车。
Sattamena rathavinītena sāketaṃ anupāpuṇeyya antepuradvāraṃ.	The seventh prepared chariot would bring him to the gate of the royal compound of Sāketa.	第七辆预备好的战车会把他带到娑计多的王宫大门。
Tamenaṃ antepuradvāragataṃ samānaṃ mittāmaccā ñātisālohitā evaṃ puccheyyuṃ:	And when he was at the gate, friends and colleagues, relatives and kin would ask him:	当他到达大门时，朋友和同事、亲戚和亲人会问他：
‘iminā tvaṃ, mahārāja, rathavinītena sāvatthiyā sāketaṃ anuppatto antepuradvāran’ti?	‘Great king, did you come to Sāketa from Sāvatthī by this prepared chariot?’	‘大王，你是坐这辆预备好的战车从舍卫城来到娑计多的吗？’
Kathaṃ byākaramāno nu kho, āvuso, rājā pasenadi kosalo sammā byākaramāno byākareyyā”ti?	If asked this, how should King Pasenadi rightly reply?”	如果被问到这个问题，波斯匿王应该如何正确回答？”

“Evaṃ byākaramāno kho, āvuso, rājā pasenadi kosalo sammā byākaramāno byākareyya:	“The king should reply:	“国王应该这样回答：
‘idha me sāvatthiyaṃ paṭivasantassa sākete kiñcideva accāyikaṃ karaṇīyaṃ uppajji.	‘Well, while staying in Sāvatthī, I had some urgent business come up in Sāketa.	‘嗯，我住在舍卫城时，在娑计多有些急事要办。
Tassa me antarā ca sāvatthiṃ antarā ca sāketaṃ satta rathavinītāni upaṭṭhapesuṃ.	Now, between Sāvatthī and Sāketa seven prepared chariots were stationed ready for me.	现在，舍卫城和娑计多之间有七辆预备好的战车为我准备着。
Atha khvāhaṃ sāvatthiyā nikkhamitvā antepuradvārā paṭhamaṃ rathavinītaṃ abhiruhiṃ.	Then, having departed Sāvatthī, I mounted the first prepared chariot by the gate of the royal compound.	然后，我从舍卫城出发，在王宫大门处登上第一辆预备好的战车。
Paṭhamena rathavinītena dutiyaṃ rathavinītaṃ pāpuṇiṃ, paṭhamaṃ rathavinītaṃ vissajjiṃ dutiyaṃ rathavinītaṃ abhiruhiṃ.	The first prepared chariot brought me to the second, where I dismounted and mounted the second chariot. …	第一辆预备好的战车把我带到第二辆，在那里我下车，登上第二辆战车。……
Dutiyena rathavinītena tatiyaṃ rathavinītaṃ pāpuṇiṃ, dutiyaṃ rathavinītaṃ vissajjiṃ, tatiyaṃ rathavinītaṃ abhiruhiṃ.
Tatiyena rathavinītena catutthaṃ rathavinītaṃ pāpuṇiṃ, tatiyaṃ rathavinītaṃ vissajjiṃ, catutthaṃ rathavinītaṃ abhiruhiṃ.
Catutthena rathavinītena pañcamaṃ rathavinītaṃ pāpuṇiṃ, catutthaṃ rathavinītaṃ vissajjiṃ, pañcamaṃ rathavinītaṃ abhiruhiṃ.
Pañcamena rathavinītena chaṭṭhaṃ rathavinītaṃ pāpuṇiṃ, pañcamaṃ rathavinītaṃ vissajjiṃ, chaṭṭhaṃ rathavinītaṃ abhiruhiṃ.
Chaṭṭhena rathavinītena sattamaṃ rathavinītaṃ pāpuṇiṃ, chaṭṭhaṃ rathavinītaṃ vissajjiṃ, sattamaṃ rathavinītaṃ abhiruhiṃ.	The sixth prepared chariot brought me to the seventh, where I dismounted and mounted the seventh chariot.	第六辆预备好的战车把我带到第七辆，在那里我下车，登上第七辆战车。
Sattamena rathavinītena sāketaṃ anuppatto antepuradvāran’ti.	The seventh prepared chariot brought me to the gate of the royal compound of Sāketa.’	第七辆预备好的战车把我带到娑计多的王宫大门。’
Evaṃ byākaramāno kho, āvuso, rājā pasenadi kosalo sammā byākaramāno byākareyyā”ti.	That’s how King Pasenadi should rightly reply.”	波斯匿王就应该这样正确回答。”

“Evameva kho, āvuso, sīlavisuddhi yāvadeva cittavisuddhatthā, cittavisuddhi yāvadeva diṭṭhivisuddhatthā, diṭṭhivisuddhi yāvadeva kaṅkhāvitaraṇavisuddhatthā, kaṅkhāvitaraṇavisuddhi yāvadeva maggāmaggañāṇadassanavisuddhatthā, maggāmaggañāṇadassanavisuddhi yāvadeva paṭipadāñāṇadassanavisuddhatthā, paṭipadāñāṇadassanavisuddhi yāvadeva ñāṇadassanavisuddhatthā, ñāṇadassanavisuddhi yāvadeva anupādāparinibbānatthā.	“In the same way, reverend, purification of ethics is only for the sake of purification of mind. … Purification of knowledge and vision is only for the sake of nirvana by not grasping.	“同样地，尊者，戒的清净只是为了心的清净。……智见的清净只是为了不执取的涅槃。
Anupādāparinibbānatthaṃ kho, āvuso, bhagavati brahmacariyaṃ vussatī”ti.	The spiritual life is lived under the Buddha for the sake of nirvana by not grasping.”	在佛陀的教导下修行的梵行是为了不执取的涅槃。”

Evaṃ vutte, āyasmā sāriputto āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ etadavoca:	When he said this, Sāriputta said to Puṇṇa:	他说完这话，舍利弗对富楼那说：
“konāmo āyasmā, kathañca panāyasmantaṃ sabrahmacārī jānantī”ti?	“What is the venerable’s name? And how are you known among your spiritual companions?”	“尊者法名是什么？在您的道友中，您是如何被称呼的？”
“Puṇṇoti kho me, āvuso, nāmaṃ;	“Reverend, my name is Puṇṇa.	“尊者，我的法名是富楼那。
mantāṇiputtoti ca pana maṃ sabrahmacārī jānantī”ti.	And I am known as Mantāṇiputta among my spiritual companions.”	在我的道友中，我被称为弥多罗尼子。”
“Acchariyaṃ, āvuso, abbhutaṃ, āvuso.	“It’s incredible, reverend, it’s amazing!	“不可思议，尊者，真是令人惊叹！
Yathā taṃ sutavatā sāvakena sammadeva satthusāsanaṃ ājānantena, evameva āyasmatā puṇṇena mantāṇiputtena gambhīrā gambhīrapañhā anumassa anumassa byākatā.	Venerable Puṇṇa Mantāṇiputta has answered each deep question point by point, as a learned disciple who rightly understands the teacher’s instructions.	富楼那·弥多罗尼子尊者对每一个深奥的问题都逐点作答，真是一位正确理解老师教诲的有学识的弟子。
Lābhā sabrahmacārīnaṃ, suladdhalābhā sabrahmacārīnaṃ,	It is fortunate for his spiritual companions, so very fortunate,	他的道友真是幸运，太幸运了，
ye āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ labhanti dassanāya, labhanti payirūpāsanāya.	that they get to see Venerable Puṇṇa Mantāṇiputta and pay homage to him.	他们能见到富楼那·弥多罗尼子尊者并向他致敬。
Celaṇḍukena cepi sabrahmacārī āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ muddhanā pariharantā labheyyuṃ dassanāya, labheyyuṃ payirūpāsanāya, tesampi lābhā tesampi suladdhaṃ, amhākampi lābhā amhākampi suladdhaṃ, ye mayaṃ āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ labhāma dassanāya, labhāma payirūpāsanāyā”ti.	Even if they only got to see him and pay respects to him by carrying him around on their heads on a roll of cloth, it would still be very fortunate for them! And it’s fortunate for me, so very fortunate, that I get to see the venerable and pay homage to him.”	即使他们只是见到他，并用布卷着他抬在头上表示敬意，对他们来说也仍然是非常幸运的！而我真是幸运，太幸运了，我能见到尊者并向他致敬。”

Evaṃ vutte, āyasmā puṇṇo mantāṇiputto āyasmantaṃ sāriputtaṃ etadavoca:	When he said this, Puṇṇa said to Sāriputta:	他说完这话，富楼那对舍利弗说：
“ko nāmo āyasmā, kathañca panāyasmantaṃ sabrahmacārī jānantī”ti?	“What is the venerable’s name? And how are you known among your spiritual companions?”	“尊者法名是什么？在您的道友中，您是如何被称呼的？”
“Upatissoti kho me, āvuso, nāmaṃ;	“Reverend, my name is Upatissa.	“尊者，我的法名是优波提沙。
sāriputtoti ca pana maṃ sabrahmacārī jānantī”ti.	And I am known as Sāriputta among my spiritual companions.”	在我的道友中，我被称为舍利弗。”
“Satthukappena vata kira, bho, sāvakena saddhiṃ mantayamānā na jānimha:	“Goodness! I had no idea I was consulting with the Venerable Sāriputta, the disciple who is fit to be compared with the Teacher himself!	“天哪！我竟然不知道我是在请教舍利弗尊者，这位足以与佛陀本人相提并论的弟子！
‘āyasmā sāriputto’ti.
Sace hi mayaṃ jāneyyāma ‘āyasmā sāriputto’ti, ettakampi no nappaṭibhāseyya.	If I’d known, I wouldn’t have said so much.	如果我知道，我就不会说那么多了。
Acchariyaṃ, āvuso, abbhutaṃ, āvuso.	It’s incredible, reverend, it’s amazing!	不可思议，尊者，真是令人惊叹！
Yathā taṃ sutavatā sāvakena sammadeva satthusāsanaṃ ājānantena, evameva āyasmatā sāriputtena gambhīrā gambhīrapañhā anumassa anumassa pucchitā.	Venerable Sāriputta has asked each deep question point by point, as a learned disciple who rightly understands the teacher’s instructions.	舍利弗尊者对每一个深奥的问题都逐点提问，真是一位正确理解老师教诲的有学识的弟子。
Lābhā sabrahmacārīnaṃ suladdhalābhā sabrahmacārīnaṃ,	It is fortunate for his spiritual companions, so very fortunate,	他的道友真是幸运，太幸运了，
ye āyasmantaṃ sāriputtaṃ labhanti dassanāya, labhanti payirūpāsanāya.	that they get to see Venerable Sāriputta and pay homage to him.	他们能见到舍利弗尊者并向他致敬。
Celaṇḍukena cepi sabrahmacārī āyasmantaṃ sāriputtaṃ muddhanā pariharantā labheyyuṃ dassanāya, labheyyuṃ payirūpāsanāya, tesampi lābhā tesampi suladdhaṃ, amhākampi lābhā amhākampi suladdhaṃ, ye mayaṃ āyasmantaṃ sāriputtaṃ labhāma dassanāya, labhāma payirūpāsanāyā”ti.	Even if they only got to see him and pay respects to him by carrying him around on their heads on a roll of cloth, it would still be very fortunate for them! And it’s fortunate for me, so very fortunate, that I get to see the venerable and pay homage to him.”	即使他们只是见到他，并用布卷着他抬在头上表示敬意，对他们来说也仍然是非常幸运的！而我真是幸运，太幸运了，我能见到尊者并向他致敬。”

Itiha te ubhopi mahānāgā aññamaññassa subhāsitaṃ samanumodiṃsūti.

And so these two spiritual giants agreed with each others’ fine words.

于是这两位精神上的巨人彼此赞叹着对方的妙语。

+

MN 25 Nivāpa: Fodder

+ all- all

• 25.1 - (first deer herd falls for fodder easily)
• 25.2 - (second deer herd avoids bait, until they’re starving)
• 25.3 - (third deer herd sets up lair near bait)
• 25.4 - (fourth deer herd sets up lair at safe distance)
• +25.5 - (meaning of simile)
  • 25.5.1 - (first group of ascetics negligent)
  • 25.5.2 - (second group of ascetics eat simple food)
  • 25.5.3 - (third group of ascetics hold speculative views of world)
  • 25.5.4 - (fourth group of ascetics set up lair at safe distance)
• 25.6 - (where can Māra and assembly not go? 4J + 9smd)

	(derived from B. Sujato 2018/12)	（摘自B. Sujato 2018/12）
Evaṃ me sutaṃ—​	So I have heard.	如是我闻。
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.	一时，佛陀住在舍卫城附近的祇园，给孤独园。
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:	在那里，佛陀对比丘们说：
“bhikkhavo”ti.	“monks!”	“比丘们！”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.	“尊者，是的，”他们回答道。
Bhagavā etadavoca:	The Buddha said this:	佛陀如是说：

“Na, bhikkhave, nevāpiko nivāpaṃ nivapati migajātānaṃ:	“monks, a trapper doesn’t cast bait for deer thinking:	“比丘们，捕兽者撒下诱饵并不是想着：
‘imaṃ me nivāpaṃ nivuttaṃ migajātā paribhuñjantā dīghāyukā vaṇṇavanto ciraṃ dīghamaddhānaṃ yāpentū’ti.	‘May the deer, enjoying this bait, be healthy and in good condition. May they live long and prosper!’	‘愿这些鹿享用这诱饵，身体健康，状况良好。愿它们长寿繁荣！’
Evañca kho, bhikkhave, nevāpiko nivāpaṃ nivapati migajātānaṃ:	A trapper casts bait for deer thinking:	捕兽者撒下诱饵是想着：
‘imaṃ me nivāpaṃ nivuttaṃ migajātā anupakhajja mucchitā bhojanāni bhuñjissanti, anupakhajja mucchitā bhojanāni bhuñjamānā madaṃ āpajjissanti, mattā samānā pamādaṃ āpajjissanti, pamattā samānā yathākāmakaraṇīyā bhavissanti imasmiṃ nivāpe’ti.	‘When these deer intrude on where I cast the bait, they’ll recklessly enjoy eating it. They’ll become indulgent, then they’ll become negligent, and then they’ll be vulnerable on account of this bait.’	‘当这些鹿闯入我撒下诱饵的地方时，它们会鲁莽地享用它。它们会变得放纵，然后变得疏忽，然后就会因为这诱饵而变得脆弱。’

Tatra, bhikkhave, paṭhamā migajātā amuṃ nivāpaṃ nivuttaṃ nevāpikassa anupakhajja mucchitā bhojanāni bhuñjiṃsu, te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṃ āpajjiṃsu, mattā samānā pamādaṃ āpajjiṃsu, pamattā samānā yathākāmakaraṇīyā ahesuṃ nevāpikassa amusmiṃ nivāpe.	And indeed, the first herd of deer intruded on where the trapper cast the bait and recklessly enjoyed eating it. They became indulgent, then they became negligent, and then they were vulnerable to the trapper on account of that bait.	果然，第一群鹿闯入了捕兽者撒下诱饵的地方，鲁莽地享用着。它们变得放纵，然后变得疏忽，然后就因为那诱饵而对捕兽者变得脆弱。
Evañhi te, bhikkhave, paṭhamā migajātā na parimucciṃsu nevāpikassa iddhānubhāvā.	And that’s how the first herd of deer failed to get free from the trapper’s power.	就这样，第一群鹿未能摆脱捕兽者的掌控。

Tatra, bhikkhave, dutiyā migajātā evaṃ samacintesuṃ:	So then a second herd of deer thought up a plan:	接着，第二群鹿想出了一个计划：
‘ye kho te paṭhamā migajātā amuṃ nivāpaṃ nivuttaṃ nevāpikassa anupakhajja mucchitā bhojanāni bhuñjiṃsu.	‘The first herd of deer became indulgent …	“第一群鹿变得放纵……
Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṃ āpajjiṃsu, mattā samānā pamādaṃ āpajjiṃsu, pamattā samānā yathākāmakaraṇīyā ahesuṃ nevāpikassa amusmiṃ nivāpe.
Evañhi te paṭhamā migajātā na parimucciṃsu nevāpikassa iddhānubhāvā.	and failed to get free of the trapper’s power.	并且未能摆脱捕兽者的掌控。
Yannūna mayaṃ sabbaso nivāpabhojanā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti.	Why don’t we avoid eating the bait altogether? Avoiding dangerous food, we can venture deep into a wilderness region and live there.’	我们为什么不完全避免吃诱饵呢？避开危险的食物，我们可以深入荒野地区生活。”
Te sabbaso nivāpabhojanā paṭiviramiṃsu, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihariṃsu.	And that’s just what they did.	他们就是这样做的。
Tesaṃ gimhānaṃ pacchime māse, tiṇodakasaṅkhaye, adhimattakasimānaṃ patto kāyo hoti.	But when it came to the last month of summer, the grass and water ran out. Their bodies became much too thin,	但到了夏季的最后一个月，草和水都用完了。它们的身体变得非常消瘦，
Tesaṃ adhimattakasimānaṃ pattakāyānaṃ balavīriyaṃ parihāyi.	and they lost their strength and energy.	并且失去了力量和精力。
Balavīriye parihīne tameva nivāpaṃ nivuttaṃ nevāpikassa paccāgamiṃsu.	So they went back to that same place where the trapper had cast bait.	于是它们回到了捕兽者撒下诱饵的那个地方。
Te tattha anupakhajja mucchitā bhojanāni bhuñjiṃsu.	Intruding on that place, they recklessly enjoyed eating it …	闯入那个地方，它们鲁莽地享用着……
Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṃ āpajjiṃsu, mattā samānā pamādaṃ āpajjiṃsu, pamattā samānā yathākāmakaraṇīyā ahesuṃ nevāpikassa amusmiṃ nivāpe.
Evañhi te, bhikkhave, dutiyāpi migajātā na parimucciṃsu nevāpikassa iddhānubhāvā.	And that’s how the second herd failed to get free from the trapper’s power.	就这样，第二群鹿未能摆脱捕兽者的掌控。

Tatra, bhikkhave, tatiyā migajātā evaṃ samacintesuṃ:	So then a third herd of deer thought up a plan:	接着，第三群鹿想出了一个计划：
‘ye kho te paṭhamā migajātā amuṃ nivāpaṃ nivuttaṃ nevāpikassa … pe …	‘The first …	“第一群……
evañhi te paṭhamā migajātā na parimucciṃsu nevāpikassa iddhānubhāvā.
Yepi te dutiyā migajātā evaṃ samacintesuṃ:	and second herds of deer …	和第二群鹿……
“ye kho te paṭhamā migajātā amuṃ nivāpaṃ nivuttaṃ nevāpikassa … pe …
evañhi te paṭhamā migajātā na parimucciṃsu nevāpikassa iddhānubhāvā.
Yannūna mayaṃ sabbaso nivāpabhojanā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā”ti.
Te sabbaso nivāpabhojanā paṭiviramiṃsu, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihariṃsu.
Tesaṃ gimhānaṃ pacchime māse tiṇodakasaṅkhaye adhimattakasimānaṃ patto kāyo hoti.
Tesaṃ adhimattakasimānaṃ pattakāyānaṃ balavīriyaṃ parihāyi.
Balavīriye parihīne tameva nivāpaṃ nivuttaṃ nevāpikassa paccāgamiṃsu.
Te tattha anupakhajja mucchitā bhojanāni bhuñjiṃsu.
Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṃ āpajjiṃsu, mattā samānā pamādaṃ āpajjiṃsu, pamattā samānā yathākāmakaraṇīyā ahesuṃ nevāpikassa amusmiṃ nivāpe.
Evañhi te dutiyāpi migajātā na parimucciṃsu nevāpikassa iddhānubhāvā.	failed to get free of the trapper’s power.	未能摆脱捕兽者的掌控。
Yannūna mayaṃ amuṃ nivāpaṃ nivuttaṃ nevāpikassa upanissāya āsayaṃ kappeyyāma.	Why don’t we set up our lair close by the place where the trapper has cast the bait?	我们为什么不把巢穴设在捕兽者撒下诱饵的地方附近呢？
Tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjissāma, amattā samānā na pamādaṃ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma nevāpikassa amusmiṃ nivāpe’ti.	Then we can intrude on it and enjoy eating without being reckless. We won’t become indulgent, then we won’t became negligent, and then we won’t be vulnerable to the trapper on account of that bait.’	那样我们就可以闯入那里，无所顾忌地享用。我们不会变得放纵，然后就不会变得疏忽，然后就不会因为那诱饵而对捕兽者变得脆弱。”
Te amuṃ nivāpaṃ nivuttaṃ nevāpikassa upanissāya āsayaṃ kappayiṃsu.	And that’s just what they did.	他们就是这样做的。
Tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjiṃsu, te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjiṃsu, amattā samānā na pamādaṃ āpajjiṃsu, appamattā samānā na yathākāmakaraṇīyā ahesuṃ nevāpikassa amusmiṃ nivāpe.

Tatra, bhikkhave, nevāpikassa ca nevāpikaparisāya ca etadahosi:	So the trapper and his companions thought:	于是，捕兽者和他的同伴们想：
‘saṭhāssunāmime tatiyā migajātā ketabino, iddhimantāssunāmime tatiyā migajātā parajanā;	‘Wow, this third herd of deer is so sneaky and devious, they must be some kind of unnatural spirits with psychic power!	“哇，这第三群鹿真是又狡猾又诡计多端，它们一定是某种拥有神通的非自然精灵！
imañca nāma nivāpaṃ nivuttaṃ paribhuñjanti, na ca nesaṃ jānāma āgatiṃ vā gatiṃ vā.	For they eat the bait we’ve cast without us knowing how they come and go.	因为它们吃我们撒下的诱饵，我们却不知道它们是如何来去自如的。
Yannūna mayaṃ imaṃ nivāpaṃ nivuttaṃ mahatīhi daṇḍavākarāhi samantā sappadesaṃ anuparivāreyyāma, appeva nāma tatiyānaṃ migajātānaṃ āsayaṃ passeyyāma, yattha te gāhaṃ gaccheyyun’ti.	Why don’t we surround the bait on all sides by staking out high nets? Hopefully we might get to see their lair, where they go to hide out.’	我们为什么不四面包围诱饵，架起高网呢？希望能看到它们的巢穴，它们藏身的地方。”
Te amuṃ nivāpaṃ nivuttaṃ mahatīhi daṇḍavākarāhi samantā sappadesaṃ anuparivāresuṃ.	And that’s just what they did.	他们就是这样做的。
Addasaṃsu kho, bhikkhave, nevāpiko ca nevāpikaparisā ca tatiyānaṃ migajātānaṃ āsayaṃ, yattha te gāhaṃ agamaṃsu.	And they saw where the third herd of deer had their lair, where they went to hide out.	他们看到了第三群鹿的巢穴，它们藏身的地方。
Evañhi te, bhikkhave, tatiyāpi migajātā na parimucciṃsu nevāpikassa iddhānubhāvā.	And that’s how the third herd failed to get free from the trapper’s power.	就这样，第三群鹿未能摆脱捕兽者的掌控。

Tatra, bhikkhave, catutthā migajātā evaṃ samacintesuṃ:	So then a fourth herd of deer thought up a plan:	接着，第四群鹿想出了一个计划：
‘ye kho te paṭhamā migajātā … pe …	‘The first …	“第一群……
evañhi te paṭhamā migajātā na parimucciṃsu nevāpikassa iddhānubhāvā.
Yepi te dutiyā migajātā evaṃ samacintesuṃ:	second …	第二群……
“ye kho te paṭhamā migajātā … pe …
evañhi te paṭhamā migajātā na parimucciṃsu nevāpikassa iddhānubhāvā.
Yannūna mayaṃ sabbaso nivāpabhojanā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā”ti.
Te sabbaso nivāpabhojanā paṭiviramiṃsu … pe …
evañhi te dutiyāpi migajātā na parimucciṃsu nevāpikassa iddhānubhāvā.
Yepi te tatiyā migajātā evaṃ samacintesuṃ:	and third herds of deer …	和第三群鹿……
“ye kho te paṭhamā migajātā … pe …
evañhi te paṭhamā migajātā na parimucciṃsu nevāpikassa iddhānubhāvā.
Yepi te dutiyā migajātā evaṃ samacintesuṃ:
‘ye kho te paṭhamā migajātā … pe …
evañhi te paṭhamā migajātā na parimucciṃsu nevāpikassa iddhānubhāvā.
Yannūna mayaṃ sabbaso nivāpabhojanā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti.
Te sabbaso nivāpabhojanā paṭiviramiṃsu … pe …
evañhi te dutiyāpi migajātā na parimucciṃsu nevāpikassa iddhānubhāvā.
Yannūna mayaṃ amuṃ nivāpaṃ nivuttaṃ nevāpikassa upanissāya āsayaṃ kappeyyāma, tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjissāma, amattā samānā na pamādaṃ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma nevāpikassa amusmiṃ nivāpe”ti.
Te amuṃ nivāpaṃ nivuttaṃ nevāpikassa upanissāya āsayaṃ kappayiṃsu, tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjiṃsu, te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjiṃsu, amattā samānā na pamādaṃ āpajjiṃsu, appamattā samānā na yathākāmakaraṇīyā ahesuṃ nevāpikassa amusmiṃ nivāpe.
Tatra nevāpikassa ca nevāpikaparisāya ca etadahosi:
“saṭhāssunāmime tatiyā migajātā ketabino, iddhimantāssunāmime tatiyā migajātā parajanā, imañca nāma nivāpaṃ nivuttaṃ paribhuñjanti.
Na ca nesaṃ jānāma āgatiṃ vā gatiṃ vā.
Yannūna mayaṃ imaṃ nivāpaṃ nivuttaṃ mahatīhi daṇḍavākarāhi samantā sappadesaṃ anuparivāreyyāma, appeva nāma tatiyānaṃ migajātānaṃ āsayaṃ passeyyāma, yattha te gāhaṃ gaccheyyun”ti.
Te amuṃ nivāpaṃ nivuttaṃ mahatīhi daṇḍavākarāhi samantā sappadesaṃ anuparivāresuṃ.
Addasaṃsu kho nevāpiko ca nevāpikaparisā ca tatiyānaṃ migajātānaṃ āsayaṃ, yattha te gāhaṃ agamaṃsu.
Evañhi te tatiyāpi migajātā na parimucciṃsu nevāpikassa iddhānubhāvā.	failed to get free of the trapper’s power.	未能摆脱捕兽者的掌控。
Yannūna mayaṃ yattha agati nevāpikassa ca nevāpikaparisāya ca tatrāsayaṃ kappeyyāma, tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjissāma, amattā samānā na pamādaṃ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma nevāpikassa amusmiṃ nivāpe’ti.	Why don’t we set up our lair somewhere the trapper and his companions can’t go? Then we can intrude on where the trapper has cast the bait and enjoy eating it without being reckless. We won’t become indulgent, then we won’t became negligent, and then we won’t be vulnerable to the trapper on account of that bait.’	我们为什么不把巢穴设在捕兽者和他的同伴们去不了的地方呢？那样我们就可以闯入捕兽者撒下诱饵的地方，无所顾忌地享用。我们不会变得放纵，然后就不会变得疏忽，然后就不会因为那诱饵而对捕兽者变得脆弱。’
Te yattha agati nevāpikassa ca nevāpikaparisāya ca tatrāsayaṃ kappayiṃsu.	And that’s just what they did.	他们就是这样做的。
Tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjiṃsu, te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjiṃsu, amattā samānā na pamādaṃ āpajjiṃsu, appamattā samānā na yathākāmakaraṇīyā ahesuṃ nevāpikassa amusmiṃ nivāpe.

Tatra, bhikkhave, nevāpikassa ca nevāpikaparisāya ca etadahosi:	So the trapper and his companions thought:	于是，捕兽者和他的同伴们想：
‘saṭhāssunāmime catutthā migajātā ketabino, iddhimantāssunāmime catutthā migajātā parajanā.	‘Wow, this fourth herd of deer is so sneaky and devious, they must be some kind of unnatural spirits with psychic power!	“哇，这第四群鹿真是又狡猾又诡计多端，它们一定是某种拥有神通的非自然精灵！
Imañca nāma nivāpaṃ nivuttaṃ paribhuñjanti, na ca nesaṃ jānāma āgatiṃ vā gatiṃ vā.	For they eat the bait we’ve cast without us knowing how they come and go.	因为它们吃我们撒下的诱饵，我们却不知道它们是如何来去自如的。
Yannūna mayaṃ imaṃ nivāpaṃ nivuttaṃ mahatīhi daṇḍavākarāhi samantā sappadesaṃ anuparivāreyyāma, appeva nāma catutthānaṃ migajātānaṃ āsayaṃ passeyyāma yattha te gāhaṃ gaccheyyun’ti.	Why don’t we surround the bait on all sides by staking out high nets? Hopefully we might get to see their lair, where they go to hide out.’	我们为什么不四面包围诱饵，架起高网呢？希望能看到它们的巢穴，它们藏身的地方。”
Te amuṃ nivāpaṃ nivuttaṃ mahatīhi daṇḍavākarāhi samantā sappadesaṃ anuparivāresuṃ.	And that’s just what they did.	他们就是这样做的。
Neva kho, bhikkhave, addasaṃsu nevāpiko ca nevāpikaparisā ca catutthānaṃ migajātānaṃ āsayaṃ, yattha te gāhaṃ gaccheyyuṃ.	But they couldn’t see where the fourth herd of deer had their lair, where they went to hide out.	但他们看不到第四群鹿的巢穴，它们藏身的地方。
Tatra, bhikkhave, nevāpikassa ca nevāpikaparisāya ca etadahosi:	So the trapper and his companions thought:	于是捕兽者和他的同伴们想：
‘sace kho mayaṃ catutthe migajāte ghaṭṭessāma, te ghaṭṭitā aññe ghaṭṭissanti te ghaṭṭitā aññe ghaṭṭissanti.	‘If we disturb this fourth herd of deer, they’ll disturb others, who in turn will disturb even more.	“如果我们打扰这第四群鹿，它们就会打扰其他的鹿，而其他的鹿又会打扰更多的鹿。
Evaṃ imaṃ nivāpaṃ nivuttaṃ sabbaso migajātā parimuñcissanti.	Then all of the deer will be free from this bait we’ve cast.	那样所有的鹿都会摆脱我们撒下的诱饵。
Yannūna mayaṃ catutthe migajāte ajjhupekkheyyāmā’ti.	Why don’t we just keep an eye on that fourth herd?’	我们为什么不盯着这第四群鹿呢？”
Ajjhupekkhiṃsu kho, bhikkhave, nevāpiko ca nevāpikaparisā ca catutthe migajāte.	And that’s just what they did.	他们就是这样做的。
Evañhi te, bhikkhave, catutthā migajātā parimucciṃsu nevāpikassa iddhānubhāvā.	And that’s how the fourth herd of deer got free from the trapper’s power.	就这样，第四群鹿摆脱了捕兽者的掌控。

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25.5 – (meaning of simile)

• 25.5.1 - (first group of ascetics negligent)
• 25.5.2 - (second group of ascetics eat simple food)
• 25.5.3 - (third group of ascetics hold speculative views of world)
• 25.5.4 - (fourth group of ascetics set up lair at safe distance)

Upamā kho me ayaṃ, bhikkhave, katā atthassa viññāpanāya.	I’ve made up this simile to make a point.	我用这个比喻来说明一个道理。
Ayaṃ cevettha attho—	And this is what it means.	它的含义是：
nivāpoti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ.	‘Bait’ is a term for the five kinds of sensual stimulation.	“诱饵”是指五种感官刺激。
Nevāpikoti kho, bhikkhave, mārassetaṃ pāpimato adhivacanaṃ.	‘Trapper’ is a term for Māra the Wicked.	“捕兽者”是指邪恶的魔罗。
Nevāpikaparisāti kho, bhikkhave, māraparisāyetaṃ adhivacanaṃ.	‘Trapper’s companions’ is a term for Māra’s assembly.	“捕兽者的同伴”是指魔罗的眷属。
Migajātāti kho, bhikkhave, samaṇabrāhmaṇānametaṃ adhivacanaṃ.	‘Deer’ is a term for ascetics and brahmins.	“鹿”是指沙门和婆罗门。

Tatra, bhikkhave, paṭhamā samaṇabrāhmaṇā amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni anupakhajja mucchitā bhojanāni bhuñjiṃsu.	Now, the first group of ascetics and brahmins intruded on where the bait and the carnal delights of the world were cast by Māra and recklessly enjoyed eating it.	现在，第一批沙门和婆罗门闯入了魔罗撒下的诱饵和世间的肉欲之处，鲁莽地享用着。
Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṃ āpajjiṃsu, mattā samānā pamādaṃ āpajjiṃsu, pamattā samānā yathākāmakaraṇīyā ahesuṃ mārassa amusmiṃ nivāpe amusmiñca lokāmise.	They became indulgent, then they became negligent, and then they were vulnerable to Māra on account of that bait and the carnal delights of the world.	他们变得放纵，然后变得疏忽，然后就因为那诱饵和世间的肉欲而对魔罗变得脆弱。
Evañhi te, bhikkhave, paṭhamā samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā.	And that’s how the first group of ascetics and brahmins failed to get free from Māra’s power.	就这样，第一批沙门和婆罗门未能摆脱魔罗的掌控。
Seyyathāpi te, bhikkhave, paṭhamā migajātā tathūpame ahaṃ ime paṭhame samaṇabrāhmaṇe vadāmi.	This first group of ascetics and brahmins is just like the first herd of deer, I say.	我说，这第一批沙门和婆罗门就像第一群鹿。

Tatra, bhikkhave, dutiyā samaṇabrāhmaṇā evaṃ samacintesuṃ:	So then a second group of ascetics and brahmins thought up a plan:	于是，第二批沙门和婆罗门想出了一个计划：
‘ye kho te paṭhamā samaṇabrāhmaṇā amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni anupakhajja mucchitā bhojanāni bhuñjiṃsu.	‘The first group of ascetics and brahmins became indulgent …	“第一批沙门和婆罗门变得放纵……
Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṃ āpajjiṃsu, mattā samānā pamādaṃ āpajjiṃsu, pamattā samānā yathākāmakaraṇīyā ahesuṃ mārassa amusmiṃ nivāpe amusmiñca lokāmise.
Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā.	and failed to get free of Māra’s power.	未能摆脱魔罗的掌控。
Yannūna mayaṃ sabbaso nivāpabhojanā lokāmisā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti.	Why don’t we avoid eating the bait and the world’s carnal delights altogether? Avoiding dangerous food, we can venture deep into a wilderness region and live there.’	我们为什么不完全避免食用诱饵和世间的肉欲呢？避开危险的食物，我们可以深入荒野地区生活。”
Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṃsu, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmāti.
Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṃsu, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihariṃsu.	And that’s just what they did.	他们就是这样做的。
Te tattha sākabhakkhāpi ahesuṃ, sāmākabhakkhāpi ahesuṃ, nīvārabhakkhāpi ahesuṃ, daddulabhakkhāpi ahesuṃ, haṭabhakkhāpi ahesuṃ, kaṇabhakkhāpi ahesuṃ, ācāmabhakkhāpi ahesuṃ, piññākabhakkhāpi ahesuṃ, tiṇabhakkhāpi ahesuṃ, gomayabhakkhāpi ahesuṃ, vanamūlaphalāhārā yāpesuṃ pavattaphalabhojī.	They ate herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survived on forest roots and fruits, or eating fallen fruit.	他们吃草药、小米、野米、劣质米、水生菜、米糠、米汤、芝麻粉、草或牛粪。他们靠森林里的根和果实生存，或者吃掉落的水果。

Tesaṃ gimhānaṃ pacchime māse, tiṇodakasaṅkhaye, adhimattakasimānaṃ patto kāyo hoti.	But when it came to the last month of summer, the grass and water ran out. Their bodies became much too thin,	但到了夏季的最后一个月，草和水都用完了。他们的身体变得非常消瘦，
Tesaṃ adhimattakasimānaṃ pattakāyānaṃ balavīriyaṃ parihāyi.	and they lost their strength and energy.	并且失去了力量和精力。
Balavīriye parihīne cetovimutti parihāyi.	Because of this, they lost their heart’s release,	因此，他们失去了心灵的解脱，
Cetovimuttiyā parihīnāya tameva nivāpaṃ nivuttaṃ mārassa paccāgamiṃsu tāni ca lokāmisāni.	so they went back to that same place where Māra had cast the bait and the carnal delights of the world.	于是他们回到了魔罗撒下诱饵和世间肉欲的那个地方。
Te tattha anupakhajja mucchitā bhojanāni bhuñjiṃsu.	Intruding on that place, they recklessly enjoyed eating them …	闯入那个地方，他们鲁莽地享用着……
Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṃ āpajjiṃsu, mattā samānā pamādaṃ āpajjiṃsu, pamattā samānā yathākāmakaraṇīyā ahesuṃ mārassa amusmiṃ nivāpe amusmiñca lokāmise.
Evañhi te, bhikkhave, dutiyāpi samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā.	And that’s how the second group of ascetics and brahmins failed to get free from Māra’s power.	就这样，第二批沙门和婆罗门未能摆脱魔罗的掌控。
Seyyathāpi te, bhikkhave, dutiyā migajātā tathūpame ahaṃ ime dutiye samaṇabrāhmaṇe vadāmi.	This second group of ascetics and brahmins is just like the second herd of deer, I say.	我说，这第二批沙门和婆罗门就像第二群鹿。

Tatra, bhikkhave, tatiyā samaṇabrāhmaṇā evaṃ samacintesuṃ:	So then a third group of ascetics and brahmins thought up a plan:	于是，第三批沙门和婆罗门想出了一个计划：
‘ye kho te paṭhamā samaṇabrāhmaṇā amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni … pe ….	‘The first …	“第一批……
Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā.
Yepi te dutiyā samaṇabrāhmaṇā evaṃ samacintesuṃ:	and second groups of ascetics and brahmins …	和第二批沙门和婆罗门……
“ye kho te paṭhamā samaṇabrāhmaṇā amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni … pe ….
Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā.
Yannūna mayaṃ sabbaso nivāpabhojanā lokāmisā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā”ti.
Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṃsu.
Bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihariṃsu.
Te tattha sākabhakkhāpi ahesuṃ … pe … pavattaphalabhojī.
Tesaṃ gimhānaṃ pacchime māse tiṇodakasaṅkhaye adhimattakasimānaṃ patto kāyo hoti.
Tesaṃ adhimattakasimānaṃ pattakāyānaṃ balavīriyaṃ parihāyi, balavīriye parihīne cetovimutti parihāyi, cetovimuttiyā parihīnāya tameva nivāpaṃ nivuttaṃ mārassa paccāgamiṃsu tāni ca lokāmisāni.
Te tattha anupakhajja mucchitā bhojanāni bhuñjiṃsu.
Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṃ āpajjiṃsu, mattā samānā pamādaṃ āpajjiṃsu, pamattā samānā yathākāmakaraṇīyā ahesuṃ mārassa amusmiṃ nivāpe amusmiñca lokāmise.
Evañhi te dutiyāpi samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā.	failed to get free of Māra’s power.	未能摆脱魔罗的掌控。
Yannūna mayaṃ amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni upanissāya āsayaṃ kappeyyāma, tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjissāma, amattā samānā na pamādaṃ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma mārassa amusmiṃ nivāpe amusmiñca lokāmise’ti.	Why don’t we set up our lair close by the place where Māra has cast the bait and those carnal delights of the world? Then we can intrude on it and enjoy eating without being reckless. We won’t become indulgent, then we won’t became negligent, and then we won’t be vulnerable to Māra on account of that bait and those carnal delights of the world.’	我们为什么不把巢穴设在魔罗撒下诱饵和那些世间肉欲的地方附近呢？那样我们就可以闯入那里，无所顾忌地享用。我们不会变得放纵，然后就不会变得疏忽，然后就不会因为那诱饵和那些世间肉欲而对魔罗变得脆弱。”

Te amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni upanissāya āsayaṃ kappayiṃsu.	And that’s just what they did.	他们就是这样做的。
Tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjiṃsu.
Te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjiṃsu, amattā samānā na pamādaṃ āpajjiṃsu, appamattā samānā na yathākāmakaraṇīyā ahesuṃ mārassa amusmiṃ nivāpe amusmiñca lokāmise.		然而，他们仍然持有这样的观点：
Api ca kho evaṃdiṭṭhikā ahesuṃ—	Still, they had such views as these:	“世界是永恒的”或“世界不是永恒的”；
sassato loko itipi, asassato loko itipi;	‘The world is eternal’ or ‘The world is not eternal’;	“世界是有限的”或“世界是无限的”；
antavā loko itipi, anantavā loko itipi;	‘The world is finite’ or ‘The world is infinite’;	“灵魂与身体是同一回事”或“灵魂与身体是不同的东西”；
taṃ jīvaṃ taṃ sarīraṃ itipi, aññaṃ jīvaṃ aññaṃ sarīraṃ itipi;	‘The soul and the body are the same thing’ or ‘The soul and the body are different things’;	或者死后，如来存在，或不存在，或既存在又不存在，或既不存在也不不存在。
hoti tathāgato paraṃ maraṇā itipi, na hoti tathāgato paraṃ maraṇā itipi, hoti ca na ca hoti tathāgato paraṃ maraṇā itipi, neva hoti na na hoti tathāgato paraṃ maraṇā itipi.	or that after death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist.	就这样，第三批沙门和婆罗门未能摆脱魔罗的掌控。
Evañhi te, bhikkhave, tatiyāpi samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā.	And that’s how the third group of ascetics and brahmins failed to get free from Māra’s power.	我说，这第三批沙门和婆罗门就像第三群鹿。
Seyyathāpi te, bhikkhave, tatiyā migajātā tathūpame ahaṃ ime tatiye samaṇabrāhmaṇe vadāmi.	This third group of ascetics and brahmins is just like the third herd of deer, I say.

Tatra, bhikkhave, catutthā samaṇabrāhmaṇā evaṃ samacintesuṃ:	So then a fourth group of ascetics and brahmins thought up a plan:	于是，第四批沙门和婆罗门想出了一个计划：
‘ye kho te paṭhamā samaṇabrāhmaṇā amuṃ nivāpaṃ nivuttaṃ mārassa … pe ….	‘The first …	“第一批……
Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā.
Yepi te dutiyā samaṇabrāhmaṇā evaṃ samacintesuṃ:	second …	第二批……
‘ye kho te paṭhamā samaṇabrāhmaṇā … pe ….
Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā.
Yannūna mayaṃ sabbaso nivāpabhojanā lokāmisā paṭivirameyyāma bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti.
Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṃsu … pe ….
Evañhi te dutiyāpi samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā.
Yepi te tatiyā samaṇabrāhmaṇā evaṃ samacintesuṃ ye kho te paṭhamā samaṇabrāhmaṇā … pe ….	and third groups of ascetics and brahmins …	和第三批沙门和婆罗门……
Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā.
Yepi te dutiyā samaṇabrāhmaṇā evaṃ samacintesuṃ ye kho te paṭhamā samaṇabrāhmaṇā … pe ….
Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā.
Yannūna mayaṃ sabbaso nivāpabhojanā lokāmisā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti.
Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṃsu … pe ….
Evañhi te dutiyāpi samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā.
Yannūna mayaṃ amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni upanissāya āsayaṃ kappeyyāma.
Tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjissāma, amattā samānā na pamādaṃ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma mārassa amusmiṃ nivāpe amusmiñca lokāmiseti.

Te amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni upanissāya āsayaṃ kappayiṃsu.
Tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjiṃsu.
Te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjiṃsu.
Amattā samānā na pamādaṃ āpajjiṃsu.
Appamattā samānā na yathākāmakaraṇīyā ahesuṃ mārassa amusmiṃ nivāpe amusmiñca lokāmise.
Api ca kho evaṃdiṭṭhikā ahesuṃ sassato loko itipi … pe …
neva hoti na na hoti tathāgato paraṃ maraṇā itipi.
Evañhi te tatiyāpi samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā.	failed to get free of Māra’s power.	未能摆脱魔罗的掌控。
Yannūna mayaṃ yattha agati mārassa ca māraparisāya ca tatrāsayaṃ kappeyyāma.	Why don’t we set up our lair somewhere Māra and his assembly can’t go?	我们为什么不把巢穴设在魔罗和他的眷属去不了的地方呢？
Tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjissāma, amattā samānā na pamādaṃ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma mārassa amusmiṃ nivāpe amusmiñca lokāmiseti.	Then we can intrude on where Māra has cast the bait and those carnal delights of the world, and enjoy eating without being reckless. We won’t become indulgent, then we won’t became negligent, and then we won’t be vulnerable to Māra on account of that bait and those carnal delights of the world.’	那样我们就可以闯入魔罗撒下诱饵和那些世间肉欲的地方，无所顾忌地享用。我们不会变得放纵，然后就不会变得疏忽，然后就不会因为那诱饵和那些世间肉欲而对魔罗变得脆弱。”

Te yattha agati mārassa ca māraparisāya ca tatrāsayaṃ kappayiṃsu.	And that’s just what they did.	他们就是这样做的。
Tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjiṃsu, te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjiṃsu, amattā samānā na pamādaṃ āpajjiṃsu, appamattā samānā na yathākāmakaraṇīyā ahesuṃ mārassa amusmiṃ nivāpe amusmiñca lokāmise.
Evañhi te, bhikkhave, catutthā samaṇabrāhmaṇā parimucciṃsu mārassa iddhānubhāvā.	And that’s how the fourth group of ascetics and brahmins got free from Māra’s power.	就这样，第四批沙门和婆罗门摆脱了魔罗的掌控。
Seyyathāpi te, bhikkhave, catutthā migajātā tathūpame ahaṃ ime catutthe samaṇabrāhmaṇe vadāmi.	This fourth group of ascetics and brahmins is just like the fourth herd of deer, I say.	我说，这第四批沙门和婆罗门就像第四群鹿。

Kathañca, bhikkhave, agati mārassa ca māraparisāya ca?	And where is it that Māra and his assembly can’t go?	魔罗和他的眷属去不了的地方在哪里呢？
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.	那就是比丘完全远离欲乐，远离不善法，进入并安住于初禅，其中有远离所生的喜和乐，同时有寻和伺。
Ayaṃ vuccati, bhikkhave, bhikkhu andhamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato.	This is called a monk who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see.	这被称为一位比丘，他已使魔罗失明，彻底熄灭了他的眼睛，并去了邪恶者看不见的地方。

Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.	Furthermore, as the directed-thought and evaluation are stilled, a monk enters and remains in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.	再者，随着寻和伺的止息，比丘进入并安住于第二禅，其中有由心一境性所生的喜和乐，内有澄清和自信，心意统一，无寻无伺。
Ayaṃ vuccati, bhikkhave … pe … pāpimato.	This is called a monk who has blinded Māra …	这被称为一位比丘，他已使魔罗失明……

Puna caparaṃ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati.	Furthermore, with the fading away of rapture, a monk enters and remains in the third jhāna, where they meditate with equanimity, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’	再者，随着喜的消退，比丘进入并安住于第三禅，在那里他以舍心禅修，正念正知，亲身体验身心之乐，圣者称之为“具舍具念，安住于乐”。
Ayaṃ vuccati, bhikkhave … pe … pāpimato.	This is called a monk who has blinded Māra …	这被称为一位比丘，他已使魔罗失明……

Puna caparaṃ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.	Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a monk enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimity and rememberfulness.	再者，舍弃乐和苦，终止先前的喜和忧，比丘进入并安住于第四禅，无乐无苦，只有纯净的舍心和正念。
Ayaṃ vuccati, bhikkhave … pe … pāpimato.	This is called a monk who has blinded Māra …	这被称为一位比丘，他已使魔罗失明……

Puna caparaṃ, bhikkhave, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati.	Furthermore, a monk, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.	再者，比丘完全超越色想，随着冲击想的止息，不专注于多样想，觉知“空间是无限的”，进入并安住于空无边处。
Ayaṃ vuccati, bhikkhave … pe … pāpimato.	This is called a monk who has blinded Māra …	这被称为一位比丘，他已使魔罗失明……

Puna caparaṃ, bhikkhave, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati.	Furthermore, a monk, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness.	再者，比丘完全超越空无边处，觉知“识是无限的”，进入并安住于识无边处。
Ayaṃ vuccati, bhikkhave … pe … pāpimato.	This is called a monk who has blinded Māra …	这被称为一位比丘，他已使魔罗失明……

Puna caparaṃ, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.	Furthermore, a monk, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.	再者，比丘完全超越识无边处，觉知“什么都没有”，进入并安住于无所有处。
Ayaṃ vuccati, bhikkhave … pe … pāpimato.	This is called a monk who has blinded Māra …	这被称为一位比丘，他已使魔罗失明……

Puna caparaṃ, bhikkhave, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati.	Furthermore, a monk, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception.	再者，比丘完全超越无所有处，进入并安住于非想非非想处。
Ayaṃ vuccati, bhikkhave … pe … pāpimato.	This is called a monk who has blinded Māra …	这被称为一位比丘，他已使魔罗失明……

Puna caparaṃ, bhikkhave, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti.	Furthermore, a monk, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.	再者，比丘完全超越非想非非想处，进入并安住于想受灭。并且，以智慧观照，他们的烦恼得以止息。
Ayaṃ vuccati, bhikkhave, bhikkhu andhamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato tiṇṇo loke visattikan”ti.	This is called a monk who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see. And they’ve crossed over clinging to the world.”	这被称为一位比丘，他已使魔罗失明，彻底熄灭了他的眼睛，并去了邪恶者看不见的地方。他们也已越过对世间的执着。”

Idamavoca bhagavā.	That is what the Buddha said.	佛陀如是说。
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.	比丘们心满意足，对佛陀的话感到高兴。

+

MN 26 Pāsarāsi: Noble Search

+ all- all

• 26.3 - (monks sitting together should either discuss the Dharmas or keep 👑😶 noble silence)
• 26.4 - (what is the ignoble search?)
• +26.5 - (what is the noble search? )
  • 26.5.1 - (teacher Āḷāra Kālāma)
  • 26.5.2 - (non Buddhist teachers also have 5ind🖐️ faculties)
  • 26.5.5 - (teacher Uddaka, son of Rāma)
  • 26.5.6 - (Udaka also has 5ind🖐️ faculties)
• 26.6 - (Buddha investigates without teacher)
• 26.7 - (Brahmā Sahampati asks Buddha to share Dharma)
• 26.8 - (Buddha surveys world with divine eye and sees capable students)
• 26.9 - (group of 5 monks, former companions)
• 26.10 - (five kinds of sensual stimulation 5kg )
• 26.11 - (simile of hunter and deer trap ↔ Māra + 5kg sensual pleasures)

	(derived from B. Sujato 2018/12)	（摘自B. Sujato 2018/12）
Evaṃ me sutaṃ—​	So I have heard.	如是我闻。
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.	一时，佛陀住在舍卫城附近的祇园，给孤独园。
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi.	Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.	然后，佛陀清晨着衣，持钵持衣，进入舍卫城乞食。
Atha kho sambahulā bhikkhū yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ ānandaṃ etadavocuṃ:	Then several monks went up to Venerable Ānanda and said to him:	这时，几位比丘来到阿难尊者面前，对他说：
“cirassutā no, āvuso ānanda, bhagavato sammukhā dhammī kathā.	“Reverend, it’s been a long time since we’ve heard a Dhamma talk from the Buddha.	“尊者，我们很久没有听到佛陀说法了。
Sādhu mayaṃ, āvuso ānanda, labheyyāma bhagavato sammukhā dhammiṃ kathaṃ savanāyā”ti.	It would be good if we got to hear a Dhamma talk from the Buddha.”	如果能听到佛陀说法，那真是太好了。”
“Tena hāyasmanto yena rammakassa brāhmaṇassa assamo tenupasaṅkamatha;	“Well then, reverends, go to the brahmin Rammaka’s hermitage.	“那好吧，尊者们，去婆罗门拉玛卡的长者精舍吧。
appeva nāma labheyyātha bhagavato sammukhā dhammiṃ kathaṃ savanāyā”ti.	Hopefully you’ll get to hear a Dhamma talk from the Buddha.”	希望你们能听到佛陀说法。”
“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṃ.	“Yes, reverend,” they replied.	“是的，尊者，”他们回答道。

Atha kho bhagavā sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ ānandaṃ āmantesi:	Then, after the meal, on his return from alms-round, the Buddha addressed Ānanda:	然后，饭后，佛陀乞食归来，对阿难说：
“āyāmānanda, yena pubbārāmo migāramātupāsādo tenupasaṅkamissāma divāvihārāyā”ti.	“Come, Ānanda, let’s go to the Eastern Monastery, the stilt longhouse of Migāra’s mother for the day’s meditation.”	“阿难，来，我们去东方精舍，弥伽罗的母亲的杆上长屋，进行今日的禅修。”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.	“是的，尊者，”阿难回答道。
Atha kho bhagavā āyasmatā ānandena saddhiṃ yena pubbārāmo migāramātupāsādo tenupasaṅkami divāvihārāya.	So the Buddha went with Ānanda to the Eastern Monastery.	于是佛陀和阿难一同前往东方精舍。
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito āyasmantaṃ ānandaṃ āmantesi:	In the late afternoon the Buddha came out of retreat and addressed Ānanda:	傍晚时分，佛陀出定，对阿难说：
“āyāmānanda, yena pubbakoṭṭhako tenupasaṅkamissāma gattāni parisiñcitun”ti.	“Come, Ānanda, let’s go to the eastern gate to bathe.”	“阿难，来，我们去东门洗浴。”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.	“是的，尊者，”阿难回答道。

Atha kho bhagavā āyasmatā ānandena saddhiṃ yena pubbakoṭṭhako tenupasaṅkami gattāni parisiñcituṃ.	So the Buddha went with Ānanda to the eastern gate to bathe.	于是佛陀与阿难一同前往东门洗浴。
Pubbakoṭṭhake gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno.	When he had bathed and emerged from the water he stood in one robe drying himself.	他洗完澡，从水中出来后，便穿着一件袈裟站着晾干身体。
Atha kho āyasmā ānando bhagavantaṃ etadavoca:	Then Ānanda said to the Buddha:	这时阿难对佛陀说：
“ayaṃ, bhante, rammakassa brāhmaṇassa assamo avidūre.	“Sir, the hermitage of the brahmin Rammaka is near by.	“尊者，婆罗门拉玛卡的精舍就在附近。
Ramaṇīyo, bhante, rammakassa brāhmaṇassa assamo;	It’s so delightful,	它如此令人愉悦，
pāsādiko, bhante, rammakassa brāhmaṇassa assamo.	so lovely.	如此可爱。
Sādhu, bhante, bhagavā yena rammakassa brāhmaṇassa assamo tenupasaṅkamatu anukampaṃ upādāyā”ti.	Please visit it out of compassion.”	请慈悲前往。”
Adhivāsesi bhagavā tuṇhībhāvena.	The Buddha consented in silence,	佛陀默许了，

Atha kho bhagavā yena rammakassa brāhmaṇassa assamo tenupasaṅkami.	and went to the brahmin Rammaka’s hermitage.	然后去了婆罗门拉玛卡的精舍。
Tena kho pana samayena sambahulā bhikkhū rammakassa brāhmaṇassa assame dhammiyā kathāya sannisinnā honti.	Now at that time several monks were sitting together in the hermitage talking about The Dharma.	当时有几位比丘正在精舍里一起谈论佛法。
Atha kho bhagavā bahidvārakoṭṭhake aṭṭhāsi kathāpariyosānaṃ āgamayamāno.	The Buddha stood outside the door waiting for the talk to end.	佛陀站在门外，等待谈话结束。
Atha kho bhagavā kathāpariyosānaṃ viditvā ukkāsitvā aggaḷaṃ ākoṭesi.	When he knew the talk had ended he cleared his throat and knocked with the latch.	当他知道谈话结束时，他清了清嗓子，敲了敲门闩。
Vivariṃsu kho te bhikkhū bhagavato dvāraṃ.	The monks opened the door for the Buddha,	比丘们为佛陀开了门，
Atha kho bhagavā rammakassa brāhmaṇassa assamaṃ pavisitvā paññatte āsane nisīdi.	and he entered the hermitage, where he sat on the seat spread out	他进入精舍，坐在铺好的座位上
Nisajja kho bhagavā bhikkhū āmantesi:	and addressed the monks:	对比丘们说：
“kāya nuttha, bhikkhave, etarahi kathāya sannisinnā?	“monks, what were you sitting talking about just now?	“比丘们，刚才你们坐着谈论什么？
Kā ca pana vo antarākathā vippakatā”ti?	What conversation was unfinished?”	什么话题没有说完？”
“Bhagavantameva kho no, bhante, ārabbha dhammī kathā vippakatā, atha bhagavā anuppatto”ti.	“Sir, our unfinished discussion on The Dharma was about the Buddha himself when the Buddha arrived.”	“尊者，当佛陀到来时，我们未完的佛法讨论是关于佛陀自己的。”

“Sādhu, bhikkhave.	“Good, monks!	“很好，比丘们！
Etaṃ kho, bhikkhave, tumhākaṃ patirūpaṃ kulaputtānaṃ saddhā agārasmā anagāriyaṃ pabbajitānaṃ yaṃ tumhe dhammiyā kathāya sannisīdeyyātha.	It’s appropriate for people from good families like you, who have gone forth in justifiable-trust from the lay life to homelessness, to sit together and talk about The Dharma.	像你们这样善信出家、离俗出家的善男子，坐在一起谈论佛法是恰当的。
Sannipatitānaṃ vo, bhikkhave, dvayaṃ karaṇīyaṃ—	When you’re sitting together you should do one of two things:	当你们坐在一起时，应该做两件事之一：
dhammī vā kathā, ariyo vā tuṇhībhāvo.	discuss the Dharmas or keep noble silence.	讨论佛法或者保持圣默。

Dvemā, bhikkhave, pariyesanā—	monks, there are these two searches:	比丘们，有这两种寻觅：
ariyā ca pariyesanā, anariyā ca pariyesanā.	the noble search and the ignoble search.	圣寻和非圣寻。

Katamā ca, bhikkhave, anariyā pariyesanā?	And what is the ignoble search?	何为非圣寻？
Idha, bhikkhave, ekacco attanā jātidhammo samāno jātidhammaṃyeva pariyesati, attanā jarādhammo samāno jarādhammaṃyeva pariyesati, attanā byādhidhammo samāno byādhidhammaṃyeva pariyesati, attanā maraṇadhammo samāno maraṇadhammaṃyeva pariyesati, attanā sokadhammo samāno sokadhammaṃyeva pariyesati, attanā saṅkilesadhammo samāno saṅkilesadhammaṃyeva pariyesati.	It’s when someone who is themselves liable to be reborn seeks what is also liable to be reborn. Themselves liable to grow old, fall sick, die, sorrow, and become corrupted, they seek what is also liable to these things.	那就是他自己易于再生，却去寻求同样易于再生的事物。他自己易于衰老、生病、死亡、忧愁和腐朽，却去寻求同样易于这些事物。

Kiñca, bhikkhave, jātidhammaṃ vadetha?	And what should be described as liable to be reborn?	什么是容易再生的呢？
Puttabhariyaṃ, bhikkhave, jātidhammaṃ, dāsidāsaṃ jātidhammaṃ, ajeḷakaṃ jātidhammaṃ, kukkuṭasūkaraṃ jātidhammaṃ, hatthigavāssavaḷavaṃ jātidhammaṃ, jātarūparajataṃ jātidhammaṃ.	Partners and children, male and female bondservants, goats and sheep, chickens and pigs, and elephants and cattle are liable to be reborn.	伴侣和子女、男女仆役、山羊和绵羊、鸡和猪，以及大象和牛，都容易再生。
Jātidhammā hete, bhikkhave, upadhayo.	These attachments are liable to be reborn.	这些执着都容易再生。
Etthāyaṃ gathito mucchito ajjhāpanno attanā jātidhammo samāno jātidhammaṃyeva pariyesati.	Someone who is tied, stupefied, and attached to such things, themselves liable to being reborn, seeks what is also liable to be reborn.	一个被这些事物束缚、迷惑、执着的人，他自己容易再生，却去寻求同样容易再生的事物。

Kiñca, bhikkhave, jarādhammaṃ vadetha?	And what should be described as liable to grow old?	何谓易老者？
Puttabhariyaṃ, bhikkhave, jarādhammaṃ, dāsidāsaṃ jarādhammaṃ, ajeḷakaṃ jarādhammaṃ, kukkuṭasūkaraṃ jarādhammaṃ, hatthigavāssavaḷavaṃ jarādhammaṃ, jātarūparajataṃ jarādhammaṃ.	Partners and children, male and female bondservants, goats and sheep, chickens and pigs, and elephants and cattle are liable to grow old.	伴侣和子女、男女仆役、山羊和绵羊、鸡和猪，以及大象和牛，都容易衰老。
Jarādhammā hete, bhikkhave, upadhayo.	These attachments are liable to grow old.	这些执着都容易衰老。
Etthāyaṃ gathito mucchito ajjhāpanno attanā jarādhammo samāno jarādhammaṃyeva pariyesati.	Someone who is tied, stupefied, and attached to such things, themselves liable to grow old, seeks what is also liable to grow old.	一个被这些事物束缚、迷惑、执着的人，他自己容易衰老，却去寻求同样容易衰老的事物。

Kiñca, bhikkhave, byādhidhammaṃ vadetha?	And what should be described as liable to fall sick?	何谓易病者？
Puttabhariyaṃ, bhikkhave, byādhidhammaṃ, dāsidāsaṃ byādhidhammaṃ, ajeḷakaṃ byādhidhammaṃ, kukkuṭasūkaraṃ byādhidhammaṃ, hatthigavāssavaḷavaṃ byādhidhammaṃ.	Partners and children, male and female bondservants, goats and sheep, chickens and pigs, and elephants and cattle are liable to fall sick.	伴侣和子女、男女仆役、山羊和绵羊、鸡和猪，以及大象和牛，都容易生病。
Byādhidhammā hete, bhikkhave, upadhayo.	These attachments are liable to fall sick.	这些执着都容易生病。
Etthāyaṃ gathito mucchito ajjhāpanno attanā byādhidhammo samāno byādhidhammaṃyeva pariyesati.	Someone who is tied, stupefied, and attached to such things, themselves liable to falling sick, seeks what is also liable to fall sick.	一个被这些事物束缚、迷惑、执着的人，他自己容易生病，却去寻求同样容易生病的事物。

Kiñca, bhikkhave, maraṇadhammaṃ vadetha?	And what should be described as liable to die?	何谓易死者？
Puttabhariyaṃ, bhikkhave, maraṇadhammaṃ, dāsidāsaṃ maraṇadhammaṃ, ajeḷakaṃ maraṇadhammaṃ, kukkuṭasūkaraṃ maraṇadhammaṃ, hatthigavāssavaḷavaṃ maraṇadhammaṃ.	Partners and children, male and female bondservants, goats and sheep, chickens and pigs, and elephants and cattle are liable to die.	伴侣和子女、男女仆役、山羊和绵羊、鸡和猪，以及大象和牛，都容易死亡。
Maraṇadhammā hete, bhikkhave, upadhayo.	These attachments are liable to die.	这些执着都容易死亡。
Etthāyaṃ gathito mucchito ajjhāpanno attanā maraṇadhammo samāno maraṇadhammaṃyeva pariyesati.	Someone who is tied, stupefied, and attached to such things, themselves liable to die, seeks what is also liable to die.	一个被这些事物束缚、迷惑、执着的人，他自己容易死亡，却去寻求同样容易死亡的事物。

Kiñca, bhikkhave, sokadhammaṃ vadetha?	And what should be described as liable to sorrow?	何谓易忧者？
Puttabhariyaṃ, bhikkhave, sokadhammaṃ, dāsidāsaṃ sokadhammaṃ, ajeḷakaṃ sokadhammaṃ, kukkuṭasūkaraṃ sokadhammaṃ, hatthigavāssavaḷavaṃ sokadhammaṃ.	Partners and children, male and female bondservants, goats and sheep, chickens and pigs, and elephants and cattle are liable to sorrow.	伴侣和子女、男女仆役、山羊和绵羊、鸡和猪，以及大象和牛，都容易忧愁。
Sokadhammā hete, bhikkhave, upadhayo.	These attachments are liable to sorrow.	这些执着都容易忧愁。
Etthāyaṃ gathito mucchito ajjhāpanno attanā sokadhammo samāno sokadhammaṃyeva pariyesati.	Someone who is tied, stupefied, and attached to such things, themselves liable to sorrow, seeks what is also liable to sorrow.	一个被这些事物束缚、迷惑、执着的人，他自己容易忧愁，却去寻求同样容易忧愁的事物。

Kiñca, bhikkhave, saṅkilesadhammaṃ vadetha?	And what should be described as liable to corruption?	何谓易腐者？
Puttabhariyaṃ, bhikkhave, saṅkilesadhammaṃ, dāsidāsaṃ saṅkilesadhammaṃ, ajeḷakaṃ saṅkilesadhammaṃ, kukkuṭasūkaraṃ saṅkilesadhammaṃ, hatthigavāssavaḷavaṃ saṅkilesadhammaṃ, jātarūparajataṃ saṅkilesadhammaṃ.	Partners and children, male and female bondservants, goats and sheep, chickens and pigs, elephants and cattle, and gold and money are liable to corruption.	伴侣和子女、男女仆役、山羊和绵羊、鸡和猪，大象和牛，以及金银财宝都容易腐败。
Saṅkilesadhammā hete, bhikkhave, upadhayo.	These attachments are liable to corruption.	这些执着都容易腐败。
Etthāyaṃ gathito mucchito ajjhāpanno attanā saṅkilesadhammo samāno saṅkilesadhammaṃyeva pariyesati.	Someone who is tied, stupefied, and attached to such things, themselves liable to corruption, seeks what is also liable to corruption.	一个被这些事物束缚、迷惑、执着的人，他自己容易腐败，却去寻求同样容易腐败的事物。
Ayaṃ, bhikkhave, anariyā pariyesanā.	This is the ignoble search.	这就是非圣寻。

+

26.5 – (what is the noble search? )

• 26.5.1 - (teacher Āḷāra Kālāma)
• 26.5.2 - (non Buddhist teachers also have 5ind🖐️ faculties)
• 26.5.5 - (teacher Uddaka, son of Rāma)
• 26.5.6 - (Udaka also has 5ind🖐️ faculties)

Katamā ca, bhikkhave, ariyā pariyesanā?	And what is the noble search?	什么是圣寻呢？
Idha, bhikkhave, ekacco attanā jātidhammo samāno jātidhamme ādīnavaṃ viditvā ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati, attanā jarādhammo samāno jarādhamme ādīnavaṃ viditvā ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati, attanā byādhidhammo samāno byādhidhamme ādīnavaṃ viditvā abyādhiṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṃ viditvā amataṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati, attanā sokadhammo samāno sokadhamme ādīnavaṃ viditvā asokaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati, attanā saṅkilesadhammo samāno saṅkilesadhamme ādīnavaṃ viditvā asaṅkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati.	It’s when someone who is themselves liable to be reborn, understanding the drawbacks in being liable to be reborn, seeks the unborn supreme sanctuary, nirvana. Themselves liable to grow old, fall sick, die, sorrow, and become corrupted, understanding the drawbacks in these things, they seek the unaging, unailing, undying, sorrowless, uncorrupted supreme sanctuary, nirvana.	那就是他自己易于再生，却理解易于再生的弊端，寻求无生、无上安稳的涅槃。他自己易于衰老、生病、死亡、忧愁和腐朽，理解这些弊端，寻求无衰、无病、不死、无忧、无腐的无上安稳的涅槃。
Ayaṃ, bhikkhave, ariyā pariyesanā.	This is the noble search.	这就是圣寻。

Ahampi sudaṃ, bhikkhave, pubbeva sambodhā anabhisambuddho bodhisattova samāno attanā jātidhammo samāno jātidhammaṃyeva pariyesāmi, attanā jarādhammo samāno jarādhammaṃyeva pariyesāmi, attanā byādhidhammo samāno byādhidhammaṃyeva pariyesāmi, attanā maraṇadhammo samāno maraṇadhammaṃyeva pariyesāmi, attanā sokadhammo samāno sokadhammaṃyeva pariyesāmi, attanā saṅkilesadhammo samāno saṅkilesadhammaṃyeva pariyesāmi.	monks, before my awakening—when I was still unawakened but intent on awakening—I too, being liable to be reborn, sought what is also liable to be reborn. Myself liable to grow old, fall sick, die, sorrow, and become corrupted, I sought what is also liable to these things.	比丘们，在我觉悟之前——当我尚未觉悟但致力于觉悟时——我也曾易于再生，寻求同样易于再生的事物。我自己易于衰老、生病、死亡、忧愁和腐朽，却寻求同样易于这些事物。
Tassa mayhaṃ, bhikkhave, etadahosi:	Then it occurred to me:	那时我想到：
‘kiṃ nu kho ahaṃ attanā jātidhammo samāno jātidhammaṃyeva pariyesāmi, attanā jarādhammo samāno … pe … byādhidhammo samāno … maraṇadhammo samāno … sokadhammo samāno … attanā saṅkilesadhammo samāno saṅkilesadhammaṃyeva pariyesāmi?	‘Why do I, being liable to be reborn, grow old, fall sick, sorrow, die, and become corrupted, seek things that have the same nature?	“我为什么，易于再生、衰老、生病、忧愁、死亡和腐朽，却寻求具有相同性质的事物呢？
Yannūnāhaṃ attanā jātidhammo samāno jātidhamme ādīnavaṃ viditvā ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyyaṃ, attanā jarādhammo samāno jarādhamme ādīnavaṃ viditvā ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyyaṃ, attanā byādhidhammo samāno byādhidhamme ādīnavaṃ viditvā abyādhiṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyyaṃ, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṃ viditvā amataṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyyaṃ, attanā sokadhammo samāno sokadhamme ādīnavaṃ viditvā asokaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyyaṃ, attanā saṅkilesadhammo samāno saṅkilesadhamme ādīnavaṃ viditvā asaṅkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyyan’ti.	Why don’t I seek the unborn, unaging, unailing, undying, sorrowless, uncorrupted supreme sanctuary, nirvana?’	我为什么不寻求无生、无衰、无病、不死、无忧、无腐的无上安稳的涅槃呢？”

So kho ahaṃ, bhikkhave, aparena samayena daharova samāno susukāḷakeso, bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajiṃ.	Some time later, while still black-haired, blessed with youth, in the prime of life—though my mother and father wished otherwise, weeping with tearful faces—I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.	一段时间后，我头发乌黑，青春焕发，正值壮年——尽管我的父母不愿如此，他们泪流满面——我剃除须发，穿上袈裟，离俗出家。
So evaṃ pabbajito samāno kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṃ. upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ:	Once I had gone forth I set out to discover what is skillful, seeking the supreme state of sublime peace. I approached Āḷāra Kālāma and said to him:	出家后，我开始探求善法，寻求崇高寂静的无上境界。我走近阿罗逻·伽罗摩，对他说：
‘icchāmahaṃ, āvuso kālāma, imasmiṃ dhammavinaye brahmacariyaṃ caritun’ti.	‘Reverend Kālāma, I wish to live the spiritual life in this Dharma and training.’	“尊者伽罗摩，我希望在这部佛法和修行中过梵行生活。”
Evaṃ vutte, bhikkhave, āḷāro kālāmo maṃ etadavoca:	Āḷāra Kālāma replied:	阿罗逻·伽罗摩回答说：
‘viharatāyasmā;	‘Stay, venerable.	“留下吧，尊者。
tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti.	this Dharma is such that a sensible person can soon realize their own tradition with their own insight and live having achieved it.’	这部佛法就是这样，一个明智的人很快就能用自己的洞察力证得自己的传统，并活出它。”
So kho ahaṃ, bhikkhave, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ.	I quickly memorized that Dharma.	我很快就记住了那部佛法。
So kho ahaṃ, bhikkhave, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi ahañceva aññe ca.	So far as lip-recital and oral recitation were concerned, I spoke with knowledge and the authority of the elders. I claimed to know and see, and so did others.	就口诵和背诵而言，我带着知识和长者的权威说话。我声称知道和看见，其他人也如此。
Tassa mayhaṃ, bhikkhave, etadahosi:	Then it occurred to me:	然后我想到：
‘na kho āḷāro kālāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti;	‘It is not solely by mere justifiable-trust that Āḷāra Kālāma declares: “I realize this Dharma with my own insight, and live having achieved it.”	“阿罗逻·伽罗摩宣称：‘我用自己的洞察力证得这部佛法，并活出它’，这不仅仅是单纯的信心。
addhā āḷāro kālāmo imaṃ dhammaṃ jānaṃ passaṃ viharatī’ti.	Surely he meditates knowing and seeing this Dharma.’	他肯定是在禅修中知晓和看见这部佛法。”

Atha khvāhaṃ, bhikkhave, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ:	So I approached Āḷāra Kālāma and said to him:	于是我走到阿罗逻·伽罗摩面前，对他说：
‘kittāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti?	‘Reverend Kālāma, to what extent do you say you’ve realized this Dharma with your own insight?’	“尊者伽罗摩，您说您已经用自己的洞察力证得这部佛法到何种程度了？”
Evaṃ vutte, bhikkhave, āḷāro kālāmo ākiñcaññāyatanaṃ pavedesi.	When I said this, he declared the dimension of nothingness.	我这样说时，他宣称是无所有处。
Tassa mayhaṃ, bhikkhave, etadahosi:	Then it occurred to me:	然后我想到：
‘na kho āḷārasseva kālāmassa atthi saddhā, mayhampatthi saddhā;	‘It’s not just Āḷāra Kālāma who has justifiable-trust,	“不只是阿罗逻·伽罗摩有信心，
na kho āḷārasseva kālāmassa atthi vīriyaṃ, mayhampatthi vīriyaṃ;	energy,	精进，
na kho āḷārasseva kālāmassa atthi sati, mayhampatthi sati;	rememberfulness,	正念，
na kho āḷārasseva kālāmassa atthi samādhi, mayhampatthi samādhi;	undistractible-lucidity,	正定，
na kho āḷārasseva kālāmassa atthi paññā, mayhampatthi paññā.	and wisdom; I too have these things.	和智慧；我也有这些东西。
Yannūnāhaṃ yaṃ dhammaṃ āḷāro kālāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti, tassa dhammassa sacchikiriyāya padaheyyan’ti.	Why don’t I make an effort to realize the same teaching that Āḷāra Kālāma says he has realized with his own insight?’	我为什么不努力去证得阿罗逻·伽罗摩说他已用自己的洞察力证得的同样教法呢？”
So kho ahaṃ, bhikkhave, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.	I quickly realized that Dharma with my own insight, and lived having achieved it.	我很快就用自己的洞察力证得了那部佛法，并活出了它。

Atha khvāhaṃ, bhikkhave, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ:

So I approached Āḷāra Kālāma and said to him:

于是我走近阿罗逻·伽罗摩，对他说：

‘Ettāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti?

‘Reverend Kālāma, have you realized this Dharma with your own insight up to this point, and declare it having achieved it?’

“尊者伽罗摩，您是否已用自己的洞察力证得这部佛法到此点，并宣称已证得？”

‘Ettāvatā kho ahaṃ, āvuso, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemī’ti.

‘I have, reverend.’

“我已证得，尊者。”

‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti.

‘I too, reverend, have realized this Dharma with my own insight up to this point, and live having achieved it.’

“尊者，我也已用自己的洞察力证得这部佛法到此点，并活出它。”

‘Lābhā no, āvuso, suladdhaṃ no, āvuso,	‘We are fortunate, reverend, so very fortunate	“尊者，我们真是幸运，非常幸运，
ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma.	to see a venerable such as yourself as one of our spiritual companions!	能有您这样的尊者作为我们的道友！
Iti yāhaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi.	So The Dharma that I’ve realized with my own insight, and declare having achieved it, you’ve realized with your own insight, and live having achieved it.	所以，我用自己的洞察力证得并宣称已证得的佛法，您也用自己的洞察力证得并活出了它。
Yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi tamahaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi.	The Dharma that you’ve realized with your own insight, and live having achieved it, I’ve realized with my own insight, and declare having achieved it.	您用自己的洞察力证得并活出的佛法，我也用自己的洞察力证得并宣称已证得。
Iti yāhaṃ dhammaṃ jānāmi taṃ tvaṃ dhammaṃ jānāsi, yaṃ tvaṃ dhammaṃ jānāsi tamahaṃ dhammaṃ jānāmi.	So The Dharma that I know, you know, and The Dharma that you know, I know.	所以，我所知的佛法，您也知晓；您所知的佛法，我也知晓。
Iti yādiso ahaṃ tādiso tuvaṃ, yādiso tuvaṃ tādiso ahaṃ.	I am like you and you are like me.	我像您，您也像我。
Ehi dāni, āvuso, ubhova santā imaṃ gaṇaṃ pariharāmā’ti.	Come now, reverend! We should both lead this community together.’	来吧，尊者！我们应该一起领导这个僧团。”

Iti kho, bhikkhave, āḷāro kālāmo ācariyo me samāno attano antevāsiṃ maṃ samānaṃ attanā samasamaṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi.	And that is how my teacher Āḷāra Kālāma placed me, his student, on the same position as him, and honored me with lofty praise.	我的老师阿罗逻·伽罗摩就是这样把我这个学生置于与他同等的地位，并以崇高的赞美来尊荣我。
Tassa mayhaṃ, bhikkhave, etadahosi:	Then it occurred to me:	然后我想到：
‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti.	‘this Dharma doesn’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana. It only leads as far as rebirth in the dimension of nothingness.’	“这部佛法不会导向厌离、离欲、止息、寂静、洞察、觉悟和涅槃。它只导向在无所有处的再生。”
So kho ahaṃ, bhikkhave, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.	Realizing that this Dharma was inadequate, I left disappointed.	认识到这部佛法不足之处，我失望地离开了。

So kho ahaṃ, bhikkhave, kiṃ kusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ:	I set out to discover what is skillful, seeking the supreme state of sublime peace. I approached Uddaka, son of Rāma, and said to him:	我开始寻求善巧，寻求崇高的寂静境界。我走近了罗摩之子郁陀迦，对他说：
‘icchāmahaṃ, āvuso, imasmiṃ dhammavinaye brahmacariyaṃ caritun’ti.	‘Reverend, I wish to live the spiritual life in this Dharma and training.’	“尊者，我希望在这部佛法和修行中过梵行生活。”
Evaṃ vutte, bhikkhave, udako rāmaputto maṃ etadavoca:	Uddaka replied:	郁陀迦回答说：
‘viharatāyasmā;	‘Stay, venerable.	“留下吧，尊者。
tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti.	this Dharma is such that a sensible person can soon realize their own tradition with their own insight and live having achieved it.’	这部佛法就是这样，一个明智的人很快就能用自己的洞察力证得自己的传统，并活出它。”
So kho ahaṃ, bhikkhave, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ.	I quickly memorized that Dharma.	我很快就记住了那部佛法。
So kho ahaṃ, bhikkhave, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi ahañceva aññe ca.	So far as lip-recital and oral recitation were concerned, I spoke with knowledge and the authority of the elders. I claimed to know and see, and so did others.	就口诵和背诵而言，我带着知识和长者的权威说话。我声称知道和看见，其他人也如此。
Tassa mayhaṃ, bhikkhave, etadahosi:	Then it occurred to me:	然后我想到：
‘na kho rāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi;	‘It is not solely by mere justifiable-trust that Rāma declared: “I realize this Dharma with my own insight, and live having achieved it.”	“罗摩宣称：‘我用自己的洞察力证得这部佛法，并活出它’，这不仅仅是单纯的信心。
addhā rāmo imaṃ dhammaṃ jānaṃ passaṃ vihāsī’ti.	Surely he meditated knowing and seeing this Dharma.’	他肯定是在禅修中知晓和看见这部佛法。”

Atha khvāhaṃ, bhikkhave, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ:	So I approached Uddaka, son of Rāma, and said to him:	于是我走近了罗摩之子郁陀迦，对他说：
‘kittāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti?	‘Reverend, to what extent did Rāma say he’d realized this Dharma with his own insight?’	“尊者，罗摩说他用自己的洞察力证得这部佛法到何种程度了？”
Evaṃ vutte, bhikkhave, udako rāmaputto nevasaññānāsaññāyatanaṃ pavedesi.	When I said this, Uddaka, son of Rāma, declared the dimension of neither perception nor non-perception.	我这样说时，罗摩之子郁陀迦宣称是非想非非想处。
Tassa mayhaṃ, bhikkhave, etadahosi:	Then it occurred to me:	然后我想到：
‘na kho rāmasseva ahosi saddhā, mayhampatthi saddhā;	‘It’s not just Rāma who had justifiable-trust,	“不只是罗摩有信心，
na kho rāmasseva ahosi vīriyaṃ, mayhampatthi vīriyaṃ;	energy,	精进，
na kho rāmasseva ahosi sati, mayhampatthi sati;	rememberfulness,	正念，
na kho rāmasseva ahosi samādhi, mayhampatthi samādhi,	undistractible-lucidity,	正定，
na kho rāmasseva ahosi paññā, mayhampatthi paññā.	and wisdom; I too have these things.	和智慧；我也有这些东西。
Yannūnāhaṃ yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi, tassa dhammassa sacchikiriyāya padaheyyan’ti.	Why don’t I make an effort to realize the same teaching that Rāma said he had realized with his own insight?’	我为什么不努力去证得罗摩说他已用自己的洞察力证得的同样教法呢？”
So kho ahaṃ, bhikkhave, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.	I quickly realized that Dharma with my own insight, and lived having achieved it.	我很快就用自己的洞察力证得了那部佛法，并活出了它。

Atha khvāhaṃ, bhikkhave, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ:

So I approached Uddaka, son of Rāma, and said to him:

于是我走近罗摩之子郁陀迦，对他说：

‘Ettāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti?

‘Reverend, had Rāma realized this Dharma with his own insight up to this point, and declared it having achieved it?’

“尊者，罗摩是否已用自己的洞察力证得这部佛法到此点，并宣称已证得？”

‘Ettāvatā kho, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti.

‘He had, reverend.’

“他已证得，尊者。”

‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti.

‘I too have realized this Dharma with my own insight up to this point, and live having achieved it.’

“尊者，我也已用自己的洞察力证得这部佛法到此点，并活出它。”

‘Lābhā no, āvuso, suladdhaṃ no, āvuso,	‘We are fortunate, reverend, so very fortunate	“尊者，我们真是幸运，非常幸运，
ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma.	to see a venerable such as yourself as one of our spiritual companions!	能有您这样的尊者作为我们的道友！
Iti yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi, taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi.	So The Dharma that Rāma had realized with his own insight, and declared having achieved it, you’ve realized with your own insight, and live having achieved it.	所以，罗摩用自己的洞察力证得并宣称已证得的佛法，您也用自己的洞察力证得并活出了它。
Yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi, taṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi.	The Dharma that you’ve realized with your own insight, and live having achieved it, Rāma had realized with his own insight, and declared having achieved it.	您用自己的洞察力证得并活出的佛法，罗摩也用自己的洞察力证得并宣称已证得。
Iti yaṃ dhammaṃ rāmo abhiññāsi taṃ tvaṃ dhammaṃ jānāsi, yaṃ tvaṃ dhammaṃ jānāsi, taṃ dhammaṃ rāmo abhiññāsi.	So The Dharma that Rāma directly knew, you know, and The Dharma you know, Rāma directly knew.	所以，罗摩直接知晓的佛法，您也知晓；您知晓的佛法，罗摩也直接知晓。
Iti yādiso rāmo ahosi tādiso tuvaṃ, yādiso tuvaṃ tādiso rāmo ahosi.	Rāma was like you and you are like Rāma.	罗摩像您，您也像罗摩。
Ehi dāni, āvuso, tuvaṃ imaṃ gaṇaṃ pariharā’ti.	Come now, reverend! You should lead this community.’	来吧，尊者！您应该领导这个僧团。”

Iti kho, bhikkhave, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi.	And that is how my spiritual companion Uddaka, son of Rāma, placed me in the position of a teacher, and honored me with lofty praise.	我的道友罗摩之子郁陀迦就是这样把我置于老师的地位，并以崇高的赞美来尊荣我。
Tassa mayhaṃ, bhikkhave, etadahosi:	Then it occurred to me:	然后我想到：
‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti.	‘this Dharma doesn’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana. It only leads as far as rebirth in the dimension of neither perception nor non-perception.’	“这部佛法不会导向厌离、离欲、止息、寂静、洞察、觉悟和涅槃。它只导向在非想非非想处的再生。”
So kho ahaṃ, bhikkhave, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.	Realizing that this Dharma was inadequate, I left disappointed.	认识到这部佛法不足之处，我失望地离开了。

So kho ahaṃ, bhikkhave, kiṃ kusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno magadhesu anupubbena cārikaṃ caramāno yena uruvelā senānigamo tadavasariṃ.	I set out to discover what is skillful, seeking the supreme state of sublime peace. Traveling stage by stage in the Magadhan lands, I arrived at Senanigama near Uruvelā.	我开始寻求善巧，寻求崇高的寂静境界。我一路跋涉于摩揭陀国，抵达了优楼频螺附近的斯那尼嘎马。
Tatthaddasaṃ ramaṇīyaṃ bhūmibhāgaṃ, pāsādikañca vanasaṇḍaṃ, nadiñca sandantiṃ setakaṃ supatitthaṃ ramaṇīyaṃ, samantā ca gocaragāmaṃ.	There I saw a delightful park, a lovely grove with a flowing river that was clean and charming, with smooth banks. And nearby was a village to go for alms.	在那里，我看到一片令人愉悦的园林，一片可爱的树林，河水清澈迷人，河岸平坦。附近还有村庄可以乞食。
Tassa mayhaṃ, bhikkhave, etadahosi:	Then it occurred to me:	然后我想到：
‘ramaṇīyo vata bho bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā ramaṇīyā, samantā ca gocaragāmo.	‘This park is truly delightful, a lovely grove with a flowing river that’s clean and charming, with smooth banks. And nearby there’s a village to go for alms.	“这个园林真是令人愉悦，一片可爱的树林，河水清澈迷人，河岸平坦。附近还有村庄可以乞食。
Alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāyā’ti.	This is good enough for a respectable person who wishes to put forth effort in meditation.’	这对于一个希望精进禅修的受人尊敬的人来说，已经足够了。”
So kho ahaṃ, bhikkhave, tattheva nisīdiṃ—	So I sat down right there, thinking:	于是我便坐在那里，心想：
alamidaṃ padhānāyāti.	‘This is good enough for meditation.’	“这足以进行禅修。”

So kho ahaṃ, bhikkhave, attanā jātidhammo samāno jātidhamme ādīnavaṃ viditvā ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamāno ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ, attanā jarādhammo samāno jarādhamme ādīnavaṃ viditvā ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamāno ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ, attanā byādhidhammo samāno byādhidhamme ādīnavaṃ viditvā abyādhiṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamāno abyādhiṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṃ viditvā amataṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ, attanā sokadhammo samāno sokadhamme ādīnavaṃ viditvā asokaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ, attanā saṅkilesadhammo samāno saṅkilesadhamme ādīnavaṃ viditvā asaṅkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamāno asaṅkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ.	And so, being myself liable to be reborn, understanding the drawbacks in being liable to be reborn, I sought the unborn supreme sanctuary, nirvana—and I found it. Being myself liable to grow old, fall sick, die, sorrow, and become corrupted, understanding the drawbacks in these things, I sought the unaging, unailing, undying, sorrowless, uncorrupted supreme sanctuary, nirvana—and I found it.	因此，我自己易于再生，理解易于再生的弊端，我寻求无生、无上安稳的涅槃——我找到了它。我自己易于衰老、生病、死亡、忧愁和腐朽，理解这些弊端，我寻求无衰、无病、不死、无忧、无腐的无上安稳的涅槃——我找到了它。
Ñāṇañca pana me dassanaṃ udapādi:	Knowledge and vision arose in me:	知识和洞察力在我心中生起：
‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’ti.	‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’	“我的解脱不可动摇；这是我的最后一次再生；现在没有未来的生命了。”

Tassa mayhaṃ, bhikkhave, etadahosi:	Then it occurred to me:	然后我想到：
‘adhigato kho myāyaṃ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo.	‘This dharma I have discovered is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of reason, subtle, comprehensible to the astute.	“我所发现的佛法深奥、难见、难解、寂静、崇高、超越推理范围、微妙、为敏锐者所能理解。
Ālayarāmā kho panāyaṃ pajā ālayaratā ālayasammuditā.	But people like attachment, they love it and enjoy it.	但人们喜欢执着，他们热爱并享受它。
Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṃ idaṃ ṭhānaṃ yadidaṃ—idappaccayatā paṭiccasamuppādo.	It’s hard for them to see this thing; that is, specific conditionality, dependent origination.	他们很难看到这一点；即，具体的条件性、缘起。
Idampi kho ṭhānaṃ duddasaṃ yadidaṃ—sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ.	It’s also hard for them to see this thing; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvana.	他们也很难看到这一点；即，所有活动的止息、所有执着的放下、贪爱的终止、消退、止灭、涅槃。
Ahañceva kho pana dhammaṃ deseyyaṃ, pare ca me na ājāneyyuṃ, so mamassa kilamatho, sā mamassa vihesā’ti.	And if I were to teach the Dhamma, others might not understand me, which would be wearying and troublesome for me.’	如果我教导佛法，其他人可能不理解我，那对我来说将是疲惫和麻烦的。”
Apissu maṃ, bhikkhave, imā anacchariyā gāthāyo paṭibhaṃsu pubbe assutapubbā:	And then these verses, which were neither supernaturally inspired, nor learned before in the past, occurred to me:	于是这些诗句，既非超自然启发，也非过去所学，在我心中生起：

(verse)

‘Kicchena me adhigataṃ,	‘I’ve struggled hard to realize this,	“我已努力奋斗去实现它，
halaṃ dāni pakāsituṃ;	enough with trying to explain it!	够了，别再试图解释了！
Rāgadosaparetehi,	this Dharma is not easily understood	这佛法不易理解
nāyaṃ dhammo susambudho.	by those mired in greed and hate.	那些深陷贪嗔痴的人。

Paṭisotagāmiṃ nipuṇaṃ,	Those caught up in greed can’t see	那些被贪婪困住的人看不到
gambhīraṃ duddasaṃ aṇuṃ;	what’s subtle, going against the stream,	什么是微妙的，逆流而上，
Rāgarattā na dakkhanti,	deep, hard to see, and very fine,	深奥，难见，非常精微，
tamokhandhena āvuṭā’ti.	for they’re shrouded in a mass of darkness.’	因为他们被一大片黑暗笼罩着。”

Itiha me, bhikkhave, paṭisañcikkhato appossukkatāya cittaṃ namati, no dhammadesanāya.	So, as I reflected like this, my mind inclined to remaining passive, not to teaching the Dhamma.	于是，我这样反思时，我的心倾向于保持沉默，不教导佛法。
Atha kho, bhikkhave, brahmuno sahampatissa mama cetasā cetoparivitakkamaññāya etadahosi:	Then Brahmā Sahampati, knowing what I was thinking, thought:	这时，梵天沙汉帕提知道了我的想法，心想：
‘nassati vata bho loko, vinassati vata bho loko, yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṃ namati, no dhammadesanāyā’ti.	‘Oh my goodness! The world will be lost, the world will perish! For the mind of the Realized One, the perfected one, the fully awakened Buddha, inclines to remaining passive, not to teaching the Dhamma.’	“天哪！世界将要迷失，世界将要毁灭！因为如来、阿罗汉、正等正觉佛陀的心倾向于保持沉默，不教导佛法。”
Atha kho, bhikkhave, brahmā sahampati—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—brahmaloke antarahito mama purato pāturahosi.	Then, as easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in front of the Buddha.	然后，他像一个强壮的人伸缩手臂一样容易地，从梵天界消失，出现在佛陀面前。
Atha kho, bhikkhave, brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yenāhaṃ tenañjaliṃ paṇāmetvā maṃ etadavoca:	He arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha, and said:	他将衣袍搭在一边肩膀上，右膝跪地，合掌向佛陀举起，说道：
‘desetu, bhante, bhagavā dhammaṃ, desetu sugato dhammaṃ.	‘Sir, let the Blessed One teach the Dhamma! Let the Holy One teach the Dhamma!	“尊者，请世尊说法！请圣者说法！
Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti.	There are beings with little dust in their eyes. They’re in decline because they haven’t heard The Dharma.	有些众生眼垢很少。他们因为没有听闻佛法而堕落。
Bhavissanti dhammassa aññātāro’ti.	There will be those who understand The Dharma!’	将会有一些人能理解佛法！”
Idamavoca, bhikkhave, brahmā sahampati.	That’s what Brahmā Sahampati said.	梵天沙汉帕提如是说。
Idaṃ vatvā athāparaṃ etadavoca:	Then he went on to say:	然后他接着说：

(verse)

‘Pāturahosi magadhesu pubbe,	‘Among the Magadhans there appeared in the past	“在摩揭陀人中，过去曾出现
Dhammo asuddho samalehi cintito;	an impure teaching thought up by those still stained.	一种不洁净的教义，由那些仍有污秽的人所构思。
Apāpuretaṃ amatassa dvāraṃ,	Fling open the door to the deathless!	请打开不死之门！
Suṇantu dhammaṃ vimalenānubuddhaṃ.	Let them hear The Dharma the stainless one discovered.	让他们听闻无垢者所发现的佛法。

Sele yathā pabbatamuddhaniṭṭhito,	Standing high on a rocky mountain,	高高地站在岩石山上，
Yathāpi passe janataṃ samantato;	you can see the people all around.	你可以看到四周的人们。
Tathūpamaṃ dhammamayaṃ sumedha,	In just the same way, all-seer, wise one,	同样地，一切见者，智者，
Pāsādamāruyha samantacakkhu;	ascend the palace built of Dhamma!	登上那由佛法建造的宫殿吧！
Sokāvatiṇṇaṃ janatamapetasoko,	You’re free of sorrow; but look at these people	你已无忧；但看看这些人，
Avekkhassu jātijarābhibhūtaṃ.	overwhelmed with sorrow, oppressed by rebirth and old age.	被忧愁所淹没，被轮回和衰老所压迫。

Uṭṭhehi vīra vijitasaṅgāma,	Rise, hero! Victor in battle, leader of the caravan,	起来吧，英雄！战胜者，商队之首，
Satthavāha aṇaṇa vicara loke;	wander the world without obligation.	无拘无束地游历世间。
Desassu bhagavā dhammaṃ,	Let the Blessed One teach the Dhamma!	请世尊说法！
Aññātāro bhavissantī’ti.	There will be those who understand!’	将会有一些人能理解！”

Atha kho ahaṃ, bhikkhave, brahmuno ca ajjhesanaṃ viditvā sattesu ca kāruññataṃ paṭicca buddhacakkhunā lokaṃ volokesiṃ.	Then, understanding Brahmā’s invitation, I surveyed the world with the eye of a Buddha, because of my compassion for sentient beings.	于是，我理解了梵天的邀请，因为我对众生的慈悲，用佛眼遍观世间。
Addasaṃ kho ahaṃ, bhikkhave, buddhacakkhunā lokaṃ volokento satte apparajakkhe mahārajakkhe, tikkhindriye mudindriye, svākāre dvākāre, suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.	And I saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with ardent faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the flaw to do with the next world, while others did not.	我看到了有些众生眼垢很少，有些则很多；有些根性锐利，有些则迟钝，有些善根具足，有些则缺乏善根，有些易于教化，有些则难于教化。他们中有些人能够看到与来世相关的缺陷的危险，而另一些人则不能。
Seyyathāpi nāma uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni samodakaṃ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakaṃ accuggamma ṭhitāni anupalittāni udakena;	It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. Some of them sprout and grow in the water reaching the water’s surface. And some of them sprout and grow in the water but rise up above the water and stand with no water clinging to them.	这就像一个池塘，里面有蓝睡莲、粉红莲花或白莲花。有些在水中萌芽生长，却不浮出水面，在水下茁壮成长。有些在水中萌芽生长，达到水面。还有些在水中萌芽生长，但却浮出水面，且不沾水而立。
evameva kho ahaṃ, bhikkhave, buddhacakkhunā lokaṃ volokento addasaṃ satte apparajakkhe mahārajakkhe, tikkhindriye mudindriye, svākāre dvākāre, suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.	In the same way, I saw sentient beings with little dust in their eyes, and some with much dust in their eyes.	同样地，我看到了有些众生眼垢很少，有些则很多。
Atha khvāhaṃ, bhikkhave, brahmānaṃ sahampatiṃ gāthāya paccabhāsiṃ:	Then I replied in verse to Brahmā Sahampati:	然后我以偈颂回答梵天沙汉帕提：

(verse)

‘Apārutā tesaṃ amatassa dvārā,	‘Flung open are the doors to the deathless!	“不死之门已敞开！
Ye sotavanto pamuñcantu saddhaṃ;	Let those with ears to hear decide their justifiable-trust.	愿有耳者决定其信心。
Vihiṃsasaññī paguṇaṃ na bhāsiṃ,	Thinking it would be troublesome, Brahmā, I did not teach	梵天，我原以为会很麻烦，所以没有教导
Dhammaṃ paṇītaṃ manujesu brahme’ti.	the sophisticated, sublime Dhamma among humans.’	人类中这高深、殊胜的佛法。”

(verse end)

Atha kho, bhikkhave, brahmā sahampati ‘katāvakāso khomhi bhagavatā dhammadesanāyā’ti maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.

Then Brahmā Sahampati, knowing that his request for me to teach the Dhamma had been granted, bowed and respectfully circled me, keeping me on his right, before vanishing right there.

于是，梵天沙汉帕提知道他请求我说法的事已被应允，便顶礼，恭敬地右绕我，然后便在原地消失了。

Tassa mayhaṃ, bhikkhave, etadahosi:	Then I thought:	然后我想到：
‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ;	‘Who should I teach first of all?	“我应该首先教导谁呢？
ko imaṃ dhammaṃ khippameva ājānissatī’ti?	Who will quickly understand this Dharma?’	谁会很快理解这部佛法呢？”
Tassa mayhaṃ, bhikkhave, etadahosi:	Then it occurred to me:	然后我想到：
‘ayaṃ kho āḷāro kālāmo paṇḍito viyatto medhāvī dīgharattaṃ apparajakkhajātiko.	‘That Āḷāra Kālāma is astute, competent, clever, and has long had little dust in his eyes.	“那个阿罗逻·伽罗摩敏锐、能干、聪明，而且眼睛里的灰尘很少。
Yannūnāhaṃ āḷārassa kālāmassa paṭhamaṃ dhammaṃ deseyyaṃ.	Why don’t I teach him first of all?	我为什么不首先教导他呢？
So imaṃ dhammaṃ khippameva ājānissatī’ti.	He’ll quickly understand The Dharma.’	他会很快理解佛法。”
Atha kho maṃ, bhikkhave, devatā upasaṅkamitvā etadavoca:	But a deity came to me and said:	但一位天神来到我面前说：
‘sattāhakālaṅkato, bhante, āḷāro kālāmo’ti.	‘Sir, Āḷāra Kālāma passed away seven days ago.’	“尊者，阿罗逻·伽罗摩七天前去世了。”
Ñāṇañca pana me dassanaṃ udapādi:	And knowledge and vision arose in me:	于是知识和洞察力在我心中生起：
‘sattāhakālaṅkato āḷāro kālāmo’ti.	‘Āḷāra Kālāma passed away seven days ago.’	“阿罗逻·伽罗摩七天前去世了。”
Tassa mayhaṃ, bhikkhave, etadahosi:	I thought:	我想：
‘mahājāniyo kho āḷāro kālāmo.	‘This is a great loss for Āḷāra Kālāma.	“这对阿罗逻·伽罗摩来说是一个巨大的损失。
Sace hi so imaṃ dhammaṃ suṇeyya, khippameva ājāneyyā’ti.	If he had heard The Dharma, he would have understood it quickly.’	如果他听闻了佛法，他会很快理解的。”

Tassa mayhaṃ, bhikkhave, etadahosi:	Then I thought:	然后我想到：
‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ;	‘Who should I teach first of all?	“我应该首先教导谁呢？
ko imaṃ dhammaṃ khippameva ājānissatī’ti?	Who will quickly understand this Dharma?’	谁会很快理解这部佛法呢？”
Tassa mayhaṃ, bhikkhave, etadahosi:	Then it occurred to me:	然后我想到：
‘ayaṃ kho udako rāmaputto paṇḍito viyatto medhāvī dīgharattaṃ apparajakkhajātiko.	‘That Uddaka, son of Rāma, is astute, competent, clever, and has long had little dust in his eyes.	“那个罗摩之子郁陀迦敏锐、能干、聪明，而且眼睛里的灰尘很少。
Yannūnāhaṃ udakassa rāmaputtassa paṭhamaṃ dhammaṃ deseyyaṃ.	Why don’t I teach him first of all?	我为什么不首先教导他呢？
So imaṃ dhammaṃ khippameva ājānissatī’ti.	He’ll quickly understand The Dharma.’	他会很快理解佛法。”
Atha kho maṃ, bhikkhave, devatā upasaṅkamitvā etadavoca:	But a deity came to me and said:	但一位天神来到我面前说：
‘abhidosakālaṅkato, bhante, udako rāmaputto’ti.	‘Sir, Uddaka, son of Rāma, passed away just last night.’	“尊者，罗摩之子郁陀迦昨晚刚去世了。”
Ñāṇañca pana me dassanaṃ udapādi:	And knowledge and vision arose in me:	于是知识和洞察力在我心中生起：
‘abhidosakālaṅkato udako rāmaputto’ti.	‘Uddaka, son of Rāma, passed away just last night.’	“罗摩之子郁陀迦昨晚刚去世了。”
Tassa mayhaṃ, bhikkhave, etadahosi:	I thought:	我想：
‘mahājāniyo kho udako rāmaputto.	‘This is a great loss for Uddaka.	“这对郁陀迦来说是一个巨大的损失。
Sace hi so imaṃ dhammaṃ suṇeyya, khippameva ājāneyyā’ti.	If he had heard The Dharma, he would have understood it quickly.’	如果他听闻了佛法，他会很快理解的。”

Tassa mayhaṃ, bhikkhave, etadahosi:	Then I thought:	然后我想到：
‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ;	‘Who should I teach first of all?	“我应该首先教导谁呢？
ko imaṃ dhammaṃ khippameva ājānissatī’ti?	Who will quickly understand this Dharma?’	谁会很快理解这部佛法呢？”
Tassa mayhaṃ, bhikkhave, etadahosi:	Then it occurred to me:	然后我想到：
‘bahukārā kho me pañcavaggiyā bhikkhū, ye maṃ padhānapahitattaṃ upaṭṭhahiṃsu.	‘The group of five monks were very helpful to me. They looked after me during my time of resolute striving.	“那五位比丘对我非常有帮助。在我坚定精进的时候，他们照顾了我。
Yannūnāhaṃ pañcavaggiyānaṃ bhikkhūnaṃ paṭhamaṃ dhammaṃ deseyyan’ti.	Why don’t I teach them first of all?’	我为什么不首先教导他们呢？”
Tassa mayhaṃ, bhikkhave, etadahosi:	Then I thought:	然后我想到：
‘kahaṃ nu kho etarahi pañcavaggiyā bhikkhū viharantī’ti?	‘Where are the group of five monks staying these days?’	“这五位比丘最近住在哪里？”
Addasaṃ kho ahaṃ, bhikkhave, dibbena cakkhunā visuddhena atikkantamānusakena pañcavaggiye bhikkhū bārāṇasiyaṃ viharante isipatane migadāye.	With clairvoyance that is purified and superhuman I saw that the group of five monks were staying near Benares, in the deer park at Isipatana.	我以清净超人的天眼通，看到那五位比丘住在波罗奈附近的仙人鹿苑。
Atha khvāhaṃ, bhikkhave, uruvelāyaṃ yathābhirantaṃ viharitvā yena bārāṇasī tena cārikaṃ pakkamiṃ.	So, when I had stayed in Uruvelā as long as I wished, I set out for Benares.	于是，我在优楼频螺随心所欲地住了一段时间后，便动身前往波罗奈。

Addasā kho maṃ, bhikkhave, upako ājīvako antarā ca gayaṃ antarā ca bodhiṃ addhānamaggappaṭipannaṃ.	While I was traveling along the road between Gaya and Bodhgaya, the Ājīvaka ascetic Upaka saw me	当我在伽耶和菩提伽耶之间的路上行走时，邪命外道优婆迦看到了我
Disvāna maṃ etadavoca:	and said:	并说：
‘vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto.	‘Reverend, your faculties are so very clear, and your complexion is pure and bright.	“尊者，您的感官如此清明，您的肤色纯净明亮。
Kaṃsi tvaṃ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṃ dhammaṃ rocesī’ti?	In whose name have you gone forth, reverend? Who is your Teacher? Whose teaching do you believe in?’	尊者，您以谁的名义出家？谁是您的老师？您相信谁的教导？”
Evaṃ vutte, ahaṃ, bhikkhave, upakaṃ ājīvakaṃ gāthāhi ajjhabhāsiṃ:	I replied to Upaka in verse:	我以偈颂回答优婆迦：

(verse)

‘Sabbābhibhū sabbavidūhamasmi,	‘I am the champion, the knower of all,	“我是胜者，一切知者，
Sabbesu dhammesu anūpalitto;	unsullied in the midst of all things.	于一切事物中清净无染。
Sabbañjaho taṇhākkhaye vimutto,	I’ve given up all, freed through the ending of craving.	我已舍弃一切，因贪爱尽而解脱。
Sayaṃ abhiññāya kamuddiseyyaṃ.	When I know for myself, who should I follow?	我自知自证，何须跟随他人？

Na me ācariyo atthi,	I have no teacher.	我没有老师。
sadiso me na vijjati;	There is no-one like me.	没有人像我一样。
Sadevakasmiṃ lokasmiṃ,	In the world with its gods,	在天神世界中，
natthi me paṭipuggalo.	I have no counterpart.	我没有对手。

Ahañhi arahā loke,	For in this world, I am the perfected one;	因为在这个世间，我是圆满者；
ahaṃ satthā anuttaro;	I am the supreme Teacher.	我是至高无上的导师。
Ekomhi sammāsambuddho,	I alone am fully awakened,	唯我一人完全觉悟，
sītibhūtosmi nibbuto.	cooled, nirvana'd.	清凉，涅槃。

Dhammacakkaṃ pavattetuṃ,	I am going to the city of Kāsi	我要去迦尸城
Gacchāmi kāsinaṃ puraṃ;	to roll forth the Wheel of Dhamma.	转动佛法之轮。
Andhībhūtasmiṃ lokasmiṃ,	In this world that is so blind,	在这个如此盲目的世间，
Āhañchaṃ amatadundubhin’ti.	I’ll beat the deathless drum!’	我将击响不死之鼓！”

(verse end)

‘Yathā kho tvaṃ, āvuso, paṭijānāsi, arahasi anantajino’ti.

‘According to what you claim, reverend, you ought to be the Infinite Victor.’

“依您所言，尊者，您应该是一位无限的胜利者。”

(verse)

‘Mādisā ve jinā honti,	‘The victors are those who, like me,	“胜利者，是那些像我一样，
ye pattā āsavakkhayaṃ;	have reached the ending of defilements.	已达烦恼尽头的人。
Jitā me pāpakā dhammā,	I have conquered bad qualities, Upaka—	我已战胜恶法，优婆迦——
tasmāhamupaka jino’ti.	that’s why I’m a victor.’	这就是我成为胜利者的原因。”

(verse end)

Evaṃ vutte, bhikkhave, upako ājīvako ‘hupeyyapāvuso’ti vatvā sīsaṃ okampetvā ummaggaṃ gahetvā pakkāmi.

When I had spoken, Upaka said: ‘If you say so, reverend.’ Shaking his head, he took a wrong turn and left.

我说完后，优婆迦说：“既然您这样说，尊者。”他摇了摇头，走错了方向便离开了。

Atha khvāhaṃ, bhikkhave, anupubbena cārikaṃ caramāno yena bārāṇasī isipatanaṃ migadāyo yena pañcavaggiyā bhikkhū tenupasaṅkamiṃ.	Traveling stage by stage, I arrived at Benares, and went to see the group of five monks in the deer park at Isipatana.	我一路跋涉，抵达波罗奈，去鹿野苑仙人堕处见那五位比丘。
Addasaṃsu kho maṃ, bhikkhave, pañcavaggiyā bhikkhū dūrato āgacchantaṃ.	The group of five monks saw me coming off in the distance	那五位比丘远远地看见我走过来
Disvāna aññamaññaṃ saṇṭhapesuṃ:	and stopped each other, saying:	便互相制止说：
‘ayaṃ kho, āvuso, samaṇo gotamo āgacchati bāhulliko padhānavibbhanto āvatto bāhullāya.	‘Here comes the ascetic Gotama. He’s so indulgent; he strayed from the struggle and returned to indulgence.	“沙门乔达摩来了。他太放纵了；他偏离了精进，又回到放纵中。
So neva abhivādetabbo, na paccuṭṭhātabbo; nāssa pattacīvaraṃ paṭiggahetabbaṃ.	We shouldn’t bow to him or rise for him or receive his bowl and robe.	我们不应该向他顶礼，不应该为他起身，不应该接受他的钵和袈裟。
Api ca kho āsanaṃ ṭhapetabbaṃ, sace ākaṅkhissati nisīdissatī’ti.	But we can set out a seat; he can sit if he likes.’	但我们可以摆一个座位；如果他愿意，他可以坐下。”
Yathā yathā kho ahaṃ, bhikkhave, upasaṅkamiṃ tathā tathā pañcavaggiyā bhikkhū nāsakkhiṃsu sakāya katikāya saṇṭhātuṃ.	Yet as I drew closer, the group of five monks were unable to stop themselves as they had agreed.	然而，当我走近时，那五位比丘无法阻止自己，尽管他们已达成约定。
Appekacce maṃ paccuggantvā pattacīvaraṃ paṭiggahesuṃ, appekacce āsanaṃ paññapesuṃ, appekacce pādodakaṃ upaṭṭhapesuṃ.	Some came out to greet me and receive my bowl and robe, some spread out a seat, while others set out water for washing my feet.	有些人出来迎接我，接受我的钵和袈裟，有些人铺好座位，另一些人则准备洗脚水。
Api ca kho maṃ nāmena ca āvusovādena ca samudācaranti.	But they still addressed me by name and as ‘reverend’.	但他们仍然称呼我的名字为“尊者”。

Evaṃ vutte, ahaṃ, bhikkhave, pañcavaggiye bhikkhū etadavocaṃ:	So I said to them:	于是我对他们说：
‘mā, bhikkhave, tathāgataṃ nāmena ca āvusovādena ca samudācaratha.	‘monks, don’t address me by name and as ‘reverend’.	“比丘们，不要用名字和‘尊者’来称呼我。
Arahaṃ, bhikkhave, tathāgato sammāsambuddho.	The Realized One is perfected, a fully awakened Buddha.	如来是阿罗汉，是正等正觉的佛陀。
Odahatha, bhikkhave, sotaṃ, amatamadhigataṃ, ahamanusāsāmi, ahaṃ dhammaṃ desemi.	Listen up, monks: I have achieved the Deathless! I shall instruct you, I will teach you the Dhamma.	听着，比丘们：我已证得不死！我将教导你们，我将向你们宣说佛法。
Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.	By practicing as instructed you will soon realize the supreme end of the spiritual path in this very life. You will live having achieved with your own insight the goal for which people from good families rightly go forth from the lay life to homelessness.’	依照教导修行，你们很快就能在今生证得梵行的最高境界。你们将亲身证得善男子离俗出家的目标，并活出它。”
Evaṃ vutte, bhikkhave, pañcavaggiyā bhikkhū maṃ etadavocuṃ:	But they said to me:	但他们对我说：
‘tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttari manussadhammā alamariyañāṇadassanavisesaṃ, kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan’ti?	‘Reverend Gotama, even by that conduct, that practice, that grueling work you did not achieve any superhuman distinction in knowledge and vision worthy of the noble ones. How could you have achieved such a state now that you’ve become indulgent, strayed from the struggle and returned to indulgence?’	“乔达摩尊者，即使您那样的行为、那样的修行、那样的苦行，您也没有证得任何超人的、配得上圣者的智见功德。您现在既然已经变得放纵，偏离了精进，又回到了放纵中，怎么可能证得这样的境界呢？”
Evaṃ vutte, ahaṃ, bhikkhave, pañcavaggiye bhikkhū etadavocaṃ:	So I said to them:	于是我对他们说：
‘na, bhikkhave, tathāgato bāhulliko, na padhānavibbhanto, na āvatto bāhullāya.	‘The Realized One has not become indulgent, strayed from the struggle and returned to indulgence.	“如来没有变得放纵，没有偏离精进，也没有回到放纵中。
Arahaṃ, bhikkhave, tathāgato sammāsambuddho.	The Realized One is perfected, a fully awakened Buddha.	如来是阿罗汉，是正等正觉的佛陀。
Odahatha, bhikkhave, sotaṃ, amatamadhigataṃ, ahamanusāsāmi, ahaṃ dhammaṃ desemi.	Listen up, monks: I have achieved the Deathless! I shall instruct you, I will teach you the Dhamma.	听着，比丘们：我已证得不死！我将教导你们，我将向你们宣说佛法。
Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.	By practicing as instructed you will soon realize the supreme end of the spiritual path in this very life.’	依照教导修行，你们很快就能在今生证得梵行的最高境界。”

Dutiyampi kho, bhikkhave, pañcavaggiyā bhikkhū maṃ etadavocuṃ:	But for a second time they said to me:	但他们第二次对我说：
‘tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttari manussadhammā alamariyañāṇadassanavisesaṃ, kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan’ti?	‘Reverend Gotama … you’ve returned to indulgence.’	“乔达摩尊者……您又回到放纵中了。”
Dutiyampi kho ahaṃ, bhikkhave, pañcavaggiye bhikkhū etadavocaṃ:	So for a second time I said to them:	于是我第二次对他们说：
‘na, bhikkhave, tathāgato bāhulliko … pe …	‘The Realized One has not become indulgent …’	“如来没有变得放纵……”
upasampajja viharissathā’ti.

Tatiyampi kho, bhikkhave, pañcavaggiyā bhikkhū maṃ etadavocuṃ:	But for a third time they said to me:	但他们第三次对我说：
‘tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttari manussadhammā alamariyañāṇadassanavisesaṃ, kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan’ti?	‘Reverend Gotama, even by that conduct, that practice, that grueling work you did not achieve any superhuman distinction in knowledge and vision worthy of the noble ones. How could you have achieved such a state now that you’ve become indulgent, strayed from the struggle and returned to indulgence?’	“乔达摩尊者，即使您那样的行为、那样的修行、那样的苦行，您也没有证得任何超人的、配得上圣者的智见功德。您现在既然已经变得放纵，偏离了精进，又回到了放纵中，怎么可能证得这样的境界呢？”

Evaṃ vutte, ahaṃ, bhikkhave, pañcavaggiye bhikkhū etadavocaṃ:	So I said to them:	于是我对他们说：
‘abhijānātha me no tumhe, bhikkhave, ito pubbe evarūpaṃ pabhāvitametan’ti?	‘monks, have you ever known me to speak like this before?’	“比丘们，你们以前曾听我这样说过吗？”
‘No hetaṃ, bhante’.	‘No we have not, sir.’	“不，尊者，我们没有。”
‘Arahaṃ, bhikkhave, tathāgato sammāsambuddho.	‘The Realized One is perfected, a fully awakened Buddha.	“如来是阿罗汉，是正等正觉的佛陀。
Odahatha, bhikkhave, sotaṃ, amatamadhigataṃ, ahamanusāsāmi, ahaṃ dhammaṃ desemi.	Listen up, monks: I have achieved the Deathless! I shall instruct you, I will teach you the Dhamma.	听着，比丘们：我已证得不死！我将教导你们，我将向你们宣说佛法。
Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.	By practicing as instructed you will soon realize the supreme end of the spiritual path in this very life. You will live having achieved with your own insight the goal for which people from good families rightly go forth from the lay life to homelessness.’	依照教导修行，你们很快就能在今生证得梵行的最高境界。你们将亲身证得善男子离俗出家的目标，并活出它。”

Asakkhiṃ kho ahaṃ, bhikkhave, pañcavaggiye bhikkhū saññāpetuṃ.	I was able to persuade the group of five monks.	我成功地说服了那五位比丘。
Dvepi sudaṃ, bhikkhave, bhikkhū ovadāmi, tayo bhikkhū piṇḍāya caranti.	Then sometimes I advised two monks, while the other three went for alms.	有时我开导两位比丘，另外三位去乞食。
Yaṃ tayo bhikkhū piṇḍāya caritvā āharanti tena chabbaggiyā yāpema.	Then those three would feed all six of us with what they brought back.	然后那三位比丘会用他们带回来的食物养活我们六个人。
Tayopi sudaṃ, bhikkhave, bhikkhū ovadāmi, dve bhikkhū piṇḍāya caranti.	Sometimes I advised three monks, while the other two went for alms.	有时我开导三位比丘，另外两位去乞食。
Yaṃ dve bhikkhū piṇḍāya caritvā āharanti tena chabbaggiyā yāpema.	Then those two would feed all six of us with what they brought back.	然后那两位比丘会用他们带回来的食物养活我们六个人。

Atha kho, bhikkhave, pañcavaggiyā bhikkhū mayā evaṃ ovadiyamānā evaṃ anusāsiyamānā attanā jātidhammā samānā jātidhamme ādīnavaṃ viditvā ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamānā ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃsu, attanā jarādhammā samānā jarādhamme ādīnavaṃ viditvā ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamānā ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃsu, attanā byādhidhammā samānā … pe … attanā maraṇadhammā samānā … attanā sokadhammā samānā … attanā saṃkilesadhammā samānā saṃkilesadhamme ādīnavaṃ viditvā asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamānā asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃsu.	As the group of five monks were being advised and instructed by me like this, being themselves liable to be reborn, understanding the drawbacks in being liable to be reborn, they sought the unborn supreme sanctuary, nirvana—and they found it. Being themselves liable to grow old, fall sick, die, sorrow, and become corrupted, understanding the drawbacks in these things, they sought the unaging, unailing, undying, sorrowless, uncorrupted supreme sanctuary, nirvana—and they found it.	正当这五位比丘像这样被我教导和引导时，他们自身本应再生，他们理解再生的弊端，于是他们寻求无生无上的庇护所，涅槃——他们找到了。他们自身本应老、病、死、忧伤和腐朽，他们理解这些事的弊端，于是他们寻求不老、不病、不死、无忧、不朽的无上庇护所，涅槃——他们找到了。
Ñāṇañca pana nesaṃ dassanaṃ udapādi:	Knowledge and vision arose in them:	他们心中生起了知识和见解：
‘akuppā no vimutti, ayamantimā jāti, natthi dāni punabbhavo’ti.	‘Our freedom is unshakable; this is our last rebirth; now there are no more future lives.’	“我们的解脱是不可动摇的；这是我们最后一次投生；现在没有未来的生命了。”

Pañcime, bhikkhave, kāmaguṇā.	monks, there are these five kinds of sensual stimulation.	比丘们，有这五种感官刺激。
Katame pañca?	What five?	哪五种？
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā,	Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.	眼睛所见的、令人喜爱、合意、悦意、愉快、感官和令人兴奋的景象。
sotaviññeyyā saddā … pe …	Sounds known by the ear …	耳朵所闻的…
ghānaviññeyyā gandhā …	Smells known by the nose …	鼻子所嗅的…
jivhāviññeyyā rasā …	Tastes known by the tongue …	舌头所尝的…
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.	身体所触的、令人喜爱、合意、悦意、愉快、感官和令人兴奋的触觉。
Ime kho, bhikkhave, pañca kāmaguṇā.	These are the five kinds of sensual stimulation.	这些就是五种感官刺激。
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti, te evamassu veditabbā:	There are ascetics and brahmins who enjoy these five kinds of sensual stimulation tied, stupefied, attached, blind to the drawbacks, and not understanding the escape. You should understand that they	有些苦行者和婆罗门，他们沉溺于这五种感官刺激，被束缚、愚昧、执著、看不清弊端，也不理解解脱。你们应该明白，他们
‘anayamāpannā byasanamāpannā yathākāmakaraṇīyā pāpimato’.	have met with calamity and disaster, and are vulnerable to the Wicked One.	已经遭遇了灾难和不幸，并且容易受到恶魔的侵害。

Seyyathāpi, bhikkhave, āraññako mago baddho pāsarāsiṃ adhisayeyya.	Suppose a deer in the wilderness was lying caught on a pile of snares.	假设旷野里的一只鹿被捕兽夹缠住，躺在那里。
So evamassa veditabbo:	You’d know that it	你会知道它
‘anayamāpanno byasanamāpanno yathākāmakaraṇīyo luddassa.	has met with calamity and disaster, and is vulnerable to the hunter.	已经遭遇了灾难和不幸，并且容易受到猎人的侵害。
Āgacchante ca pana ludde yena kāmaṃ na pakkamissatī’ti.	And when the hunter comes, it cannot flee where it wants.	当猎人来时，它无法逃到它想去的地方。
Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti, te evamassu veditabbā:	In the same way, there are ascetics and brahmins who enjoy these five kinds of sensual stimulation tied, stupefied, attached, blind to the drawbacks, and not understanding the escape. You should understand that they	同样地，有些苦行者和婆罗门，他们沉溺于这五种感官刺激，被束缚、愚昧、执著、看不清弊端，也不理解解脱。你们应该明白，他们
‘anayamāpannā byasanamāpannā yathākāmakaraṇīyā pāpimato’.	have met with calamity and disaster, and are vulnerable to the Wicked One.	已经遭遇了灾难和不幸，并且容易受到恶魔的侵害。
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe agathitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti, te evamassu veditabbā:	There are ascetics and brahmins who enjoy these five kinds of sensual stimulation without being tied, stupefied, or attached, seeing the drawbacks, and understanding the escape. You should understand that they	有些苦行者和婆罗门，他们沉溺于这五种感官刺激，但没有被束缚、愚昧或执著，他们看清了弊端，并且理解解脱。你们应该明白，他们
‘na anayamāpannā na byasanamāpannā na yathākāmakaraṇīyā pāpimato’.	haven’t met with calamity and disaster, and are not vulnerable to the Wicked One.	没有遭遇灾难和不幸，并且不容易受到恶魔的侵害。

Seyyathāpi, bhikkhave, āraññako mago abaddho pāsarāsiṃ adhisayeyya.	Suppose a deer in the wilderness was lying on a pile of snares without being caught.	假设旷野里的一只鹿，没有被捕兽夹缠住，躺在一堆捕兽夹上。
So evamassa veditabbo:	You’d know that it	你会知道它
‘na anayamāpanno na byasanamāpanno na yathākāmakaraṇīyo luddassa.	hasn’t met with calamity and disaster, and isn’t vulnerable to the hunter.	没有遭遇灾难和不幸，并且不容易受到猎人的侵害。
Āgacchante ca pana ludde yena kāmaṃ pakkamissatī’ti.	And when the hunter comes, it can flee where it wants.	当猎人来时，它能逃到它想去的地方。
Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe agathitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti, te evamassu veditabbā:	In the same way, there are ascetics and brahmins who enjoy these five kinds of sensual stimulation without being tied, stupefied, or attached, seeing the drawbacks, and understanding the escape. You should understand that they	同样地，有些苦行者和婆罗门，他们沉溺于这五种感官刺激，但没有被束缚、愚昧或执著，他们看清了弊端，并且理解解脱。你们应该明白，他们
‘na anayamāpannā na byasanamāpannā na yathākāmakaraṇīyā pāpimato’.	haven’t met with calamity and disaster, and are not vulnerable to the Wicked One.	没有遭遇灾难和不幸，并且不容易受到恶魔的侵害。

Seyyathāpi, bhikkhave, āraññako mago araññe pavane caramāno vissattho gacchati, vissattho tiṭṭhati, vissattho nisīdati, vissattho seyyaṃ kappeti.	Suppose there was a wild deer wandering in the forest that walked, stood, sat, and laid down in confidence.	假设有一只野鹿在森林中漫游，它自信地行走、站立、坐卧。
Taṃ kissa hetu?	Why is that?	为什么会这样？
Anāpāthagato, bhikkhave, luddassa.	Because it’s out of the hunter’s range.	因为它超出了猎人的范围。
Evameva kho, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	In the same way, a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.	同样地，一个比丘，完全远离感官享乐，远离不善法，进入并安住于初禅，其中有离生喜乐，并伴有寻与伺。
Ayaṃ vuccati, bhikkhave, bhikkhu andhamakāsi māraṃ apadaṃ, vadhitvā māracakkhuṃ adassanaṃ gato pāpimato.	This is called a monk who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see.	这被称为一个比丘已经使魔罗盲目，彻底熄灭了他的眼睛，去了恶魔看不见的地方。

Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.	Furthermore, as the directed-thought and evaluation are stilled, a monk enters and remains in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.	再者，随着寻和伺的止息，比丘进入并安住于第二禅，其中有由不散乱的明晰所生的喜乐，伴有内在的清净与信心，心意统一，没有寻和伺。
Ayaṃ vuccati, bhikkhave … pe … pāpimato.	This is called a monk who has blinded Māra …	这被称为一个比丘已经使魔罗盲目…

Puna caparaṃ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati.	Furthermore, with the fading away of rapture, a monk enters and remains in the third jhāna, where they meditate with equanimous-observation, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’	再者，随着喜的消退，比丘进入并安住于第三禅，在那里他们以平等心观修，具念正知，亲身感受身体的喜悦，对此圣者宣称：“平等心，具念，他安住于喜悦中。”
Ayaṃ vuccati, bhikkhave … pe … pāpimato.	This is called a monk who has blinded Māra …	这被称为一个比丘已经使魔罗盲目…

Puna caparaṃ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.	Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a monk enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and rememberfulness.	再者，舍弃乐和苦，并结束先前的喜悦和悲伤，比丘进入并安住于第四禅，没有乐也没有苦，只有纯净的平等心和正念。
Ayaṃ vuccati, bhikkhave … pe … pāpimato.	This is called a monk who has blinded Māra …	这被称为一个比丘已经使魔罗盲目…

Puna caparaṃ, bhikkhave, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati.	Furthermore, a monk, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.	再者，比丘完全超越色想，随着触想的止息，不再专注于多样性之想，了知“虚空是无限的”，进入并安住于无边虚空处。
Ayaṃ vuccati, bhikkhave … pe … pāpimato.	This is called a monk who has blinded Māra …	这被称为一个比丘已经使魔罗盲目…

Puna caparaṃ, bhikkhave, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati.	Furthermore, a monk, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness.	再者，比丘完全超越无边虚空处，了知“识是无限的”，进入并安住于无边识处。
Ayaṃ vuccati, bhikkhave … pe … pāpimato.	This is called a monk who has blinded Māra …	这被称为一个比丘已经使魔罗盲目…

Puna caparaṃ, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.	Furthermore, a monk, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.	再者，比丘完全超越无边识处，了知“一无所有”，进入并安住于无所有处。
Ayaṃ vuccati, bhikkhave … pe … pāpimato.	This is called a monk who has blinded Māra …	这被称为一个比丘已经使魔罗盲目…

Puna caparaṃ, bhikkhave, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati.	Furthermore, a monk, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception.	再者，比丘完全超越无所有处，进入并安住于非想非非想处。
Ayaṃ vuccati, bhikkhave … pe … pāpimato.	This is called a monk who has blinded Māra …	这被称为一个比丘已经使魔罗盲目…

Puna caparaṃ, bhikkhave, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.	Furthermore, a monk, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.	再者，比丘完全超越非想非非想处，进入并安住于想受灭。并且，以智慧观见，他们的烦恼得以止息。
Ayaṃ vuccati, bhikkhave, bhikkhu andhamakāsi māraṃ apadaṃ, vadhitvā māracakkhuṃ adassanaṃ gato pāpimato.	This is called a monk who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see.	这被称为一个比丘已经使魔罗盲目，彻底熄灭了他的眼睛，去了恶魔看不见的地方。
Tiṇṇo loke visattikaṃ vissattho gacchati, vissattho tiṭṭhati, vissattho nisīdati, vissattho seyyaṃ kappeti.	They’ve crossed over clinging to the world. And they walk, stand, sit, and lie down in confidence.	他们已经渡过了对世间的执著。他们自信地行走、站立、坐卧。
Taṃ kissa hetu?	Why is that?	为什么会这样？
Anāpāthagato, bhikkhave, pāpimato”ti.	Because they’re out of the Wicked One’s range.”	因为他们超出了恶魔的范围。”

Idamavoca bhagavā.	That is what the Buddha said.	佛陀就是这样说的。
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.	比丘们心满意足，对佛陀所说的话感到高兴。

+

MN 27 Cūḷa-hatthi-pad-opama: Shorter Elephant’s Footprint Simile

+ all- all

• 27.2 - (wanderer Pilotikai gives elephant footprint simile)
• 27.3 - (brahmin Jāṇussoṇ tells Buddha about what wanderer said)
• 27.4 - (Buddha says here is a more complete elephant simile)
• 27.5 - (Buddha’s gradual training to nirvana)
• 27.6 - (Buddha’s footprint ↔ elephant footprint)
• 27.7 - (conclusion: brahmin Jāṇussoṇi becomes a lay follower)

	(derived from B. Sujato 2018/12)	(源自B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.	我曾听闻。
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.	有一次，佛陀住在舍卫城附近的祇树给孤独园。
Tena kho pana samayena jāṇussoṇi brāhmaṇo sabbasetena vaḷavābhirathena sāvatthiyā niyyāti divādivassa.	Now at that time the brahmin Jāṇussoṇi drove out from Sāvatthī in the middle of the day in an all-white chariot drawn by mares.	那时，婆罗门加努索尼在中午时分，乘着一辆由母马牵引的纯白色战车，驶出舍卫城。
Addasā kho jāṇussoṇi brāhmaṇo pilotikaṃ paribbājakaṃ dūratova āgacchantaṃ.	He saw the wanderer Pilotika coming off in the distance,	他远远地看见游方者皮罗提卡走来，
Disvāna pilotikaṃ paribbājakaṃ etadavoca:	and said to him:	便对他说：

“Handa kuto nu bhavaṃ vacchāyano āgacchati divādivassā”ti?

“So, Master Vacchāyana, where are you coming from in the middle of the day?”

“那么，瓦恰亚那尊者，您中午是从哪里来的？”

“Ito hi kho ahaṃ, bho, āgacchāmi samaṇassa gotamassa santikā”ti.

“Just now, good sir, I’ve come from the presence of the ascetic Gotama.”

“先生，我刚从乔达摩沙门那里来。”

“Taṃ kiṃ maññati bhavaṃ vacchāyano samaṇassa gotamassa paññāveyyattiyaṃ paṇḍito maññe”ti.

“What do you think of the ascetic Gotama’s competence in wisdom? Do you think he’s astute?”

“您觉得乔达摩沙门在智慧方面的能力如何？您认为他睿智吗？”

“Ko cāhaṃ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṃ jānissāmi.	“My good man, who am I to judge the ascetic Gotama’s competence in wisdom?	“我的好人，我是谁，怎能评判乔达摩沙门在智慧方面的能力呢？
Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṃ jāneyyā”ti.	You’d really have to be on the same level to judge his competence in wisdom.”	你真的必须和他在同一个水平上才能评判他智慧方面的能力。”

“Uḷārāya khalu bhavaṃ vacchāyano samaṇaṃ gotamaṃ pasaṃsāya pasaṃsatī”ti.

“Master Vacchāyana praises the ascetic Gotama with lofty praise indeed.”

“瓦恰亚那尊者真是对乔达摩沙门极尽赞美之词啊。”

“Ko cāhaṃ, bho, ko ca samaṇaṃ gotamaṃ pasaṃsissāmi,	“Who am I to praise the ascetic Gotama?	“我是谁，怎能赞美乔达摩沙门呢？
pasatthapasatthova so bhavaṃ gotamo seṭṭho devamanussānan”ti.	He is praised by the praised as the best of gods and humans.”	他被受赞者赞为天人中之最胜者。”

“Kaṃ pana bhavaṃ vacchāyano atthavasaṃ sampassamāno samaṇe gotame evaṃ abhippasanno”ti?

“But for what reason are you so devoted to the ascetic Gotama?”

“但您为何如此虔诚于乔达摩沙门呢？”

“Seyyathāpi, bho, kusalo nāgavaniko nāgavanaṃ paviseyya.	“Suppose that a skilled elephant tracker were to enter an elephant wood.	“假设一个熟练的象迹追踪者进入一片象林。
So passeyya nāgavane mahantaṃ hatthipadaṃ, dīghato ca āyataṃ, tiriyañca vitthataṃ.	There he’d see a large elephant’s footprint, long and broad.	在那里他会看到一个很大的象脚印，又长又宽。
So niṭṭhaṃ gaccheyya:	He’d draw the conclusion:	他会得出结论：
‘mahā vata bho nāgo’ti.	‘This must be a big bull elephant.’	“这肯定是一头大公象。”
Evameva kho ahaṃ, bho, yato addasaṃ samaṇe gotame cattāri padāni athāhaṃ niṭṭhamagamaṃ:	In the same way, because I saw four footprints of the ascetic Gotama I drew the conclusion:	同样地，因为我看到了乔达摩沙门的四个足迹，所以我得出结论：
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.	‘The Blessed One is a fully awakened Buddha. The Dharma is well explained. The Saṅgha is practicing well.’	“世尊是一位完全觉悟的佛陀。佛法阐释得很好。僧伽修行得很好。”

Katamāni cattāri?	What four?	哪四种呢？
Idhāhaṃ, bho, passāmi ekacce khattiyapaṇḍite nipuṇe kataparappavāde vālavedhirūpe, te bhindantā maññe caranti paññāgatena diṭṭhigatāni.	Firstly, I see some clever warrior-nobles who are subtle, accomplished in the doctrines of others, hair-splitters. You’d think they live to demolish convictions with their intellect.	首先，我看到一些聪明的刹帝利贵族，他们心智敏锐，精通他人的学说，善于辨析。你会觉得他们活着就是为了用他们的智慧来推翻信仰。
Te suṇanti:	They hear:	他们听说：
‘samaṇo khalu, bho, gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osarissatī’ti.	‘So, gentlemen, that ascetic Gotama will come down to such and such village or town.’	“先生们，乔达摩沙门将前往某个村庄或城镇。”
Te pañhaṃ abhisaṅkharonti:	They formulate a question, thinking:	他们准备了一个问题，心想：
‘imaṃ mayaṃ pañhaṃ samaṇaṃ gotamaṃ upasaṅkamitvā pucchissāma.	‘We’ll approach the ascetic Gotama and ask him this question.	“我们要去接近乔达摩沙门，问他这个问题。
Evañce no puṭṭho evaṃ byākarissati, evamassa mayaṃ vādaṃ āropessāma.	If he answers like this, we’ll refute him like that;	如果他这样回答，我们就那样反驳他；
Evañcepi no puṭṭho evaṃ byākarissati, evampissa mayaṃ vādaṃ āropessāmā’ti.	and if he answers like that, we’ll refute him like this.’	如果他那样回答，我们就这样反驳他。”
Te suṇanti:	When they hear that	当他们听说
‘samaṇo khalu, bho, gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osaṭo’ti.	he has come down	他已经来了
Te yena samaṇo gotamo tenupasaṅkamanti.	they approach him.	他们就去接近他。
Te samaṇo gotamo dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti.	The ascetic Gotama educates, encourages, fires up, and inspires them with a Dhamma talk.	乔达摩沙门以佛法开导、鼓励、激励、启发他们。
Te samaṇena gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā na ceva samaṇaṃ gotamaṃ pañhaṃ pucchanti, kutossa vādaṃ āropessanti?	They don’t even get around to asking their question to the ascetic Gotama, so how could they refute his answer?	他们甚至来不及向乔达摩沙门提出问题，又怎能反驳他的回答呢？
Aññadatthu samaṇasseva gotamassa sāvakā sampajjanti.	Invariably, they become his disciples.	他们无一例外地成为了他的弟子。
Yadāhaṃ, bho, samaṇe gotame imaṃ paṭhamaṃ padaṃ addasaṃ athāhaṃ niṭṭhamagamaṃ:	When I saw this first footprint of the ascetic Gotama, I drew the conclusion:	当我看到乔达摩沙门的第一个足迹时，我得出结论：
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṃgho’ti. (1)	‘The Blessed One is a fully awakened Buddha. The Dharma is well explained. The Saṅgha is practicing well.’	“世尊是一位完全觉悟的佛陀。佛法阐释得很好。僧伽修行得很好。”

Puna caparāhaṃ, bho, passāmi idhekacce brāhmaṇapaṇḍite … pe … (2)	Furthermore, I see some clever brahmins …	再者，我看到一些聪明的婆罗门…
gahapatipaṇḍite …	some clever householders …	一些聪明的居士…
pe … (3)	they become his disciples.	他们成了他的弟子。
samaṇapaṇḍite nipuṇe kataparappavāde vālavedhirūpe te bhindantā maññe caranti paññāgatena diṭṭhigatāni.	Furthermore, I see some clever ascetics who are subtle, accomplished in the doctrines of others, hair-splitters. …	再者，我看到一些聪明的苦行者，他们心智敏锐，精通他人的学说，善于辨析。…
Te suṇanti:
‘samaṇo khalu bho gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osarissatī’ti.
Te pañhaṃ abhisaṅkharonti ‘imaṃ mayaṃ pañhaṃ samaṇaṃ gotamaṃ upasaṅkamitvā pucchissāma.
Evañce no puṭṭho evaṃ byākarissati, evamassa mayaṃ vādaṃ āropessāma.
Evañcepi no puṭṭho evaṃ byākarissati, evampissa mayaṃ vādaṃ āropessāmā’ti.
Te suṇanti ‘samaṇo khalu bho gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osaṭo’ti.
Te yena samaṇo gotamo tenupasaṅkamanti.
Te samaṇo gotamo dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti.
Te samaṇena gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā na ceva samaṇaṃ gotamaṃ pañhaṃ pucchanti, kutossa vādaṃ āropessanti?	They don’t even get around to asking their question to the ascetic Gotama, so how could they refute his answer?	他们甚至来不及向乔达摩沙门提出问题，又怎能反驳他的回答呢？
Aññadatthu samaṇaṃyeva gotamaṃ okāsaṃ yācanti agārasmā anagāriyaṃ pabbajjāya.	Invariably, they ask the ascetic Gotama for the chance to go forth.	他们无一例外地请求乔达摩沙门给予出家的机会。
Te samaṇo gotamo pabbājeti.	And he gives them the going-forth.	他便允许他们出家。
Te tattha pabbajitā samānā vūpakaṭṭhā appamattā ātāpino pahitattā viharantā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.	Soon after going forth, living withdrawn, assiduous, ardent, and resolute, they realize the supreme end of the spiritual path in this very life. They live having achieved with their own insight the goal for which people from good families rightly go forth from the lay life to homelessness.	出家不久，他们离群独居，精进不懈，热忱坚定，在今生今世亲证了梵行的无上目标。他们以自己的洞察力，实现了善家子弟理应放弃居家生活，出家为无家者的目标。
Te evamāhaṃsu:	They say:	他们说：
‘manaṃ vata, bho, anassāma, manaṃ vata, bho, panassāma;	‘We were almost lost! We almost perished!	“我们差点就迷失了！我们差点就毁灭了！
mayañhi pubbe assamaṇāva samānā samaṇamhāti paṭijānimha, abrāhmaṇāva samānā brāhmaṇamhāti paṭijānimha, anarahantova samānā arahantamhāti paṭijānimha.	For we used to claim that we were ascetics, brahmins, and perfected ones, but we were none of these things.	因为我们过去曾自称是苦行者、婆罗门和圆满者，但我们都不是。
Idāni khomha samaṇā, idāni khomha brāhmaṇā, idāni khomha arahanto’ti.	But now we really are ascetics, brahmins, and perfected ones!’	但现在我们真正是苦行者、婆罗门和圆满者了！”
Yadāhaṃ, bho, samaṇe gotame imaṃ catutthaṃ padaṃ addasaṃ athāhaṃ niṭṭhamagamaṃ:	When I saw this fourth footprint of the ascetic Gotama, I drew the conclusion:	当我看到乔达摩沙门的第四个足迹时，我得出结论：
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṃgho’ti. (4)	‘The Blessed One is a fully awakened Buddha. The Dharma is well explained. The Saṅgha is practicing well.’	“世尊是一位完全觉悟的佛陀。佛法阐释得很好。僧伽修行得很好。”

Yato kho ahaṃ, bho, samaṇe gotame imāni cattāri padāni addasaṃ athāhaṃ niṭṭhamagamaṃ:	It’s because I saw these four footprints of the ascetic Gotama that I drew the conclusion:	“正因为我看到了乔达摩沙门的这四个足迹，所以我得出结论：
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’”ti.	‘The Blessed One is a fully awakened Buddha. The Dharma is well explained. The Saṅgha is practicing well.’”	‘世尊是一位完全觉悟的佛陀。佛法阐释得很好。僧伽修行得很好。’”

Evaṃ vutte, jāṇussoṇi brāhmaṇo sabbasetā vaḷavābhirathā orohitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā tikkhattuṃ udānaṃ udānesi:

When he had spoken, Jāṇussoṇi got down from his chariot, arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha, and spoke these words of inspiration three times:

他说完后，加努索尼从马车上下来，将外衣披在单肩上，右膝跪地，合掌向佛陀，三次说了这些感佩之语：

“Namo tassa bhagavato arahato sammāsambuddhassa;

“Homage to that Blessed One, the perfected one, the fully awakened Buddha!

“皈依彼世尊，阿罗汉，正等正觉者！

namo tassa bhagavato arahato sammāsambuddhassa;

Homage to that Blessed One, the perfected one, the fully awakened Buddha!

皈依彼世尊，阿罗汉，正等正觉者！

namo tassa bhagavato arahato sammāsambuddhassāti.

Homage to that Blessed One, the perfected one, the fully awakened Buddha!

皈依彼世尊，阿罗汉，正等正觉者！

Appeva nāma mayampi kadāci karahaci tena bhotā gotamena saddhiṃ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo”ti.

Hopefully, some time or other I’ll get to meet Master Gotama, and we can have a discussion.”

希望有朝一日我能遇到乔达摩尊者，我们能进行一番讨论。”

Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then the brahmin Jāṇussoṇi went up to the Buddha, and exchanged greetings with him.	于是婆罗门加努索尼来到佛陀面前，与佛陀相互问候。
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.	When the greetings and polite conversation were over, he sat down to one side,	问候和客套的交谈结束后，他坐到一边，
Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo yāvatako ahosi pilotikena paribbājakena saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.	and informed the Buddha of all they had discussed.	并把他们所讨论的一切都告诉了佛陀。
Evaṃ vutte, bhagavā jāṇussoṇiṃ brāhmaṇaṃ etadavoca:	When he had spoken, the Buddha said to him:	他说完后，佛陀对他说：
“na kho, brāhmaṇa, ettāvatā hatthipadopamo vitthārena paripūro hoti.	“Brahmin, the simile of the elephant’s footprint is not yet completed in detail.	“婆罗门，大象足迹的譬喻尚未详细说明。
Api ca, brāhmaṇa, yathā hatthipadopamo vitthārena paripūro hoti	As to how it is completed in detail,	至于如何详细说明，
taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti.	listen and pay close attention, I will speak.”	请仔细听，我将要讲。”
“Evaṃ, bho”ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi.	“Yes sir,” Jāṇussoṇi replied.	“是的，先生。”加努索尼回答道。
Bhagavā etadavoca:	The Buddha said this:	佛陀这样说道：

“Seyyathāpi, brāhmaṇa, nāgavaniko nāgavanaṃ paviseyya.	“Suppose that an elephant tracker were to enter an elephant wood.	“假设一个象迹追踪者进入一片象林。
So passeyya nāgavane mahantaṃ hatthipadaṃ, dīghato ca āyataṃ, tiriyañca vitthataṃ.	There they’d see a large elephant’s footprint, long and broad.	在那里他会看到一个很大的象脚印，又长又宽。
Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṃ gacchati:	A skilled elephant tracker wouldn’t yet come to the conclusion:	一个熟练的象迹追踪者还不会得出结论：
‘mahā vata bho nāgo’ti.	‘This must be a big bull elephant.’	‘这肯定是一头大公象。’
Taṃ kissa hetu?	Why not?	为什么不呢？
Santi hi, brāhmaṇa, nāgavane vāmanikā nāma hatthiniyo mahāpadā, tāsaṃ petaṃ padaṃ assāti.	Because in an elephant wood there are dwarf she-elephants with big footprints, and this footprint might be one of theirs.	因为在象林里有体型矮小但脚印很大的母象，这个脚印可能就是它们的。

So tamanugacchati.
Tamanugacchanto passati nāgavane mahantaṃ hatthipadaṃ, dīghato ca āyataṃ, tiriyañca vitthataṃ, uccā ca nisevitaṃ.	They keep following the track until they see a big footprint, long and broad, and, high up, signs of usage.	他们继续循着踪迹，直到看到一个又大又长又宽的脚印，并且在高处有使用过的痕迹。
Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṃ gacchati:	A skilled elephant tracker wouldn’t yet come to the conclusion:	一个熟练的象迹追踪者还不会得出结论：
‘mahā vata bho nāgo’ti.	‘This must be a big bull elephant.’	“这肯定是一头大公象。”
Taṃ kissa hetu?	Why not?	为什么不呢？
Santi hi, brāhmaṇa, nāgavane uccā kāḷārikā nāma hatthiniyo mahāpadā, tāsaṃ petaṃ padaṃ assāti.	Because in an elephant wood there are tall she-elephants with long trunks and big footprints, and this footprint might be one of theirs.	因为在象林里有高大且长鼻子的母象，它们的脚印也很大，这个脚印可能就是它们的。

So tamanugacchati.
Tamanugacchanto passati nāgavane mahantaṃ hatthipadaṃ, dīghato ca āyataṃ, tiriyañca vitthataṃ, uccā ca nisevitaṃ, uccā ca dantehi ārañjitāni.	They keep following the track until they see a big footprint, long and broad, and, high up, signs of usage and tusk-marks.	他们继续循着踪迹，直到看到一个又大又长又宽的脚印，并且在高处有使用过的痕迹和象牙的痕迹。
Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṃ gacchati:	A skilled elephant tracker wouldn’t yet come to the conclusion:	一个熟练的象迹追踪者还不会得出结论：
‘mahā vata bho nāgo’ti.	‘This must be a big bull elephant.’	“这肯定是一头大公象。”
Taṃ kissa hetu?	Why not?	为什么不呢？
Santi hi, brāhmaṇa, nāgavane uccā kaṇerukā nāma hatthiniyo mahāpadā, tāsaṃ petaṃ padaṃ assāti.	Because in an elephant wood there are tall and fully-grown she-elephants with big footprints, and this footprint might be one of theirs.	因为在象林里有高大且完全成熟的母象，它们的脚印也很大，这个脚印可能就是它们的。

So tamanugacchati.
Tamanugacchanto passati nāgavane mahantaṃ hatthipadaṃ, dīghato ca āyataṃ, tiriyañca vitthataṃ, uccā ca nisevitaṃ, uccā ca dantehi ārañjitāni, uccā ca sākhābhaṅgaṃ.	They keep following the track until they see a big footprint, long and broad, and, high up, signs of usage, tusk-marks, and broken branches.	他们继续沿着踪迹追踪，直到看到一个又大又长又宽的脚印，并且在高处有使用痕迹、象牙痕迹和折断的树枝。
Tañca nāgaṃ passati rukkhamūlagataṃ vā abbhokāsagataṃ vā gacchantaṃ vā tiṭṭhantaṃ vā nisinnaṃ vā nipannaṃ vā.	And they see that bull elephant walking, standing, sitting, or lying down at the root of a tree or in the open.	他们看到那头公象在树根下或开阔地行走、站立、坐着或躺着。
So niṭṭhaṃ gacchati:	Then they’d come to the conclusion:	那时他们才会得出结论：
‘ayameva so mahānāgo’ti.	‘This is that big bull elephant.’	“这就是那头大公象。”

Evameva kho, brāhmaṇa, idha tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā.	In the same way, brahmin, a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.	同样地，婆罗门，一位如来出现于世间，他是阿罗汉，正等正觉者，明行足，善逝，世间解，无上士，调御丈夫，天人师，佛，世尊。
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.	He realizes with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.	他以自己的洞察力证知此世间——包括天神、魔罗、梵天，以及世人中的沙门、婆罗门、天神和人类——并将此告知他人。
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ; kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.	He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely complete and pure.	他所教导的佛法，初善、中善、后善，义理和言辞俱佳。他揭示的梵行，完全圆满纯净。
Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto.	A householder hears that Dharma, or a householder’s child, or someone reborn in some good family.	一位居士听到此法，或者一位居士的子女，或者某个善家族出身的人。
So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati.	They gain justifiable-trust in the Realized One,	他们对如来生起正信，
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:	and reflect:	并反思：
‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā.	‘Living in a house is cramped and dirty, but the life of one gone forth is wide open.	“居家生活狭隘而污秽，而出家生活则广阔开放。
Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ.	It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.	在家生活的人，要像擦亮的贝壳一样，过上完全圆满纯净的梵行生活，并非易事。
Yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.	Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’	我何不剃除须发，披上袈裟，从居家生活出家为无家者呢？”
So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.	After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.	一段时间后，他们放弃了或大或小的财富，或大或小的亲友圈。他们剃除须发，披上袈裟，从居家生活出家为无家者。

So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.

Once they’ve gone forth, they take up the training and livelihood of the monks. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.

一旦出家，他们就接受比丘的戒律和生活方式。他们放弃杀生，放下棍棒和刀剑。他们严谨而仁慈，对所有众生充满慈悲。

Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī. Athenena sucibhūtena attanā viharati.

They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.

他们放弃偷窃。他们只拿所给予的，只期望所给予的。他们不偷窃以保持自身清净。

Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.

They give up unchastity. They are celibate, set apart, avoiding the common practice of sex.

他们放弃不贞。他们守贞洁，独身，避免性行为。

Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.

They give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words.

他们放弃说谎。他们说真话，坚持真理。他们诚实守信，不用言语欺骗世人。

Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti.

They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.

他们放弃离间语。他们不在此处重复彼处所闻，以离间他人。相反，他们调解分裂之人，支持团结，乐于和谐，热爱和谐，说促进和谐的话。

Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti.

They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable, and agreeable to the people.

他们放弃粗恶语。他们说话温和、悦耳、可爱、入心、有礼、讨人喜欢、令人满意。

Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.

They give up talking nonsense. Their words are timely, true, and meaningful, in line with The Dharma and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.

他们放弃无意义的言谈。他们的话语适时、真实、有意义，符合佛法和戒律。他们适时说出有价值、合理、简洁、有益的话。

So bījagāmabhūtagāmasamārambhā paṭivirato hoti,	They avoid injuring plants and seeds.	他们避免伤害植物和种子。
ekabhattiko hoti rattūparato, virato vikālabhojanā,	They eat in one part of the day, abstaining from eating at night and at the wrong time.	他们一天只吃一餐，避免在夜间和不适当的时间进食。
naccagītavāditavisūkadassanā paṭivirato hoti,	They avoid dancing, singing, music, and seeing shows.	他们避免跳舞、唱歌、音乐和观看表演。
mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti,	They avoid beautifying and adorning themselves with garlands, perfumes, and makeup.	他们避免用花环、香水和化妆品来美化和装饰自己。
uccāsayanamahāsayanā paṭivirato hoti,	They avoid high and luxurious beds.	他们避免高贵和豪华的床铺。
jātarūparajatapaṭiggahaṇā paṭivirato hoti,	They avoid receiving gold and money,	他们避免接受金钱，
āmakadhaññapaṭiggahaṇā paṭivirato hoti,	raw grains,	生谷物，
āmakamaṃsapaṭiggahaṇā paṭivirato hoti,	raw meat,	生肉，
itthikumārikapaṭiggahaṇā paṭivirato hoti,	women and girls,	妇女和女孩，
dāsidāsapaṭiggahaṇā paṭivirato hoti,	male and female bondservants,	男女仆人，
ajeḷakapaṭiggahaṇā paṭivirato hoti,	goats and sheep,	山羊和绵羊，
kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti,	chickens and pigs,	鸡和猪，
hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti,	elephants, cows, horses, and mares,	大象、牛、马和母马，
khettavatthupaṭiggahaṇā paṭivirato hoti,	and fields and land.	以及田地和土地。
dūteyyapahiṇagamanānuyogā paṭivirato hoti,	They avoid running errands and messages;	他们避免跑腿和送信；
kayavikkayā paṭivirato hoti,	buying and selling;	买卖；
tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti,	falsifying weights, metals, or measures;	伪造重量、金属或尺寸；
ukkoṭanavañcananikatisāciyogā paṭivirato hoti,	bribery, fraud, cheating, and duplicity;	贿赂、欺诈、欺骗和两面派；
chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.	mutilation, murder, abduction, banditry, plunder, and violence.	残害、谋杀、绑架、抢劫、掠夺和暴力。

So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.	They’re content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things.	他们满足于足以遮身的僧袍和足以饱腹的食物。无论走到哪里，他们只带这些东西。
Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti;	They’re like a bird: wherever it flies, wings are its only burden.	他们就像一只鸟：无论飞到哪里，翅膀都是它唯一的负担。
evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.	In the same way, a monk is content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things.	同样地，一个比丘满足于足以遮身的僧袍和足以饱腹的食物。无论走到哪里，他们只带这些东西。
So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.	When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves.	当他们拥有这完整的圣戒时，他们内在体验到一种无过失的快乐。

So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī.	When they see a sight with their eyes, they don’t get caught up in the features and details.	当他们用眼睛看到景象时，他们不执著于特征和细节。
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati.	If the faculty of sight were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.	如果视根不加约束，贪欲和瞋恚的不善法就会变得压倒一切。因此，他们修习约束，保护视根，并实现其约束。
Sotena saddaṃ sutvā … pe …	When they hear a sound with their ears …	当他们用耳朵听到声音时…
ghānena gandhaṃ ghāyitvā …	When they smell an odor with their nose …	当他们用鼻子闻到气味时…
jivhāya rasaṃ sāyitvā …	When they taste a flavor with their tongue …	当他们用舌头尝到味道时…
kāyena phoṭṭhabbaṃ phusitvā …	When they feel a touch with their body …	当他们用身体感受到触觉时…
manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.	When they know a thought with their mind, they don’t get caught up in the features and details.	当他们用心识了知思想时，他们不执著于特征和细节。
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati.	If the faculty of mind were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.	如果意根不加约束，贪欲和瞋恚的不善法就会变得压倒一切。因此，他们修习约束，保护意根，并实现其约束。
So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.	When they have this noble sense restraint, they experience an unsullied pleasure inside themselves.	当他们拥有这崇高的感官约束时，他们内在体验到一种无染的快乐。

So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

They act with lucid-discerning when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.

他们在出行和归来时，在瞻前顾后时，在屈伸肢体时，在穿着外袍、持钵和衣袍时，在饮食、咀嚼和品尝时，在大小便时，在行走、站立、坐卧、睡觉、醒来、说话和保持沉默时，都以明辨（lucid-discerning）行事。

So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato	When they have this noble spectrum of ethics, this noble contentment, this noble sense restraint, and this noble rememberfulness and lucid-discerning,	当他们拥有这崇高的戒律、这崇高的满足、这崇高的感官约束，以及这崇高的正念和明辨时，
vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.	they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.	他们经常出入寂静的住所——荒野、树根下、山丘、山谷、山洞、火葬场、森林、空旷地、草堆。
So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā.	After the meal, they return from alms-round, sit down cross-legged with their body straight, and establish rememberfulness right there.	饭后，他们从乞食中回来，盘腿而坐，身体挺直，在那里建立正念。
So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti.	Giving up desire for the world, they meditate with a heart rid of desire, cleansing the mind of desire.	舍弃对世间的欲望，他们以无欲之心禅修，净化心中的欲望。
Byāpādapadosaṃ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī byāpādapadosā cittaṃ parisodheti.	Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will.	舍弃恶意和怨恨，他们以无恶意之心禅修，对所有众生充满慈悲，净化心中的恶意。
Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti.	Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, rememberful and aware, cleansing the mind of dullness and drowsiness.	舍弃昏沉和睡眠，他们以无昏沉和睡眠之心禅修，感知光明，具念正知，净化心中的昏沉和睡眠。
Uddhaccakukkuccaṃ pahāya anuddhato viharati, ajjhattaṃ vūpasantacitto uddhaccakukkuccā cittaṃ parisodheti.	Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse.	舍弃躁动和悔恨，他们无躁动地禅修，心中宁静，净化心中的躁动和悔恨。
Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.	Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful Dharmas, cleansing the mind of doubt.	舍弃疑惑，他们超越疑惑地禅修，对善法不再犹豫不决，净化心中的疑惑。

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe,

They give up these five hindrances, corruptions of the heart that weaken wisdom.

他们舍弃这五种障碍，这些是腐蚀心智、削弱智慧的烦恼。

vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	Then, quite secluded from sensual pleasures, secluded from unskillful Dharmas, they enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.	然后，他们完全远离感官享乐，远离不善法，进入并安住于初禅，其中有离生喜乐，并伴有寻与伺。
Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi.	This, brahmin, is called ‘a footprint of the Realized One’ and also ‘used by the Realized One’ and also ‘marked by the Realized One’.	婆罗门，这被称为“如来的足迹”，也称为“如来所行之迹”，也称为“如来所标识之迹”。
Na tveva tāva ariyasāvako niṭṭhaṃ gacchati:	But a noble-one's-disciple wouldn’t yet come to the conclusion:	但是，一位圣弟子还不会得出结论：
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.	‘The Blessed One is a fully awakened Buddha. The Dharma is well explained. The Saṅgha is practicing well.’	“世尊是一位完全觉悟的佛陀。佛法阐释得很好。僧伽修行得很好。”

Puna caparaṃ, brāhmaṇa, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.	Furthermore, as the directed-thought and evaluation are stilled, a monk enters and remains in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.	再者，随着寻和伺的止息，比丘进入并安住于第二禅，其中有由不散乱的明晰所生的喜乐，伴有内在的清净与信心，心意统一，没有寻和伺。
Idampi vuccati, brāhmaṇa … pe …	This too is called ‘a footprint of the Realized One’ …	这也被称为“如来的足迹”…
suppaṭipanno bhagavato sāvakasaṅgho’ti.

Puna caparaṃ, brāhmaṇa, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati.	Furthermore, with the fading away of rapture, a monk enters and remains in the third jhāna, where they meditate with equanimous-observation, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’	再者，随着喜的消退，比丘进入并安住于第三禅，在那里他们以平等心观修，具念正知，亲身感受身体的喜悦，对此圣者宣称：“平等心，具念，他安住于喜悦中。”
Idampi vuccati, brāhmaṇa … pe …	This too is called ‘a footprint of the Realized One’ …	这也被称为“如来的足迹”…
suppaṭipanno bhagavato sāvakasaṅgho’ti.

Puna caparaṃ, brāhmaṇa, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.	Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a monk enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and rememberfulness.	再者，舍弃乐和苦，并结束先前的喜悦和悲伤，比丘进入并安住于第四禅，没有乐也没有苦，只有纯净的平等心和正念。
Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi.	This too is called ‘a footprint of the Realized One’ …	这也被称为“如来的足迹”…
Na tveva tāva ariyasāvako niṭṭhaṃ gacchati:
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives.	当他们的心这样在三摩地中变得不散乱且明晰——清净、明亮、无瑕、无染、柔软、适用、稳定、不动摇时——他们将其扩展到回忆过去生。
So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ, dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.	They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. … They recollect their many kinds of past lives, with features and details.	他们回忆多种过去的生命，即一次、两次、三次、四次、五次、十次、二十次、三十次、四十次、五十次、一百次、一千次、十万次投生；许多世界的成劫，许多世界的坏劫，许多世界的成坏劫……他们回忆起他们多种过去的生命，带有特征和细节。
Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi.	This too is called ‘a footprint of the Realized One’ …	这也被称为“如来的足迹”…
Na tveva tāva ariyasāvako niṭṭhaṃ gacchati:
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.	当他们的心这样在三摩地中变得不散乱且明晰——清净、明亮、无瑕、无染、柔软、适用、稳定、不动摇时——他们将其扩展到对有情众生生死和再生的知识。
So dibbena cakkhunā visuddhena atikkantamānusakena … pe … yathākammūpage satte pajānāti.	With clairvoyance that is purified and surpasses the human, they understand how sentient beings are reborn according to their deeds.	他们以清净超越人类的天眼通，理解有情众生如何依其业而再生。
Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi.	This too is called ‘a footprint of the Realized One’ …	这也被称为“如来的足迹”…
Na tveva tāva ariyasāvako niṭṭhaṃ gacchati:
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.	当他们的心这样在三摩地中变得不散乱且明晰——清净、明亮、无瑕、无染、柔软、适用、稳定、不动摇时——他们将其扩展到对烦恼止息的知识。
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’	他们真正理解：“这是苦”……“这是苦的起源”……“这是苦的止息”……“这是导致苦止息的修行。”
‘Ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements.’	他们真正理解：“这些是烦恼”……“这是烦恼的起源”……“这是烦恼的止息”……“这是导致烦恼止息的修行。”
Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi.	This, brahmin, is called ‘a footprint of the Realized One’ and also ‘used by the Realized One’ and also ‘marked by the Realized One’.	婆罗门，这被称为“如来的足迹”，也称为“如来所行之迹”，也称为“如来所标识之迹”。
Na tveva tāva ariyasāvako niṭṭhaṃ gato hoti, api ca kho niṭṭhaṃ gacchati:	At this point a noble-one's-disciple has not yet come to a conclusion, but they are coming to the conclusion:	此时，一位圣弟子尚未得出结论，但他们正在得出结论：
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.	‘The Blessed One is a fully awakened Buddha. The Dharma is well explained. The Saṅgha is practicing well.’	“世尊是一位完全觉悟的佛陀。佛法阐释得很好。僧伽修行得很好。”

Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati.	Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.	这样了知和观见后，他们的心便从欲漏、有漏和无明漏中解脱。
Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	When they’re freed, they know they’re freed.	当他们解脱时，他们便知道自己已解脱。
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’	他们理解：“再生已尽，梵行已立，所作已办，不再有任何存在状态的回归。”
Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi.	This, brahmin, is called ‘a footprint of the Realized One’ and also ‘used by the Realized One’ and also ‘marked by the Realized One’.	婆罗门，这被称为“如来的足迹”，也称为“如来所行之迹”，也称为“如来所标识之迹”。
Ettāvatā kho, brāhmaṇa, ariyasāvako niṭṭhaṃ gato hoti:	At this point a noble-one's-disciple has come to the conclusion:	此时，一位圣弟子已经得出结论：
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.	‘The Blessed One is a fully awakened Buddha. The Dharma is well explained. The Saṅgha is practicing well.’	“世尊是一位完全觉悟的佛陀。佛法阐释得很好。僧伽修行得很好。”
Ettāvatā kho, brāhmaṇa, hatthipadopamo vitthārena paripūro hotī”ti.	And it is at this point that the simile of the elephant’s footprint has been completed in detail.”	至此，大象足迹的譬喻已详细说明完毕。”

Evaṃ vutte, jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca:	When he had spoken, the brahmin Jāṇussoṇi said to the Buddha:	他说完后，婆罗门加努索尼对佛陀说：
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama.	“Excellent, Master Gotama! Excellent!	“太好了，乔达摩尊者！太好了！
Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito.	As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made The Dharma clear in many ways.	犹如扶正倾覆之物，揭示隐藏之物，为迷途者指明道路，或在黑暗中点亮明灯，使视力良好的人能看清一切，乔达摩尊者以多种方式阐明了佛法。
Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṅghañca.	I go for refuge to Master Gotama, to The Dharma, and to the monk Saṅgha.	我皈依乔达摩尊者，皈依佛法，皈依僧伽。
Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”	从今天起，愿乔达摩尊者记住我，终身皈依的在家信徒。”

+

MN 28 Mahā-hatthipad-opama: Longer Simile of the Elephant’s Footprint

+ all- all

• 28.1 - (Sariputta gives talk)
• 28.2 - (of all animals, elephant’s footprint is biggest ↔ all skillful Dharmas fit in 4👑☸ )
• 28.3 - (rūpa form aggregate consists of four primary elements)
• 28.4 - (And what is the earth element?)
• 28.5 - (And what is the water element?)
• 28.6 - (And what is the fire element?)
• 28.7 - (And what is the wind element?)
• 28.8 - (rūpa/form of anatomical body parts ↔ building made of sticks, stones, space)

	(derived from B. Sujato 2018/12)	(源自B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.	我曾听闻。
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.	有一次，佛陀住在舍卫城附近的祇树给孤独园。

Tatra kho āyasmā sāriputto bhikkhū āmantesi:	There Sāriputta addressed the monks:	在那里，舍利弗对比丘们说：
“āvuso bhikkhave”ti.	“Reverends, monks!”	“尊者们，比丘们！”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.	“Reverend,” they replied.	“尊者，”他们回答。
Āyasmā sāriputto etadavoca:	Sāriputta said this:	舍利弗这样说道：

“Seyyathāpi, āvuso, yāni kānici jaṅgalānaṃ pāṇānaṃ padajātāni sabbāni tāni hatthipade samodhānaṃ gacchanti, hatthipadaṃ tesaṃ aggamakkhāyati yadidaṃ mahantattena;	“The footprints of all creatures that walk can fit inside an elephant’s footprint, so an elephant’s footprint is said to be the biggest of them all.	“一切行走生物的足迹都能容纳在大象的足迹之中，所以大象的足迹被称为其中最大的。
evameva kho, āvuso, ye keci kusalā dhammā sabbete catūsu ariyasaccesu saṅgahaṃ gacchanti.	In the same way, all skillful Dharmas can be included in the four noble truths.	同样地，所有善法都可以包含在四圣谛中。
Katamesu catūsu?	What four?	哪四种？
Dukkhe ariyasacce, dukkhasamudaye ariyasacce, dukkhanirodhe ariyasacce, dukkhanirodhagāminiyā paṭipadāya ariyasacce.	The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.	苦圣谛、苦集圣谛、苦灭圣谛和导向苦灭之道的圣谛。

Katamañcāvuso, dukkhaṃ ariyasaccaṃ?	And what is the noble truth of suffering?	何为苦圣谛？
Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṃ na labhati tampi dukkhaṃ; saṅkhittena, pañcupādānakkhandhā dukkhā.	Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.	生是苦；老是苦；死是苦；忧、悲、苦、恼、绝望是苦；求不得是苦。简而言之，五取蕴是苦。
Katame cāvuso, pañcupādānakkhandhā?	And what are the five grasping aggregates?	何为五取蕴？
Seyyathidaṃ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.	They are as follows: the grasping aggregates of form, feeling, perception, co-activities, and consciousness.	它们是：色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。

Katamo cāvuso, rūpupādānakkhandho?	And what is the grasping aggregate of form?	何为色取蕴？
Cattāri ca mahābhūtāni, catunnañca mahābhūtānaṃ upādāya rūpaṃ.	The four primary elements, and form derived from the four primary elements.	四大种，以及四大种所造之色。

Katamā cāvuso, cattāro mahābhūtā?	And what are the four primary elements?	何为四大种？
Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu.	The elements of earth, water, fire, and air.	地大、水大、火大、风大。

Katamā cāvuso, pathavīdhātu?	And what is the earth element?	何为地大？
Pathavīdhātu siyā ajjhattikā, siyā bāhirā.	The earth element may be interior or exterior.	地大可分为内在地大和外在地大。
Katamā cāvuso, ajjhattikā pathavīdhātu?	And what is the interior earth element?	何为内在地大？
Yaṃ ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ, seyyathidaṃ—	Anything hard, solid, and organic that’s internal, pertaining to an individual. This includes:	凡是内在的、属于个人的、坚硬、固体和有机的物质。这包括：
kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ.	head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentry, undigested food, feces, or anything else hard, solid, and organic that’s internal, pertaining to an individual.	头发、体毛、指甲、牙齿、皮肤、肌肉、筋腱、骨骼、骨髓、肾脏、心脏、肝脏、横膈膜、脾脏、肺部、肠道、肠系膜、未消化食物、粪便，或任何其他内在的、属于个人的、坚硬、固体和有机的物质。
Ayaṃ vuccatāvuso, ajjhattikā pathavīdhātu.	This is called the interior earth element.	这被称为内在地大。
Yā ceva kho pana ajjhattikā pathavīdhātu, yā ca bāhirā pathavīdhātu, pathavīdhāturevesā.	The interior earth element and the exterior earth element are just the earth element.	内在地大和外在地大都只是地大。
‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti—evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	This should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’	应当如实以正慧观见：“这不是我的，我不是这个，这不是我的自我。”
Evametaṃ yathābhūtaṃ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṃ virājeti.	When you really see with proper understanding, you grow disenchanted with the earth element, detaching the mind from the earth element.	当你真正以正慧观见时，你会对地大感到厌离，将心从地大中解脱出来。

Hoti kho so, āvuso, samayo yaṃ bāhirā āpodhātu pakuppati.	There comes a time when the exterior water element flares up.	有时候，外在的水大会爆发。
Antarahitā tasmiṃ samaye bāhirā pathavīdhātu hoti.	At that time the exterior earth element vanishes.	那时，外在的地大就会消失。
Tassā hi nāma, āvuso, bāhirāya pathavīdhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati.	So for all its great age, the earth element will be revealed as impermanent, liable to end, vanish, and perish.	所以，尽管地大存在了很久很久，它终将被揭示为无常、会灭尽、会消失、会毁坏。
Kiṃ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti.	What then of this short-lived body produced by craving? Rather than take it to be ‘I’ or ‘mine’ or ‘I am’, they still just consider it to be none of these things.	那么，这由贪欲所生的短暂身体又算得了什么呢？他们宁愿不把它当作“我”或“我的”或“我是”，他们仍然只认为它不是这些东西。

Tañce, āvuso, bhikkhuṃ pare akkosanti paribhāsanti rosenti vihesenti, so evaṃ pajānāti:	If others abuse, attack, harass, and trouble that monk, they understand:	如果其他人辱骂、攻击、骚扰和烦扰那位比丘，他们会明白：
‘uppannā kho me ayaṃ sotasamphassajā dukkhavedanā.	‘This painful feeling born of ear contact has arisen in me.	“这种由耳触产生的痛苦感受已经在我心中升起。
Sā ca kho paṭicca, no apaṭicca.	That’s dependent, not independent.	这是有依的，不是无依的。
Kiṃ paṭicca?	Dependent on what?	依于什么？
Phassaṃ paṭicca’.	Dependent on contact.’	依于触。”
So phasso aniccoti passati, vedanā aniccāti passati, saññā aniccāti passati, saṅkhārā aniccāti passati, viññāṇaṃ aniccanti passati.	They see that contact, feeling, perception, co-activities, and consciousness are impermanent.	他们看到触、受、想、行、识都是无常的。
Tassa dhātārammaṇameva cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.	Based on that element alone, their mind becomes eager, confident, settled, and decided.	仅凭那个元素，他们的心就变得渴望、自信、安定、坚决。

Tañce, āvuso, bhikkhuṃ pare aniṭṭhehi akantehi amanāpehi samudācaranti—	Others might treat that monk with disliking, loathing, and detestation,	其他人可能会以厌恶、憎恨和憎恶来对待那位比丘，
pāṇisamphassenapi leḍḍusamphassenapi daṇḍasamphassenapi satthasamphassenapi.	striking them with fists, stones, sticks, and swords.	用拳头、石头、棍棒和刀剑击打他们。
So evaṃ pajānāti:	They understand:	他们明白：
‘tathābhūto kho ayaṃ kāyo yathābhūtasmiṃ kāye pāṇisamphassāpi kamanti, leḍḍusamphassāpi kamanti, daṇḍasamphassāpi kamanti, satthasamphassāpi kamanti.	‘This body is such that fists, stones, sticks, and swords strike it.	“这个身体就是这样，拳头、石头、棍棒和刀剑会击打它。
Vuttaṃ kho panetaṃ bhagavatā kakacūpamovāde:	But the Buddha has said in the Simile of the Saw:	但佛陀在《锯喻经》中说过：
“ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṃ, tatrāpi yo mano padūseyya na me so tena sāsanakaro”ti.	“Even if low-down bandits were to sever you limb from limb, anyone who had a malevolent thought on that account would not be following my instructions.”	“即使是低劣的盗贼将你们肢解，任何因此而生起恶意念头的人都不会遵循我的教诲。”
Āraddhaṃ kho pana me vīriyaṃ bhavissati asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ.	My energy shall be roused up and unflagging, my rememberfulness established and lucid, my body pacified and undisturbed, and my mind undistractify-&-lucidifyd in samādhi.	我的精进将振奋而不懈怠，我的正念将建立而明晰，我的身体将安详而不动，我的心将集中而明晰。
Kāmaṃ dāni imasmiṃ kāye pāṇisamphassāpi kamantu, leḍḍusamphassāpi kamantu, daṇḍasamphassāpi kamantu, satthasamphassāpi kamantu, karīyati hidaṃ buddhānaṃ sāsanan’ti.	Gladly now, let fists, stones, sticks, and swords strike this body! For this is how the instructions of the Buddhas are followed.’	现在，欣然让拳头、石头、棍棒和刀剑击打这个身体吧！因为这就是遵循佛陀教诲的方式。”

Tassa ce, āvuso, bhikkhuno evaṃ buddhaṃ anussarato evaṃ dhammaṃ anussarato evaṃ saṅghaṃ anussarato upekkhā kusalanissitā na saṇṭhāti.	While recollecting the Buddha, The Dharma, and the Saṅgha in this way, equanimous-observation based on the skillful may not become stabilized in them.	当他们这样回忆佛、法、僧时，基于善法的平等心可能无法稳定下来。
So tena saṃvijjati saṃvegaṃ āpajjati:	In that case they stir up a sense of urgency:	在这种情况下，他们会生起一种紧迫感：
‘alābhā vata me, na vata me lābhā; dulladdhaṃ vata me, na vata me suladdhaṃ,	‘It’s my loss, my misfortune,	“这是我的损失，我的不幸，
yassa me evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato, upekkhā kusalanissitā na saṇṭhātī’ti.	that while recollecting the Buddha, The Dharma, and the Saṅgha in this way, equanimous-observation based on the skillful does not become stabilized in me.’	当他们这样回忆佛、法、僧时，基于善法的平等心无法稳定下来。”
Seyyathāpi, āvuso, suṇisā sasuraṃ disvā saṃvijjati saṃvegaṃ āpajjati;	They’re like a daughter-in-law who stirs up a sense of urgency when they see their father-in-law.	他们就像一个儿媳妇，当她看到公公时，会生起一种紧迫感。
evameva kho, āvuso, tassa ce bhikkhuno evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato, upekkhā kusalanissitā na saṇṭhāti, so tena saṃvijjati saṃvegaṃ āpajjati:
‘alābhā vata me, na vata me lābhā; dulladdhaṃ vata me, na vata me suladdhaṃ, yassa me evaṃ buddhaṃ anussarato evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato, upekkhā kusalanissitā na saṇṭhātī’ti.
Tassa ce, āvuso, bhikkhuno evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti.	But if, while recollecting the Buddha, The Dharma, and the Saṅgha in this way, equanimous-observation based on the skillful does become stabilized in them, they’re happy with that.	但如果，在这样忆念佛、法、僧的过程中，基于善法的平等心确实在他们心中稳定下来，他们会为此感到高兴。
Ettāvatāpi kho, āvuso, bhikkhuno bahukataṃ hoti.	At this point, much has been done by that monk.	此时，那位比丘已经做了很多事情。

Katamā cāvuso, āpodhātu?	And what is the water element?	何为水大？
Āpodhātu siyā ajjhattikā, siyā bāhirā.	The water element may be interior or exterior.	水大可分为内在地大和外在地大。
Katamā cāvuso, ajjhattikā āpodhātu?	And what is the interior water element?	何为内在地大？
Yaṃ ajjhattaṃ paccattaṃ āpo āpogataṃ upādinnaṃ, seyyathidaṃ—	Anything that’s water, watery, and organic that’s internal, pertaining to an individual. This includes:	凡是内在的、属于个人的、水状、湿润和有机的物质。这包括：
pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṃ, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ āpo āpogataṃ upādinnaṃ—	bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine, or anything else that’s water, watery, and organic that’s internal, pertaining to an individual.	胆汁、痰、脓、血、汗、脂肪、眼泪、油脂、唾液、鼻涕、关节液、尿液，或任何其他内在的、属于个人的、水状、湿润和有机的物质。
ayaṃ vuccatāvuso, ajjhattikā āpodhātu.	This is called the interior water element.	这被称为内在地大。
Yā ceva kho pana ajjhattikā āpodhātu yā ca bāhirā āpodhātu, āpodhāturevesā.	The interior water element and the exterior water element are just the water element.	内在地大和外在地大都只是水大。
‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	This should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’	应当如实以正慧观见：“这不是我的，我不是这个，这不是我的自我。”
Evametaṃ yathābhūtaṃ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṃ virājeti.	When you really see with proper understanding, you grow disenchanted with the water element, detaching the mind from the water element.	当你真正以正慧观见时，你会对水大感到厌离，将心从水大中解脱出来。

Hoti kho so, āvuso, samayo yaṃ bāhirā āpodhātu pakuppati.	There comes a time when the exterior water element flares up.	有的时候，外在的水大会爆发。
Sā gāmampi vahati, nigamampi vahati, nagarampi vahati, janapadampi vahati, janapadapadesampi vahati.	It sweeps away villages, towns, cities, countries, and regions.	它会冲走村庄、城镇、城市、国家和地区。
Hoti kho so, āvuso, samayo yaṃ mahāsamudde yojanasatikānipi udakāni ogacchanti, dviyojanasatikānipi udakāni ogacchanti, tiyojanasatikānipi udakāni ogacchanti, catuyojanasatikānipi udakāni ogacchanti, pañcayojanasatikānipi udakāni ogacchanti, chayojanasatikānipi udakāni ogacchanti, sattayojanasatikānipi udakāni ogacchanti.	There comes a time when the water in the ocean sinks down a hundred leagues, or two, three, four, five, six, up to seven hundred leagues.	有的时候，海水会下降一百由旬，或二百、三百、四百、五百、六百，乃至七百由旬。
Hoti kho so, āvuso, samayo yaṃ mahāsamudde sattatālampi udakaṃ saṇṭhāti, chattālampi udakaṃ saṇṭhāti, pañcatālampi udakaṃ saṇṭhāti, catuttālampi udakaṃ saṇṭhāti, titālampi udakaṃ saṇṭhāti, dvitālampi udakaṃ saṇṭhāti, tālamattampi udakaṃ saṇṭhāti.	There comes a time when the water in the ocean stands just seven palm trees deep, or six, five, four, three, two, or even just one palm tree deep.	有的时候，海水只剩七棵棕榈树深，或六、五、四、三、二，甚至只剩一棵棕榈树深。
Hoti kho so, āvuso, samayo yaṃ mahāsamudde sattaporisampi udakaṃ saṇṭhāti, chapporisampi udakaṃ saṇṭhāti, pañcaporisampi udakaṃ saṇṭhāti, catupporisampi udakaṃ saṇṭhāti, tiporisampi udakaṃ saṇṭhāti, dviporisampi udakaṃ saṇṭhāti, porisamattampi udakaṃ saṇṭhāti.	There comes a time when the water in the ocean stands just seven fathoms deep, or six, five, four, three, two, or even just one fathom deep.	有的时候，海水只剩七寻深，或六、五、四、三、二，甚至只剩一寻深。
Hoti kho so, āvuso, samayo yaṃ mahāsamudde aḍḍhaporisampi udakaṃ saṇṭhāti, kaṭimattampi udakaṃ saṇṭhāti, jāṇukamattampi udakaṃ saṇṭhāti, gopphakamattampi udakaṃ saṇṭhāti.	There comes a time when the water in the ocean stands just half a fathom deep, or waist deep, or knee deep, or even just ankle deep.	有的时候，海水只剩半寻深，或到腰部深，或到膝盖深，甚至只到脚踝深。
Hoti kho so, āvuso, samayo, yaṃ mahāsamudde aṅgulipabbatemanamattampi udakaṃ na hoti.	There comes a time when there isn’t enough water in the ocean even to wet the tip of your finger.	有的时候，海水甚至不足以沾湿你的指尖。
Tassā hi nāma, āvuso, bāhirāya āpodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati.	So for all its great age, the water element will be revealed as impermanent, liable to end, vanish, and perish.	所以，尽管水大存在了很久很久，它终将被揭示为无常、会灭尽、会消失、会毁坏。
Kiṃ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti … pe …	What then of this short-lived body produced by craving? Rather than take it to be ‘I’ or ‘mine’ or ‘I am’, they still just consider it to be none of these things. …	那么，这由贪欲所生的短暂身体又算得了什么呢？他们宁愿不把它当作“我”或“我的”或“我是”，他们仍然只认为它不是这些东西。…
tassa ce, āvuso, bhikkhuno evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṃghaṃ anussarato upekkhā kusalanissitā saṇṭhāti. So tena attamano hoti.	If, while recollecting the Buddha, The Dharma, and the Saṅgha in this way, equanimous-observation based on the skillful does become stabilized in them, they’re happy with that.	如果，在这样忆念佛、法、僧的过程中，基于善法的平等心确实在他们心中稳定下来，他们会为此感到高兴。
Ettāvatāpi kho, āvuso, bhikkhuno bahukataṃ hoti.	At this point, much has been done by that monk.	此时，那位比丘已经做了很多事情。

Katamā cāvuso, tejodhātu?	And what is the fire element?	何为火大？
Tejodhātu siyā ajjhattikā, siyā bāhirā.	The fire element may be interior or exterior.	火大可分为内在火大和外在火大。
Katamā cāvuso, ajjhattikā tejodhātu?	And what is the interior fire element?	何为内在火大？
Yaṃ ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ, seyyathidaṃ—	Anything that’s fire, fiery, and organic that’s internal, pertaining to an individual. This includes:	凡是内在的、属于个人的、火状、炽热和有机的物质。这包括：
yena ca santappati, yena ca jīrīyati, yena ca pariḍayhati, yena ca asitapītakhāyitasāyitaṃ sammā pariṇāmaṃ gacchati, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ—	that which warms, that which ages, that which heats you up when feverish, that which properly digests food and drink, or anything else that’s fire, fiery, and organic that’s internal, pertaining to an individual.	使身体温暖的，使身体老化的，发烧时使身体发热的，能正确消化食物和饮料的，或任何其他内在的、属于个人的、火状、炽热和有机的物质。
ayaṃ vuccatāvuso, ajjhattikā tejodhātu.	This is called the interior fire element.	这被称为内在火大。
Yā ceva kho pana ajjhattikā tejodhātu yā ca bāhirā tejodhātu, tejodhāturevesā.	The interior fire element and the exterior fire element are just the fire element.	内在火大和外在火大都只是火大。
‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	This should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’	应当如实以正慧观见：“这不是我的，我不是这个，这不是我的自我。”
Evametaṃ yathābhūtaṃ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṃ virājeti.	When you really see with proper understanding, you grow disenchanted with the fire element, detaching the mind from the fire element.	当你真正以正慧观见时，你会对火大感到厌离，将心从火大中解脱出来。

Hoti kho so, āvuso, samayo yaṃ bāhirā tejodhātu pakuppati.	There comes a time when the exterior fire element flares up.	它到达一片绿地、路边、悬崖边、水体，或清理过的公园绿地，在那里它因为缺乏燃料而涅槃。
Sā gāmampi dahati, nigamampi dahati, nagarampi dahati, janapadampi dahati, janapadapadesampi dahati.	It burns up villages, towns, cities, countries, and regions until	有的时候，他们去寻找火种，只带着鸡毛和筋腱条作为引火物。
Sā haritantaṃ vā panthantaṃ vā selantaṃ vā udakantaṃ vā ramaṇīyaṃ vā bhūmibhāgaṃ āgamma anāhārā nibbāyati.	it reaches a green field, a roadside, a cliff’s edge, a body of water, or cleared parkland, where it’s nirvana'd for lack of fuel.	所以，尽管火大存在了很久很久，它终将被揭示为无常、会灭尽、会消失、会毁坏。
Hoti kho so, āvuso, samayo yaṃ kukkuṭapattenapi nhārudaddulenapi aggiṃ gavesanti.	There comes a time when they go looking for a fire, taking just chicken feathers and strips of sinew as kindling.	那么，这由贪欲所生的短暂身体又算得了什么呢？他们宁愿不把它当作“我”或“我的”或“我是”，他们仍然只认为它不是这些东西。…
Tassā hi nāma, āvuso, bāhirāya tejodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati.	So for all its great age, the fire element will be revealed as impermanent, liable to end, vanish, and perish.	如果，在这样忆念佛、法、僧的过程中，基于善法的平等心确实在他们心中稳定下来，他们会为此感到高兴。
Kiṃ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā?	What then of this short-lived body produced by craving? Rather than take it to be ‘I’ or ‘mine’ or ‘I am’, they still just consider it to be none of these things. …	此时，那位比丘已经做了很多事情。
Atha khvāssa notevettha hoti … pe … tassa ce, āvuso, bhikkhuno evaṃ buddhaṃ anussarato evaṃ dhammaṃ anussarato evaṃ saṅghaṃ anussarato upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti.	If, while recollecting the Buddha, The Dharma, and the Saṅgha in this way, equanimous-observation based on the skillful does become stabilized in them, they’re happy with that.
Ettāvatāpi kho, āvuso, bhikkhuno bahukataṃ hoti.	At this point, much has been done by that monk.

Katamā cāvuso, vāyodhātu?	And what is the air element?	何为风大？
Vāyodhātu siyā ajjhattikā, siyā bāhirā.	The air element may be interior or exterior.	风大可分为内在于风大和外在于风大。
Katamā cāvuso, ajjhattikā vāyodhātu?	And what is the interior air element?	何为内在风大？
Yaṃ ajjhattaṃ paccattaṃ vāyo vāyogataṃ upādinnaṃ, seyyathidaṃ—	Anything that’s wind, windy, and organic that’s internal, pertaining to an individual. This includes:	凡是内在的、属于个人的、风状、流动和有机的物质。这包括：
uddhaṅgamā vātā, adhogamā vātā, kucchisayā vātā, koṭṭhāsayā vātā, aṅgamaṅgānusārino vātā, assāso passāso iti, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ vāyo vāyogataṃ upādinnaṃ—	winds that go up or down, winds in the belly or the bowels, winds that flow through the limbs, in-breaths and out-breaths, or anything else that’s wind, windy, and organic that’s internal, pertaining to an individual.	上升或下降的风，腹部或肠道中的风，流经四肢的风，入息和出息，或任何其他内在的、属于个人的、风状、流动和有机的物质。
ayaṃ vuccatāvuso, ajjhattikā vāyodhātu.	This is called the interior air element.	这被称为内在风大。
Yā ceva kho pana ajjhattikā vāyodhātu, yā ca bāhirā vāyodhātu, vāyodhāturevesā.	The interior air element and the exterior air element are just the air element.	内在风大和外在风大都只是风大。
‘Taṃ netaṃ mama nesohamasmi na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	This should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’	应当如实以正慧观见：“这不是我的，我不是这个，这不是我的自我。”
Evametaṃ yathābhūtaṃ sammappaññāya disvā vāyodhātuyā nibbindati vāyodhātuyā cittaṃ virājeti.	When you really see with proper understanding, you reject the air element, detaching the mind from the air element.	当你真正以正慧观见时，你会排斥风大，将心从风大中解脱出来。

Hoti kho so, āvuso, samayo yaṃ bāhirā vāyodhātu pakuppati.	There comes a time when the exterior air element flares up.	有的时候，外在的风大会爆发。
Sā gāmampi vahati, nigamampi vahati, nagarampi vahati, janapadampi vahati, janapadapadesampi vahati.	It sweeps away villages, towns, cities, countries, and regions.	它会横扫村庄、城镇、城市、国家和地区。
Hoti kho so, āvuso, samayo yaṃ gimhānaṃ pacchime māse tālavaṇṭenapi vidhūpanenapi vātaṃ pariyesanti, ossavanepi tiṇāni na icchanti.	There comes a time, in the last month of summer, when they look for wind by using a palm-leaf or fan, and even the grasses in the drip-fringe of a thatch roof don’t stir.	有的时候，在夏季的最后一个月，他们会用扇子或棕榈叶扇风，甚至茅草屋檐下的草叶都不会动。
Tassā hi nāma, āvuso, bāhirāya vāyodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati.	So for all its great age, the air element will be revealed as impermanent, liable to end, vanish, and perish.	所以，尽管风大存在了很久很久，它终将被揭示为无常、会灭尽、会消失、会毁坏。
Kiṃ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti.	What then of this short-lived body produced by craving? Rather than take it to be ‘I’ or ‘mine’ or ‘I am’, they still just consider it to be none of these things. …	那么，这由贪欲所生的短暂身体又算得了什么呢？他们宁愿不把它当作“我”或“我的”或“我是”，他们仍然只认为它不是这些东西。…

Tañce, āvuso, bhikkhuṃ pare akkosanti paribhāsanti rosenti vihesenti.	If others abuse, attack, harass, and trouble that monk, they understand:	如果其他人辱骂、攻击、骚扰和烦扰那位比丘，他们会明白：
So evaṃ pajānāti, uppannā kho me ayaṃ sotasamphassajā dukkhā vedanā.	‘This painful feeling born of ear contact has arisen in me.	“这种由耳触产生的痛苦感受已经在我心中升起。
Sā ca kho paṭicca, no apaṭicca.	That’s dependent, not independent.	这是有依的，不是无依的。
Kiṃ paṭicca?	Dependent on what?	依于什么？
Phassaṃ paṭicca.	Dependent on contact.	依于触。
Sopi phasso aniccoti passati, vedanā aniccāti passati, saññā aniccāti passati, saṅkhārā aniccāti passati, viññāṇaṃ aniccanti passati.	They see that contact, feeling, perception, co-activities, and consciousness are impermanent.	他们看到触、受、想、行、识都是无常的。
Tassa dhātārammaṇameva cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.	Based on that element alone, their mind becomes eager, confident, settled, and decided.	仅凭那个元素，他们的心就变得渴望、自信、安定、坚决。

Tañce, āvuso, bhikkhuṃ pare aniṭṭhehi akantehi amanāpehi samudācaranti, pāṇisamphassenapi leḍḍusamphassenapi daṇḍasamphassenapi satthasamphassenapi.	Others might treat that monk with disliking, loathing, and detestation, striking them with fists, stones, sticks, and swords.	其他人可能会以厌恶、憎恨和憎恶来对待那位比丘，用拳头、石头、棍棒和刀剑击打他们。
So evaṃ pajānāti ‘tathābhūto kho ayaṃ kāyo yathābhūtasmiṃ kāye pāṇisamphassāpi kamanti, leḍḍusamphassāpi kamanti, daṇḍasamphassāpi kamanti, satthasamphassāpi kamanti.	They understand: ‘This body is such that fists, stones, sticks, and swords strike it.	他们明白：“这个身体就是这样，拳头、石头、棍棒和刀剑会击打它。
Vuttaṃ kho panetaṃ bhagavatā kakacūpamovāde “ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṃ. Tatrāpi yo mano padūseyya, na me so tena sāsanakaro”ti.	But the Buddha has said in the Simile of the Saw: “Even if low-down bandits were to sever you limb from limb, anyone who had a thought of hate on that account would not be following my instructions.”	但佛陀在《锯喻经》中说过：“即使是低劣的盗贼将你们肢解，任何因此而生起仇恨念头的人都不会遵循我的教诲。”
Āraddhaṃ kho pana me vīriyaṃ bhavissati asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ.	My energy shall be roused up and unflagging, my rememberfulness established and lucid, my body pacified and undisturbed, and my mind undistractify-&-lucidifyd in samādhi.	我的精进将振奋而不懈怠，我的正念将建立而明晰，我的身体将安详而不动，我的心将集中而明晰。
Kāmaṃ dāni imasmiṃ kāye pāṇisamphassāpi kamantu, leḍḍusamphassāpi kamantu, daṇḍasamphassāpi kamantu, satthasamphassāpi kamantu. Karīyati hidaṃ buddhānaṃ sāsanan’ti.	Gladly now, let fists, stones, sticks, and swords strike this body! For this is how the instructions of the Buddhas are followed.’	现在，欣然让拳头、石头、棍棒和刀剑击打这个身体吧！因为这就是遵循佛陀教诲的方式。”

Tassa ce, āvuso, bhikkhuno evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato upekkhā kusalanissitā na saṇṭhāti.	While recollecting the Buddha, The Dharma, and the Saṅgha in this way, equanimous-observation based on the skillful may not become stabilized in them.	当他们这样回忆佛、法、僧时，基于善法的平等心可能无法稳定下来。
So tena saṃvijjati saṃvegaṃ āpajjati:	In that case they stir up a sense of urgency:	在这种情况下，他们会生起一种紧迫感：
‘alābhā vata me, na vata me lābhā; dulladdhaṃ vata me, na vata me suladdhaṃ.	‘It’s my loss, my misfortune,	“这是我的损失，我的不幸，
Yassa me evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato upekkhā kusalanissitā na saṇṭhātī’ti.	that while recollecting the Buddha, The Dharma, and the Saṅgha in this way, equanimous-observation based on the skillful does not become stabilized in me.’	当他们这样回忆佛、法、僧时，基于善法的平等心无法稳定下来。”
Seyyathāpi, āvuso, suṇisā sasuraṃ disvā saṃvijjati saṃvegaṃ āpajjati;	They’re like a daughter-in-law who stirs up a sense of urgency when they see their father-in-law.	他们就像一个儿媳妇，当她看到公公时，会生起一种紧迫感。
evameva kho, āvuso, tassa ce bhikkhuno evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato, upekkhā kusalanissitā na saṇṭhāti.
So tena saṃvijjati saṃvegaṃ āpajjati:
‘alābhā vata me, na vata me lābhā; dulladdhaṃ vata me, na vata me suladdhaṃ.
Yassa me evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato, upekkhā kusalanissitā na saṇṭhātī’ti.
Tassa ce, āvuso, bhikkhuno evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato, upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti.	But if, while recollecting the Buddha, The Dharma, and the Saṅgha in this way, equanimous-observation based on the skillful does become stabilized in them, they’re happy with that.	但如果，在这样忆念佛、法、僧的过程中，基于善法的平等心确实在他们心中稳定下来，他们会为此感到高兴。
Ettāvatāpi kho, āvuso, bhikkhuno bahukataṃ hoti.	At this point, much has been done by that monk.	此时，那位比丘已经做了很多事情。

Seyyathāpi, āvuso, kaṭṭhañca paṭicca valliñca paṭicca tiṇañca paṭicca mattikañca paṭicca ākāso parivārito agārantveva saṅkhaṃ gacchati;	When a space is enclosed by sticks, creepers, grass, and mud it becomes known as a ‘building’.	当一个空间被木棍、藤蔓、草和泥土围起来时，它就被称为“建筑物”。
evameva kho, āvuso, aṭṭhiñca paṭicca nhāruñca paṭicca maṃsañca paṭicca cammañca paṭicca ākāso parivārito rūpantveva saṅkhaṃ gacchati.	In the same way, when a space is enclosed by bones, sinews, flesh, and skin it becomes known as a ‘form’.	同样地，当一个空间被骨骼、筋腱、血肉和皮肤围起来时，它就被称为“形体”。
Ajjhattikañceva, āvuso, cakkhuṃ aparibhinnaṃ hoti, bāhirā ca rūpā na āpāthaṃ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti.	Reverends, though the eye is intact internally, so long as exterior sights don’t come into range and there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness.	尊者们，虽然眼根内在完好，但只要外在的色尘没有进入范围，也没有相应的作意，相应的识就不会显现。
Ajjhattikañceva, āvuso, cakkhuṃ aparibhinnaṃ hoti bāhirā ca rūpā āpāthaṃ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti.	Though the eye is intact internally and exterior sights come into range, so long as there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness.	虽然眼根内在完好，外在的色尘进入范围，但只要没有相应的作意，相应的识就不会显现。
Yato ca kho, āvuso, ajjhattikañceva cakkhuṃ aparibhinnaṃ hoti, bāhirā ca rūpā āpāthaṃ āgacchanti, tajjo ca samannāhāro hoti. Evaṃ tajjassa viññāṇabhāgassa pātubhāvo hoti.	But when the eye is intact internally and exterior sights come into range and there is corresponding engagement, there is the manifestation of the corresponding type of consciousness.	但当眼根内在完好，外在的色尘进入范围，并且有相应的作意时，相应的识就会显现。
Yaṃ tathābhūtassa rūpaṃ taṃ rūpupādānakkhandhe saṅgahaṃ gacchati, yā tathābhūtassa vedanā sā vedanupādānakkhandhe saṅgahaṃ gacchati, yā tathābhūtassa saññā sā saññupādānakkhandhe saṅgahaṃ gacchati, ye tathābhūtassa saṅkhārā te saṅkhārupādānakkhandhe saṅgahaṃ gacchanti, yaṃ tathābhūtassa viññāṇaṃ taṃ viññāṇupādānakkhandhe saṅgahaṃ gacchati.	The form produced in this way is included in the grasping aggregate of form. The feeling, perception, co-activities, and consciousness produced in this way are each included in the corresponding grasping aggregate.	以这种方式产生的色，被包含在色取蕴中。以这种方式产生的受、想、行、识，各自被包含在相应的取蕴中。

So evaṃ pajānāti:	They understand:	他们明白：
‘evañhi kira imesaṃ pañcannaṃ upādānakkhandhānaṃ saṅgaho sannipāto samavāyo hoti.	‘So this is how there comes to be inclusion, gathering together, and joining together into these five grasping aggregates.	“原来是这样，这五取蕴是如何包含、聚集和结合在一起的。
Vuttaṃ kho panetaṃ bhagavatā:	But the Buddha has said:	但佛陀曾说过：
“yo paṭiccasamuppādaṃ passati so dhammaṃ passati;	“One who sees dependent origination sees The Dharma.	“见缘起者见法。
yo dhammaṃ passati so paṭiccasamuppādaṃ passatī”ti.	One who sees The Dharma sees dependent origination.”	见法者见缘起。”
Paṭiccasamuppannā kho panime yadidaṃ pañcupādānakkhandhā.	And these five grasping aggregates are indeed dependently originated.	而这五取蕴确实是缘起的。
Yo imesu pañcasu upādānakkhandhesu chando ālayo anunayo ajjhosānaṃ so dukkhasamudayo.	The desire, clinging, attraction, and attachment for these five grasping aggregates is the origin of suffering.	对这五取蕴的欲望、执著、贪恋和依恋是苦的起源。
Yo imesu pañcasu upādānakkhandhesu chandarāgavinayo chandarāgappahānaṃ, so dukkhanirodho’ti.	Giving up and getting rid of desire and greed for these five grasping aggregates is the cessation of suffering.’	放弃并去除对这五取蕴的欲望和贪婪是苦的止息。”
Ettāvatāpi kho, āvuso, bhikkhuno bahukataṃ hoti.	At this point, much has been done by that monk.	此时，那位比丘已经做了很多事情。

Ajjhattikañceva, āvuso, sotaṃ aparibhinnaṃ hoti … pe …	Though the ear …	虽然耳……
ghānaṃ aparibhinnaṃ hoti …	nose …	鼻……
jivhā aparibhinnā hoti …	tongue …	舌……
kāyo aparibhinno hoti …	body …	身……
mano aparibhinno hoti, bāhirā ca dhammā na āpāthaṃ āgacchanti no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti.	mind is intact internally, so long as exterior thoughts don’t come into range and there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness.	意根内在完好，但只要外在的意念没有进入范围，也没有相应的作意，相应的识就不会显现。
Ajjhattiko ceva, āvuso, mano aparibhinno hoti, bāhirā ca dhammā āpāthaṃ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti.	Though the mind is intact internally and exterior thoughts come into range, so long as there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness.	虽然意根内在完好，外在的意念进入范围，但只要没有相应的作意，相应的识就不会显现。
Yato ca kho, āvuso, ajjhattiko ceva mano aparibhinno hoti, bāhirā ca dhammā āpāthaṃ āgacchanti, tajjo ca samannāhāro hoti, evaṃ tajjassa viññāṇabhāgassa pātubhāvo hoti.	But when the mind is intact internally and exterior thoughts come into range and there is corresponding engagement, there is the manifestation of the corresponding type of consciousness.	但当意根内在完好，外在的意念进入范围，并且有相应的作意时，相应的识就会显现。
Yaṃ tathābhūtassa rūpaṃ taṃ rūpupādānakkhandhe saṅgahaṃ gacchati, yā tathābhūtassa vedanā sā vedanupādānakkhandhe saṅgahaṃ gacchati, yā tathābhūtassa saññā sā saññupādānakkhandhe saṅgahaṃ gacchati, ye tathābhūtassa saṅkhārā te saṅkhārupādānakkhandhe saṅgahaṃ gacchanti, yaṃ tathābhūtassa viññāṇaṃ taṃ viññāṇupādānakkhandhe saṅgahaṃ gacchati.	The form produced in this way is included in the grasping aggregate of form. The feeling, perception, co-activities, and consciousness produced in this way are each included in the corresponding grasping aggregate.	以这种方式产生的色，被包含在色取蕴中。以这种方式产生的受、想、行、识，各自被包含在相应的取蕴中。
So evaṃ pajānāti:	They understand:	他们明白：
‘evañhi kira imesaṃ pañcannaṃ upādānakkhandhānaṃ saṅgaho sannipāto samavāyo hoti.	‘So this is how there comes to be inclusion, gathering together, and joining together into these five grasping aggregates.	“原来是这样，这五取蕴是如何包含、聚集和结合在一起的。
Vuttaṃ kho panetaṃ bhagavatā:	But the Buddha has also said:	但佛陀也曾说过：
“yo paṭiccasamuppādaṃ passati so dhammaṃ passati;	“One who sees dependent origination sees The Dharma.	“见缘起者见法。
yo dhammaṃ passati so paṭiccasamuppādaṃ passatī”ti.	One who sees The Dharma sees dependent origination.”	见法者见缘起。”
Paṭiccasamuppannā kho panime yadidaṃ pañcupādānakkhandhā.	And these five grasping aggregates are indeed dependently originated.	而这五取蕴确实是缘起的。
Yo imesu pañcasu upādānakkhandhesu chando ālayo anunayo ajjhosānaṃ so dukkhasamudayo.	The desire, clinging, attraction, and attachment for these five grasping aggregates is the origin of suffering.	对这五取蕴的欲望、执著、贪恋和依恋是苦的起源。
Yo imesu pañcasu upādānakkhandhesu chandarāgavinayo chandarāgappahānaṃ so dukkhanirodho’ti.	Giving up and getting rid of desire and greed for these five grasping aggregates is the cessation of suffering.’	放弃并去除对这五取蕴的欲望和贪婪是苦的止息。”
Ettāvatāpi kho, āvuso, bhikkhuno bahukataṃ hotī”ti.	At this point, much has been done by that monk.”	此时，那位比丘已经做了很多事情。”

Idamavoca āyasmā sāriputto.	That’s what Venerable Sāriputta said.	舍利弗尊者就是这样说的。
Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what Sāriputta said.	比丘们心满意足，对舍利弗所说的话感到高兴。

+

MN 29 Mahā-sāropama: Longer Simile of Heartwood

+ all- all

• 29.1 - (monk who ordains for right reasons becomes negligent)
• 29.2 - (person who takes branches instead of heartwood ↔ negligent monk)
• 29.3 - (monk develops ethics then becomes negligent)
• 29.4 - (person who takes shoots instead of heartwood ↔ 2nd negligent monk)
• 29.5 - (monk develops undistractible-lucidity then becomes negligent)
• 29.6 - (person who takes bark instead of heartwood ↔ 3rd negligent monk)
• 29.7 - (monk develops knowledge and vision then becomes negligent)
• 29.8 - (person who takes softwood instead of heartwood ↔ 4th negligent monk)
• 29.9 - (monk attains permanent liberation)
• 29.10 - (person wants heartwood, gets it ↔ 5th monk liberated)
• 29.11 - (spiritual life is not lived for the sake of possessions, honor,… knowledge & vision)

	(derived from B. Sujato 2018/12)	(源自B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.	我曾听闻。
ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate acirapakkante devadatte.	At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain, not long after Devadatta had left.	有一次，佛陀住在王舍城附近的耆阇崛山，当时提婆达多离开后不久。
Tatra kho bhagavā devadattaṃ ārabbha bhikkhū āmantesi:	There the Buddha spoke to the monks about Devadatta:	佛陀在那里对比丘们谈论提婆达多：

“Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti:	“monks, take the case of a person of a good family who has gone forth from the lay life to homelessness, thinking:	“比丘们，举个例子，一位善家子弟，为了寻求出离生死轮回而出家，他心想：
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto,	‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering.	“我被生、老、死，被忧、悲、苦、恼、绝望所困扰。我被苦所困，深陷于苦。
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.	Hopefully I can find an end to this entire mass of suffering.’	希望我能找到这整个苦蕴的止息。”
So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti.	When they’ve gone forth they generate possessions, honor, and popularity.	出家后，他获得了财物、名誉和声望。
So tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo.	They’re happy with that, and they’ve got all they wished for.	他对此感到高兴，也得到了他所希望的一切。
So tena lābhasakkārasilokena attānukkaṃseti paraṃ vambheti:	And they glorify themselves and put others down because of that:	他因此而自夸并贬低他人：
‘ahamasmi lābhasakkārasilokavā, ime panaññe bhikkhū appaññātā appesakkhā’ti.	‘I’m the one with possessions, honor, and popularity. These other monks are obscure and insignificant.’	“我是拥有财物、名誉和声望的人。其他比丘默默无闻，微不足道。”
So tena lābhasakkārasilokena majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati.	And so they become indulgent and fall into negligence regarding those possessions, honor, and popularity. And being negligent they live in suffering.	于是他沉溺于此，并对这些财物、名誉和声望疏忽大意。由于疏忽大意，他生活在痛苦之中。

Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ atikkamma papaṭikaṃ, sākhāpalāsaṃ chetvā ādāya pakkameyya ‘sāran’ti maññamāno.	Suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But, passing over the heartwood, softwood, bark, and shoots, he’d cut off the branches and leaves and depart imagining they were heartwood.	假设有一个人需要树心。他在寻找树心时，遇到一棵有树心的大树。但他越过树心、次心材、树皮和嫩芽，砍下树枝和树叶，以为那就是树心而离开了。
Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya:	If a person with good eyesight saw him they’d say:	如果一个视力好的人看到他，他们会说：
‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ, na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ.	‘This gentleman doesn’t know what heartwood, softwood, bark, shoots, or branches and leaves are.	“这位先生不知道什么是树心、次心材、树皮、嫩芽，或者树枝和树叶。
Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ atikkamma papaṭikaṃ, sākhāpalāsaṃ chetvā ādāya pakkanto “sāran”ti maññamāno.	That’s why he passed them over, cut off the branches and leaves, and departed imagining they were heartwood.	所以他越过了它们，砍下树枝和树叶，以为那就是树心而离开了。
Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti.	Whatever he needs to make from heartwood, he won’t succeed.’ …	无论他需要用树心做什么，他都不会成功。”…
Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti:
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto,
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.
So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti.
So tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo.
So tena lābhasakkārasilokena attānukkaṃseti, paraṃ vambheti ‘ahamasmi lābhasakkārasilokavā, ime panaññe bhikkhū appaññātā appesakkhā’ti.
So tena lābhasakkārasilokena majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati.
Ayaṃ vuccati, bhikkhave, bhikkhu sākhāpalāsaṃ aggahesi brahmacariyassa;	This is called a monk who has grabbed the branches and leaves of the spiritual life	这被称为一个比丘抓住了梵行的枝叶
tena ca vosānaṃ āpādi.	and stopped short with that.	并止步于此。

Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti:	Next, take a person of good family who has gone forth from the lay life to homelessness …	接下来，一位善家子弟出家为无家者……
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto,
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.
So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti.	When they’ve gone forth they generate possessions, honor, and popularity.	出家后，他们获得了财物、名誉和声望。
So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo.	They’re not happy with that, and haven’t got all they wished for.	他们对此并不高兴，也未能得到他们所希望的一切。
So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti.	They don’t glorify themselves and put others down on account of that.	他们不因此而自夸并贬低他人。
So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati.	Nor do they become indulgent and fall into negligence regarding those possessions, honor, and popularity.	他们也不因此而沉溺于这些财物、名誉和声望，疏忽大意。
Appamatto samāno sīlasampadaṃ ārādheti.	Being diligent, they become accomplished in ethics.	精进不懈，他们达到了戒律的成就。
So tāya sīlasampadāya attamano hoti paripuṇṇasaṅkappo.	They’re happy with that, and they’ve got all they wished for.	他们对此感到高兴，也得到了他们所希望的一切。
So tāya sīlasampadāya attānukkaṃseti, paraṃ vambheti:	And they glorify themselves and put others down on account of that:	他们因此而自夸并贬低他人：
‘ahamasmi sīlavā kalyāṇadhammo, ime panaññe bhikkhū dussīlā pāpadhammā’ti.	‘I’m the one who is ethical, of good character. These other monks are unethical, of bad character.’	“我是持戒、品行良好的人。其他比丘不持戒、品行恶劣。”
So tāya sīlasampadāya majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati.	And so they become indulgent and fall into negligence regarding their accomplishment in ethics. And being negligent they live in suffering.	于是他们沉溺于此，并对他们在戒律上的成就疏忽大意。由于疏忽大意，他们生活在痛苦之中。

Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ, papaṭikaṃ chetvā ādāya pakkameyya ‘sāran’ti maññamāno.	Suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But, passing over the heartwood, softwood, and bark, he’d cut off the shoots and depart imagining they were heartwood.	假设有一个人需要树心。他在寻找树心时，遇到一棵有树心的大树。但他越过树心、次心材和树皮，砍下嫩芽，以为那就是树心而离开了。
Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya:	If a person with good eyesight saw him they’d say:	如果一个视力好的人看到他，他们会说：
‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ, na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ.	‘This gentleman doesn’t know what heartwood, softwood, bark, shoots, or branches and leaves are.	“这位先生不知道什么是树心、次心材、树皮、嫩芽，或者树枝和树叶。
Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ, papaṭikaṃ chetvā ādāya pakkanto “sāran”ti maññamāno;	That’s why he passed them over, cut off the shoots, and departed imagining they were heartwood.	所以他越过了它们，砍下嫩芽，以为那就是树心而离开了。
yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti.	Whatever he needs to make from heartwood, he won’t succeed.’ …	无论他需要用树心做什么，他都不会成功。”…

Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti:
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto,
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.
So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti.
So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo.
So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti.
So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati.
Appamatto samāno sīlasampadaṃ ārādheti.
So tāya sīlasampadāya attamano hoti paripuṇṇasaṅkappo.
So tāya sīlasampadāya attānukkaṃseti, paraṃ vambheti:
‘ahamasmi sīlavā kalyāṇadhammo, ime panaññe bhikkhū dussīlā pāpadhammā’ti.
So tāya sīlasampadāya majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati.
Ayaṃ vuccati, bhikkhave, bhikkhu papaṭikaṃ aggahesi brahmacariyassa;	This is called a monk who has grabbed the shoots of the spiritual life	这被称为一个比丘抓住了梵行的嫩芽
tena ca vosānaṃ āpādi.	and stopped short with that.	并止步于此。

Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti:	Next, take a person of good family who has gone forth from the lay life to homelessness …	接下来，一位善家子弟出家为无家者……
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto,
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.
So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti.	When they’ve gone forth they generate possessions, honor, and popularity. …	出家后，他们获得了财物、名誉和声望。…
So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo.
So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti.
So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno sīlasampadaṃ ārādheti.
So tāya sīlasampadāya attamano hoti no ca kho paripuṇṇasaṅkappo.
So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti.
So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati.
Appamatto samāno samādhisampadaṃ ārādheti.	Being diligent, they achieve undistractible-lucidity.	精进不懈，他们获得了不散乱的明晰。
So tāya samādhisampadāya attamano hoti paripuṇṇasaṅkappo.	They’re happy with that, and they’ve got all they wished for.	他们对此感到高兴，也得到了他们所希望的一切。
So tāya samādhisampadāya attānukkaṃseti, paraṃ vambheti:	And they glorify themselves and put others down on account of that:	他们因此而自夸并贬低他人：
‘ahamasmi samāhito ekaggacitto, ime panaññe bhikkhū asamāhitā vibbhantacittā’ti.	‘I’m the one with undistractible-lucidity and unified mind. These other monks lack undistractible-lucidity, they have straying minds.’	“我是拥有不散乱的明晰和统一心的人。其他比丘缺乏不散乱的明晰，他们心意散乱。”
So tāya samādhisampadāya majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati.	And so they become indulgent and fall into negligence regarding that accomplishment in undistractible-lucidity And being negligent they live in suffering.	于是他们沉溺于此，并对他们在不散乱的明晰上的成就疏忽大意。由于疏忽大意，他们生活在痛苦之中。

Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ tacaṃ chetvā ādāya pakkameyya ‘sāran’ti maññamāno.	Suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But, passing over the heartwood and softwood, he’d cut off the bark and depart imagining it was heartwood.	假设有一个人需要树心。他在寻找树心时，遇到一棵有树心的大树。但他越过树心和次心材，砍下树皮，以为那就是树心而离开了。
Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya ‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ, na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ.	If a person with good eyesight saw him they’d say: ‘This gentleman doesn’t know what heartwood, softwood, bark, shoots, or branches and leaves are.	如果一个视力好的人看到他，他们会说：“这位先生不知道什么是树心、次心材、树皮、嫩芽，或者树枝和树叶。
Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ tacaṃ chetvā ādāya pakkanto “sāran”ti maññamāno.	That’s why he passed them over, cut off the bark, and departed imagining it was heartwood.	所以他越过了它们，砍下树皮，以为那就是树心而离开了。
Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti.	Whatever he needs to make from heartwood, he won’t succeed.’ …	无论他需要用树心做什么，他都不会成功。”…

Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti:
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto,
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.
So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti.
So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo.
So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti.
So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno sīlasampadaṃ ārādheti.
So tāya sīlasampadāya attamano hoti no ca kho paripuṇṇasaṅkappo.
So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti.
So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno samādhisampadaṃ ārādheti.
So tāya samādhisampadāya attamano hoti paripuṇṇasaṅkappo.
So tāya samādhisampadāya attānukkaṃseti, paraṃ vambheti:
‘ahamasmi samāhito ekaggacitto, ime panaññe bhikkhū asamāhitā vibbhantacittā’ti.
So tāya samādhisampadāya majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati.
Ayaṃ vuccati, bhikkhave, bhikkhu tacaṃ aggahesi brahmacariyassa;	This is called a monk who has grabbed the bark of the spiritual life	这被称为一个比丘抓住了梵行的树皮
tena ca vosānaṃ āpādi.	and stopped short with that.	并止步于此。

Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti:	Next, take a person of good family who has gone forth from the lay life to homelessness …	接下来，一位善家子弟出家为无家者……
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto,
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.
So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti.	When they’ve gone forth they generate possessions, honor, and popularity. …	出家后，他们获得了财物、名誉和声望。…
So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo.
So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti.
So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati.
Appamatto samāno sīlasampadaṃ ārādheti.
So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.
So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti.
So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno samādhisampadaṃ ārādheti.
So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.
So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti.
So tāya samādhisampadāya na majjati nappamajjati na pamādaṃ āpajjati appamatto samāno ñāṇadassanaṃ ārādheti.	Being diligent, they achieve knowledge and vision.	精进不懈，他们获得了知见。
So tena ñāṇadassanena attamano hoti paripuṇṇasaṅkappo.	They’re happy with that, and they’ve got all they wished for.	他们对此感到高兴，也得到了他们所希望的一切。
So tena ñāṇadassanena attānukkaṃseti, paraṃ vambheti:	And they glorify themselves and put others down on account of that:	他们因此而自夸并贬低他人：
‘ahamasmi jānaṃ passaṃ viharāmi.	‘I’m the one who meditates knowing and seeing.	“我是以知见禅修的人。
Ime panaññe bhikkhū ajānaṃ apassaṃ viharantī’ti.	These other monks meditate without knowing and seeing.’	其他比丘不以知见禅修。”
So tena ñāṇadassanena majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati.	And so they become indulgent and fall into negligence regarding that knowledge and vision. And being negligent they live in suffering.	于是他们沉溺于此，并对他们的知见疏忽大意。由于疏忽大意，他们生活在痛苦之中。

Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ phegguṃ chetvā ādāya pakkameyya ‘sāran’ti maññamāno.	Suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But, passing over the heartwood, he’d cut out the softwood and depart imagining it was heartwood.	假设有一个人需要树心。他在寻找树心时，遇到一棵有树心的大树。但他越过树心，砍下次心材，以为那就是树心而离开了。
Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya:	If a person with good eyesight saw him they’d say:	如果一个视力好的人看到他，他们会说：
‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ na aññāsi phegguṃ na aññāsi tacaṃ na aññāsi papaṭikaṃ na aññāsi sākhāpalāsaṃ.	‘This gentleman doesn’t know what heartwood, softwood, bark, shoots, or branches and leaves are.	“这位先生不知道什么是树心、次心材、树皮、嫩芽，或者树枝和树叶。
Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ phegguṃ chetvā ādāya pakkanto “sāran”ti maññamāno.	That’s why he passed them over, cut out the softwood, and departed imagining it was heartwood.	所以他越过了它们，砍下次心材，以为那就是树心而离开了。
Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti.	Whatever he needs to make from heartwood, he won’t succeed.’ …	无论他需要用树心做什么，他都不会成功。”…

Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti:
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto,
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.
So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti.
So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo.
So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti.
So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno sīlasampadaṃ ārādheti.
So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.
So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti.
So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno samādhisampadaṃ ārādheti.
So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.
So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti.
So tāya samādhisampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno ñāṇadassanaṃ ārādheti.
So tena ñāṇadassanena attamano hoti paripuṇṇasaṅkappo.
So tena ñāṇadassanena attānukkaṃseti, paraṃ vambheti:
‘ahamasmi jānaṃ passaṃ viharāmi, ime panaññe bhikkhū ajānaṃ apassaṃ viharantī’ti.
So tena ñāṇadassanena majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati.
Ayaṃ vuccati, bhikkhave, bhikkhu phegguṃ aggahesi brahmacariyassa;	This is called a monk who has grabbed the softwood of the spiritual life	这被称为一个比丘抓住了梵行的次心材
tena ca vosānaṃ āpādi.	and stopped short with that.	并止步于此。

Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti:	Next, take a person of good family who has gone forth from the lay life to homelessness, thinking:	接下来，一位善家子弟出家为无家者，他心想：
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto,	‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering.	“我被生、老、死，被忧、悲、苦、恼、绝望所困扰。我被苦所困，深陷于苦。
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.	Hopefully I can find an end to this entire mass of suffering.’	希望我能找到这整个苦蕴的止息。”
So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti.	When they’ve gone forth they generate possessions, honor, and popularity.	出家后，他获得了财物、名誉和声望。
So tena lābhasakkārasilokena na attamano hoti, na paripuṇṇasaṅkappo.	They’re not happy with that, and haven’t got all they wished for.	他对此并不高兴，也未能得到他所希望的一切。
So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti.	They don’t glorify themselves and put others down on account of that.	他们不因此而自夸并贬低他人。
So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno sīlasampadaṃ ārādheti.	Nor do they become indulgent and fall into negligence regarding those possessions, honor, and popularity. Being diligent, they become accomplished in ethics.	他们也不因此而沉溺于这些财物、名誉和声望，疏忽大意。精进不懈，他们达到了戒律的成就。
So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.	They’re happy with that, but they haven’t got all they wished for.	他们对此感到高兴，但他们未能得到他所希望的一切。
So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti.	They don’t glorify themselves and put others down on account of that.	他们不因此而自夸并贬低他人。
So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno samādhisampadaṃ ārādheti.	Nor do they become indulgent and fall into negligence regarding that accomplishment in ethics. Being diligent, they achieve undistractible-lucidity.	他们也不因此而沉溺于他们在戒律上的成就，疏忽大意。精进不懈，他们获得了不散乱的明晰。
So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.	They’re happy with that, but they haven’t got all they wished for.	他们对此感到高兴，但他们未能得到他所希望的一切。
So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti.	They don’t glorify themselves and put others down on account of that.	他们不因此而自夸并贬低他人。
So tāya samādhisampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno ñāṇadassanaṃ ārādheti.	Nor do they become indulgent and fall into negligence regarding that accomplishment in undistractible-lucidity. Being diligent, they achieve knowledge and vision.	他们也不因此而沉溺于他们在不散乱的明晰上的成就，疏忽大意。精进不懈，他们获得了知见。
So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo.	They’re happy with that, but they haven’t got all they wished for.	他们对此感到高兴，但他们未能得到他所希望的一切。
So tena ñāṇadassanena na attānukkaṃseti, na paraṃ vambheti.	They don’t glorify themselves and put others down on account of that.	他们不因此而自夸并贬低他人。
So tena ñāṇadassanena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno asamayavimokkhaṃ ārādheti.	Nor do they become indulgent and fall into negligence regarding that knowledge and vision. Being diligent, they achieve permanent liberation.	他们也不因此而沉溺于他们的知见，疏忽大意。精进不懈，他们获得了永久解脱。
Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ so bhikkhu tāya asamayavimuttiyā parihāyetha.	And it’s impossible for that monk to fall away from that permanent liberation.	那位比丘不可能从那种永久解脱中退失。

Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkameyya ‘sāran’ti jānamāno.	Suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. He’d cut out just the heartwood and depart knowing it was heartwood.	假设有一个人需要树心。他在寻找树心时，遇到一棵有树心的大树。他只砍下树心，并知道那是树心而离开了。
Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya:	If a person with good eyesight saw him they’d say:	如果一个视力好的人看到他，他们会说：
‘aññāsi vatāyaṃ bhavaṃ puriso sāraṃ, aññāsi phegguṃ, aññāsi tacaṃ, aññāsi papaṭikaṃ, aññāsi sākhāpalāsaṃ.	‘This gentleman knows what heartwood, softwood, bark, shoots, and branches and leaves are.	“这位先生知道什么是树心、次心材、树皮、嫩芽，以及树枝和树叶。
Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkanto “sāran”ti jānamāno.	That’s why he cut out just the heartwood and departed knowing it was heartwood.	所以他只砍下树心，并知道那是树心而离开了。
Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ anubhavissatī’ti.	Whatever he needs to make from heartwood, he will succeed.’ …	无论他需要用树心做什么，他都会成功。”…

Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti:
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto,
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.
So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti.
So tena lābhasakkārasilokena na attamano hoti, na paripuṇṇasaṅkappo.
So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti.
So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno sīlasampadaṃ ārādheti.
So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.
So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti.
So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno samādhisampadaṃ ārādheti.
So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.
So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti.
So tāya samādhisampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno ñāṇadassanaṃ ārādheti.
So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo.
So tena ñāṇadassanena na attānukkaṃseti, na paraṃ vambheti.
So tena ñāṇadassanena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno asamayavimokkhaṃ ārādheti.
Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ so bhikkhu tāya asamayavimuttiyā parihāyetha.	It’s impossible for that monk to fall away from that permanent liberation.	那位比丘不可能从那种永久解脱中退失。

Iti kho, bhikkhave, nayidaṃ brahmacariyaṃ lābhasakkārasilokānisaṃsaṃ, na sīlasampadānisaṃsaṃ, na samādhisampadānisaṃsaṃ, na ñāṇadassanānisaṃsaṃ.	And so, monks, this spiritual life is not lived for the sake of possessions, honor, and popularity, or for accomplishment in ethics, or for accomplishment in undistractible-lucidity, or for knowledge and vision.	所以，比丘们，这种梵行不是为了财物、名誉和声望而修，也不是为了戒律的成就，也不是为了不散乱的明晰的成就，也不是为了知见。
Yā ca kho ayaṃ, bhikkhave, akuppā cetovimutti—	Rather, the goal, heartwood, and final end of the spiritual life is the unshakable freedom of heart.”	相反，梵行的目标、核心和最终目的是不动摇的心解脱。”
etadatthamidaṃ, bhikkhave, brahmacariyaṃ, etaṃ sāraṃ etaṃ pariyosānan”ti.

Idamavoca bhagavā.	That is what the Buddha said.	佛陀就是这样说的。
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.	比丘们心满意足，对佛陀所说的话感到高兴。

+

MN 30 Cūḷa-sāropama: Shorter Simile of Heartwood

+ all- all

• 30.1 - (person in need of heartwood takes branches and leaves)
• 30.2 - (person in need of heartwood cuts off shoots)
• 30.3 - (person in need of heartwood takes bark)
• 30.4 - (person in need of heartwood takes softwood)
• 30.5 - (person in need of heartwood find it, knows it, gets it)
• 30.6 - (monk ordains, becomes negligent ↔ takes branches and leaves)
• 30.7 - (monk develops ethics, becomes negligent ↔ takes shoots instead of heartwood)
• 30.8 - (monk develops samādhi, becomes negligent ↔ takes bark instead of heartwood)
• 30.9 - (monk develops knowledge and vision, becomes negligent ↔ takes softwood instead of heartwood)
• 30.10 - (monk assiduously develops things better than knowledge and vision)
• 30.11 - (four jhānas are better than knowledge and vision)
• 30.15 - (four formless attainments are better than knowledge and vision)
• 30.19 - (cessation of perception and feeling + arahantship is better than knowledge and vision)
• 30.20 - (unclear if heartwood only refers to the one who is arahant or any of the lower 8 samādhi attainments and not arahant)

	(derived from B. Sujato 2018/12)	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.	我曾这样听说。
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.	有一次，佛陀住在舍卫城附近的祇树林给孤独园。
Atha kho piṅgalakoccho brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then the brahmin Piṅgalakoccha went up to the Buddha, and exchanged greetings with him.	那时，婆罗门平伽洛迦柯拉去见佛陀，并与他互相问候。
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho piṅgalakoccho brāhmaṇo bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:	问候和礼貌的交谈结束后，他坐到一边，对佛陀说：
“yeme, bho gotama, samaṇabrāhmaṇā saṃghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā, bahujanassa,	“Master Gotama, there are those ascetics and brahmins who lead an order and a community, and teach a community. They’re well-known and famous religious founders, regarded as holy by many people.	“乔达摩大师，有一些沙门婆罗门，他们领导着一个团体和一个社区，并教导一个社区。他们是知名且著名的宗教创始人，受到许多人的尊敬。
seyyathidaṃ—pūraṇo kassapo, makkhali gosālo, ajito kesakambalo, pakudho kaccāyano, sañcayo belaṭṭhaputto, nigaṇṭho nāṭaputto,	Namely: Pūraṇa Kassapa, Makkhali Gosāla, Nigaṇṭha Nāṭaputta, Sañjaya Belaṭṭhiputta, Pakudha Kaccāyana, and Ajita Kesakambala.	具体来说：富兰那·迦叶，末迦利·瞿舍罗，尼干子，散惹耶·毗罗胝子，迦拘陀·迦旃延，和阿耆多·翅舍钦婆罗。
sabbete sakāya paṭiññāya abbhaññaṃsu sabbeva nābbhaññaṃsu, udāhu ekacce abbhaññaṃsu ekacce nābbhaññaṃsū”ti?	According to their own claims, did all of them have direct knowledge, or none of them, or only some?”	根据他们自己的说法，他们所有人都有直接的知识吗？或者他们都没有？或者只有一部分？”
“Alaṃ, brāhmaṇa, tiṭṭhatetaṃ—	“Enough, brahmin, let this be:	“够了，婆罗门，就这样吧：
sabbete sakāya paṭiññāya abbhaññaṃsu sabbeva nābbhaññaṃsu, udāhu ekacce abbhaññaṃsu ekacce nābbhaññaṃsūti.	‘According to their own claims, did all of them have direct knowledge, or none of them, or only some?’	‘根据他们自己的说法，他们所有人都有直接的知识吗？或者他们都没有？或者只有一部分？’
Dhammaṃ te, brāhmaṇa, desessāmi,	I will teach you the Dhamma.	我将教导你佛法。
taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”	仔细听，注意听，我将要说。”
“Evaṃ, bho”ti kho piṅgalakoccho brāhmaṇo bhagavato paccassosi.	“Yes sir,” Piṅgalakoccha replied.	“是的，先生，”平伽洛迦柯拉回答道。
Bhagavā etadavoca:	The Buddha said this:	佛陀这样说：

“Seyyathāpi, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ atikkamma papaṭikaṃ, sākhāpalāsaṃ chetvā ādāya pakkameyya ‘sāran’ti maññamāno.	“Suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But, passing over the heartwood, softwood, bark, and shoots, he’d cut off the branches and leaves and depart imagining they were heartwood.	“假设有个人需要心材。他在寻找心材时，遇到了一棵有心材的大树。但是，他越过了心材、软材、树皮和嫩枝，砍下枝叶，以为它们是心材而离开了。
Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya:	If a person with good eyesight saw him they’d say:	如果一个视力好的人看到他，他们会说：
‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ, na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ.	‘This gentleman doesn’t know what heartwood, softwood, bark, shoots, or branches and leaves are.	‘这位先生不知道什么是心材、软材、树皮、嫩枝，或枝叶。
Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ atikkamma papaṭikaṃ, sākhāpalāsaṃ chetvā ādāya pakkanto “sāran”ti maññamāno.	That’s why he passed them over, cut off the branches and leaves, and departed imagining they were heartwood.	这就是他越过它们，砍下枝叶，以为它们是心材而离开的原因。
Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti.	Whatever he needs to make from heartwood, he won’t succeed.’	他需要用心材制作的任何东西，都不会成功。’

Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ, papaṭikaṃ chetvā ādāya pakkameyya ‘sāran’ti maññamāno.	Suppose there was another person in need of heartwood … he’d cut off the shoots and depart imagining they were heartwood …	假设另一个人需要心材……他砍下嫩枝，以为它们是心材而离开了……
Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya:
‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ, na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ.
Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ papaṭikaṃ chetvā ādāya pakkanto “sāran”ti maññamāno.
Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti.

Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ, tacaṃ chetvā ādāya pakkameyya ‘sāran’ti maññamāno.	Suppose there was another person in need of heartwood … he’d cut off the bark and depart imagining it was heartwood …	假设另一个人需要心材……他砍下树皮，以为它是心材而离开了……
Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya:
‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ, na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ.
Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ, tacaṃ chetvā ādāya pakkanto “sāran”ti maññamāno.
Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti.

Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ, phegguṃ chetvā ādāya pakkameyya ‘sāran’ti maññamāno.	Suppose there was another person in need of heartwood … he’d cut out the softwood and depart imagining it was heartwood …	假设另一个人需要心材……他砍下软材，以为它是心材而离开了……
Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya:
‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ, na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ.
Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ, phegguṃ chetvā ādāya pakkanto “sāran”ti maññamāno.
Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti.

Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkameyya ‘sāran’ti jānamāno.	Suppose there was another person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. He’d cut out just the heartwood and depart knowing it was heartwood.	假设另一个人需要心材。他在寻找心材时，遇到了一棵有心材的大树。他只砍下心材，并且知道它是心材而离开了。
Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya:	If a person with good eyesight saw him they’d say:	如果一个视力好的人看到他，他们会说：
‘aññāsi vatāyaṃ bhavaṃ puriso sāraṃ, aññāsi phegguṃ, aññāsi tacaṃ, aññāsi papaṭikaṃ, aññāsi sākhāpalāsaṃ.	‘This gentleman knows what heartwood, softwood, bark, shoots, or branches and leaves are.	‘这位先生知道什么是心材、软材、树皮、嫩枝，或枝叶。
Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkanto “sāran”ti jānamāno.	That’s why he cut out just the heartwood and departed knowing it was heartwood.	这就是他只砍下心材，并且知道它是心材而离开的原因。
Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ anubhavissatī’ti.	Whatever he needs to make from heartwood, he will succeed.’	他需要用心材制作的任何东西，都会成功。’

Evameva kho, brāhmaṇa, idhekacco puggalo saddhā agārasmā anagāriyaṃ pabbajito hoti:	In the same way, take a certain person who goes forth from the lay life to homelessness, thinking:	同样地，有某人出家，舍弃世俗生活，走向无家可归，心里想着：
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto,	‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering.	‘我被生死、老病死、忧愁、悲伤、痛苦、不悦、苦恼所困扰。我被苦所困，深陷于苦。
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.	Hopefully I can find an end to this entire mass of suffering.’	希望我能找到整个苦难的终结。’
So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti.	When they’ve gone forth they generate possessions, honor, and popularity.	他们出家后，获得了财物、名誉和声望。
So tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo.	They’re happy with that, and they’ve got all they wished for.	他们对此感到高兴，并得到了他们所渴望的一切。
So tena lābhasakkārasilokena attānukkaṃseti, paraṃ vambheti:	And they glorify themselves and put others down on account of that:	他们因此而赞美自己，贬低他人：
‘ahamasmi lābhasakkārasilokavā, ime panaññe bhikkhū appaññātā appesakkhā’ti.	‘I’m the one with possessions, honor, and popularity. These other monks are obscure and insignificant.’	‘我是拥有财物、名誉和声望的人。这些其他比丘默默无闻，微不足道。’
Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya na chandaṃ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko.	They become lazy and slack regarding their possessions, honor, and popularity, not generating enthusiasm or trying to realize those things that are better and finer. …	他们因财物、名誉和声望而变得懒惰松懈，没有产生热情或努力去实现那些更好、更精微的事物……
Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ atikkamma papaṭikaṃ, sākhāpalāsaṃ chetvā ādāya pakkanto ‘sāran’ti maññamāno.
Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissati.
Tathūpamāhaṃ, brāhmaṇa, imaṃ puggalaṃ vadāmi.	They’re like the person who mistakes branches and leaves for heartwood, I say.	我说，他们就像把枝叶误认为心材的人。

Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṃ pabbajito hoti:	Next, take a person of good family who has gone forth from the lay life to homelessness …	其次，有善男子出家，舍弃世俗生活，走向无家可归……
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto,
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.
So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti.
So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo.
So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti.
Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.
So sīlasampadaṃ ārādheti.
So tāya sīlasampadāya attamano hoti, paripuṇṇasaṅkappo.
So tāya sīlasampadāya attānukkaṃseti, paraṃ vambheti:
‘ahamasmi sīlavā kalyāṇadhammo, ime panaññe bhikkhū dussīlā pāpadhammā’ti.
Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya na chandaṃ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko.	They become lazy and slack regarding their accomplishment in ethics, not generating enthusiasm or trying to realize those things that are better and finer. …	他们因戒律上的成就而变得懒惰松懈，没有产生热情或努力去实现那些更好、更精微的事物……
Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ, papaṭikaṃ chetvā ādāya pakkanto ‘sāran’ti maññamāno.
Yañcassa sārena sārakaraṇīyaṃ, tañcassa atthaṃ nānubhavissati.
Tathūpamāhaṃ, brāhmaṇa, imaṃ puggalaṃ vadāmi.	They’re like the person who mistakes shoots for heartwood, I say.	我说，他们就像把嫩枝误认为心材的人。

Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṃ pabbajito hoti:	Next, take a person of good family who has gone forth from the lay life to homelessness …	其次，有善男子出家，舍弃世俗生活，走向无家可归……
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto,
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.
So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti.
So tena lābhasakkārasilokena na attamano hoti, na paripuṇṇasaṅkappo.
So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti.
Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.
So sīlasampadaṃ ārādheti.
So tāya sīlasampadāya attamano hoti no ca kho paripuṇṇasaṅkappo.
So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti.
Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.
So samādhisampadaṃ ārādheti.
So tāya samādhisampadāya attamano hoti, paripuṇṇasaṅkappo.
So tāya samādhisampadāya attānukkaṃseti, paraṃ vambheti:
‘ahamasmi samāhito ekaggacitto, ime panaññe bhikkhū asamāhitā vibbhantacittā’ti.
Samādhisampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca, tesaṃ dhammānaṃ sacchikiriyāya na chandaṃ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko.	They become lazy and slack regarding their accomplishment in undistractible-lucidity, not generating enthusiasm or trying to realize those things that are better and finer. …	他们因不散乱的明晰的成就而变得懒惰松懈，没有产生热情或努力去实现那些更好、更精微的事物……
Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ, tacaṃ chetvā ādāya pakkanto ‘sāran’ti maññamāno.
Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissati.
Tathūpamāhaṃ, brāhmaṇa, imaṃ puggalaṃ vadāmi.	They’re like the person who mistakes bark for heartwood, I say.	我说，他们就像把树皮误认为心材的人。

Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṃ pabbajito hoti:	Next, take a person of good family who has gone forth from the lay life to homelessness …	其次，有善男子出家，舍弃世俗生活，走向无家可归……
‘otiṇṇomhi jātiyā jarāya maraṇena … pe …
antakiriyā paññāyethā’ti.
So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti.
So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo.
So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti.
Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.
So sīlasampadaṃ ārādheti.
So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.
So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti.
Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.
So samādhisampadaṃ ārādheti.
So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.
So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti.
Samādhisampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.
So ñāṇadassanaṃ ārādheti.
So tena ñāṇadassanena attamano hoti, paripuṇṇasaṅkappo.
So tena ñāṇadassanena attānukkaṃseti, paraṃ vambheti:
‘ahamasmi jānaṃ passaṃ viharāmi, ime panaññe bhikkhū ajānaṃ apassaṃ viharantī’ti.
Ñāṇadassanena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya na chandaṃ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko.	They become lazy and slack regarding their knowledge and vision, not generating enthusiasm or trying to realize those things that are better and finer. …	他们因知识和见识而变得懒惰松懈，没有产生热情或努力去实现那些更好、更精微的事物……
Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ, phegguṃ chetvā ādāya pakkanto ‘sāran’ti maññamāno.
Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissati.
Tathūpamāhaṃ, brāhmaṇa, imaṃ puggalaṃ vadāmi.	They’re like the person who mistakes softwood for heartwood, I say.	我说，他们就像把软材误认为心材的人。

Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṃ pabbajito hoti:	Next, take a person of good family who has gone forth from the lay life to homelessness, thinking:	其次，有善男子出家，舍弃世俗生活，走向无家可归，心里想着：
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto,	‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering.	‘我被生死、老病死、忧愁、悲伤、痛苦、不悦、苦恼所困扰。我被苦所困，深陷于苦。
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.	Hopefully I can find an end to this entire mass of suffering.’	希望我能找到整个苦难的终结。’
So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti.	When they’ve gone forth they generate possessions, honor, and popularity.	他们出家后，获得了财物、名誉和声望。
So tena lābhasakkārasilokena na attamano hoti, na paripuṇṇasaṅkappo.	They’re not happy with that, and haven’t got all they wished for.	他们对此并不满意，也没有得到他们所渴望的一切。
So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti.	They don’t glorify themselves and put others down on account of that.	他们不因此而赞美自己，贬低他人。
Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.	They don’t become lazy and slack regarding their possessions, honor, and popularity, but generate enthusiasm and try to realize those things that are better and finer.	他们不因财物、名誉和声望而变得懒惰松懈，而是产生热情并努力去实现那些更好、更精微的事物。
So sīlasampadaṃ ārādheti.	They become accomplished in ethics.	他们戒律严谨。
So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.	They’re happy with that, but they haven’t got all they wished for.	他们对此感到高兴，但并没有得到他们所渴望的一切。
So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti.	They don’t glorify themselves and put others down on account of that.	他们不因此而赞美自己，贬低他人。
Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.	They don’t become lazy and slack regarding their accomplishment in ethics, but generate enthusiasm and try to realize those things that are better and finer.	他们不因戒律上的成就而变得懒惰松懈，而是产生热情并努力去实现那些更好、更精微的事物。
So samādhisampadaṃ ārādheti.	They become accomplished in undistractible-lucidity.	他们成就了不散乱的明晰。
So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.	They’re happy with that, but they haven’t got all they wished for.	他们对此感到高兴，但并没有得到他们所渴望的一切。
So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti.	They don’t glorify themselves and put others down on account of that.	他们不因此而赞美自己，贬低他人。
Samādhisampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.	They don’t become lazy and slack regarding their accomplishment in undistractible-lucidity, but generate enthusiasm and try to realize those things that are better and finer.	他们不因不散乱的明晰的成就而变得懒惰松懈，而是产生热情并努力去实现那些更好、更精微的事物。
So ñāṇadassanaṃ ārādheti.	They achieve knowledge and vision.	他们获得了知识和见识。
So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo.	They’re happy with that, but they haven’t got all they wished for.	他们对此感到高兴，但并没有得到他们所渴望的一切。
So tena ñāṇadassanena na attānukkaṃseti, na paraṃ vambheti.	They don’t glorify themselves and put others down on account of that.	他们不因此而赞美自己，贬低他人。
Ñāṇadassanena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.	They don’t become lazy and slack regarding their knowledge and vision, but generate enthusiasm and try to realize those things that are better and finer.	他们不因知识和见识而变得懒惰松懈，而是产生热情并努力去实现那些更好、更精微的事物。

Katame ca, brāhmaṇa, dhammā ñāṇadassanena uttaritarā ca paṇītatarā ca?	And what are those things that are better and finer than knowledge and vision?	那么，比知识和见识更好、更精微的事物是什么呢？
Idha, brāhmaṇa, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	Take a monk who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.	比丘完全远离欲乐，远离不善法，进入并安住于初禅，其中有离欲而生的喜和乐，以及寻和伺。
Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.	This is something better and finer than knowledge and vision.	这比知识和见识更好、更精微。

Puna caparaṃ, brāhmaṇa, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.	Furthermore, as the directed-thought and evaluation are stilled, a monk enters and remains in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.	此外，随着寻和伺的止息，比丘进入并安住于第二禅，其中有因不散乱的明晰而生的喜和乐，内心清净自信，心一境性，没有寻和伺。
Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.	This too is something better and finer than knowledge and vision.	这比知识和见识更好、更精微。

Puna caparaṃ, brāhmaṇa, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati.	Furthermore, with the fading away of rapture, a monk enters and remains in the third jhāna, where they meditate with equanimity, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’	此外，随着喜的消退，比丘进入并安住于第三禅，他们在那里以舍心禅修，正念正知，亲身感受身体的乐，圣者称之为‘舍心、正念，安住于乐’。
Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.	This too is something better and finer than knowledge and vision.	这比知识和见识更好、更精微。

Puna caparaṃ, brāhmaṇa, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.	Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a monk enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimity and rememberfulness.	此外，舍弃乐和苦，并终止先前的喜悦和悲伤，比丘进入并安住于第四禅，无乐无苦，只有纯净的舍心和正念。
Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.	This too is something better and finer than knowledge and vision.	这比知识和见识更好、更精微。

Puna caparaṃ, brāhmaṇa, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati.	Furthermore, a monk, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.	此外，比丘完全超越色想，随着冲击想的止息，不专注于多样性想，觉知“空间是无限的”，进入并安住于虚空无边处。
Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.	This too is something better and finer than knowledge and vision.	这比知识和见识更好、更精微。

Puna caparaṃ, brāhmaṇa, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati.	Furthermore, a monk, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness.	此外，比丘完全超越虚空无边处，觉知“识是无限的”，进入并安住于识无边处。
Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.	This too is something better and finer than knowledge and vision.	这比知识和见识更好、更精微。

Puna caparaṃ, brāhmaṇa, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.	Furthermore, a monk, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.	此外，比丘完全超越识无边处，觉知“一无所有”，进入并安住于无所有处。
Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.	This too is something better and finer than knowledge and vision.	这比知识和见识更好、更精微。

Puna caparaṃ, brāhmaṇa, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati.	Furthermore, take a monk who, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception.	此外，比丘完全超越无所有处，进入并安住于非想非非想处。
Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.	This too is something better and finer than knowledge and vision.	这比知识和见识更好、更精微。

Puna caparaṃ, brāhmaṇa, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.	Furthermore, take a monk who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.	此外，比丘完全超越非想非非想处，进入并安住于想受灭。并且，通过智慧的观察，他们的烦恼得以终结。
Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.	This too is something better and finer than knowledge and vision.	这比知识和见识更好、更精微。
Ime kho, brāhmaṇa, dhammā ñāṇadassanena uttaritarā ca paṇītatarā ca.	These are the things that are better and finer than knowledge and vision.	这些就是比知识和见识更好、更精微的事物。

Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato sāraṃyeva chetvā ādāya pakkanto ‘sāran’ti jānamāno.	Suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. He’d cut out just the heartwood and depart knowing it was heartwood.	假设有个人需要心材。他在寻找心材时，遇到了一棵有心材的大树。他只砍下心材，并且知道它是心材而离开了。
Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ anubhavissati.	Whatever he needs to make from heartwood, he will succeed.	他需要用心材制作的任何东西，都会成功。
Tathūpamāhaṃ, brāhmaṇa, imaṃ puggalaṃ vadāmi.	That’s what this person is like, I say.	我说，这个人就是这样。

Iti kho, brāhmaṇa, nayidaṃ brahmacariyaṃ lābhasakkārasilokānisaṃsaṃ, na sīlasampadānisaṃsaṃ, na samādhisampadānisaṃsaṃ, na ñāṇadassanānisaṃsaṃ.	And so, brahmin, this spiritual life is not lived for the sake of possessions, honor, and popularity, or for accomplishment in ethics, or for accomplishment in undistractible-lucidity, or for knowledge and vision.	所以，婆罗门，梵行不是为了财物、名誉和声望，也不是为了戒律上的成就，也不是为了不散乱的明晰上的成就，也不是为了知识和见识而修的。
Yā ca kho ayaṃ, brāhmaṇa, akuppā cetovimutti—	Rather, the goal, heartwood, and final end of the spiritual life is the unshakable freedom of heart.”	相反，梵行的目标、核心和最终目的是不可动摇的心解脱。
etadatthamidaṃ, brāhmaṇa, brahmacariyaṃ, etaṃ sāraṃ etaṃ pariyosānan”ti.

Evaṃ vutte, piṅgalakoccho brāhmaṇo bhagavantaṃ etadavoca:	When he had spoken, the brahmin Piṅgalakoccha said to the Buddha:	他说完后，婆罗门平伽洛迦柯拉对佛陀说：
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama … pe …	“Excellent, Master Gotama! Excellent! …	“太好了，乔达摩大师！太好了！……

upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

从今天起，愿乔达摩大师记住我，一个终身皈依的在家信徒。”

MN‍-q ³¹ – MN 31 Cūḷa-gosiṅga: Shorter Discourse at Gosiṅga
MN‍-q ³² – MN 32 Mahā-gosiṅga: Longer Discourse at Gosiṅga
MN‍-q ³³ – MN 33 Mahā-gopālaka: Longer Discourse on the Cowherd
MN‍-q ³⁴ – MN 34 Cūḷa-gopālaka: Shorter Discourse on the Cowherd
MN‍-q ³⁵ – MN 35 Cūḷa-saccaka: Shorter Discourse With Saccaka
MN‍-q ³⁶ – MN 36 Mahā-saccaka: Longer Discourse With Saccaka
MN‍-q ³⁷ – MN 37 Cūḷa-taṇhā-saṅkhaya: Shorter Discourse on Ending of Craving
MN‍-q ³⁸ – MN 38 Mahā-taṇhā-saṅkhaya: Longer Discourse on Ending of Craving
MN‍-q ³⁹ – MN 39 Mahā-assapura: Longer Discourse at Assapura
MN‍-q ⁴⁰ – MN 40 Cūḷa-assapura: Shorter Discourse at Assapura

+

MN 31 Cūḷa-gosiṅga: Shorter Discourse at Gosiṅga

+ all- all

• 31.1 - (Buddha visits Anuruddha, Nandiya and Kimbila)
• 31.2 - (Anuruddha tells Buddha how the 3 of them live harmoniously)
• 31.3 - (Buddha asks them if they achieved in superhuman distinctions)
• 31.4 - (Then the native spirit Dīgha Parajana visits Buddha)

	(derived from B. Sujato 2018/12)	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.	我曾这样听说。
ekaṃ samayaṃ bhagavā nātike viharati giñjakāvasathe.	At one time the Buddha was staying at Nādika in the brick house.	有一次，佛陀住在纳迪卡城的砖房里。
Tena kho pana samayena āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo gosiṅgasālavanadāye viharanti.	Now at that time the venerables Anuruddha, Nandiya, and Kimbila were staying in the sal forest park at Gosiṅga.	那时，尊者阿那律、难提、和金毗罗住在果辛伽城的娑罗林园里。
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena gosiṅgasālavanadāyo tenupasaṅkami.	Then in the late afternoon, the Buddha came out of retreat and went to that park.	傍晚时分，佛陀从禅定中出来，前往那个园林。
Addasā kho dāyapālo bhagavantaṃ dūratova āgacchantaṃ.	The park keeper saw the Buddha coming off in the distance	园林看守人远远地看到佛陀走来
Disvāna bhagavantaṃ etadavoca:	and said to him:	对他说：
“mā, samaṇa, etaṃ dāyaṃ pāvisi.	“Don’t come into this park, ascetic.	“不要进入这个园林，沙门。
Santettha tayo kulaputtā attakāmarūpā viharanti.	There are three respectable people who love themselves staying here.	这里住着三位爱护自己的可敬之人。
Mā tesaṃ aphāsumakāsī”ti.	Don’t disturb them.”	不要打扰他们。”

Assosi kho āyasmā anuruddho dāyapālassa bhagavatā saddhiṃ mantayamānassa.	Anuruddha heard the park keeper conversing with the Buddha,	阿那律听到园林看守人与佛陀交谈，
Sutvāna dāyapālaṃ etadavoca:	and said to him:	对他说道：
“mā, āvuso dāyapāla, bhagavantaṃ vāresi.	“Don’t keep the Buddha out, good park keeper!	“不要阻拦佛陀，好园林看守人！
Satthā no bhagavā anuppatto”ti.	Our Teacher, the Blessed One, has arrived.”	我们的导师，世尊，已经来了。”
Atha kho āyasmā anuruddho yenāyasmā ca nandiyo āyasmā ca kimilo tenupasaṅkami; upasaṅkamitvā āyasmantañca nandiyaṃ āyasmantañca kimilaṃ etadavoca:	Then Anuruddha went to Nandiya and Kimbila, and said to them:	然后阿那律去见难提和金毗罗，对他们说：
“abhikkamathāyasmanto, abhikkamathāyasmanto, satthā no bhagavā anuppatto”ti.	“Come forth, venerables, come forth! Our Teacher, the Blessed One, has arrived!”	“过来，尊者们，过来！我们的导师，世尊，已经来了！”
Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṃ paccuggantvā—	Then Anuruddha, Nandiya, and Kimbila came out to greet the Buddha.	然后阿那律、难提、和金毗罗出来迎接佛陀。
eko bhagavato pattacīvaraṃ paṭiggahesi, eko āsanaṃ paññapesi, eko pādodakaṃ upaṭṭhāpesi.	One received his bowl and robe, one spread out a seat, and one set out water for washing his feet.	一人接过他的钵和袈裟，一人铺好座位，一人准备洗脚水。
Nisīdi bhagavā paññatte āsane.	He sat on the seat spread out	他坐在铺好的座位上
Nisajja kho bhagavā pāde pakkhālesi.	and washed his feet.	洗了脚。
Tepi kho āyasmanto bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu.	Those venerables bowed and sat down to one side.	那些尊者鞠躬，坐到一边。
Ekamantaṃ nisinnaṃ kho āyasmantaṃ anuruddhaṃ bhagavā etadavoca:	The Buddha said to Anuruddha:	佛陀对阿那律说：

“Kacci vo, anuruddhā, khamanīyaṃ, kacci yāpanīyaṃ, kacci piṇḍakena na kilamathā”ti?	“I hope you’re keeping well, Anuruddha and friends; I hope you’re alright. And I hope you’re having no trouble getting alms-food.”	“阿那律和朋友们，你们好吗？你们一切都好吗？乞食有没有遇到麻烦？”
“Khamanīyaṃ, bhagavā, yāpanīyaṃ, bhagavā; na ca mayaṃ, bhante, piṇḍakena kilamāmā”ti.	“Weʼre alright, Blessed One, weʼre getting by. And we have no trouble getting alms-food.”	“世尊，我们都好，过得去。乞食也没有遇到麻烦。”
“Kacci pana vo, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharathā”ti?	“I hope you’re living in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes?”	“你们是和睦相处，互相欣赏，没有争吵，像水乳交融，互相以慈眼看待吗？”
“Taggha mayaṃ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharāmā”ti.	“Indeed, sir, we live in harmony like this.”	“是的，世尊，我们就是这样和睦相处。”
“Yathā kathaṃ pana tumhe, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharathā”ti?	“But how do you live this way?”	“但你们是怎样这样生活的呢？”
“Idha mayhaṃ, bhante, evaṃ hoti:	“In this case, sir, I think:	“在这种情况下，世尊，我想：
‘lābhā vata me, suladdhaṃ vata me,	‘I’m fortunate, so very fortunate,	‘我是幸运的，非常幸运的，
yohaṃ evarūpehi sabrahmacārīhi saddhiṃ viharāmī’ti.	to live together with spiritual companions such as these.’	能与这样的精神伴侣一起生活。’
Tassa mayhaṃ, bhante, imesu āyasmantesu mettaṃ kāyakammaṃ paccupaṭṭhitaṃ āvi ceva raho ca;	I consistently treat these venerables with kindness by way of body, speech, and mind, both in public and in private.	我始终如一地以身、语、意对待这些尊者，无论公开还是私下。
mettaṃ vacīkammaṃ paccupaṭṭhitaṃ āvi ceva raho ca;
mettaṃ manokammaṃ paccupaṭṭhitaṃ āvi ceva raho ca.
Tassa mayhaṃ, bhante, evaṃ hoti:	I think:	我想：
‘yannūnāhaṃ sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vatteyyan’ti.	‘Why don’t I set aside my own ideas and just go along with these venerables’ ideas?’	‘为什么我不放下自己的想法，只听从这些尊者的想法呢？’
So kho ahaṃ, bhante, sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vattāmi.	And that’s what I do.	我就是这样做的。
Nānā hi kho no, bhante, kāyā ekañca pana maññe cittan”ti.	Though we’re different in body, sir, we’re one in mind, it seems to me.”	世尊，虽然我们身体不同，但在我看来，我们心是合一的。”

Āyasmāpi kho nandiyo … pe …	And the venerables Nandiya and Kimbila spoke likewise, and they added:	尊者难提和金毗罗也同样说道，他们补充说：
āyasmāpi kho kimilo bhagavantaṃ etadavoca:
“mayhampi, bhante, evaṃ hoti:
‘lābhā vata me, suladdhaṃ vata me,
yohaṃ evarūpehi sabrahmacārīhi saddhiṃ viharāmī’ti.
Tassa mayhaṃ, bhante, imesu āyasmantesu mettaṃ kāyakammaṃ paccupaṭṭhitaṃ āvi ceva raho ca,
mettaṃ vacīkammaṃ paccupaṭṭhitaṃ āvi ceva raho ca,
mettaṃ manokammaṃ paccupaṭṭhitaṃ āvi ceva raho ca.
Tassa mayhaṃ, bhante, evaṃ hoti:
‘yannūnāhaṃ sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vatteyyan’ti.
So kho ahaṃ, bhante, sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vattāmi.
Nānā hi kho no, bhante, kāyā ekañca pana maññe cittan”ti.

“Evaṃ kho mayaṃ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharāmā”ti.

“That’s how we live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes.”

“我们就是这样和睦相处，互相欣赏，没有争吵，像水乳交融，互相以慈眼看待。”

“Sādhu sādhu, anuruddhā.	“Good, good, Anuruddha and friends!	“善哉，善哉，阿那律和朋友们！
Kacci pana vo, anuruddhā, appamattā ātāpino pahitattā viharathā”ti?	But I hope you’re living diligently, keen, and resolute?”	但你们是勤奋、热切、坚定地生活吗？”
“Taggha mayaṃ, bhante, appamattā ātāpino pahitattā viharāmā”ti.	“Indeed, sir, we live diligently.”	“是的，世尊，我们勤奋地生活。”
“Yathā kathaṃ pana tumhe, anuruddhā, appamattā ātāpino pahitattā viharathā”ti?	“But how do you live this way?”	“但你们是怎样这样生活的呢？”
“Idha, bhante, amhākaṃ yo paṭhamaṃ gāmato piṇḍāya paṭikkamati so āsanāni paññapeti, pānīyaṃ paribhojanīyaṃ upaṭṭhāpeti, avakkārapātiṃ upaṭṭhāpeti.	“In this case, sir, whoever returns first from alms-round prepares the seats, and puts out the drinking water and the rubbish bin.	“在这种情况下，世尊，谁先从乞食回来，谁就准备好座位，放出饮用水和垃圾桶。
Yo pacchā gāmato piṇḍāya paṭikkamati, sace hoti bhuttāvaseso sace ākaṅkhati bhuñjati, no ce ākaṅkhati appaharite vā chaḍḍeti, appāṇake vā udake opilāpeti.	If there’s anything left over, whoever returns last eats it if they like. Otherwise they throw it out where there is little that grows, or drop it into water that has no living creatures.	如果有多余的食物，谁最后回来，如果喜欢就吃掉。否则，他们就把它扔到没什么植物生长的地方，或者倒入没有活生物的水里。
So āsanāni paṭisāmeti, pānīyaṃ paribhojanīyaṃ paṭisāmeti, avakkārapātiṃ paṭisāmeti, bhattaggaṃ sammajjati.	Then they put away the seats, drinking water, and rubbish bin, and sweep the refectory.	然后他们收起座位、饮用水和垃圾桶，并打扫斋堂。
Yo passati pānīyaghaṭaṃ vā paribhojanīyaghaṭaṃ vā vaccaghaṭaṃ vā rittaṃ tucchaṃ so upaṭṭhāpeti.	If someone sees that the pot of water for washing, drinking, or the toilet is empty they set it up.	如果有人看到洗涤、饮用或厕所的容器空了，他们就把它摆好。
Sacassa hoti avisayhaṃ, hatthavikārena dutiyaṃ āmantetvā hatthavilaṅghakena upaṭṭhāpema, na tveva mayaṃ, bhante, tappaccayā vācaṃ bhindāma.	If he can’t do it, he summons another with a wave of the hand, and they set it up by lifting it with their hands. But we don’t break into speech for that reason.	如果他做不到，他会招手叫另一个人，他们会用手抬起来摆好。但我们不会因此而开口说话。
Pañcāhikaṃ kho pana mayaṃ, bhante, sabbarattikaṃ dhammiyā kathāya sannisīdāma.	And every five days we sit together for the whole night and discuss the teachings.	每隔五天，我们都会坐在一起整晚，讨论教法。
Evaṃ kho mayaṃ, bhante, appamattā ātāpino pahitattā viharāmā”ti.	That’s how we live diligently, keen, and resolute.”	我们就是这样勤奋、热切、坚定地生活。”

“Sādhu sādhu, anuruddhā.	“Good, good, Anuruddha and friends!	“善哉，善哉，阿那律和朋友们！
Atthi pana vo, anuruddhā, evaṃ appamattānaṃ ātāpīnaṃ pahitattānaṃ viharantānaṃ uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?	But as you live diligently like this, have you achieved any superhuman distinction in knowledge and vision worthy of the noble ones, a meditation at ease?”	但你们这样勤奋地生活，有没有获得任何超凡的知识和见识，足以配得上圣者，一种安逸的禅定呢？”
“Kiñhi no siyā, bhante.	“How could we not, sir?	“怎么会没有呢，世尊？
Idha mayaṃ, bhante, yāvadeva ākaṅkhāma vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāma.	Whenever we want, quite secluded from sensual pleasures, secluded from unskillful qualities, we enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.	无论何时我们想，我们都能完全远离欲乐，远离不善法，进入并安住于初禅，其中有离欲而生的喜和乐，以及寻和伺。
Ayaṃ kho no, bhante, amhākaṃ appamattānaṃ ātāpīnaṃ pahitattānaṃ viharantānaṃ uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti.	This is a superhuman distinction in knowledge and vision worthy of the noble ones, a meditation at ease, that we have achieved while living diligent, keen, and resolute.”	这是我们勤奋、热切、坚定地生活时所获得的超凡知识和见识，足以配得上圣者，一种安逸的禅定。”

“Sādhu sādhu, anuruddhā.	“Good, good!	“善哉，善哉！
Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?	But have you achieved any other superhuman distinction for going beyond and stilling that meditation?”	但你们有没有获得任何其他超凡的成就，超越并止息那种禅定呢？”
“Kiñhi no siyā, bhante.	“How could we not, sir?	“怎么会没有呢，世尊？
Idha mayaṃ, bhante, yāvadeva ākaṅkhāma vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharāma.	Whenever we want, as the directed-thought and evaluation are stilled, we enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.	无论何时我们想，随着寻和伺的止息，我们进入并安住于第二禅，其中有因不散乱的明晰而生的喜和乐，内心清净自信，心一境性，没有寻和伺。
Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti.	This is another superhuman distinction that we have achieved for going beyond and stilling that meditation.”	这是我们超越并止息那种禅定所获得的另一种超凡成就。”

“Sādhu sādhu, anuruddhā.	“Good, good!	“善哉，善哉！
Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?	But have you achieved any other superhuman distinction for going beyond and stilling that meditation?”	但你们有没有获得任何其他超凡的成就，超越并止息那种禅定呢？”
“Kiñhi no siyā, bhante.	“How could we not, sir?	“怎么会没有呢，世尊？
Idha mayaṃ, bhante, yāvadeva ākaṅkhāma pītiyā ca virāgā upekkhakā ca viharāma, satā ca sampajānā, sukhañca kāyena paṭisaṃvedema, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharāma.	Whenever we want, with the fading away of rapture, we enter and remain in the third jhāna, where we meditate with equanimity, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’	无论何时我们想，随着喜的消退，我们进入并安住于第三禅，我们在那里以舍心禅修，正念正知，亲身感受身体的乐，圣者称之为‘舍心、正念，安住于乐’。
Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti.	This is another superhuman distinction that we have achieved for going beyond and stilling that meditation.”	这是我们超越并止息那种禅定所获得的另一种超凡成就。”

“Sādhu sādhu, anuruddhā.	“Good, good!	“善哉，善哉！
Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?	But have you achieved any other superhuman distinction for going beyond and stilling that meditation?”	但你们有没有获得任何其他超凡的成就，超越并止息那种禅定呢？”
“Kiñhi no siyā, bhante.	“How could we not, sir?	“怎么会没有呢，世尊？
Idha mayaṃ, bhante, yāvadeva ākaṅkhāma sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharāma.	Whenever we want, with the giving up of pleasure and pain, and the ending of former happiness and sadness, we enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and rememberfulness.	无论何时我们想，随着乐和苦的舍弃，以及先前的喜悦和悲伤的终结，我们进入并安住于第四禅，无乐无苦，只有纯净的舍心和正念。
Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti.	This is another superhuman distinction that we have achieved for going beyond and stilling that meditation.”	这是我们超越并止息那种禅定所获得的另一种超凡成就。”

“Sādhu sādhu, anuruddhā.	“Good, good!	“善哉，善哉！
Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?	But have you achieved any other superhuman distinction for going beyond and stilling that meditation?”	但你们有没有获得任何其他超凡的成就，超越并止息那种禅定呢？”
“Kiñhi no siyā, bhante.	“How could we not, sir?	“怎么会没有呢，世尊？
Idha mayaṃ, bhante, yāvadeva ākaṅkhāma sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharāma.	Whenever we want, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, we enter and remain in the dimension of infinite space.	无论何时我们想，我们都能完全超越色想，随着冲击想的止息，不专注于多样性想，觉知‘空间是无限的’，进入并安住于虚空无边处。
Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti.	This is another superhuman distinction that we have achieved for going beyond and stilling that meditation.”	这是我们超越并止息那种禅定所获得的另一种超凡成就。”

“Sādhu sādhu, anuruddhā.	“Good, good!	“善哉，善哉！
Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?	But have you achieved any other superhuman distinction for going beyond and stilling that meditation?”	但你们有没有获得任何其他超凡的成就，超越并止息那种禅定呢？”
“Kiñhi no siyā, bhante.	“How could we not, sir?	“怎么会没有呢，世尊？
Idha mayaṃ, bhante, yāvadeva ākaṅkhāma sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharāma … pe …	Whenever we want, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, we enter and remain in the dimension of infinite consciousness. …	无论何时我们想，我们都能完全超越虚空无边处，觉知‘识是无限的’，进入并安住于识无边处……
sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharāma … pe …	going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, we enter and remain in the dimension of nothingness. …	完全超越识无边处，觉知‘一无所有’，我们进入并安住于无所有处……
sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharāma.	going totally beyond the dimension of nothingness, we enter and remain in the dimension of neither perception nor non-perception.	完全超越无所有处，我们进入并安住于非想非非想处。
Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti.	This is another superhuman distinction that we have achieved for going beyond and stilling that meditation.”	这是我们超越并止息那种禅定所获得的另一种超凡成就。”

“Sādhu sādhu, anuruddhā.	“Good, good!	“善哉，善哉！
Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?	But have you achieved any other superhuman distinction for going beyond and stilling that meditation?”	但你们有没有获得任何其他超凡的成就，超越并止息那种禅定呢？”
“Kiñhi no siyā, bhante.	“How could we not, sir?	“怎么会没有呢，世尊？
Idha mayaṃ, bhante, yāvadeva ākaṅkhāma sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharāma, paññāya ca no disvā āsavā parikkhīṇā.	Whenever we want, going totally beyond the dimension of neither perception nor non-perception, we enter and remain in the cessation of perception and feeling. And, having seen with wisdom, our defilements have come to an end.	无论何时我们想，我们都能完全超越非想非非想处，进入并安住于想受灭。并且，通过智慧的观察，我们的烦恼得以终结。
Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro.	This is another superhuman distinction in knowledge and vision worthy of the noble ones, a meditation at ease, that we have achieved for going beyond and stilling that meditation.	这是我们超越并止息那种禅定所获得的另一种超凡知识和见识，足以配得上圣者，一种安逸的禅定。
Imamhā ca mayaṃ, bhante, phāsuvihārā aññaṃ phāsuvihāraṃ uttaritaraṃ vā paṇītataraṃ vā na samanupassāmā”ti.	And we don’t see any better or finer way of meditating at ease than this.”	我们没有看到比这更好或更精微的安逸禅定方式。”
“Sādhu sādhu, anuruddhā.	“Good, good!	“善哉，善哉！
Imamhā phāsuvihārā uttaritaro vā paṇītataro vā phāsuvihāro natthī”ti.	There is no better or finer way of meditating at ease than this.”	没有比这更好或更精微的安逸禅定方式了。”

Atha kho bhagavā āyasmantañca anuruddhaṃ āyasmantañca nandiyaṃ āyasmantañca kimilaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi.	Then the Buddha educated, encouraged, fired up, and inspired the venerables Anuruddha, Nandiya, and Kimbila with a Dhamma talk, after which he got up from his seat and left.	然后，佛陀以佛法开导、鼓励、激励、启发了尊者阿那律、难提、和金毗罗，之后他从座位上起身离开了。
Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṃ anusaṃyāyitvā tato paṭinivattitvā āyasmā ca nandiyo āyasmā ca kimilo āyasmantaṃ anuruddhaṃ etadavocuṃ:	The venerables then accompanied the Buddha for a little way before turning back. Nandiya and Kimbila said to Anuruddha:	尊者们陪同佛陀走了一小段路，然后才返回。难提和金毗罗对阿那律说：
“kiṃ nu kho mayaṃ āyasmato anuruddhassa evamārocimha:	“Did we ever tell you that we had	“我们有没有告诉过你，我们已经
‘imāsañca imāsañca vihārasamāpattīnaṃ mayaṃ lābhino’ti, yaṃ no āyasmā anuruddho bhagavato sammukhā yāva āsavānaṃ khayā pakāsetī”ti?	gained such and such meditations and attainments, up to the ending of defilements, as you revealed to the Buddha?”	获得了这样的禅定和成就，直到烦恼的终结，就像你向佛陀透露的那样？”
“Na kho me āyasmanto evamārocesuṃ:	“The venerables did not tell me that they had	“尊者们没有告诉我他们已经
‘imāsañca imāsañca vihārasamāpattīnaṃ mayaṃ lābhino’ti, api ca me āyasmantānaṃ cetasā ceto paricca vidito:	gained such meditations and attainments. But I discovered it by comprehending your minds,	获得了这样的禅定和成就。但我通过理解你们的心来发现的，
‘imāsañca imāsañca vihārasamāpattīnaṃ ime āyasmanto lābhino’ti.
Devatāpi me etamatthaṃ ārocesuṃ:	and deities also told me.	众神也告诉了我。
‘imāsañca imāsañca vihārasamāpattīnaṃ ime āyasmanto lābhino’ti.
Tamenaṃ bhagavatā pañhābhipuṭṭhena byākatan”ti.	I answered when the Buddha directly asked about it.”	当佛陀直接问起时，我回答了。”

Atha kho dīgho parajano yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho dīgho parajano yakkho bhagavantaṃ etadavoca:	Then the native spirit Dīgha Parajana went up to the Buddha, bowed, stood to one side, and said to him:	然后，本土神祇底伽·帕拉迦那来到佛陀面前，鞠躬，站到一边，对他说：
“lābhā vata, bhante, vajjīnaṃ, suladdhalābhā vajjipajāya,	“The Vajjis are lucky! The Vajjian people are so very lucky	“跋耆人有福了！跋耆人太有福了，
yattha tathāgato viharati arahaṃ sammāsambuddho, ime ca tayo kulaputtā—	that the Realized One, the perfected one, the fully awakened Buddha stays there, as well as these three respectable persons,	因为如来、阿罗汉、完全觉醒的佛陀住在那里，还有这三位可敬之人，
āyasmā ca anuruddho, āyasmā ca nandiyo, āyasmā ca kimilo”ti.	the venerables Anuruddha, Nandiya, and Kimbila.”	尊者阿那律、难提、和金毗罗。”
Dīghassa parajanassa yakkhassa saddaṃ sutvā bhummā devā saddamanussāvesuṃ:	Hearing the cry of Dīgha Parajana, the Earth Gods raised the cry …	听到底伽·帕拉迦那的呼喊，地神们也发出呼喊……
“lābhā vata, bho, vajjīnaṃ, suladdhalābhā vajjipajāya,
yattha tathāgato viharati arahaṃ sammāsambuddho, ime ca tayo kulaputtā—
āyasmā ca anuruddho, āyasmā ca nandiyo, āyasmā ca kimilo”ti.
Bhummānaṃ devānaṃ saddaṃ sutvā cātumahārājikā devā … pe …	Hearing the cry of the Earth Gods, the Gods of the Four Great Kings …	听到地神的呼喊，四大天王天神们……
tāvatiṃsā devā … pe …	the Gods of the Thirty-Three …	三十三天神们……
yāmā devā … pe …	the Gods of Yama …	夜摩天神们……
tusitā devā … pe …	the Joyful Gods …	兜率天神们……
nimmānaratī devā … pe …	the Gods Who Love to Create …	化乐天神们……
paranimmitavasavattī devā … pe …	the Gods Who Control the Creations of Others …	他化自在天神们……
brahmakāyikā devā saddamanussāvesuṃ:	the Gods of Brahmā’s Group raised the cry:	梵天众神们也发出呼喊：
“lābhā vata, bho, vajjīnaṃ, suladdhalābhā vajjipajāya,	“The Vajjis are lucky! The Vajjian people are so very lucky	“跋耆人有福了！跋耆人太有福了，
yattha tathāgato viharati arahaṃ sammāsambuddho, ime ca tayo kulaputtā—	that the Realized One, the perfected one, the fully awakened Buddha stays there, as well as these three respectable persons,	因为如来、阿罗汉、完全觉醒的佛陀住在那里，还有这三位可敬之人，
āyasmā ca anuruddho, āyasmā ca nandiyo, āyasmā ca kimilo”ti.	the venerables Anuruddha, Nandiya, and Kimbila.”	尊者阿那律、难提、和金毗罗。”
Itiha te āyasmanto tena khaṇena tena layena tena muhuttena yāva brahmalokā viditā ahesuṃ.	And so at that moment, in that instant, those venerables were known as far as the Brahmā realm.	于是就在那一刻，那些尊者名闻遐迩，远播梵天界。

“Evametaṃ, dīgha, evametaṃ, dīgha.	“That’s so true, Dīgha! That’s so true!	“正是如此，底伽！正是如此！
Yasmāpi, dīgha, kulā ete tayo kulaputtā agārasmā anagāriyaṃ pabbajitā, tañcepi kulaṃ ete tayo kulaputte pasannacittaṃ anussareyya, tassapāssa kulassa dīgharattaṃ hitāya sukhāya.	If the family from which those three respectable people went forth from the lay life to homelessness were to recollect those venerables with confident heart, that would be for that family’s lasting welfare and happiness.	如果那三位可敬之人出家的家庭，以信心缅怀那些尊者，那将为那个家庭带来长久的福利和幸福。
Yasmāpi, dīgha, kulaparivaṭṭā ete tayo kulaputtā agārasmā anagāriyaṃ pabbajitā, so cepi kulaparivaṭṭo ete tayo kulaputte pasannacitto anussareyya, tassapāssa kulaparivaṭṭassa dīgharattaṃ hitāya sukhāya.	If the family circle …	如果那个家族圈子……
Yasmāpi, dīgha, gāmā ete tayo kulaputtā agārasmā anagāriyaṃ pabbajitā, so cepi gāmo ete tayo kulaputte pasannacitto anussareyya, tassapāssa gāmassa dīgharattaṃ hitāya sukhāya.	village …	村庄……
Yasmāpi, dīgha, nigamā ete tayo kulaputtā agārasmā anagāriyaṃ pabbajitā, so cepi nigamo ete tayo kulaputte pasannacitto anussareyya, tassapāssa nigamassa dīgharattaṃ hitāya sukhāya.	town …	城镇……
Yasmāpi, dīgha, nagarā ete tayo kulaputtā agārasmā anagāriyaṃ pabbajitā, tañcepi nagaraṃ ete tayo kulaputte pasannacittaṃ anussareyya, tassapāssa nagarassa dīgharattaṃ hitāya sukhāya.	city …	城市……
Yasmāpi, dīgha, janapadā ete tayo kulaputtā agārasmā anagāriyaṃ pabbajitā, so cepi janapado ete tayo kulaputte pasannacitto anussareyya, tassapāssa janapadassa dīgharattaṃ hitāya sukhāya.	country …	国家……
Sabbe cepi, dīgha, khattiyā ete tayo kulaputte pasannacittā anussareyyuṃ, sabbesānampāssa khattiyānaṃ dīgharattaṃ hitāya sukhāya.	all the aristocrats …	所有贵族……
Sabbe cepi, dīgha, brāhmaṇā … pe …	all the brahmins …	所有婆罗门……
sabbe cepi, dīgha, vessā … pe …	all the merchants …	所有商人……
sabbe cepi, dīgha, suddā ete tayo kulaputte pasannacittā anussareyyuṃ, sabbesānampāssa suddānaṃ dīgharattaṃ hitāya sukhāya.	all the workers were to recollect those venerables with confident heart, that would be for all those workers’ lasting welfare and happiness.	所有工人以信心缅怀那些尊者，那将为所有那些工人带来长久的福利和幸福。
Sadevako cepi, dīgha, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā ete tayo kulaputte pasannacittā anussareyya, sadevakassapāssa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṃ hitāya sukhāya.	If the whole world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—were to recollect those venerables with confident heart, that would be for the whole world’s lasting welfare and happiness.	如果整个世界——连同天神、魔罗和梵天，这个人口连同沙门和婆罗门、天神和人类——以信心缅怀那些尊者，那将为整个世界带来长久的福利和幸福。
Passa, dīgha, yāva ete tayo kulaputtā bahujanahitāya paṭipannā bahujanasukhāya lokānukampāya, atthāya hitāya sukhāya devamanussānan”ti.	See, Dīgha, how those three respectable persons are practicing for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans!”	看啊，底伽，那三位可敬之人是怎样为了人民的福利和幸福，出于对世间的慈悲，为了天神和人类的利益、福利和幸福而修行！”

Idamavoca bhagavā.	That is what the Buddha said.	佛陀如是说。
Attamano dīgho parajano yakkho bhagavato bhāsitaṃ abhinandīti.	Satisfied, the native spirit Dīgha Parajana was happy with what the Buddha said.	听完后，本土神祇底伽·帕拉迦那对佛陀所说感到满意，心生欢喜。

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MN 32 Mahā-gosiṅga: Longer Discourse at Gosiṅga

+ all- all

• 32.1 - (several famous senior disciples get together)
• 32.2 - (Sāriputta asks each to describe their ideal monk)
• 32.3 - (Ānānda → learned monk, teaches widely)
• 32.4 - (Revata → monk who enjoys solitude and mastery of samādhi)
• 32.5 - (Anuruddha → monk who has powerful divine eye)
• 32.6 - (mahākassapa → monk who is content with little, mastery of whole Dharma program)
• 32.7 - (Mahāmoggallāna → monk enjoys Dhamma discussion with back and forth questioning)
• 32.8 - (Sāriputta → master of mind, abides in any attainment any time like king picking out outfit)
• 32.9 - (monks report back to Buddha their conversation)
• 32.10 - (Buddha tells them his ideal monk → doesn’t get up from sitting until they attain arahantship)

	(derived from B. Sujato 2018/12)	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.	我曾这样听说。
ekaṃ samayaṃ bhagavā gosiṅgasālavanadāye viharati sambahulehi abhiññātehi abhiññātehi therehi sāvakehi saddhiṃ—	At one time the Buddha was staying in the sal forest park at Gosiṅga, together with several well-known senior disciples, such as	有一次，佛陀住在果辛伽城的娑罗林园里，与几位知名的资深弟子在一起，例如

āyasmatā ca sāriputtena āyasmatā ca mahāmoggallānena āyasmatā ca mahākassapena āyasmatā ca anuruddhena āyasmatā ca revatena āyasmatā ca ānandena, aññehi ca abhiññātehi abhiññātehi therehi sāvakehi saddhiṃ.	the venerables Sāriputta, Mahāmoggallāna, Mahākassapa, Anuruddha, Revata, Ānanda, and others.	尊者舍利弗、摩诃目犍连、摩诃迦叶、阿那律、离婆多、阿难陀等。
Atha kho āyasmā mahāmoggallāno sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahākassapaṃ etadavoca:	Then in the late afternoon, Venerable Mahāmoggallāna came out of retreat, went to Venerable Mahākassapa, and said:	傍晚时分，尊者摩诃目犍连从禅定中出来，来到尊者摩诃迦叶那里，说：
“āyāmāvuso, kassapa, yenāyasmā sāriputto tenupasaṅkamissāma dhammassavanāyā”ti.	“Come, Reverend Kassapa, let’s go to Venerable Sāriputta to hear The Dharma.”	“来吧，迦叶尊者，我们去见舍利弗尊者，听闻佛法。”
“Evamāvuso”ti kho āyasmā mahākassapo āyasmato mahāmoggallānassa paccassosi.	“Yes, reverend,” Mahākassapa replied.	“好的，尊者，”摩诃迦叶回答道。
Atha kho āyasmā ca mahāmoggallāno āyasmā ca mahākassapo āyasmā ca anuruddho yenāyasmā sāriputto tenupasaṅkamiṃsu dhammassavanāya.	Then, together with Venerable Anuruddha, they went to Sāriputta to hear The Dharma.	然后，他们与尊者阿那律一起去见舍利弗，听闻佛法。
Addasā kho āyasmā ānando āyasmantañca mahāmoggallānaṃ āyasmantañca mahākassapaṃ āyasmantañca anuruddhaṃ yenāyasmā sāriputto tenupasaṅkamante dhammassavanāya.	Seeing them, Venerable Ānanda	尊者阿难陀见到他们，
Disvāna yenāyasmā revato tenupasaṅkami; upasaṅkamitvā āyasmantaṃ revataṃ etadavoca:	went to Venerable Revata, told him what was happening,	去见尊者离婆多，告诉他发生了什么事，
“upasaṅkamantā kho amū, āvuso revata, sappurisā yenāyasmā sāriputto tena dhammassavanāya.	and invited him also.	也邀请了他。
Āyāmāvuso revata, yenāyasmā sāriputto tenupasaṅkamissāma dhammassavanāyā”ti.
“Evamāvuso”ti kho āyasmā revato āyasmato ānandassa paccassosi.
Atha kho āyasmā ca revato āyasmā ca ānando yenāyasmā sāriputto tenupasaṅkamiṃsu dhammassavanāya.

Addasā kho āyasmā sāriputto āyasmantañca revataṃ āyasmantañca ānandaṃ dūratova āgacchante.	Sāriputta saw them coming off in the distance	舍利弗远远地看到他们走来
Disvāna āyasmantaṃ ānandaṃ etadavoca:	and said to Ānanda:	对阿难陀说：
“etu kho āyasmā ānando.	“Come, Venerable Ānanda.	“过来，阿难陀尊者。
Svāgataṃ āyasmato ānandassa bhagavato upaṭṭhākassa bhagavato santikāvacarassa.	Welcome to Ānanda, the Buddha’s attendant, who is so close to the Buddha.	欢迎阿难陀，佛陀的侍者，他与佛陀如此亲近。

Ramaṇīyaṃ, āvuso ānanda, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti;	Ānanda, the sal forest park at Gosiṅga is lovely, the night is bright, the sal trees are in full blossom, and divine scents seem to float on the air.	阿难陀，果辛伽城的娑罗林园很可爱，夜晚明亮，娑罗树花开正盛，神圣的香气似乎飘荡在空气中。
kathaṃrūpena, āvuso ānanda, bhikkhunā gosiṅgasālavanaṃ sobheyyā”ti?	What kind of monk would beautify this park?”	什么样的比丘能美化这个园林呢？”
“Idhāvuso sāriputta, bhikkhu bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā; kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti, dhātā, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā.	“Reverend Sāriputta, it’s a monk who is very learned, remembering and keeping what they’ve learned. These Dharmas are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such Dharmas, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.	“舍利弗尊者，他是一位非常博学，记住并保持所学的人。这些佛法在开始时是好的，在中间是好的，在结尾时是好的，有意义且措辞精妙，描述了一种完全充实和纯净的精神修行。他们对这些佛法非常博学，记住它们，通过背诵来巩固它们，在心里仔细审查它们，并从理论上理解它们。
So catassannaṃ parisānaṃ dhammaṃ deseti parimaṇḍalehi padabyañjanehi anuppabandhehi anusayasamugghātāya.	And they teach the four assemblies in order to uproot the underlying tendencies with well-rounded and systematic words and phrases.	他们教导四众，以便用完整和系统的话语和短语根除潜在的倾向。
Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā”ti.	That’s the kind of monk who would beautify this park.”	这样的比丘会美化这个园林。”

Evaṃ vutte, āyasmā sāriputto āyasmantaṃ revataṃ etadavoca:	When he had spoken, Sāriputta said to Revata:	他说完后，舍利弗对离婆多说：
“byākataṃ kho, āvuso revata, āyasmatā ānandena yathāsakaṃ paṭibhānaṃ.	“Reverend Revata, Ānanda has answered by speaking from his heart.	“离婆多尊者，阿难陀已经发自内心地回答了。
Tattha dāni mayaṃ āyasmantaṃ revataṃ pucchāma:	And now we ask you the same question.”	现在我们问你同样的问题。”
‘ramaṇīyaṃ, āvuso revata, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti;
kathaṃrūpena, āvuso revata, bhikkhunā gosiṅgasālavanaṃ sobheyyā’”ti?
“Idhāvuso sāriputta, bhikkhu paṭisallānārāmo hoti paṭisallānarato, ajjhattaṃ cetosamathamanuyutto anirākatajjhāno, vipassanāya samannāgato, brūhetā suññāgārānaṃ.	“Reverend Sāriputta, it’s a monk who enjoys retreat and loves retreat. They’re committed to inner serenity of the heart, they don’t neglect jhāna, they’re endowed with discernment, and they frequent empty huts.	“舍利弗尊者，他是一位喜欢隐居，热爱隐居的比丘。他致力于内心的平静，不忽视禅那，具足分辨力，并经常到空茅屋去。
Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā”ti.	That’s the kind of monk who would beautify this park.”	这样的比丘会美化这个园林。”

Evaṃ vutte, āyasmā sāriputto āyasmantaṃ anuruddhaṃ etadavoca:	When he had spoken, Sāriputta said to Anuruddha:	他说完后，舍利弗对阿那律说：
“byākataṃ kho, āvuso anuruddha, āyasmatā revatena yathāsakaṃ paṭibhānaṃ.	“Reverend Anuruddha, Revata has answered by speaking from his heart.	“阿那律尊者，离婆多已经发自内心地回答了。
Tattha dāni mayaṃ āyasmantaṃ anuruddhaṃ pucchāma:	And now we ask you the same question.”	现在我们问你同样的问题。”
‘ramaṇīyaṃ, āvuso anuruddha, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti;
kathaṃrūpena, āvuso anuruddha, bhikkhunā gosiṅgasālavanaṃ sobheyyā’”ti?
“Idhāvuso sāriputta, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena sahassaṃ lokānaṃ voloketi.	“Reverend Sāriputta, it’s a monk who surveys the entire galaxy with clairvoyance that is purified and surpasses the human,	“舍利弗尊者，他是一位以清净超越人类的天眼通，观察整个星系的比丘，
Seyyathāpi, āvuso sāriputta, cakkhumā puriso uparipāsādavaragato sahassaṃ nemimaṇḍalānaṃ volokeyya;	just as a person with good sight could survey a thousand wheel rims from the upper floor of a stilt longhouse.	就像一个视力好的人可以从高脚长屋的楼上观察一千个轮辋一样。
evameva kho, āvuso sāriputta, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena sahassaṃ lokānaṃ voloketi.
Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā”ti.	That’s the kind of monk who would beautify this park.”	这样的比丘会美化这个园林。”

Evaṃ vutte, āyasmā sāriputto āyasmantaṃ mahākassapaṃ etadavoca:	When he had spoken, Sāriputta said to Mahākassapa:	他说完后，舍利弗对摩诃迦叶说：
“byākataṃ kho, āvuso kassapa, āyasmatā anuruddhena yathāsakaṃ paṭibhānaṃ.	“Reverend Kassapa, Anuruddha has answered by speaking from his heart.	“迦叶尊者，阿那律已经发自内心地回答了。
Tattha dāni mayaṃ āyasmantaṃ mahākassapaṃ pucchāma:	And now we ask you the same question.”	现在我们问你同样的问题。”
‘ramaṇīyaṃ, āvuso kassapa, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti;
kathaṃrūpena, āvuso kassapa, bhikkhunā gosiṅgasālavanaṃ sobheyyā’”ti?
“Idhāvuso sāriputta, bhikkhu attanā ca āraññiko hoti āraññikattassa ca vaṇṇavādī, attanā ca piṇḍapātiko hoti piṇḍapātikattassa ca vaṇṇavādī, attanā ca paṃsukūliko hoti paṃsukūlikattassa ca vaṇṇavādī, attanā ca tecīvariko hoti tecīvarikattassa ca vaṇṇavādī, attanā ca appiccho hoti appicchatāya ca vaṇṇavādī, attanā ca santuṭṭho hoti santuṭṭhiyā ca vaṇṇavādī, attanā ca pavivitto hoti pavivekassa ca vaṇṇavādī, attanā ca asaṃsaṭṭho hoti asaṃsaggassa ca vaṇṇavādī, attanā ca āraddhavīriyo hoti vīriyārambhassa ca vaṇṇavādī, attanā ca sīlasampanno hoti sīlasampadāya ca vaṇṇavādī, attanā ca samādhisampanno hoti samādhisampadāya ca vaṇṇavādī, attanā ca paññāsampanno hoti paññāsampadāya ca vaṇṇavādī, attanā ca vimuttisampanno hoti vimuttisampadāya ca vaṇṇavādī, attanā ca vimuttiñāṇadassanasampanno hoti vimuttiñāṇadassanasampadāya ca vaṇṇavādī.	“Reverend Sāriputta, it’s a monk who lives in the wilderness, eats only alms-food, wears rag robes, and owns just three robes; and they praise these things. They are of few wishes, content, secluded, aloof, and energetic; and they praise these things. They are accomplished in ethics, undistractible-lucidity, wisdom, freedom, and the knowledge and vision of freedom; and they praise these things.	“舍利弗尊者，他是一位住在旷野，只吃乞食，穿破旧僧袍，只拥有三件僧袍的比丘；他们赞美这些。他们少欲知足，隐居独处，精力充沛；他们赞美这些。他们在戒律、不散乱的明晰、智慧、解脱以及解脱的知识和见识方面都有成就；他们赞美这些。
Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā”ti.	That’s the kind of monk who would beautify this park.”	这样的比丘会美化这个园林。”

Evaṃ vutte, āyasmā sāriputto āyasmantaṃ mahāmoggallānaṃ etadavoca:	When he had spoken, Sāriputta said to Mahāmoggallāna:	他说完后，舍利弗对摩诃目犍连说：
“byākataṃ kho, āvuso moggallāna, āyasmatā mahākassapena yathāsakaṃ paṭibhānaṃ.	“Reverend Moggallāna, Mahākassapa has answered by speaking from his heart.	“目犍连尊者，摩诃迦叶已经发自内心地回答了。
Tattha dāni mayaṃ āyasmantaṃ mahāmoggallānaṃ pucchāma:	And now we ask you the same question.”	现在我们问你同样的问题。”
‘ramaṇīyaṃ, āvuso moggallāna, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti;
kathaṃrūpena, āvuso moggallāna, bhikkhunā gosiṅgasālavanaṃ sobheyyā’”ti?
“Idhāvuso sāriputta, dve bhikkhū abhidhammakathaṃ kathenti, te aññamaññaṃ pañhaṃ pucchanti, aññamaññassa pañhaṃ puṭṭhā vissajjenti, no ca saṃsādenti, dhammī ca nesaṃ kathā pavattinī hoti.	“Reverend Sāriputta, it’s when two monks engage in discussion about The Dharma. They question each other and answer each other’s questions without faltering, and their discussion on The Dharma flows on.	“舍利弗尊者，是当两位比丘进行佛法讨论时。他们互相提问，互相回答问题而不动摇，他们的佛法讨论流畅进行。
Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā”ti.	That’s the kind of monk who would beautify this park.”	这样的比丘会美化这个园林。”

Atha kho āyasmā mahāmoggallāno āyasmantaṃ sāriputtaṃ etadavoca:	Then Mahāmoggallāna said to Sāriputta:	然后，摩诃目犍连对舍利弗说：
“byākataṃ kho, āvuso sāriputta, amhehi sabbeheva yathāsakaṃ paṭibhānaṃ.	“Each of us has spoken from our heart.	“我们每个人都发自内心地说了。
Tattha dāni mayaṃ āyasmantaṃ sāriputtaṃ pucchāma:	And now we ask you:	现在我们问你：
‘ramaṇīyaṃ, āvuso sāriputta, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti;	Sāriputta, the sal forest park at Gosiṅga is lovely, the night is bright, the sal trees are in full blossom, and divine scents seem to float on the air.	舍利弗，果辛伽城的娑罗林园很可爱，夜晚明亮，娑罗树花开正盛，神圣的香气似乎飘荡在空气中。
kathaṃrūpena, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā’”ti?	What kind of monk would beautify this park?”	什么样的比丘能美化这个园林呢？”
“Idhāvuso moggallāna, bhikkhu cittaṃ vasaṃ vatteti, no ca bhikkhu cittassa vasena vattati.	“Reverend Moggallāna, it’s when a monk masters their mind and is not mastered by it.	“目犍连尊者，是一位比丘能掌控自己的心，而不是被心掌控。
So yāya vihārasamāpattiyā ākaṅkhati pubbaṇhasamayaṃ viharituṃ, tāya vihārasamāpattiyā pubbaṇhasamayaṃ viharati;	In the morning, they abide in whatever meditation or attainment they want.	早上，他们安住于他们想要的任何禅定或成就。
yāya vihārasamāpattiyā ākaṅkhati majjhanhikasamayaṃ viharituṃ, tāya vihārasamāpattiyā majjhanhikasamayaṃ viharati;	At midday,	中午，
yāya vihārasamāpattiyā ākaṅkhati sāyanhasamayaṃ viharituṃ, tāya vihārasamāpattiyā sāyanhasamayaṃ viharati.	and in the evening, they abide in whatever meditation or attainment they want.	晚上，他们安住于他们想要的任何禅定或成就。
Seyyathāpi, āvuso moggallāna, rañño vā rājamahāmattassa vā nānārattānaṃ dussānaṃ dussakaraṇḍako pūro assa.	Suppose that a ruler or their minister had a chest full of garments of different colors.	假设一位统治者或他的大臣有一个装满不同颜色衣服的箱子。
So yaññadeva dussayugaṃ ākaṅkheyya pubbaṇhasamayaṃ pārupituṃ, taṃ tadeva dussayugaṃ pubbaṇhasamayaṃ pārupeyya;	In the morning, they’d don whatever pair of garments they wanted.	早上，他们会穿上他们想要的任何一套衣服。
yaññadeva dussayugaṃ ākaṅkheyya majjhanhikasamayaṃ pārupituṃ, taṃ tadeva dussayugaṃ majjhanhikasamayaṃ pārupeyya;	At midday,	中午，
yaññadeva dussayugaṃ ākaṅkheyya sāyanhasamayaṃ pārupituṃ, taṃ tadeva dussayugaṃ sāyanhasamayaṃ pārupeyya.	and in the evening, they’d don whatever pair of garments they wanted.	晚上，他们会穿上他们想要的任何一套衣服。
Evameva kho, āvuso moggallāna, bhikkhu cittaṃ vasaṃ vatteti, no ca bhikkhu cittassa vasena vattati.	In the same way, a monk masters their mind and is not mastered by it.	同样，一位比丘能掌控自己的心，而不是被心掌控。
So yāya vihārasamāpattiyā ākaṅkhati pubbaṇhasamayaṃ viharituṃ, tāya vihārasamāpattiyā pubbaṇhasamayaṃ viharati;	In the morning, they abide in whatever meditation or attainment they want.	早上，他们安住于他们想要的任何禅定或成就。
yāya vihārasamāpattiyā ākaṅkhati majjhanhikasamayaṃ viharituṃ, tāya vihārasamāpattiyā majjhanhikasamayaṃ viharati;	At midday,	中午，
yāya vihārasamāpattiyā ākaṅkhati sāyanhasamayaṃ viharituṃ, tāya vihārasamāpattiyā sāyanhasamayaṃ viharati.	and in the evening, they abide in whatever meditation or attainment they want.	晚上，他们安住于他们想要的任何禅定或成就。
Evarūpena kho, āvuso moggallāna, bhikkhunā gosiṅgasālavanaṃ sobheyyā”ti.	That’s the kind of monk who would beautify this park.”	这样的比丘会美化这个园林。”

Atha kho āyasmā sāriputto te āyasmante etadavoca:	Then Sāriputta said to those venerables:	然后，舍利弗对那些尊者说：
“byākataṃ kho, āvuso, amhehi sabbeheva yathāsakaṃ paṭibhānaṃ.	“Each of us has spoken from the heart.	“我们每个人都发自内心地说了。
Āyāmāvuso, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā etamatthaṃ bhagavato ārocessāma.	Come, reverends, let’s go to the Buddha, and inform him about this.	来吧，尊者们，我们去见佛陀，把这件事告诉他。
Yathā no bhagavā byākarissati tathā naṃ dhāressāmā”ti.	As he answers, so we’ll remember it.”	他怎么回答，我们就怎么记住。”
“Evamāvuso”ti kho te āyasmanto āyasmato sāriputtassa paccassosuṃ.	“Yes, reverend,” they replied.	“是的，尊者，”他们回答道。
Atha kho te āyasmanto yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca:	Then those venerables went to the Buddha, bowed, and sat down to one side. Venerable Sāriputta told the Buddha of how the monks had come to see him, and how he had asked Ānanda:	然后那些尊者去见佛陀，鞠躬，坐到一边。尊者舍利弗告诉佛陀比丘们如何来看他，以及他如何问阿难陀：
“idha, bhante, āyasmā ca revato āyasmā ca ānando yenāhaṃ tenupasaṅkamiṃsu dhammassavanāya.
Addasaṃ kho ahaṃ, bhante, āyasmantañca revataṃ āyasmantañca ānandaṃ dūratova āgacchante.
Disvāna āyasmantaṃ ānandaṃ etadavocaṃ:
‘etu kho āyasmā ānando.
Svāgataṃ āyasmato ānandassa bhagavato upaṭṭhākassa bhagavato santikāvacarassa.
Ramaṇīyaṃ, āvuso ānanda, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti;	“‘Ānanda, the sal forest park at Gosiṅga is lovely, the night is bright, the sal trees are in full blossom, and divine scents seem to float on the air.	“‘阿难陀，果辛伽城的娑罗林园很可爱，夜晚明亮，娑罗树花开正盛，神圣的香气似乎飘荡在空气中。
kathaṃrūpena, āvuso ānanda, bhikkhunā gosiṅgasālavanaṃ sobheyyā’ti?	What kind of monk would beautify this park?’	什么样的比丘能美化这个园林呢？’
Evaṃ vutte, bhante, āyasmā ānando maṃ etadavoca:	When I had spoken, Ānanda said to me:	我说完后，阿难陀对我说：
‘idhāvuso, sāriputta, bhikkhu bahussuto hoti sutadharo … pe …	‘Reverend Sāriputta, it’s a monk who is very learned …	‘舍利弗尊者，他是一位非常博学……
anusayasamugghātāya.
Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā’”ti.	That’s the kind of monk who would beautify this park.’”	这样的比丘会美化这个园林。’”
“Sādhu sādhu, sāriputta.	“Good, good, Sāriputta!	“善哉，善哉，舍利弗！
Yathā taṃ ānandova sammā byākaramāno byākareyya.	Ānanda answered in the right way for him.	阿难陀以适合他的方式回答了。
Ānando hi, sāriputta, bahussuto sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā; kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti, dhātā, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā.	For Ānanda is very learned …”	因为阿难陀非常博学……”
So catassannaṃ parisānaṃ dhammaṃ deseti parimaṇḍalehi padabyañjanehi anuppabandhehi anusayasamugghātāyā”ti.

“Evaṃ vutte, ahaṃ, bhante, āyasmantaṃ revataṃ etadavocaṃ:	“Next I asked Revata the same question.	“接下来我问离婆多同样的问题。
‘byākataṃ kho, āvuso revata, āyasmatā ānandena yathāsakaṃ paṭibhānaṃ.
Tattha dāni mayaṃ āyasmantaṃ revataṃ pucchāma—
ramaṇīyaṃ, āvuso revata, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā maññe gandhā sampavanti.
Kathaṃrūpena, āvuso revata, bhikkhunā gosiṅgasālavanaṃ sobheyyā’ti?
Evaṃ vutte, bhante, āyasmā revato maṃ etadavoca:	He said:	他说：
‘idhāvuso sāriputta, bhikkhu paṭisallānārāmo hoti paṭisallānarato, ajjhattaṃ cetosamathamanuyutto, anirākatajjhāno, vipassanāya samannāgato, brūhetā suññāgārānaṃ.	‘It’s a monk who enjoys retreat …	‘他是一位喜欢隐居的比丘……
Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā’”ti.	That’s the kind of monk who would beautify this park.’”	这样的比丘会美化这个园林。’”
“Sādhu sādhu, sāriputta.	“Good, good, Sāriputta!	“善哉，善哉，舍利弗！
Yathā taṃ revatova sammā byākaramāno byākareyya.	Revata answered in the right way for him.	离婆多以适合他的方式回答了。
Revato hi, sāriputta, paṭisallānārāmo paṭisallānarato, ajjhattaṃ cetosamathamanuyutto anirākatajjhāno, vipassanāya samannāgato brūhetā suññāgārānan”ti.	For Revata enjoys retreat …”	因为离婆多喜欢隐居……”

“Evaṃ vutte, ahaṃ, bhante, āyasmantaṃ anuruddhaṃ etadavocaṃ:	“Next I asked Anuruddha the same question.	“接下来我问阿那律同样的问题。
‘byākataṃ kho, āvuso anuruddha, āyasmatā revatena … pe …
kathaṃrūpena, āvuso anuruddha, bhikkhunā gosiṅgasālavanaṃ sobheyyā’ti.
Evaṃ vutte, bhante, āyasmā anuruddho maṃ etadavoca:	He said:	他说：
‘idhāvuso sāriputta, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena sahassaṃ lokānaṃ voloketi.	‘It’s a monk who surveys the entire galaxy with clairvoyance that is purified and surpasses the human …	‘他是一位以清净超越人类的天眼通，观察整个星系的比丘……
Seyyathāpi, āvuso sāriputta, cakkhumā puriso … pe …
evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā’”ti.	That’s the kind of monk who would beautify this park.’”	这样的比丘会美化这个园林。’”
“Sādhu sādhu, sāriputta, yathā taṃ anuruddhova sammā byākaramāno byākareyya.	“Good, good, Sāriputta! Anuruddha answered in the right way for him.	“善哉，善哉，舍利弗！阿那律以适合他的方式回答了。
Anuruddho hi, sāriputta, dibbena cakkhunā visuddhena atikkantamānusakena sahassaṃ lokānaṃ voloketī”ti.	For Anuruddha surveys the entire galaxy with clairvoyance that is purified and surpasses the human.”	因为阿那律以清净超越人类的天眼通，观察整个星系。”

“Evaṃ vutte, ahaṃ, bhante, āyasmantaṃ mahākassapaṃ etadavocaṃ:	“Next I asked Mahākassapa the same question.	“接下来我问摩诃迦叶同样的问题。
‘byākataṃ kho, āvuso kassapa, āyasmatā anuruddhena yathāsakaṃ paṭibhānaṃ.
Tattha dāni mayaṃ āyasmantaṃ mahākassapaṃ pucchāma … pe …
kathaṃrūpena kho, āvuso kassapa, bhikkhunā gosiṅgasālavanaṃ sobheyyā’ti?
Evaṃ vutte, bhante, āyasmā mahākassapo maṃ etadavoca:	He said:	他说：
‘idhāvuso sāriputta, bhikkhu attanā ca āraññiko hoti āraññikattassa ca vaṇṇavādī, attanā ca piṇḍapātiko hoti … pe … attanā ca paṃsukūliko hoti … pe … attanā ca tecīvariko hoti … pe … attanā ca appiccho hoti … pe … attanā ca santuṭṭho hoti … pe … attanā ca pavivitto hoti … pe … attanā ca asaṃsaṭṭho hoti … pe … attanā ca āraddhavīriyo hoti … pe … attanā ca sīlasampanno hoti … pe … attanā ca samādhisampanno hoti … pe … attanā ca paññāsampanno hoti … attanā ca vimuttisampanno hoti … attanā ca vimuttiñāṇadassanasampanno hoti vimuttiñāṇadassanasampadāya ca vaṇṇavādī.	‘It’s a monk who lives in the wilderness … and is accomplished in the knowledge and vision of freedom; and they praise these things.	‘他是一位住在旷野的比丘……在解脱的知识和见识方面都有成就；他们赞美这些。
Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā’”ti.	That’s the kind of monk who would beautify this park.’”	这样的比丘会美化这个园林。’”
“Sādhu sādhu, sāriputta.	“Good, good, Sāriputta!	“善哉，善哉，舍利弗！
Yathā taṃ kassapova sammā byākaramāno byākareyya.	Kassapa answered in the right way for him.	迦叶以适合他的方式回答了。
Kassapo hi, sāriputta, attanā ca āraññiko āraññikattassa ca vaṇṇavādī, attanā ca piṇḍapātiko piṇḍapātikattassa ca vaṇṇavādī, attanā ca paṃsukūliko paṃsukūlikattassa ca vaṇṇavādī, attanā ca tecīvariko tecīvarikattassa ca vaṇṇavādī, attanā ca appiccho appicchatāya ca vaṇṇavādī, attanā ca santuṭṭho santuṭṭhiyā ca vaṇṇavādī, attanā ca pavivitto pavivekassa ca vaṇṇavādī, attanā ca asaṃsaṭṭho asaṃsaggassa ca vaṇṇavādī, attanā ca āraddhavīriyo vīriyārambhassa ca vaṇṇavādī, attanā ca sīlasampanno sīlasampadāya ca vaṇṇavādī, attanā ca samādhisampanno samādhisampadāya ca vaṇṇavādī, attanā ca paññāsampanno paññāsampadāya ca vaṇṇavādī, attanā ca vimuttisampanno vimuttisampadāya ca vaṇṇavādī, attanā ca vimuttiñāṇadassanasampanno vimuttiñāṇadassanasampadāya ca vaṇṇavādī”ti.	For Kassapa lives in the wilderness … and is accomplished in the knowledge and vision of freedom; and he praises these things.”	因为迦叶住在旷野……在解脱的知识和见识方面都有成就；他赞美这些。”

“Evaṃ vutte, ahaṃ bhante āyasmantaṃ mahāmoggallānaṃ etadavocaṃ:	“Next I asked Mahāmoggallāna the same question.	“接下来我问摩诃目犍连同样的问题。
‘byākataṃ kho, āvuso moggallāna, āyasmatā mahākassapena yathāsakaṃ paṭibhānaṃ.
Tattha dāni mayaṃ āyasmantaṃ mahāmoggallānaṃ pucchāma … pe …
kathaṃrūpena, āvuso moggallāna, bhikkhunā gosiṅgasālavanaṃ sobheyyā’ti?
Evaṃ vutte, bhante, āyasmā mahāmoggallāno maṃ etadavoca:	He said:	他说：
‘idhāvuso sāriputta, dve bhikkhū abhidhammakathaṃ kathenti. Te aññamaññaṃ pañhaṃ pucchanti, aññamaññassa pañhaṃ puṭṭhā vissajjenti, no ca saṃsādenti, dhammī ca nesaṃ kathā pavattinī hoti.	‘It’s when two monks engage in discussion about The Dharma …	‘是当两位比丘进行佛法讨论时……
Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā’”ti.	That’s the kind of monk who would beautify this park.’”	这样的比丘会美化这个园林。’”
“Sādhu sādhu, sāriputta, yathā taṃ moggallānova sammā byākaramāno byākareyya.	“Good, good, Sāriputta! Moggallāna answered in the right way for him.	“善哉，善哉，舍利弗！目犍连以适合他的方式回答了。
Moggallāno hi, sāriputta, dhammakathiko”ti.	For Moggallāna is a Dhamma speaker.”	因为目犍连是一位佛法宣讲者。”

Evaṃ vutte, āyasmā mahāmoggallāno bhagavantaṃ etadavoca:	When he had spoken, Moggallāna said to the Buddha:	他说完后，目犍连对佛陀说：
“atha khvāhaṃ, bhante, āyasmantaṃ sāriputtaṃ etadavocaṃ:	“Next, I asked Sāriputta:	“接下来，我问舍利弗：
‘byākataṃ kho, āvuso sāriputta, amhehi sabbeheva yathāsakaṃ paṭibhānaṃ.	‘Each of us has spoken from our heart.	‘我们每个人都发自内心地说了。
Tattha dāni mayaṃ āyasmantaṃ sāriputtaṃ pucchāma—	And now we ask you:	现在我们问你：
ramaṇīyaṃ, āvuso sāriputta, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti.	Sāriputta, the sal forest park at Gosiṅga is lovely, the night is bright, the sal trees are in full blossom, and divine scents seem to float on the air.	舍利弗，果辛伽城的娑罗林园很可爱，夜晚明亮，娑罗树花开正盛，神圣的香气似乎飘荡在空气中。
Kathaṃrūpena, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā’ti?	What kind of monk would beautify this park?’	什么样的比丘能美化这个园林呢？’
Evaṃ vutte, bhante, āyasmā sāriputto maṃ etadavoca:	When I had spoken, Sāriputta said to me:	我说完后，舍利弗对我说：
‘idhāvuso moggallāna, bhikkhu cittaṃ vasaṃ vatteti no ca bhikkhu cittassa vasena vattati.	‘Reverend Moggallāna, it’s when a monk masters their mind and is not mastered by it …	‘目犍连尊者，是一位比丘能掌控自己的心，而不是被心掌控……
So yāya vihārasamāpattiyā ākaṅkhati pubbaṇhasamayaṃ viharituṃ, tāya vihārasamāpattiyā pubbaṇhasamayaṃ viharati;
yāya vihārasamāpattiyā ākaṅkhati majjhanhikasamayaṃ viharituṃ, tāya vihārasamāpattiyā majjhanhikasamayaṃ viharati;
yāya vihārasamāpattiyā ākaṅkhati sāyanhasamayaṃ viharituṃ, tāya vihārasamāpattiyā sāyanhasamayaṃ viharati.
Seyyathāpi, āvuso moggallāna, rañño vā rājamahāmattassa vā nānārattānaṃ dussānaṃ dussakaraṇḍako pūro assa.
So yaññadeva dussayugaṃ ākaṅkheyya pubbaṇhasamayaṃ pārupituṃ, taṃ tadeva dussayugaṃ pubbaṇhasamayaṃ pārupeyya;
yaññadeva dussayugaṃ ākaṅkheyya majjhanhikasamayaṃ pārupituṃ, taṃ tadeva dussayugaṃ majjhanhikasamayaṃ pārupeyya;
yaññadeva dussayugaṃ ākaṅkheyya sāyanhasamayaṃ pārupituṃ, taṃ tadeva dussayugaṃ sāyanhasamayaṃ pārupeyya.
Evameva kho, āvuso moggallāna, bhikkhu cittaṃ vasaṃ vatteti, no ca bhikkhu cittassa vasena vattati.
So yāya vihārasamāpattiyā ākaṅkhati pubbaṇhasamayaṃ viharituṃ, tāya vihārasamāpattiyā pubbaṇhasamayaṃ viharati;
yāya vihārasamāpattiyā ākaṅkhati majjhanhikasamayaṃ viharituṃ, tāya vihārasamāpattiyā majjhanhikasamayaṃ viharati;
yāya vihārasamāpattiyā ākaṅkhati sāyanhasamayaṃ viharituṃ, tāya vihārasamāpattiyā sāyanhasamayaṃ viharati.
Evarūpena kho, āvuso moggallāna, bhikkhunā gosiṅgasālavanaṃ sobheyyā’”ti.	That’s the kind of monk who would beautify this park.’”	这样的比丘会美化这个园林。’”
“Sādhu sādhu, moggallāna.	“Good, good, Moggallāna!	“善哉，善哉，目犍连！
Yathā taṃ sāriputtova sammā byākaramāno byākareyya.	Sāriputta answered in the right way for him.	舍利弗以适合他的方式回答了。
Sāriputto hi, moggallāna, cittaṃ vasaṃ vatteti no ca sāriputto cittassa vasena vattati.	For Sāriputta masters his mind and is not mastered by it …”	因为舍利弗能掌控自己的心，而不是被心掌控……”
So yāya vihārasamāpattiyā ākaṅkhati pubbaṇhasamayaṃ viharituṃ, tāya vihārasamāpattiyā pubbaṇhasamayaṃ viharati;
yāya vihārasamāpattiyā ākaṅkhati majjhanhikasamayaṃ viharituṃ, tāya vihārasamāpattiyā majjhanhikasamayaṃ viharati;
yāya vihārasamāpattiyā ākaṅkhati sāyanhasamayaṃ viharituṃ, tāya vihārasamāpattiyā sāyanhasamayaṃ viharatī”ti.

Evaṃ vutte, āyasmā sāriputto bhagavantaṃ etadavoca:	When he had spoken, Sāriputta asked the Buddha:	他说完后，舍利弗问佛陀：
“kassa nu kho, bhante, subhāsitan”ti?	“Sir, who has spoken well?”	“世尊，谁说得好？”
“Sabbesaṃ vo, sāriputta, subhāsitaṃ pariyāyena.	“You’ve all spoken well in your own way.	“你们都以自己的方式说得很好。
Api ca mamapi suṇātha yathārūpena bhikkhunā gosiṅgasālavanaṃ sobheyya.	However, listen to me also as to what kind of monk would beautify this sal forest park at Gosiṅga.	然而，也请听我说，什么样的比丘会美化这个果辛伽城的娑罗林园。
Idha, sāriputta, bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā:	It’s a monk who, after the meal, returns from alms-round, sits down cross-legged with their body straight, and establishes rememberfulness right there, thinking:	他是一位比丘，饭后从乞食回来，盘腿而坐，身体挺直，并确立正念，心里想着：
‘na tāvāhaṃ imaṃ pallaṅkaṃ bhindissāmi yāva me nānupādāya āsavehi cittaṃ vimuccissatī’ti.	‘I will not break this sitting posture until my mind is freed from the asinine-inclinations by not grasping!’	‘我不会打破这个坐姿，直到我的心通过不执着而从愚痴的倾向中解脱出来！’
Evarūpena kho, sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā”ti.	That’s the kind of monk who would beautify this park.”	这样的比丘会美化这个园林。”

Idamavoca bhagavā.	That is what the Buddha said.	佛陀如是说。
Attamanā te āyasmanto bhagavato bhāsitaṃ abhinandunti.	Satisfied, those venerables were happy with what the Buddha said.	听完后，那些尊者对佛陀所说感到满意，心生欢喜。

+

MN 33 Mahā-gopālaka: Longer Discourse on the Cowherd

+ all- all

• 33.1 - (unskilled cowherd with 11 factors can’t maintain herd of cattle)
• +33.2 – (unskilled monk with 11 dharmas can’t accomplish Dharma and training)
  • 33.2.1 - (And how does a monk not know form?)
  • 33.2.2 - (And how is a monk not skilled in characteristics?)
  • 33.2.3 - (And how does a monk not pick out flies’ eggs?)
  • 33.2.4 - (And how does a monk not dress wounds?)
  • 33.2.5 - (And how does a monk not smoke out pests?)
  • 33.2.6 - (And how does a monk not know the ford?)
  • 33.2.7 - (And how does a monk not know satisfaction?)
  • 33.2.8 - (And how does a monk not know the trail?)
  • 33.2.9 - (And how is a monk not skilled in pastures?)
  • 33.2.10 - (And how does a monk milk dry?)
  • 33.2.11 - (And how does a monk not show extra respect to senior monks)
• 33.3 - (skilled cowherd with 11 factors can maintain herd of cattle)
• 33.4 - (skilled monk with 11 dharmas can accomplish Dharma and training)

	(derived from B. Sujato 2018/12)	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.	我曾这样听说。
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.	有一次，佛陀住在舍卫城附近的祇树林给孤独园。
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:	在那里，佛陀对比丘们说：
“bhikkhavo”ti.	“monks!”	“比丘们！”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.	“尊者，”他们回答道。
Bhagavā etadavoca:	The Buddha said this:	佛陀这样说：

“Ekādasahi, bhikkhave, aṅgehi samannāgato gopālako abhabbo gogaṇaṃ pariharituṃ phātiṃ kātuṃ.	“monks, a cowherd with eleven factors can’t maintain and expand a herd of cattle.	“比丘们，一个具有十一个因素的牧牛人，无法维持和扩大牛群。
Katamehi ekādasahi?	What eleven?	哪十一个？
Idha, bhikkhave, gopālako na rūpaññū hoti, na lakkhaṇakusalo hoti, na āsāṭikaṃ hāretā hoti, na vaṇaṃ paṭicchādetā hoti, na dhūmaṃ kattā hoti, na titthaṃ jānāti, na pītaṃ jānāti, na vīthiṃ jānāti, na gocarakusalo hoti anavasesadohī ca hoti. Ye te usabhā gopitaro gopariṇāyakā te na atirekapūjāya pūjetā hoti.	It’s when a cowherd doesn’t know form, is unskilled in characteristics, doesn’t pick out flies’ eggs, doesn’t dress wounds, doesn’t smoke out pests, doesn’t know the ford, doesn’t know when they’re satisfied, doesn’t know the trail, is not skilled in pastures, milks dry, and doesn’t show extra respect to the bulls who are fathers and leaders of the herd.	是当一个牧牛人不知道形态，不擅长特征，不挑出苍蝇卵，不处理伤口，不熏走害虫，不知道渡口，不知道它们何时吃饱，不知道小径，不擅长牧场，挤奶挤得干干净净，对那些作为牛群父亲和首领的公牛不给予额外尊重。
Imehi kho, bhikkhave, ekādasahi aṅgehi samannāgato gopālako abhabbo gogaṇaṃ pariharituṃ phātiṃ kātuṃ.	A cowherd with these eleven factors can’t maintain and expand a herd of cattle.	一个具有这十一个因素的牧牛人，无法维持和扩大牛群。

+

33.2 – (unskilled monk with 11 dharmas can’t accomplish Dharma and training)

• 33.2.1 - (And how does a monk not know form?)
• 33.2.2 - (And how is a monk not skilled in characteristics?)
• 33.2.3 - (And how does a monk not pick out flies’ eggs?)
• 33.2.4 - (And how does a monk not dress wounds?)
• 33.2.5 - (And how does a monk not smoke out pests?)
• 33.2.6 - (And how does a monk not know the ford?)
• 33.2.7 - (And how does a monk not know satisfaction?)
• 33.2.8 - (And how does a monk not know the trail?)
• 33.2.9 - (And how is a monk not skilled in pastures?)
• 33.2.10 - (And how does a monk milk dry?)
• 33.2.11 - (And how does a monk not show extra respect to senior monks)

Evameva kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu abhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ.	In the same way, a monk with eleven dharmas can’t achieve growth, improvement, or maturity in this Dharma and training.	同样地，一个具有十一种法的比丘，无法在此佛法和训练中取得成长、进步或成熟。
Katamehi ekādasahi?	What eleven?	哪十一种？
Idha, bhikkhave, bhikkhu na rūpaññū hoti, na lakkhaṇakusalo hoti, na āsāṭikaṃ hāretā hoti, na vaṇaṃ paṭicchādetā hoti, na dhūmaṃ kattā hoti, na titthaṃ jānāti, na pītaṃ jānāti, na vīthiṃ jānāti, na gocarakusalo hoti, anavasesadohī ca hoti. Ye te bhikkhū therā rattaññū cirapabbajitā saṃghapitaro saṃghapariṇāyakā te na atirekapūjāya pūjetā hoti.	It’s when a monk doesn’t know form, is unskilled in characteristics, doesn’t pick out flies’ eggs, doesn’t dress wounds, doesn’t smoke out pests, doesn’t know the ford, doesn’t know satisfaction, doesn’t know the trail, is not skilled in pastures, milks dry, and doesn’t show extra respect to senior monks of long standing, long gone forth, fathers and leaders of the Saṅgha.	是当一个比丘不知道形态，不擅长特征，不挑出苍蝇卵，不处理伤口，不熏走害虫，不知道渡口，不知道满足，不知道小径，不擅长牧场，挤奶挤得干干净净，对那些资深、久已出家、作为僧团父亲和领袖的比丘不给予额外尊重。

Kathañca, bhikkhave, bhikkhu na rūpaññū hoti?	And how does a monk not know form?	那么，比丘如何不知道形态呢？
Idha, bhikkhave, bhikkhu yaṃ kiñci rūpaṃ sabbaṃ rūpaṃ ‘cattāri mahābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpan’ti yathābhūtaṃ nappajānāti.	It’s when a monk doesn’t truly understand that all form is the four primary elements, or form derived from the four primary elements.	是当一个比丘不真正了解所有形态都是四大元素，或是四大元素所衍生的形态。
Evaṃ kho, bhikkhave, bhikkhu na rūpaññū hoti. (1)	That’s how a monk doesn’t know form.	比丘就是这样不知道形态的。

Kathañca, bhikkhave, bhikkhu na lakkhaṇakusalo hoti?	And how is a monk not skilled in characteristics?	那么，比丘如何不擅长特征呢？
Idha, bhikkhave, bhikkhu ‘kammalakkhaṇo bālo, kammalakkhaṇo paṇḍito’ti yathābhūtaṃ nappajānāti.	It’s when a monk doesn’t understand that a fool is characterized by their deeds, and an astute person is characterized by their deeds.	是当一个比丘不了解愚者的特征在于他们的行为，而智者的特征也在于他们的行为。
Evaṃ kho, bhikkhave, bhikkhu na lakkhaṇakusalo hoti. (2)	That’s how a monk isn’t skilled in characteristics.	比丘就是这样不擅长特征的。

Kathañca, bhikkhave, bhikkhu na āsāṭikaṃ hāretā hoti?	And how does a monk not pick out flies’ eggs?	那么，比丘如何不挑出苍蝇卵呢？
Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ adhivāseti, nappajahati na vinodeti na byantī karoti na anabhāvaṃ gameti. Uppannaṃ byāpādavitakkaṃ … pe … uppannaṃ vihiṃsāvitakkaṃ … pe … uppannuppanne pāpake akusale dhamme adhivāseti, nappajahati na vinodeti na byantī karoti na anabhāvaṃ gameti.	It’s when a monk tolerates a sensual, malicious, or cruel thought that’s arisen. They tolerate any bad, unskillful Dharmas that have arisen. They don’t give them up, get rid of them, eliminate them, and obliterate them.	是当一个比丘容忍已经生起的感官、恶意或残忍的念头。他们容忍任何已经生起的坏的、不善的法。他们不放弃、不摆脱、不消除、不彻底根除它们。
Evaṃ kho, bhikkhave, bhikkhu na āsāṭikaṃ hāretā hoti. (3)	That’s how a monk doesn’t pick out flies’ eggs.	比丘就是这样不挑出苍蝇卵的。

Kathañca, bhikkhave, bhikkhu na vaṇaṃ paṭicchādetā hoti?	And how does a monk not dress wounds?	那么，比丘如何不处理伤口呢？
Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā nimittaggāhī hoti anubyañjanaggāhī.	When a monk sees a sight with their eyes, they get caught up in the features and details.	当比丘用眼睛看到景象时，他们会被特征和细节所吸引。
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati, na rakkhati cakkhundriyaṃ, cakkhundriye na saṃvaraṃ āpajjati.	Since the faculty of sight is left unrestrained, bad unskillful Dharmas of desire and aversion become overwhelming. They don’t practice restraint, they don’t protect the faculty of sight, and they don’t achieve its restraint.	由于视觉器官没有得到控制，贪欲和嗔恨的不善法变得势不可挡。他们不实行节制，不保护视觉器官，也无法实现其节制。
Sotena saddaṃ sutvā … pe …	When they hear a sound with their ears …	当他们用耳朵听到声音时……
ghānena gandhaṃ ghāyitvā … pe …	smell an odor with their nose …	用鼻子闻到气味时……
jivhāya rasaṃ sāyitvā … pe …	taste a flavor with their tongue …	用舌头尝到味道时……
kāyena phoṭṭhabbaṃ phusitvā … pe …	feel a touch with their body …	用身体感受到触觉时……
manasā dhammaṃ viññāya nimittaggāhī hoti anubyañjanaggāhī.	know a thought with their mind, they get caught up in the features and details.	用心知道念头时，他们会被特征和细节所吸引。
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati, na rakkhati manindriyaṃ, manindriye na saṃvaraṃ āpajjati.	Since the faculty of the mind is left unrestrained, bad unskillful Dharmas of desire and aversion become overwhelming. They don’t practice restraint, they don’t protect the faculty of the mind, and they don’t achieve its restraint.	由于意根没有得到控制，贪欲和嗔恨的不善法变得势不可挡。他们不实行节制，不保护意根，也无法实现其节制。
Evaṃ kho, bhikkhave, bhikkhu na vaṇaṃ paṭicchādetā hoti. (4)	That’s how a monk doesn’t dress wounds.	比丘就是这样不处理伤口的。

Kathañca, bhikkhave, bhikkhu na dhūmaṃ kattā hoti?	And how does a monk not smoke out pests?	那么，比丘如何不熏走害虫呢？
Idha, bhikkhave, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ na vitthārena paresaṃ desetā hoti.	It’s when a monk doesn’t teach others the Dhamma in detail as they learned and memorized it.	是当一个比丘不详细地教导他人他所学习和记住的佛法。
Evaṃ kho, bhikkhave, bhikkhu na dhūmaṃ kattā hoti. (5)	That’s how a monk doesn’t smoke out pests.	比丘就是这样不熏走害虫的。

Kathañca, bhikkhave, bhikkhu na titthaṃ jānāti?	And how does a monk not know the ford?	那么，比丘如何不知道渡口呢？
Idha, bhikkhave, bhikkhu ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te kālena kālaṃ upasaṅkamitvā na paripucchati, na paripañhati:	It’s when a monk doesn’t from time to time go up to those monks who are very learned—knowledgeable in the scriptures, who have memorized the Dharmas, the Vinaya, and the outlines—and ask them questions:	是当一个比丘不时常去拜访那些博学多闻的比丘——精通经典，背诵佛法、律藏和大纲的人——并向他们提问：
‘idaṃ, bhante, kathaṃ?	‘Why, sir, does it say this?	“先生，为什么这样说？
Imassa ko attho’ti?	What does that mean?’	那是什么意思？”
Tassa te āyasmanto avivaṭañceva na vivaranti, anuttānīkatañca na uttānīkaronti, anekavihitesu ca kaṅkhāṭhānīyesu dhammesu kaṅkhaṃ na paṭivinodenti.	Those venerables don’t clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.	那些尊者不澄清不清楚的地方，不揭示模糊的地方，也不消除许多可疑事项的疑虑。
Evaṃ kho, bhikkhave, bhikkhu na titthaṃ jānāti. (6)	That’s how a monk doesn’t know the ford.	比丘就是这样不知道渡口的。

Kathañca, bhikkhave, bhikkhu na pītaṃ jānāti?	And how does a monk not know satisfaction?	那么，比丘如何不知道满足呢？
Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne na labhati atthavedaṃ, na labhati dhammavedaṃ, na labhati dhammūpasaṃhitaṃ pāmojjaṃ.	It’s when a monk, when The Dharma and training proclaimed by the Realized One are being taught, finds no joy in the meaning and The Dharma, and finds no joy connected with The Dharma.	是当一个比丘，在宣说如来所宣讲的佛法和训练时，在意义和佛法中找不到喜悦，也找不到与佛法相关的喜悦。
Evaṃ kho, bhikkhave, bhikkhu na pītaṃ jānāti. (7)	That’s how a monk doesn’t know satisfaction.	比丘就是这样不知道满足的。

Kathañca, bhikkhave, bhikkhu na vīthiṃ jānāti?	And how does a monk not know the trail?	那么，比丘如何不知道小径呢？
Idha, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ yathābhūtaṃ nappajānāti.	It’s when a monk doesn’t truly understand the noble eightfold path.	是当一个比丘不真正了解八圣道。
Evaṃ kho, bhikkhave, bhikkhu na vīthiṃ jānāti. (8)	That’s how a monk doesn’t know the trail.	比丘就是这样不知道小径的。

Kathañca, bhikkhave, bhikkhu na gocarakusalo hoti?	And how is a monk not skilled in pastures?	那么，比丘如何不擅长牧场呢？
Idha, bhikkhave, bhikkhu cattāro satipaṭṭhāne yathābhūtaṃ nappajānāti.	It’s when a monk doesn’t truly understand the four kinds of rememberfulness meditation.	是当一个比丘不真正了解四种念住禅修。
Evaṃ kho, bhikkhave, bhikkhu na gocarakusalo hoti. (9)	That’s how a monk is not skilled in pastures.	比丘就是这样不擅长牧场的。

Kathañca, bhikkhave, bhikkhu anavasesadohī hoti?	And how does a monk milk dry?	那么，比丘如何挤奶挤得干干净净呢？
Idha, bhikkhave, bhikkhuṃ saddhā gahapatikā abhihaṭṭhuṃ pavārenti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, tatra bhikkhu mattaṃ na jānāti paṭiggahaṇāya.	It’s when a monk is invited by a householder to accept robes, alms-food, lodgings, and medicines and supplies for the sick, and that monk doesn’t know moderation in accepting.	是当一个比丘被在家居士邀请接受袈裟、食物、住所和生病所需的药物和用品时，而这个比丘在接受时不知道节制。
Evaṃ kho, bhikkhave, bhikkhu anavasesadohī hoti. (10)	That’s how a monk milks dry.	比丘就是这样挤奶挤得干干净净的。

Kathañca, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te na atirekapūjāya pūjetā hoti?	And how does a monk not show extra respect to senior monks of long standing, long gone forth, fathers and leaders of the Saṅgha?	那么，比丘如何不额外尊重那些资深、久已出家、作为僧团父亲和领袖的比丘呢？
Idha, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, tesu na mettaṃ kāyakammaṃ paccupaṭṭhāpeti āvi ceva raho ca;	It’s when a monk doesn’t consistently treat senior monks of long standing, long gone forth, fathers and leaders of the Saṅgha with kindness by way of body, speech, and mind, both in public and in private.	是当一个比丘在公开和私下，都不始终如一地以身、语、意对待那些资深、久已出家、作为僧团父亲和领袖的比丘。
na mettaṃ vacīkammaṃ paccupaṭṭhāpeti āvi ceva raho ca;
na mettaṃ manokammaṃ paccupaṭṭhāpeti āvi ceva raho ca.
Evaṃ kho, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te na atirekapūjāya pūjetā hoti. (11)	That’s how a monk doesn’t show extra respect to senior monks of long standing, long gone forth, fathers and leaders of the Saṅgha.	比丘就是这样不额外尊重那些资深、久已出家、作为僧团父亲和领袖的比丘的。

Imehi kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu abhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ.

A monk with these eleven dharmas can’t achieve growth, improvement, or maturity in this Dharma and training.

一个具有这十一种法的比丘，无法在此佛法和训练中取得成长、进步或成熟。

Ekādasahi, bhikkhave, aṅgehi samannāgato gopālako bhabbo gogaṇaṃ pariharituṃ phātiṃ kātuṃ.	A cowherd with eleven factors can maintain and expand a herd of cattle.	一个具有十一个因素的牧牛人，可以维持和扩大牛群。
Katamehi ekādasahi?	What eleven?	哪十一个？
Idha, bhikkhave, gopālako rūpaññū hoti, lakkhaṇakusalo hoti, āsāṭikaṃ hāretā hoti, vaṇaṃ paṭicchādetā hoti, dhūmaṃ kattā hoti, titthaṃ jānāti, pītaṃ jānāti, vīthiṃ jānāti, gocarakusalo hoti, sāvasesadohī ca hoti. Ye te usabhā gopitaro gopariṇāyakā te atirekapūjāya pūjetā hoti.	It’s when a cowherd knows form, is skilled in characteristics, picks out flies’ eggs, dresses wounds, smokes out pests, knows the ford, knows when they’re satisfied, knows the trail, is skilled in pastures, doesn’t milk dry, and shows extra respect to the bulls who are fathers and leaders of the herd.	是当一个牧牛人知道形态，擅长特征，挑出苍蝇卵，处理伤口，熏走害虫，知道渡口，知道它们何时吃饱，知道小径，擅长牧场，不挤奶挤得干干净净，并额外尊重那些作为牛群父亲和首领的公牛。
Imehi kho, bhikkhave, ekādasahi aṅgehi samannāgato gopālako bhabbo gogaṇaṃ pariharituṃ phātiṃ kātuṃ.	A cowherd with these eleven factors can maintain and expand a herd of cattle.	一个具有这十一个因素的牧牛人，可以维持和扩大牛群。

Evameva kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu bhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ.	In the same way, a monk with eleven dharmas can achieve growth, improvement, and maturity in this Dharma and training.	同样地，一个具有十一种法的比丘，可以在此佛法和训练中取得成长、进步和成熟。
Katamehi ekādasahi?	What eleven?	哪十一种？
Idha, bhikkhave, bhikkhu rūpaññū hoti, lakkhaṇakusalo hoti, āsāṭikaṃ hāretā hoti, vaṇaṃ paṭicchādetā hoti, dhūmaṃ kattā hoti, titthaṃ jānāti, pītaṃ jānāti, vīthiṃ jānāti, gocarakusalo hoti, sāvasesadohī ca hoti. Ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te atirekapūjāya pūjetā hoti.	It’s when a monk knows form, is skilled in characteristics, picks out flies’ eggs, dresses wounds, smokes out pests, knows the ford, knows satisfaction, knows the trail, is skilled in pastures, doesn’t milk dry, and shows extra respect to senior monks of long standing, long gone forth, fathers and leaders of the Saṅgha.	是当一个比丘知道形态，擅长特征，挑出苍蝇卵，处理伤口，熏走害虫，知道渡口，知道满足，知道小径，擅长牧场，不挤奶挤得干干净净，并额外尊重那些资深、久已出家、作为僧团父亲和领袖的比丘。

Kathañca, bhikkhave, bhikkhu rūpaññū hoti?	And how does a monk know form?	那么，比丘如何知道形态呢？
Idha, bhikkhave, bhikkhu yaṃ kiñci rūpaṃ sabbaṃ rūpaṃ ‘cattāri mahābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpan’ti yathābhūtaṃ pajānāti.	It’s when a monk truly understands that all form is the four primary elements, or form derived from the four primary elements.	是当一个比丘真正了解所有形态都是四大元素，或是四大元素所衍生的形态。
Evaṃ kho, bhikkhave, bhikkhu rūpaññū hoti. (1)	That’s how a monk knows form.	比丘就是这样知道形态的。

Kathañca, bhikkhave, bhikkhu lakkhaṇakusalo hoti?	And how is a monk skilled in characteristics?	那么，比丘如何擅长特征呢？
Idha, bhikkhave, bhikkhu kammalakkhaṇo bālo, kammalakkhaṇo paṇḍitoti yathābhūtaṃ pajānāti.	It’s when a monk understands that a fool is characterized by their deeds, and an astute person is characterized by their deeds.	是当一个比丘了解愚者的特征在于他们的行为，而智者的特征也在于他们的行为。
Evaṃ kho, bhikkhave, bhikkhu lakkhaṇakusalo hoti. (2)	That’s how a monk is skilled in characteristics.	比丘就是这样擅长特征的。

Kathañca, bhikkhave, bhikkhu āsāṭikaṃ hāretā hoti?	And how does a monk pick out flies’ eggs?	那么，比丘如何挑出苍蝇卵呢？
Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti, pajahati vinodeti byantī karoti anabhāvaṃ gameti. Uppannaṃ byāpādavitakkaṃ … pe … uppannaṃ vihiṃsāvitakkaṃ … pe … uppannuppanne pāpake akusale dhamme nādhivāseti, pajahati vinodeti byantī karoti anabhāvaṃ gameti.	It’s when a monk doesn’t tolerate a sensual, malicious, or cruel thought that’s arisen. They don’t tolerate any bad, unskillful Dharmas that have arisen, but give them up, get rid of them, eliminate them, and obliterate them.	是当一个比丘不容忍已经生起的感官、恶意或残忍的念头。他们不容忍任何已经生起的坏的、不善的法，而是放弃、摆脱、消除、彻底根除它们。
Evaṃ kho, bhikkhave, bhikkhu āsāṭikaṃ hāretā hoti. (3)	That’s how a monk picks out flies’ eggs.	比丘就是这样挑出苍蝇卵的。

Kathañca, bhikkhave, bhikkhu vaṇaṃ paṭicchādetā hoti?	And how does a monk dress wounds?	那么，比丘如何处理伤口呢？
Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī.	When a monk sees a sight with their eyes, they don’t get caught up in the features and details.	当比丘用眼睛看到景象时，他们不会被特征和细节所吸引。
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati.	If the faculty of sight was left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.	如果视觉器官没有得到控制，贪欲和嗔恨的不善法就会变得势不可挡。因此，他们实行节制，保护视觉器官，并实现其节制。
Sotena saddaṃ sutvā … pe …	When they hear a sound with their ears …	当他们用耳朵听到声音时……
ghānena gandhaṃ ghāyitvā … pe …	smell an odor with their nose …	用鼻子闻到气味时……
jivhāya rasaṃ sāyitvā … pe …	taste a flavor with their tongue …	用舌头尝到味道时……
kāyena phoṭṭhabbaṃ phusitvā … pe …	feel a touch with their body …	用身体感受到触觉时……
manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.	know a thought with their mind, they don’t get caught up in the features and details.	用心知道念头时，他们不会被特征和细节所吸引。
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati.	If the faculty of mind was left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.	如果意根没有得到控制，贪欲和嗔恨的不善法就会变得势不可挡。因此，他们实行节制，保护意根，并实现其节制。
Evaṃ kho, bhikkhave, bhikkhu vaṇaṃ paṭicchādetā hoti. (4)	That’s how a monk dresses wounds.	比丘就是这样处理伤口的。

Kathañca, bhikkhave, bhikkhu dhūmaṃ kattā hoti?	And how does a monk smoke out pests?	那么，比丘如何熏走害虫呢？
Idha, bhikkhave, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ desetā hoti.	It’s when a monk teaches others the Dhamma in detail as they learned and memorized it.	是当一个比丘详细地教导他人他所学习和记住的佛法。
Evaṃ kho, bhikkhave, bhikkhu dhūmaṃ kattā hoti. (5)	That’s how a monk smokes out pests.	比丘就是这样熏走害虫的。

Kathañca, bhikkhave, bhikkhu titthaṃ jānāti?	And how does a monk know the ford?	那么，比丘如何知道渡口呢？
Idha, bhikkhave, bhikkhu ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā te kālena kālaṃ upasaṅkamitvā paripucchati, paripañhati:	It’s when from time to time a monk goes up to those monks who are very learned—knowledgeable in the scriptures, who have memorized the Dharmas, the Vinaya, and the outlines—and asks them questions:	是当一个比丘不时常去拜访那些博学多闻的比丘——精通经典，背诵佛法、律藏和大纲的人——并向他们提问：
‘idaṃ, bhante, kathaṃ?	‘Why, sir, does it say this?	“先生，为什么这样说？
Imassa ko attho’ti?	What does that mean?’	那是什么意思？”
Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhānīyesu dhammesu kaṅkhaṃ paṭivinodenti.	Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.	那些尊者澄清不清楚的地方，揭示模糊的地方，并消除许多可疑事项的疑虑。
Evaṃ kho, bhikkhave, bhikkhu titthaṃ jānāti. (6)	That’s how a monk knows the ford.	比丘就是这样知道渡口的。

Kathañca bhikkhave, bhikkhu pītaṃ jānāti?	And how does a monk know satisfaction?	那么，比丘如何知道满足呢？
Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ.	It’s when a monk, when The Dharma and training proclaimed by the Realized One are being taught, finds joy in the meaning and The Dharma, and finds joy connected with The Dharma.	是当一个比丘，在宣说如来所宣讲的佛法和训练时，在意义和佛法中找到喜悦，也找到与佛法相关的喜悦。
Evaṃ kho, bhikkhave, bhikkhu pītaṃ jānāti. (7)	That’s how a monk knows satisfaction.	比丘就是这样知道满足的。

Kathañca, bhikkhave, bhikkhu vīthiṃ jānāti?	And how does a monk know the trail?	那么，比丘如何知道小径呢？
Idha, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ yathābhūtaṃ pajānāti.	It’s when a monk truly understands the noble eightfold path.	是当一个比丘真正了解八圣道。
Evaṃ kho, bhikkhave, bhikkhu vīthiṃ jānāti. (8)	That’s how a monk knows the trail.	比丘就是这样知道小径的。

Kathañca, bhikkhave, bhikkhu gocarakusalo hoti?	And how is a monk skilled in pastures?	那么，比丘如何擅长牧场呢？
Idha, bhikkhave, bhikkhu cattāro satipaṭṭhāne yathābhūtaṃ pajānāti.	It’s when a monk truly understands the four kinds of rememberfulness meditation.	是当一个比丘真正了解四种念住禅修。
Evaṃ kho, bhikkhave, bhikkhu gocarakusalo hoti. (9)	That’s how a monk is skilled in pastures.	比丘就是这样擅长牧场的。

Kathañca, bhikkhave, bhikkhu sāvasesadohī hoti?	And how does a monk not milk dry?	那么，比丘如何不挤奶挤得干干净净呢？
Idha, bhikkhave, bhikkhuṃ saddhā gahapatikā abhihaṭṭhuṃ pavārenti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi.	It’s when a monk is invited by a householder to accept robes, alms-food, lodgings, and medicines and supplies for the sick,	是当一个比丘被在家居士邀请接受袈裟、食物、住所和生病所需的药物和用品时，
Tatra bhikkhu mattaṃ jānāti paṭiggahaṇāya.	and that monk knows moderation in accepting.	而这个比丘在接受时知道节制。
Evaṃ kho, bhikkhave, bhikkhu sāvasesadohī hoti. (10)	That’s how a monk doesn’t milk dry.	比丘就是这样不挤奶挤得干干净净的。

Kathañca, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te atirekapūjāya pūjetā hoti?	And how does a monk show extra respect to senior monks of long standing, long gone forth, fathers and leaders of the Saṅgha?	那么，比丘如何额外尊重那些资深、久已出家、作为僧团父亲和领袖的比丘呢？
Idha, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā tesu mettaṃ kāyakammaṃ paccupaṭṭhāpeti āvi ceva raho ca;	It’s when a monk consistently treats senior monks of long standing, long gone forth, fathers and leaders of the Saṅgha with kindness by way of body, speech, and mind, both in public and in private.	是当一个比丘在公开和私下，都始终如一地以身、语、意对待那些资深、久已出家、作为僧团父亲和领袖的比丘。
mettaṃ vacīkammaṃ paccupaṭṭhāpeti āvi ceva raho ca;
mettaṃ manokammaṃ paccupaṭṭhāpeti āvi ceva raho ca.
Evaṃ kho, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te atirekapūjāya pūjetā hoti. (11)	That’s how a monk shows extra respect to senior monks of long standing, long gone forth, fathers and leaders of the Saṅgha.	比丘就是这样额外尊重那些资深、久已出家、作为僧团父亲和领袖的比丘的。

Imehi kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu bhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjitun”ti.

A monk with these eleven dharmas can achieve growth, improvement, and maturity in this Dharma and training.”

一个具有这十一种法的比丘，可以在此佛法和训练中取得成长、进步和成熟。”

Idamavoca bhagavā.	That is what the Buddha said.	佛陀如是说。
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.	听完后，比丘们对佛陀所说感到满意，心生欢喜。

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MN 34 Cūḷa-gopālaka: Shorter Discourse on the Cowherd

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• 34.1 - (unintelligent cowherd simile)
• 34.2 - (certain brahmins and ascetics)
• 34.3 - (intelligent cowherd simile)
• +34.4 – (Buddha’s sangha)
  • (verse)

	(derived from B. Sujato 2018/12)	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.	我曾这样听说。
ekaṃ samayaṃ bhagavā vajjīsu viharati ukkacelāyaṃ gaṅgāya nadiyā tīre.	At one time the Buddha was staying in the land of the Vajjis near Ukkacelā on the bank of the Ganges river.	有一次，佛陀住在跋耆国的乌卡杰拉附近，恒河岸边。
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:	在那里，佛陀对比丘们说：
“bhikkhavo”ti.	“monks!”	“比丘们！”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.	“尊者，”他们回答道。
Bhagavā etadavoca:	The Buddha said this:	佛陀这样说：

“Bhūtapubbaṃ, bhikkhave, māgadhako gopālako duppaññajātiko, vassānaṃ pacchime māse saradasamaye, asamavekkhitvā gaṅgāya nadiyā orimaṃ tīraṃ, asamavekkhitvā pārimaṃ tīraṃ, atittheneva gāvo patāresi uttaraṃ tīraṃ suvidehānaṃ.	“Once upon a time, monks, there was an unintelligent Magadhan cowherd. In the last month of the rainy season, without inspecting the near shore or the far shore, he drove his cattle across a place with no ford on the Ganges river to the land of the Suvidehans on the northern shore.	“很久以前，比丘们，有一个不聪明的摩揭陀牧牛人。在雨季的最后一个月，他没有检查近岸或远岸，就将他的牛群赶过恒河上一个没有渡口的地方，来到北岸的苏维德汉国。
Atha kho, bhikkhave, gāvo majjhegaṅgāya nadiyā sote āmaṇḍaliyaṃ karitvā tattheva anayabyasanaṃ āpajjiṃsu.	But the cattle bunched up in mid-stream and came to ruin right there.	但是牛群在河中聚成一团，就在那里灭亡了。
Taṃ kissa hetu?	Why is that?	为什么会这样？
Tathā hi so, bhikkhave, māgadhako gopālako duppaññajātiko, vassānaṃ pacchime māse saradasamaye, asamavekkhitvā gaṅgāya nadiyā orimaṃ tīraṃ, asamavekkhitvā pārimaṃ tīraṃ, atittheneva gāvo patāresi uttaraṃ tīraṃ suvidehānaṃ.	Because the unintelligent cowherd failed to inspect the shores before driving the cattle across at a place with no ford.	因为那个不聪明的牧牛人没有在赶牛过河之前检查两岸，而是选择了一个没有渡口的地方。

Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā akusalā imassa lokassa akusalā parassa lokassa, akusalā māradheyyassa akusalā amāradheyyassa, akusalā maccudheyyassa akusalā amaccudheyyassa, tesaṃ ye sotabbaṃ saddahātabbaṃ maññissanti, tesaṃ taṃ bhavissati dīgharattaṃ ahitāya dukkhāya.

In the same way, there are ascetics and brahmins who are unskilled in this world and the other world, unskilled in Māra’s dominion and its opposite, and unskilled in Death’s dominion and its opposite. If anyone thinks they are worth listening to and trusting, it will be for their lasting harm and suffering.

同样地，有些沙门婆罗门不擅长此世和他世，不擅长魔罗的领域和其反面，也不擅长死亡的领域和其反面。如果有人认为他们值得听从和信任，那将对他们造成长久的伤害和痛苦。

Bhūtapubbaṃ, bhikkhave, māgadhako gopālako sappaññajātiko, vassānaṃ pacchime māse saradasamaye, samavekkhitvā gaṅgāya nadiyā orimaṃ tīraṃ, samavekkhitvā pārimaṃ tīraṃ, tittheneva gāvo patāresi uttaraṃ tīraṃ suvidehānaṃ.	Once upon a time, monks, there was an intelligent Magadhan cowherd. In the last month of the rainy season, after inspecting the near shore and the far shore, he drove his cattle across a ford on the Ganges river to the land of the Suvidehans on the northern shore.	很久以前，比丘们，有一个聪明的摩揭陀牧牛人。在雨季的最后一个月，他检查了近岸和远岸之后，将他的牛群赶过恒河的一个渡口，来到北岸的苏维德汉国。
So paṭhamaṃ patāresi ye te usabhā gopitaro gopariṇāyakā.	First he drove across the bulls, the fathers and leaders of the herd.	他首先赶过了牛群中作为父亲和领袖的公牛。
Te tiriyaṃ gaṅgāya sotaṃ chetvā sotthinā pāraṃ agamaṃsu.	They breasted the stream of the Ganges and safely reached the far shore.	它们奋力渡过恒河，安全到达远岸。
Athāpare patāresi balavagāvo dammagāvo.	Then he drove across the strong and tractable cattle.	然后他赶过了那些强壮驯服的牛。
Tepi tiriyaṃ gaṅgāya sotaṃ chetvā sotthinā pāraṃ agamaṃsu.	They too breasted the stream of the Ganges and safely reached the far shore.	它们也奋力渡过恒河，安全到达远岸。
Athāpare patāresi vacchatare vacchatariyo.	Then he drove across the bullocks and heifers.	然后他赶过了小公牛和小母牛。
Tepi tiriyaṃ gaṅgāya sotaṃ chetvā sotthinā pāraṃ agamaṃsu.	They too breasted the stream of the Ganges and safely reached the far shore.	它们也奋力渡过恒河，安全到达远岸。
Athāpare patāresi vacchake kisābalake.	Then he drove across the calves and weak cattle.	然后他赶过了小牛犊和瘦弱的牛。
Tepi tiriyaṃ gaṅgāya sotaṃ chetvā sotthinā pāraṃ agamaṃsu.	They too breasted the stream of the Ganges and safely reached the far shore.	它们也奋力渡过恒河，安全到达远岸。
Bhūtapubbaṃ, bhikkhave, vacchako taruṇako tāvadeva jātako mātugoravakena vuyhamāno, sopi tiriyaṃ gaṅgāya sotaṃ chetvā sotthinā pāraṃ agamāsi.	Once it happened that a baby calf had just been born. Urged on by its mother’s lowing, even it managed to breast the stream of the Ganges and safely reach the far shore.	有一次，一头刚出生的小牛犊，在它母亲的哞叫声催促下，竟然也奋力渡过恒河，安全到达远岸。
Taṃ kissa hetu?	Why is that?	为什么会这样？
Tathā hi so, bhikkhave, māgadhako gopālako sappaññajātiko, vassānaṃ pacchime māse saradasamaye, samavekkhitvā gaṅgāya nadiyā orimaṃ tīraṃ, samavekkhitvā pārimaṃ tīraṃ, tittheneva gāvo patāresi uttaraṃ tīraṃ suvidehānaṃ.	Because the intelligent cowherd inspected both shores before driving the cattle across at a ford.	因为那个聪明的牧牛人在赶牛过河之前检查了两岸，并且选择了一个渡口。
Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā kusalā imassa lokassa kusalā parassa lokassa, kusalā māradheyyassa kusalā amāradheyyassa, kusalā maccudheyyassa kusalā amaccudheyyassa, tesaṃ ye sotabbaṃ saddahātabbaṃ maññissanti, tesaṃ taṃ bhavissati dīgharattaṃ hitāya sukhāya.	In the same way, there are ascetics and brahmins who are skilled in this world and the other world, skilled in Māra’s dominion and its opposite, and skilled in Death’s dominion and its opposite. If anyone thinks they are worth listening to and trusting, it will be for their lasting welfare and happiness.	同样地，有些沙门婆罗门擅长此世和他世，擅长魔罗的领域和其反面，也擅长死亡的领域和其反面。如果有人认为他们值得听从和信任，那将为他们带来长久的福利和幸福。

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34.4 – (Buddha’s sangha)

• (verse)

Seyyathāpi, bhikkhave, ye te usabhā gopitaro gopariṇāyakā te tiriyaṃ gaṅgāya sotaṃ chetvā sotthinā pāraṃ agamaṃsu;	Just like the bulls, fathers and leaders of the herd, who crossed the Ganges to safety	就像那些安全渡过恒河的牛群中的公牛，作为父亲和领袖一样，
evameva kho, bhikkhave, ye te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññāvimuttā, te tiriyaṃ mārassa sotaṃ chetvā sotthinā pāraṅgatā.	are the monks who are perfected, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and are rightly freed through enlightenment. Having breasted Māra’s stream, they have safely crossed over to the far shore.	那些已经证得阿罗汉果，烦恼已尽，梵行已立，所作已办，放下重担，达到自己的目标，彻底断除轮回的束缚，并已通过解脱而正确解脱的比丘。他们已经奋力渡过魔罗的洪流，安全到达远岸。

Seyyathāpi te, bhikkhave, balavagāvo dammagāvo tiriyaṃ gaṅgāya sotaṃ chetvā sotthinā pāraṃ agamaṃsu;	Just like the strong and tractable cattle who crossed the Ganges to safety	就像那些安全渡过恒河的强壮驯服的牛一样，
evameva kho, bhikkhave, ye te bhikkhū pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā, tepi tiriyaṃ mārassa sotaṃ chetvā sotthinā pāraṃ gamissanti.	are the monks who, with the ending of the five lower fetters, are reborn spontaneously. They’re nirvana'd there, and are not liable to return from that world. They too, having breasted Māra’s stream, will safely cross over to the far shore.	那些已经断除五下分结，自然往生，在彼处般涅槃，不再从那个世界回来的比丘。他们也已经奋力渡过魔罗的洪流，将安全到达远岸。

Seyyathāpi te, bhikkhave, vacchatarā vacchatariyo tiriyaṃ gaṅgāya sotaṃ chetvā sotthinā pāraṃ agamaṃsu;	Just like the bullocks and heifers who crossed the Ganges to safety	就像那些安全渡过恒河的小公牛和小母牛一样，
evameva kho, bhikkhave, ye te bhikkhū tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmino sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti, tepi tiriyaṃ mārassa sotaṃ chetvā sotthinā pāraṃ gamissanti.	are the monks who, with the ending of three fetters, and the weakening of greed, hate, and delusion, are once-returners. They come back to this world once only, then make an end of suffering. They too, having breasted Māra’s stream, will safely cross over to the far shore.	那些已经断除三结，贪嗔痴减弱，是一来果者。他们只回到这个世界一次，然后终结苦。他们也已经奋力渡过魔罗的洪流，将安全到达远岸。

Seyyathāpi te, bhikkhave, vacchakā kisābalakā tiriyaṃ gaṅgāya sotaṃ chetvā sotthinā pāraṃ agamaṃsu;	Just like the calves and weak cattle who crossed the Ganges to safety	就像那些安全渡过恒河的小牛犊和瘦弱的牛一样，
evameva kho, bhikkhave, ye te bhikkhū tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyanā, tepi tiriyaṃ mārassa sotaṃ chetvā sotthinā pāraṃ gamissanti.	are the monks who, with the ending of three fetters are stream-enterers, not liable to be reborn in the underworld, bound for awakening. They too, having breasted Māra’s stream, will safely cross over to the far shore.	那些已经断除三结，是入流者，不再堕入恶道，注定觉醒的比丘。他们也已经奋力渡过魔罗的洪流，将安全到达远岸。

Seyyathāpi so, bhikkhave, vacchako taruṇako tāvadeva jātako mātugoravakena vuyhamāno tiriyaṃ gaṅgāya sotaṃ chetvā sotthinā pāraṃ agamāsi;	Just like the baby calf who had just been born, but, urged on by its mother’s lowing, still managed to cross the Ganges to safety	就像那头刚出生的小牛犊，但受其母哞叫声的催促，仍然设法安全渡过恒河一样，
evameva kho, bhikkhave, ye te bhikkhū dhammānusārino saddhānusārino, tepi tiriyaṃ mārassa sotaṃ chetvā sotthinā pāraṃ gamissanti.	are the monks who are followers of principles, followers by faith. They too, having breasted Māra’s stream, will safely cross over to the far shore.	那些是法随行者，信随行者的比丘。他们也已经奋力渡过魔罗的洪流，将安全到达远岸。

Ahaṃ kho pana, bhikkhave, kusalo imassa lokassa kusalo parassa lokassa, kusalo māradheyyassa kusalo amāradheyyassa, kusalo maccudheyyassa kusalo amaccudheyyassa. Tassa mayhaṃ, bhikkhave, ye sotabbaṃ saddahātabbaṃ maññissanti, tesaṃ taṃ bhavissati dīgharattaṃ hitāya sukhāyā”ti.

monks, I am skilled in this world and the other world, skilled in Māra’s dominion and its opposite, and skilled in Death’s dominion and its opposite. If anyone thinks I am worth listening to and trusting, it will be for their lasting welfare and happiness.”

比丘们，我擅长此世和他世，擅长魔罗的领域和其反面，也擅长死亡的领域和其反面。如果有人认为我值得听从和信任，那将为他们带来长久的福利和幸福。”

Idamavoca bhagavā.	That is what the Buddha said.	佛陀如是说。
Idaṃ vatvā sugato athāparaṃ etadavoca satthā:	Then the Holy One, the Teacher, went on to say:	然后，圣者、导师继续说道：

“Ayaṃ loko paro loko,	“This world and the other world	“此世与他世
jānatā suppakāsito;	have been clearly explained by one who knows;	已由知者清晰解释；
Yañca mārena sampattaṃ,	as well as Māra’s reach,	以及魔罗的范围，
appattaṃ yañca maccunā.	and what’s out of Death’s reach.	和死亡无法触及之处。

Sabbaṃ lokaṃ abhiññāya,	Directly knowing the whole world,	直接了知整个世界，
sambuddhena pajānatā;	the Buddha who understands	佛陀了悟
Vivaṭaṃ amatadvāraṃ,	has flung open the door of the deathless,	已敞开不死之门，
khemaṃ nibbānapattiyā.	for realizing the sanctuary, nirvana.	以证得安隐处——涅槃。

Chinnaṃ pāpimato sotaṃ,	The Wicked One’s stream has been breasted,	恶者之流已被渡过，
Viddhastaṃ vinaḷīkataṃ;	it’s smashed and gutted.	它已被击碎和掏空。
Pāmojjabahulā hotha,	Be full of joy, monks,	比丘们，充满喜悦吧，
Khemaṃ pattattha bhikkhavo”ti.	set your heart on the sanctuary!”	一心向往安隐处！”

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MN 35 Cūḷa-saccaka: Shorter Discourse With Saccaka

+ all- all

• 35.1 - (Saccaka brags he can easily defeat Buddha in debate)
• 35.2 - (Saccaka meets the Buddha)
• 35.3 - (the spirit Vajirapāṇi threatens to split Saccaka’s head open with thunderbolt)
• 35.4 - (Buddha goes through 5uk aggregates asking which one is self)
• 35.5 - (Buddha isn’t sweating, gives simile of heartwood + hollow banana tree)
• 35.6 - (Licchavi Dummukha joins in making fun of Saccaka with simile of crab)
• 35.7 - (Buddha describes his Dhamma of not self culiminating in arahant)
• 35.8 - (saccaka invites Buddha and monks to meal, gets merit)

	(derived from B. Sujato 2018/12)	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.	我曾这样听说。
ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.	At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.	有一次，佛陀住在毗舍离大林精舍的尖顶殿堂。
Tena kho pana samayena saccako nigaṇṭhaputto vesāliyaṃ paṭivasati bhassappavādako paṇḍitavādo sādhusammato bahujanassa.	Now at that time Saccaka, the son of Jain parents, was staying in Vesālī. He was a debater and clever speaker regarded as holy by many people.	那时，耆那教徒之子萨迦迦住在毗舍离。他是一位雄辩家和聪明的演说家，被许多人视为圣人。
So vesāliyaṃ parisati evaṃ vācaṃ bhāsati:	He was telling a crowd in Vesālī:	他正在毗舍离的人群中说：
“nāhaṃ taṃ passāmi samaṇaṃ vā brāhmaṇaṃ vā, saṅghiṃ gaṇiṃ gaṇācariyaṃ, api arahantaṃ sammāsambuddhaṃ paṭijānamānaṃ, yo mayā vādena vādaṃ samāraddho na saṅkampeyya na sampakampeyya na sampavedheyya, yassa na kacchehi sedā mucceyyuṃ.	“If I was to take them on in debate, I don’t see any ascetic or brahmin—leader of an order or a community, or the teacher of a community, even one who claims to be a perfected one, a fully awakened Buddha—who would not shake and rock and tremble, sweating from the armpits.	“如果我要与他们辩论，我没有看到任何沙门或婆罗门——无论是教团或社区的领袖，还是社区的导师，甚至是那些声称自己是阿罗汉、完全觉醒的佛陀的人——不会摇晃、颤抖、发抖，腋下出汗。
Thūṇaṃ cepāhaṃ acetanaṃ vādena vādaṃ samārabheyyaṃ, sāpi mayā vādena vādaṃ samāraddhā saṅkampeyya sampakampeyya sampavedheyya.	Even if I took on an insentient post in debate, it would shake and rock and tremble.	即使我与一根无生命的柱子辩论，它也会摇晃、颤抖、发抖。
Ko pana vādo manussabhūtassā”ti?	How much more then a human being!”	何况是人类呢！”

Atha kho āyasmā assaji pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi.	Then Venerable Assaji robed up in the morning and, taking his bowl and robe, entered Vesālī for alms.	于是，尊者阿沙吉早上穿好袈裟，拿起钵和袈裟，进入毗舍离乞食。
Addasā kho saccako nigaṇṭhaputto vesāliyaṃ jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno āyasmantaṃ assajiṃ dūratova āgacchantaṃ.	As Saccaka was going for a walk he saw Assaji coming off in the distance.	萨迦迦正在散步时，远远地看到阿沙吉走来。
Disvāna yenāyasmā assaji tenupasaṅkami; upasaṅkamitvā āyasmatā assajinā saddhiṃ sammodi.	He approached him and exchanged greetings with him.	他走上前去，与他互相问候。
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho saccako nigaṇṭhaputto āyasmantaṃ assajiṃ etadavoca:	When the greetings and polite conversation were over, Saccaka stood to one side and said to Assaji:	问候和礼貌的交谈结束后，萨迦迦站到一边，对阿沙吉说：
“kathaṃ pana, bho assaji, samaṇo gotamo sāvake vineti, kathaṃbhāgā ca pana samaṇassa gotamassa sāvakesu anusāsanī bahulā pavattatī”ti?	“Master Assaji, how does the ascetic Gotama guide his disciples? And how does instruction to his disciples generally proceed?”	“阿沙吉大师，沙门乔达摩是如何引导他的弟子的？对他的弟子的教导通常是如何进行的？”
“Evaṃ kho, aggivessana, bhagavā sāvake vineti, evaṃbhāgā ca pana bhagavato sāvakesu anusāsanī bahulā pavattati:	“Aggivessana, this is how the ascetic Gotama guides his disciples, and how instruction to his disciples generally proceeds:	“阿奇瓦萨那，沙门乔达摩就是这样引导他的弟子的，对他的弟子的教导通常就是这样进行的：
‘rūpaṃ, bhikkhave, aniccaṃ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṃ aniccaṃ.	‘Form, feeling, perception, co-doings, and consciousness are impermanent.	‘色、受、想、行、识是无常的。
Rūpaṃ, bhikkhave, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṃ anattā.	Form, feeling, perception, co-doings, and consciousness are not-self.	色、受、想、行、识是无我的。
Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti.	All conditions are impermanent. All things are not-self.’	一切有为法皆是无常。一切法皆是无我。’
Evaṃ kho, aggivessana, bhagavā sāvake vineti, evaṃbhāgā ca pana bhagavato sāvakesu anusāsanī bahulā pavattatī”ti.	This is how the ascetic Gotama guides his disciples, and how instruction to his disciples generally proceeds.”	沙门乔达摩就是这样引导他的弟子的，对他的弟子的教导通常就是这样进行的。”
“Dussutaṃ vata, bho assaji, assumha ye mayaṃ evaṃvādiṃ samaṇaṃ gotamaṃ assumha.	“It’s sad to hear, Master Assaji, that the ascetic Gotama has such a doctrine.	“阿沙吉大师，听到沙门乔达摩有这样的教义，真令人悲伤。
Appeva nāma mayaṃ kadāci karahaci tena bhotā gotamena saddhiṃ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo, appeva nāma tasmā pāpakā diṭṭhigatā viveceyyāmā”ti.	Hopefully, some time or other I’ll get to meet Master Gotama, and we can have a discussion. And hopefully I can dissuade him from this harmful misconception.”	希望什么时候我能见到乔达摩大师，我们可以进行一次讨论。也希望我能说服他放弃这种有害的错误观念。”

Tena kho pana samayena pañcamattāni licchavisatāni santhāgāre sannipatitāni honti kenacideva karaṇīyena.	Now at that time around five hundred Licchavis were sitting together at the meeting hall on some business.	那时，大约五百名离车族人正在会议厅处理一些事务。
Atha kho saccako nigaṇṭhaputto yena te licchavī tenupasaṅkami; upasaṅkamitvā te licchavī etadavoca:	Then Saccaka went up to them and said:	然后萨迦迦走上前去，说：
“abhikkamantu bhonto licchavī, abhikkamantu bhonto licchavī, ajja me samaṇena gotamena saddhiṃ kathāsallāpo bhavissati.	“Come forth, good Licchavīs, come forth! Today I am going to have a discussion with the ascetic Gotama.	“过来，善良的离车族人，过来！今天我要与沙门乔达摩进行一次讨论。
Sace me samaṇo gotamo tathā patiṭṭhissati yathā ca me ñātaññatarena sāvakena assajinā nāma bhikkhunā patiṭṭhitaṃ, seyyathāpi nāma balavā puriso dīghalomikaṃ eḷakaṃ lomesu gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya;	If he stands by the position stated to me by one of his well-known disciples—a monk named Assaji—I’ll take him on in debate and drag him to and fro and round about, like a strong man would drag a fleecy sheep to and fro and round about!	如果他坚持他的一个知名弟子——一个名叫阿沙吉的比丘——告诉我的立场，我就会与他辩论，像一个强壮的人拖拽一只毛茸茸的绵羊那样，把他来回拖拽，转来转去！
evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi.
Seyyathāpi nāma balavā soṇḍikākammakāro mahantaṃ soṇḍikākiḷañjaṃ gambhīre udakarahade pakkhipitvā kaṇṇe gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya;	Taking him on in debate, I’ll drag him to and fro and round about, like a strong brewer’s worker would toss a large brewer’s sieve into a deep lake, grab it by the corners, and drag it to and fro and round about!	与他辩论时，我会像一个强壮的酿酒工人把一个大的酿酒筛子扔进深湖里，抓住它的角落，来回拖拽，转来转去那样，把他来回拖拽，转来转去！
evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi.
Seyyathāpi nāma balavā soṇḍikādhutto vālaṃ kaṇṇe gahetvā odhuneyya niddhuneyya nipphoṭeyya;	Taking him on in debate, I’ll shake him down and about, and give him a beating, like a strong brewer’s mixer would grab a strainer by the corners and shake it down and about, and give it a beating!	与他辩论时，我会像一个强壮的酿酒混合工人抓住一个滤网的角落，把它上下摇晃，狠狠地敲打一样，把他上下摇晃，狠狠地敲打！
evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ odhunissāmi niddhunissāmi nipphoṭessāmi.
Seyyathāpi nāma kuñjaro saṭṭhihāyano gambhīraṃ pokkharaṇiṃ ogāhetvā sāṇadhovikaṃ nāma kīḷitajātaṃ kīḷati;	I’ll play a game of ear-washing with the ascetic Gotama, like a sixty year old elephant would plunge into a deep lotus pond and play a game of ear-washing!	我将与沙门乔达摩玩一次“洗耳”游戏，就像一头六十岁的大象会潜入深荷花池中，玩一次“洗耳”游戏一样！
evamevāhaṃ samaṇaṃ gotamaṃ sāṇadhovikaṃ maññe kīḷitajātaṃ kīḷissāmi.
Abhikkamantu bhonto licchavī, abhikkamantu bhonto licchavī, ajja me samaṇena gotamena saddhiṃ kathāsallāpo bhavissatī”ti.	Come forth, good Licchavīs, come forth! Today I am going to have a discussion with the ascetic Gotama.”	过来，善良的离车族人，过来！今天我要与沙门乔达摩进行一次讨论。”
Tatrekacce licchavī evamāhaṃsu:	At that, some of the Licchavis said:	听了这话，有些离车族人说：
“kiṃ samaṇo gotamo saccakassa nigaṇṭhaputtassa vādaṃ āropessati, atha kho saccako nigaṇṭhaputto samaṇassa gotamassa vādaṃ āropessatī”ti?	“How can the ascetic Gotama refute Saccaka’s doctrine, when it is Saccaka who will refute Gotama’s doctrine?”	“当萨迦迦驳斥乔达摩的教义时，沙门乔达摩又如何能驳斥萨迦迦的教义呢？”
Ekacce licchavī evamāhaṃsu:	But some of the Licchavis said:	但有些离车族人说：
“kiṃ so bhavamāno saccako nigaṇṭhaputto yo bhagavato vādaṃ āropessati, atha kho bhagavā saccakassa nigaṇṭhaputtassa vādaṃ āropessatī”ti?	“Who is Saccaka to refute the Buddha’s doctrine, when it is the Buddha who will refute Saccaka’s doctrine?”	“萨迦迦是谁，竟然能驳斥佛陀的教义？应该是佛陀驳斥萨迦迦的教义！”
Atha kho saccako nigaṇṭhaputto pañcamattehi licchavisatehi parivuto yena mahāvanaṃ kūṭāgārasālā tenupasaṅkami.	Then Saccaka, escorted by the five hundred Licchavis, went to the hall with the peaked roof in the Great Wood.	然后萨迦迦，由五百名离车族人陪同，前往大林精舍的尖顶殿堂。

Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti.	At that time several monks were walking meditation in the open air.	那时，几位比丘正在户外经行。
Atha kho saccako nigaṇṭhaputto yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca:	Then Saccaka went up to them and said:	然后萨迦迦走上前去，说：
“kahaṃ nu kho, bho, etarahi so bhavaṃ gotamo viharati?	“Gentlemen, where is Master Gotama at present?	“诸位，乔达摩大师现在在哪里？
Dassanakāmā hi mayaṃ taṃ bhavantaṃ gotaman”ti.	For we want to see him.”	因为我们想见他。”
“Esa, aggivessana, bhagavā mahāvanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisinno”ti.	“Aggivessana, the Buddha has plunged deep into the Great Wood and is sitting at the root of a tree for the day’s meditation.”	“阿奇瓦萨那，佛陀已经深入大林，坐在树根下进行白天的禅修。”
Atha kho saccako nigaṇṭhaputto mahatiyā licchaviparisāya saddhiṃ mahāvanaṃ ajjhogāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then Saccaka, together with a large group of Licchavis, went to see the Buddha in the Great Wood, and exchanged greetings with him.	然后萨迦迦，连同大群离车族人，前往大林精舍见佛陀，并与他互相问候。
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.	When the greetings and polite conversation were over, he sat down to one side.	问候和礼貌的交谈结束后，他坐到一边。
Tepi kho licchavī appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu, appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu, appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu, appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu.	Before sitting down to one side, some of the Licchavīs bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent.	在坐下之前，有些离车族人鞠躬，有些互相问候和礼貌交谈，有些向佛陀合掌，有些报上自己的姓名和族姓，而有些则保持沉默。

Ekamantaṃ nisinno kho saccako nigaṇṭhaputto bhagavantaṃ etadavoca:	Then Saccaka said to the Buddha:	然后，萨迦迦对佛陀说：
“puccheyyāhaṃ bhavantaṃ gotamaṃ kiñcideva desaṃ, sace me bhavaṃ gotamo okāsaṃ karoti pañhassa veyyākaraṇāyā”ti.	“I’d like to ask Master Gotama about a certain point, if you’d take the time to answer.”	“我想向乔达摩大师请教一个问题，如果您有时间回答。”
“Puccha, aggivessana, yadākaṅkhasī”ti.	“Ask what you wish, Aggivessana.”	“你想问什么就问吧，阿奇瓦萨那。”
“Kathaṃ pana bhavaṃ gotamo sāvake vineti, kathaṃbhāgā ca pana bhoto gotamassa sāvakesu anusāsanī bahulā pavattatī”ti?	“How does the ascetic Gotama guide his disciples? And how does instruction to his disciples generally proceed?”	“沙门乔达摩是如何引导他的弟子的？对他的弟子的教导通常是如何进行的？”
“Evaṃ kho ahaṃ, aggivessana, sāvake vinemi, evaṃbhāgā ca pana me sāvakesu anusāsanī bahulā pavattati:	“This is how I guide my disciples, and how instruction to my disciples generally proceeds:	“我就是这样引导我的弟子的，对我的弟子的教导通常就是这样进行的：
‘rūpaṃ, bhikkhave, aniccaṃ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṃ aniccaṃ.	‘Form, feeling, perception, co-doings, and consciousness are impermanent.	‘色、受、想、行、识是无常的。
Rūpaṃ, bhikkhave, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṃ anattā.	Form, feeling, perception, co-doings, and consciousness are not-self.	色、受、想、行、识是无我的。
Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti.	All conditions are impermanent. All things are not-self.’	一切有为法皆是无常。一切法皆是无我。’
Evaṃ kho ahaṃ, aggivessana, sāvake vinemi, evaṃbhāgā ca pana me sāvakesu anusāsanī bahulā pavattatī”ti.	This is how I guide my disciples, and how instruction to my disciples generally proceeds.”	我就是这样引导我的弟子的，对我的弟子的教导通常就是这样进行的。”

“Upamā maṃ, bho gotama, paṭibhātī”ti.	“A simile strikes me, Master Gotama.”	“乔达摩大师，我有一个比喻。”
“Paṭibhātu taṃ, aggivessanā”ti bhagavā avoca.	“Then speak as you feel inspired,” said the Buddha.	“那就随你所想地说吧，”佛陀说。

“Seyyathāpi, bho gotama, ye kecime bījagāmabhūtagāmā vuddhiṃ virūḷhiṃ vepullaṃ āpajjanti, sabbe te pathaviṃ nissāya pathaviyaṃ patiṭṭhāya.	“All the plants and seeds that achieve growth, increase, and maturity do so depending on the earth and grounded on the earth.	“所有植物和种子，其生长、增加和成熟，都依赖于大地并以大地为基础。
Evamete bījagāmabhūtagāmā vuddhiṃ virūḷhiṃ vepullaṃ āpajjanti.
Seyyathāpi vā pana, bho gotama, ye kecime balakaraṇīyā kammantā karīyanti, sabbe te pathaviṃ nissāya pathaviyaṃ patiṭṭhāya.	All the hard work that gets done depends on the earth and is grounded on the earth.	所有艰苦的工作都依赖于大地并以大地为基础。
Evamete balakaraṇīyā kammantā karīyanti.
Evameva kho, bho gotama, rūpattāyaṃ purisapuggalo rūpe patiṭṭhāya puññaṃ vā apuññaṃ vā pasavati, vedanattāyaṃ purisapuggalo vedanāyaṃ patiṭṭhāya puññaṃ vā apuññaṃ vā pasavati, saññattāyaṃ purisapuggalo saññāyaṃ patiṭṭhāya puññaṃ vā apuññaṃ vā pasavati, saṅkhārattāyaṃ purisapuggalo saṅkhāresu patiṭṭhāya puññaṃ vā apuññaṃ vā pasavati, viññāṇattāyaṃ purisapuggalo viññāṇe patiṭṭhāya puññaṃ vā apuññaṃ vā pasavatī”ti.	In the same way, an individual’s self is form. Grounded on form they make good and bad co-doings. An individual’s self is feeling … perception … co-doings … consciousness. Grounded on consciousness they make good and bad co-doings.”	同样地，个体的自我就是色。以色为基础，他们造作善业和恶业。个体的自我就是受……想……行……识。以识为基础，他们造作善业和恶业。”

“Nanu tvaṃ, aggivessana, evaṃ vadesi:	“Aggivessana, are you not saying this:	“阿奇瓦萨那，你不是在说：
‘rūpaṃ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṃ me attā’”ti?	‘Form is my self, feeling is my self, perception is my self, co-doings are my self, consciousness is my self’?”	‘色是我的自我，受是我的自我，想是我的自我，行是我的自我，识是我的自我’吗？”
“Ahañhi, bho gotama, evaṃ vadāmi:	“Indeed, Master Gotama, that is what I am saying.	“是的，乔达摩大师，我就是这样说的。
‘rūpaṃ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṃ me attā’ti, ayañca mahatī janatā”ti.	And this big crowd agrees with me!”	而且这大群人也同意我的观点！”

“Kiñhi te, aggivessana, mahatī janatā karissati?	“What has this big crowd to do with you?	“这大群人与你有什么关系？
Iṅgha tvaṃ, aggivessana, sakaññeva vādaṃ nibbeṭhehī”ti.	Please just explain your own statement.”	请只解释你自己的陈述。”
“Ahañhi, bho gotama, evaṃ vadāmi:	“Then, Master Gotama, what I am saying is this:	“那么，乔达摩大师，我所说的就是：
‘rūpaṃ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṃ me attā’”ti.	‘Form is my self, feeling is my self, perception is my self, co-doings are my self, consciousness is my self’.”	‘色是我的自我，受是我的自我，想是我的自我，行是我的自我，识是我的自我’。”

“Tena hi, aggivessana, taññevettha paṭipucchissāmi, yathā te khameyya tathā naṃ byākareyyāsi.	“Well then, Aggivessana, I’ll ask you about this in return, and you can answer as you like.	“那么，阿奇瓦萨那，我反过来问你这个问题，你可以随意回答。
Taṃ kiṃ maññasi, aggivessana,	What do you think, Aggivessana?	你觉得呢，阿奇瓦萨那？
vatteyya rañño khattiyassa muddhāvasittassa sakasmiṃ vijite vaso—	Consider an anointed king such as Pasenadi of Kosala or Ajātasattu Vedehiputta of Magadha.	考虑一下像憍萨罗国的波斯匿王或摩揭陀国的阿阇世王这样的受膏国王。
ghātetāyaṃ vā ghātetuṃ, jāpetāyaṃ vā jāpetuṃ, pabbājetāyaṃ vā pabbājetuṃ, seyyathāpi rañño pasenadissa kosalassa, seyyathāpi vā pana rañño māgadhassa ajātasattussa vedehiputtassā”ti?	Would they have the power in their own realm to execute, fine, or banish those who are guilty?”	他们在自己的领域里，有没有权力处决、罚款或流放有罪之人？”
“Vatteyya, bho gotama, rañño khattiyassa muddhāvasittassa sakasmiṃ vijite vaso—	“An anointed king would have such power, Master Gotama.	“受膏国王拥有这样的权力，乔达摩大师。
ghātetāyaṃ vā ghātetuṃ, jāpetāyaṃ vā jāpetuṃ, pabbājetāyaṃ vā pabbājetuṃ, seyyathāpi rañño pasenadissa kosalassa, seyyathāpi vā pana rañño māgadhassa ajātasattussa vedehiputtassa.
Imesampi hi, bho gotama, saṃghānaṃ gaṇānaṃ—	Even federations such as the	即使像
Seyyathidaṃ—vajjīnaṃ mallānaṃ—	Vajjis and Mallas	跋耆和末罗这样的联邦
vattati sakasmiṃ vijite vaso—	have such power in their own realm.	在他们自己的领域里也拥有这样的权力。
ghātetāyaṃ vā ghātetuṃ, jāpetāyaṃ vā jāpetuṃ, pabbājetāyaṃ vā pabbājetuṃ.
Kiṃ pana rañño khattiyassa muddhāvasittassa, seyyathāpi rañño pasenadissa kosalassa, seyyathāpi vā pana rañño māgadhassa ajātasattussa vedehiputtassa?	So of course an anointed king such as Pasenadi or Ajātasattu	所以像波斯匿或阿阇世这样的受膏国王当然
Vatteyya, bho gotama, vattituñca marahatī”ti.	would wield such power, as is their right.”	会行使这样的权力，这是他们的权利。”

“Taṃ kiṃ maññasi, aggivessana,	“What do you think, Aggivessana?	“你觉得呢，阿奇瓦萨那？
yaṃ tvaṃ evaṃ vadesi:	When you say,	当你说，
‘rūpaṃ me attā’ti, vattati te tasmiṃ rūpe vaso—	‘Form is my self,’ do you have power over that form to say:	‘色是我的自我’时，你对那个色有没有权力说：
evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī”ti?	‘May my form be like this! May it not be like that’?”	‘愿我的色是这样！愿它不是那样’？”
Evaṃ vutte, saccako nigaṇṭhaputto tuṇhī ahosi.	When he said this, Saccaka kept silent.	他说完这话，萨迦迦保持沉默。
Dutiyampi kho bhagavā saccakaṃ nigaṇṭhaputtaṃ etadavoca:	The Buddha asked the question a second time,	佛陀第二次提出这个问题，
“taṃ kiṃ maññasi, aggivessana, yaṃ tvaṃ evaṃ vadesi:
‘rūpaṃ me attā’ti, vattati te tasmiṃ rūpe vaso—
evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī”ti?
Dutiyampi kho saccako nigaṇṭhaputto tuṇhī ahosi.	but Saccaka still kept silent.	但萨迦迦仍然保持沉默。
Atha kho bhagavā saccakaṃ nigaṇṭhaputtaṃ etadavoca:	So the Buddha said to Saccaka:	于是佛陀对萨迦迦说：
“byākarohi dāni, aggivessana, na dāni te tuṇhībhāvassa kālo.	“Answer now, Aggivessana. Now is not the time for silence.	“现在回答吧，阿奇瓦萨那。现在不是沉默的时候。
Yo koci, aggivessana tathāgatena yāvatatiyaṃ sahadhammikaṃ pañhaṃ puṭṭho na byākaroti, etthevassa sattadhā muddhā phalatī”ti.	If someone fails to answer a legitimate question when asked three times by the Buddha, their head explodes into seven pieces there and then.”	如果有人被佛陀三次提问而未能回答一个正当的问题，他的头就会当场裂成七块。”

Tena kho pana samayena vajirapāṇi yakkho āyasaṃ vajiraṃ ādāya ādittaṃ sampajjalitaṃ sajotibhūtaṃ saccakassa nigaṇṭhaputtassa uparivehāsaṃ ṭhito hoti:	Now at that time the spirit Vajirapāṇi, taking up a burning iron thunderbolt, blazing and glowing, stood in the sky above Saccaka, thinking:	那时，名叫金刚手（Vajirapāṇi）的神祇，手持燃烧的铁霹雳，炽热发光，站在萨迦迦头顶的天空中，心里想着：
“sacāyaṃ saccako nigaṇṭhaputto bhagavatā yāvatatiyaṃ sahadhammikaṃ pañhaṃ puṭṭho na byākarissati etthevassa sattadhā muddhaṃ phālessāmī”ti.	“If this Saccaka doesn’t answer when asked a third time, I’ll blow his head into seven pieces there and then!”	“如果这个萨迦迦被问第三次还不回答，我就会当场把他的头劈成七块！”
Taṃ kho pana vajirapāṇiṃ yakkhaṃ bhagavā ceva passati saccako ca nigaṇṭhaputto.	And both the Buddha and Saccaka could see Vajirapāṇi.	佛陀和萨迦迦都能看到金刚手。
Atha kho saccako nigaṇṭhaputto bhīto saṃviggo lomahaṭṭhajāto bhagavantaṃyeva tāṇaṃ gavesī bhagavantaṃyeva leṇaṃ gavesī bhagavantaṃyeva saraṇaṃ gavesī bhagavantaṃ etadavoca:	Saccaka was terrified, shocked, and awestruck. Looking to the Buddha for shelter, protection, and refuge, he said:	萨迦迦吓坏了，震惊了，敬畏不已。他向佛陀寻求庇护、保护和 Refuge，他说：
“pucchatu maṃ bhavaṃ gotamo, byākarissāmī”ti.	“Ask me, Master Gotama. I will answer.”	“请问我，乔达摩大师。我会回答的。”

“Taṃ kiṃ maññasi, aggivessana,	“What do you think, Aggivessana?	“你觉得呢，阿奇瓦萨那？
yaṃ tvaṃ evaṃ vadesi:	When you say,	当你说，
‘rūpaṃ me attā’ti, vattati te tasmiṃ rūpe vaso—	‘Form is my self,’ do you have power over that form to say:	‘色是我的自我’时，你对那个色有没有权力说：
evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī”ti?	‘May my form be like this! May it not be like that’?”	‘愿我的色是这样！愿它不是那样’？”
“No hidaṃ, bho gotama”.	“No, Master Gotama.”	“不，乔达摩大师。”

“Manasi karohi, aggivessana;	“Think about it, Aggivessana!	“好好想想，阿奇瓦萨那！
manasi karitvā kho, aggivessana, byākarohi.	You should think before answering.	你应该在回答之前好好想想。
Na kho te sandhiyati purimena vā pacchimaṃ pacchimena vā purimaṃ.	What you said before and what you said after don’t match up.	你之前说的和你之后说的自相矛盾。
Taṃ kiṃ maññasi, aggivessana,	What do you think, Aggivessana?	你觉得呢，阿奇瓦萨那？
yaṃ tvaṃ evaṃ vadesi:	When you say,	当你说，
‘vedanā me attā’ti, vattati te tissaṃ vedanāyaṃ vaso—	‘Feeling is my self,’ do you have power over that feeling to say:	‘受是我的自我’时，你对那个受有没有权力说：
evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī”ti?	‘May my feeling be like this! May it not be like that’?”	‘愿我的受是这样！愿它不是那样’？”
“No hidaṃ, bho gotama”.	“No, Master Gotama.”	“不，乔达摩大师。”

“Manasi karohi, aggivessana;	“Think about it, Aggivessana!	“好好想想，阿奇瓦萨那！
manasi karitvā kho, aggivessana, byākarohi.	You should think before answering.	你应该在回答之前好好想想。
Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ.	What you said before and what you said after don’t match up.	你之前说的和你之后说的自相矛盾。
Taṃ kiṃ maññasi, aggivessana,	What do you think, Aggivessana?	你觉得呢，阿奇瓦萨那？
yaṃ tvaṃ evaṃ vadesi:	When you say,	当你说，
‘saññā me attā’ti, vattati te tissaṃ saññāyaṃ vaso—	‘Perception is my self,’ do you have power over that perception to say:	‘想是我的自我’时，你对那个想有没有权力说：
evaṃ me saññā hotu, evaṃ me saññā mā ahosī”ti?	‘May my perception be like this! May it not be like that’?”	‘愿我的想是这样！愿它不是那样’？”
“No hidaṃ, bho gotama”.	“No, Master Gotama.”	“不，乔达摩大师。”

“Manasi karohi, aggivessana;	“Think about it, Aggivessana!	“好好想想，阿奇瓦萨那！
manasi karitvā kho, aggivessana, byākarohi.	You should think before answering.	你应该在回答之前好好想想。
Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ.	What you said before and what you said after don’t match up.	你之前说的和你之后说的自相矛盾。
Taṃ kiṃ maññasi, aggivessana,	What do you think, Aggivessana?	你觉得呢，阿奇瓦萨那？
yaṃ tvaṃ evaṃ vadesi:	When you say,	当你说，
‘saṅkhārā me attā’ti, vattati te tesu saṅkhāresu vaso—	‘co-doings are my self,’ do you have power over those co-doings to say:	‘行是我的自我’时，你对那些行有没有权力说：
evaṃ me saṅkhārā hontu, evaṃ me saṅkhārā mā ahesun”ti?	‘May my co-doings be like this! May they not be like that’?”	‘愿我的行是这样！愿它们不是那样’？”
“No hidaṃ, bho gotama”.	“No, Master Gotama.”	“不，乔达摩大师。”

“Manasi karohi, aggivessana;	“Think about it, Aggivessana!	“好好想想，阿奇瓦萨那！
manasi karitvā kho, aggivessana, byākarohi.	You should think before answering.	你应该在回答之前好好想想。
Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ.	What you said before and what you said after don’t match up.	你之前说的和你之后说的自相矛盾。
Taṃ kiṃ maññasi, aggivessana,	What do you think, Aggivessana?	你觉得呢，阿奇瓦萨那？
yaṃ tvaṃ evaṃ vadesi:	When you say,	当你说，
‘viññāṇaṃ me attā’ti, vattati te tasmiṃ viññāṇe vaso—	‘Consciousness is my self,’ do you have power over that consciousness to say:	‘识是我的自我’时，你对那个识有没有权力说：
evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī”ti?	‘May my consciousness be like this! May it not be like that’?”	‘愿我的识是这样！愿它不是那样’？”
“No hidaṃ, bho gotama”.	“No, Master Gotama.”	“不，乔达摩大师。”

“Manasi karohi, aggivessana;	“Think about it, Aggivessana!	“好好想想，阿奇瓦萨那！
manasi karitvā kho, aggivessana, byākarohi.	You should think before answering.	你应该在回答之前好好想想。
Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ.	What you said before and what you said after don’t match up.	你之前说的和你之后说的自相矛盾。
Taṃ kiṃ maññasi, aggivessana,	What do you think, Aggivessana?	你觉得呢，阿奇瓦萨那？
rūpaṃ niccaṃ vā aniccaṃ vā”ti?	Is form permanent or impermanent?”	色是常还是无常？”
“Aniccaṃ, bho gotama”.	“Impermanent.”	“无常。”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”	“但如果它是无常的，它是苦还是乐？”
“Dukkhaṃ, bho gotama”.	“Suffering.”	“苦。”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:	“But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus:	“但如果它是无常的、苦的，并且容易坏灭，它适合被这样认为吗：
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”	‘这是我的，我就是这个，这是我的自我’？”
“No hidaṃ, bho gotama”.	“No, Master Gotama.”	“不，乔达摩大师。”

“Taṃ kiṃ maññasi, aggivessana,	“What do you think, Aggivessana?	“你觉得呢，阿奇瓦萨那？
vedanā … pe …	Is feeling …	受……
saññā … pe …	perception …	想……
saṅkhārā … pe …	co-doings …	行……
taṃ kiṃ maññasi, aggivessana, viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?	consciousness permanent or impermanent?”	识是常还是无常？”
“Aniccaṃ, bho gotama”.	“Impermanent.”	“无常。”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”	“但如果它是无常的，它是苦还是乐？”
“Dukkhaṃ, bho gotama”.	“Suffering.”	“苦。”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:	“But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus:	“但如果它是无常的、苦的，并且容易坏灭，它适合被这样认为吗：
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”	‘这是我的，我就是这个，这是我的自我’？”
“No hidaṃ, bho gotama”.	“No, Master Gotama.”	“不，乔达摩大师。”

“Taṃ kiṃ maññasi, aggivessana,	“What do you think, Aggivessana?	“你觉得呢，阿奇瓦萨那？
yo nu kho dukkhaṃ allīno dukkhaṃ upagato dukkhaṃ ajjhosito, dukkhaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati, api nu kho so sāmaṃ vā dukkhaṃ parijāneyya, dukkhaṃ vā parikkhepetvā vihareyyā”ti?	Consider someone who clings, holds, and attaches to suffering, regarding it thus: ‘This is mine, I am this, this is my self.’ Would such a person be able to completely understand suffering themselves, or live having wiped out suffering?”	考虑一下一个执着、抓住、依附于痛苦的人，他认为：‘这是我的，我就是这个，这是我的自我。’这样的人能完全理解痛苦，或者在消灭痛苦之后生活吗？”
“Kiñhi siyā, bho gotama?	“How could they?	“怎么可能呢？
No hidaṃ, bho gotamā”ti.	No, Master Gotama.”	不能，乔达摩大师。”

“Taṃ kiṃ maññasi, aggivessana,	“What do you think, Aggivessana?	“你觉得呢，阿奇瓦萨那？
nanu tvaṃ evaṃ sante dukkhaṃ allīno dukkhaṃ upagato dukkhaṃ ajjhosito, dukkhaṃ:	This being so, aren’t you someone who clings, holds, and attaches to suffering, regarding it thus: ‘This is mine, I am this, this is my self’?”	既然如此，你难道不是一个执着、抓住、依附于痛苦的人，认为：‘这是我的，我就是这个，这是我的自我’吗？”
‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasī”ti?
“Kiñhi no siyā, bho gotama?	“How could I not?	“怎么可能不是呢？
Evametaṃ, bho gotamā”ti.	Yes, Master Gotama.”	是的，乔达摩大师。”

“Seyyathāpi, aggivessana, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno tiṇhaṃ kuṭhāriṃ ādāya vanaṃ paviseyya.	“Suppose, Aggivessana, there was a person in need of heartwood. Wandering in search of heartwood, they’d take a sharp axe and enter a forest.	“假设，阿奇瓦萨那，有个人需要心材。他在寻找心材时，会带着一把锋利的斧头进入森林。
So tattha passeyya mahantaṃ kadalikkhandhaṃ ujuṃ navaṃ akukkukajātaṃ.	There they’d see a big banana tree, straight and young and flawlessly grown.	在那里，他会看到一棵笔直、年轻、完美生长的大香蕉树。
Tamenaṃ mūle chindeyya, mūle chetvā agge chindeyya, agge chetvā pattavaṭṭiṃ vinibbhujeyya.	They’d cut it down at the base, cut off the top, and unroll the coiled sheaths.	他会从根部把它砍倒，砍掉顶部，然后剥开卷曲的鞘。
So tattha pattavaṭṭiṃ vinibbhujanto pheggumpi nādhigaccheyya, kuto sāraṃ?	But they wouldn’t even find sapwood, much less heartwood.	但他甚至找不到边材，更不用说心材了。
Evameva kho tvaṃ, aggivessana, mayā sakasmiṃ vāde samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno ritto tuccho aparaddho.	In the same way, when pursued, pressed, and grilled by me on your own doctrine, you turn out to be void, hollow, and mistaken.	同样地，当被我追问、逼迫、盘问你自己的教义时，你结果是空虚、空洞、错误的。
Bhāsitā kho pana te esā, aggivessana, vesāliyaṃ parisati vācā:	But it was you who stated before the assembly of Vesālī:	但你却在毗舍离的集会前宣称：
‘nāhaṃ taṃ passāmi samaṇaṃ vā brāhmaṇaṃ vā, saṃghiṃ gaṇiṃ gaṇācariyaṃ, api arahantaṃ sammāsambuddhaṃ paṭijānamānaṃ, yo mayā vādena vādaṃ samāraddho na saṅkampeyya na sampakampeyya na sampavedheyya, yassa na kacchehi sedā mucceyyuṃ.	‘If I was to take them on in debate, I don’t see any ascetic or brahmin—leader of an order or a community, or the teacher of a community, even one who claims to be a perfected one, a fully awakened Buddha—who would not shake and rock and tremble, sweating from the armpits.	‘如果我要与他们辩论，我没有看到任何沙门或婆罗门——无论是教团或社区的领袖，还是社区的导师，甚至是那些声称自己是阿罗汉、完全觉醒的佛陀的人——不会摇晃、颤抖、发抖，腋下出汗。
Thūṇaṃ cepāhaṃ acetanaṃ vādena vādaṃ samārabheyyaṃ sāpi mayā vādena vādaṃ samāraddhā saṅkampeyya sampakampeyya sampavedheyya.	Even if I took on an insentient post in debate, it would shake and rock and tremble.	即使我与一根无生命的柱子辩论，它也会摇晃、颤抖、发抖。
Ko pana vādo manussabhūtassā’ti?	How much more then a human being!’	何况是人类呢！’
Tuyhaṃ kho pana, aggivessana, appekaccāni sedaphusitāni nalāṭā muttāni, uttarāsaṅgaṃ vinibhinditvā bhūmiyaṃ patiṭṭhitāni.	But sweat is pouring from your forehead; it’s soaked through your robe and drips on the ground.	但汗水正从你的额头倾泻而下；它浸透了你的袍子，滴落在地上。
Mayhaṃ kho pana, aggivessana, natthi etarahi kāyasmiṃ sedo”ti.	While I now have no sweat on my body.”	而我身上现在没有汗水。”
Iti bhagavā tasmiṃ parisati suvaṇṇavaṇṇaṃ kāyaṃ vivari.	So the Buddha revealed his golden body to the assembly.	于是佛陀向大众展示了他的金身。
Evaṃ vutte, saccako nigaṇṭhaputto tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.	When this was said, Saccaka sat silent, embarrassed, shoulders drooping, downcast, depressed, with nothing to say.	萨迦迦听了这话，默不作声，满脸羞愧，垂头丧气，沮丧不已，无话可说。

Atha kho dummukho licchaviputto saccakaṃ nigaṇṭhaputtaṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā bhagavantaṃ etadavoca:	Knowing this, the Licchavi Dummukha said to the Buddha:	离车族人杜姆卡看到这种情况，对佛陀说：
“upamā maṃ, bhagavā, paṭibhātī”ti.	“A simile strikes me, Blessed One.”	“世尊，我有一个比喻。”
“Paṭibhātu taṃ, dummukhā”ti bhagavā avoca.	“Then speak as you feel inspired,” said the Buddha.	“那就随你所想地说吧，”佛陀说。
“Seyyathāpi, bhante, gāmassa vā nigamassa vā avidūre pokkharaṇī.	“Sir, suppose there was a lotus pond not far from a town or village,	“先生，假设有一个离城镇或村庄不远的荷花池，
Tatrāssa kakkaṭako.	and a crab lived there.	里面住着一只螃蟹。
Atha kho, bhante, sambahulā kumārakā vā kumārikā vā tamhā gāmā vā nigamā vā nikkhamitvā yena sā pokkharaṇī tenupasaṅkameyyuṃ; upasaṅkamitvā taṃ pokkharaṇiṃ ogāhetvā taṃ kakkaṭakaṃ udakā uddharitvā thale patiṭṭhāpeyyuṃ.	Then several boys or girls would leave the town or village and go to the pond, where they’d pull out the crab and put it on dry land.	然后几个男孩或女孩会离开城镇或村庄，来到池塘边，他们会把螃蟹拉出来，放在干燥的地上。
Yaññadeva hi so, bhante, kakkaṭako aḷaṃ abhininnāmeyya taṃ tadeva te kumārakā vā kumārikā vā kaṭṭhena vā kathalena vā sañchindeyyuṃ sambhañjeyyuṃ sampalibhañjeyyuṃ.	Whenever that crab extended a claw, those boys or girls would snap, crack, and break it off with a stick or a stone.	每当那只螃蟹伸出爪子，那些男孩或女孩就会用木棍或石头把它折断、敲碎。
Evañhi so, bhante, kakkaṭako sabbehi aḷehi sañchinnehi sambhaggehi sampalibhaggehi abhabbo taṃ pokkharaṇiṃ puna otarituṃ, seyyathāpi pubbe.	And when that crab’s claws had all been snapped, cracked, and broken off it wouldn’t be able to return down into that lotus pond.	当那只螃蟹的爪子都被折断、敲碎后，它就无法再回到那个荷花池里了。
Evameva kho, bhante, yāni saccakassa nigaṇṭhaputtassa visūkāyitāni visevitāni vipphanditāni tānipi sabbāni bhagavatā sañchinnāni sambhaggāni sampalibhaggāni;	In the same way, sir, the Buddha has snapped, cracked, and broken off all Saccaka’s tricks, dodges, and evasions.	同样地，先生，佛陀已经折断、敲碎了萨迦迦所有的伎俩、躲避和推脱。
abhabbo ca dāni, bhante, saccako nigaṇṭhaputto puna bhagavantaṃ upasaṅkamituṃ yadidaṃ vādādhippāyo”ti.	Now he can’t get near the Buddha again looking for a debate.”	现在他不能再靠近佛陀寻找辩论了。”
Evaṃ vutte, saccako nigaṇṭhaputto dummukhaṃ licchaviputtaṃ etadavoca:	But Saccaka said to him:	但萨迦迦对他说：
“āgamehi tvaṃ, dummukha,āgamehi tvaṃ, dummukha, () na mayaṃ tayā saddhiṃ mantema, idha mayaṃ bhotā gotamena saddhiṃ mantema.	“Hold on, Dummukha, hold on! I wasn’t talking with you, I was talking with Master Gotama.	“等等，杜姆卡，等等！我不是在和你说话，我是在和乔达摩大师说话。

Tiṭṭhatesā, bho gotama, amhākañceva aññesañca puthusamaṇabrāhmaṇānaṃ vācā.	Master Gotama, leave aside that statement I made—as did various other ascetics and brahmins—	乔达摩大师，请不要提我之前所说的那句话——正如其他各种沙门婆罗门也说过的那样——
Vilāpaṃ vilapitaṃ maññe.	it was, like, just a bit of nonsense.	那只不过是些胡言乱语。
Kittāvatā ca nu kho bhoto gotamassa sāvako sāsanakaro hoti ovādapatikaro tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane viharatī”ti?	How do you define a disciple of Master Gotama who follows instructions and responds to advice; who has gone beyond doubt, got rid of uncertainty, gained assurance, and is independent of others in the Teacher’s instructions?”	您如何定义一个遵循指示、响应建议的乔达摩大师的弟子；他已经超越了疑虑，摆脱了不确定性，获得了确定性，并且在导师的教导中独立于他人？”
“Idha, aggivessana, mama sāvako yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati;	“It’s when one of my disciples truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’	“当我的一个弟子真正以正见看待任何形式的色——无论是过去的、未来的、现在的；内在的、外在的；粗糙的、精微的；低劣的、优越的；远的、近的：所有形式的色——‘这不是我的，我不是这个，这不是我的自我’。
yā kāci vedanā … pe …	They truly see any kind of feeling …	他们真正看待任何形式的受……
yā kāci saññā … pe …	perception …	想……
ye keci saṅkhārā … pe …	co-doings …	行……
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā, yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.	consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’	识——无论是过去的、未来的、现在的；内在的、外在的；粗糙的、精微的；低劣的、优越的；远的、近的：所有形式的识——都以正见看待：‘这不是我的，我不是这个，这不是我的自我’。
Ettāvatā kho, aggivessana, mama sāvako sāsanakaro hoti ovādapatikaro tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane viharatī”ti.	That’s how to define one of my disciples who follows instructions and responds to advice; who has gone beyond doubt, got rid of uncertainty, gained assurance, and is independent of others in the Teacher’s instructions.”	这就是如何定义我的一个遵循指示、响应建议的弟子；他已经超越了疑虑，摆脱了不确定性，获得了确定性，并且在导师的教导中独立于他人。”

“Kittāvatā pana, bho gotama, bhikkhu arahaṃ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto”ti?	“But how do you define a monk who is a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment?”	“但您如何定义一个阿罗汉比丘，他烦恼已尽，梵行已立，所作已办，放下重担，达到自己的真正目标，彻底断除轮回的束缚，并已通过解脱而正确解脱呢？”
“Idha, aggivessana, bhikkhu yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādā vimutto hoti;	“It’s when one of my disciples truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ And having seen this with right understanding they’re freed by not grasping.	“当我的一个弟子真正以正见看待任何形式的色——无论是过去的、未来的、现在的；内在的、外在的；粗糙的、精微的；低劣的、优越的；远的、近的：所有形式的色——‘这不是我的，我不是这个，这不是我的自我’。并且以正见看待此后，通过不执着而解脱。
yā kāci vedanā … pe …	They truly see any kind of feeling …	他们真正看待任何形式的受……
yā kāci saññā … pe …	perception …	想……
ye keci saṅkhārā … pe …	co-doings …	行……
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādā vimutto hoti.	consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ And having seen this with right understanding they’re freed by not grasping.	识——无论是过去的、未来的、现在的；内在的、外在的；粗糙的、精微的；低劣的、优越的；远的、近的：所有形式的识——都以正见看待：‘这不是我的，我不是这个，这不是我的自我’。并且以正见看待此后，通过不执着而解脱。
Ettāvatā kho, aggivessana, bhikkhu arahaṃ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto.	That’s how to define a monk who is a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment.	这就是如何定义一个阿罗汉比丘，他烦恼已尽，梵行已立，所作已办，放下重担，达到自己的真正目标，彻底断除轮回的束缚，并已通过解脱而正确解脱。
Evaṃ vimuttacitto kho, aggivessana, bhikkhu tīhi anuttariyehi samannāgato hoti—	A monk whose mind is freed like this has three unsurpassable qualities:	一个心已如此解脱的比丘拥有三项无上功德：
dassanānuttariyena, paṭipadānuttariyena, vimuttānuttariyena.	unsurpassable vision, practice, and freedom.	无上见、无上行、无上解脱。
Evaṃ vimuttacitto kho, aggivessana, bhikkhu tathāgataññeva sakkaroti garuṃ karoti māneti pūjeti—	They honor, respect, esteem, and venerate only the Realized One:	他们只尊敬、尊重、敬重、崇敬如来：
buddho so bhagavā bodhāya dhammaṃ deseti, danto so bhagavā damathāya dhammaṃ deseti, santo so bhagavā samathāya dhammaṃ deseti, tiṇṇo so bhagavā taraṇāya dhammaṃ deseti, parinibbuto so bhagavā parinibbānāya dhammaṃ desetī”ti.	‘The Blessed One is awakened, tamed, serene, crossed over, and nirvana'd. And he teaches Dhamma for awakening, taming, serenity, crossing over, and nirvana.’”	‘世尊已觉醒、已调伏、已寂静、已度脱、已涅槃。他教导的佛法是为了觉醒、调伏、寂静、度脱、涅槃。’”

Evaṃ vutte, saccako nigaṇṭhaputto bhagavantaṃ etadavoca:	When he had spoken, Saccaka said to him:	他说完后，萨迦迦对他说：
“mayameva, bho gotama, dhaṃsī, mayaṃ pagabbā, ye mayaṃ bhavantaṃ gotamaṃ vādena vādaṃ āsādetabbaṃ amaññimha.	“Master Gotama, it was rude and impudent of me to imagine I could attack you in debate.	“乔达摩大师，我竟然妄想在辩论中攻击您，真是粗鲁无礼。
Siyā hi, bho gotama, hatthiṃ pabhinnaṃ āsajja purisassa sotthibhāvo, na tveva bhavantaṃ gotamaṃ āsajja siyā purisassa sotthibhāvo.	For a person might find safety after attacking a rutting elephant, but not after attacking Master Gotama.	一个人攻击一头发情的象或许还能保住性命，但攻击乔达摩大师却不能。
Siyā hi, bho gotama, pajjalitaṃ aggikkhandhaṃ āsajja purisassa sotthibhāvo, na tveva bhavantaṃ gotamaṃ āsajja siyā purisassa sotthibhāvo.	A person might find safety after attacking a blazing mass of fire, but not after attacking Master Gotama.	一个人攻击一团熊熊烈火或许还能保住性命，但攻击乔达摩大师却不能。
Siyā hi, bho gotama, āsīvisaṃ ghoravisaṃ āsajja purisassa sotthibhāvo, na tveva bhavantaṃ gotamaṃ āsajja siyā purisassa sotthibhāvo.	They might find safety after attacking a poisonous viper, but not after attacking Master Gotama.	一个人攻击一条毒蛇或许还能保住性命，但攻击乔达摩大师却不能。
Mayameva, bho gotama, dhaṃsī, mayaṃ pagabbā, ye mayaṃ bhavantaṃ gotamaṃ vādena vādaṃ āsādetabbaṃ amaññimha.	It was rude and impudent of me to imagine I could attack you in debate.	我竟然妄想在辩论中攻击您，真是粗鲁无礼。
Adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṃghenā”ti.	Would Master Gotama together with the monk Saṅgha please accept tomorrow’s meal from me?”	乔达摩大师和僧团明天能否接受我的供养？”
Adhivāsesi bhagavā tuṇhībhāvena.	The Buddha consented in silence.	佛陀默许了。

Atha kho saccako nigaṇṭhaputto bhagavato adhivāsanaṃ viditvā te licchavī āmantesi:	Then, knowing that the Buddha had accepted, Saccaka addressed those Licchavis:	然后，知道佛陀已经接受了，萨卡卡对那些离车人说：
“suṇantu me bhonto licchavī, samaṇo me gotamo nimantito svātanāya saddhiṃ bhikkhusaṅghena.	“Listen, gentlemen. I have invited the ascetic Gotama together with the Saṅgha of monks for tomorrow’s meal.	“先生们，请听。我已邀请了苦行者乔达摩和僧伽明天用餐。
Tena me abhihareyyātha yamassa patirūpaṃ maññeyyāthā”ti.	You may all bring me what you think is suitable.”	你们都可以给我你们认为合适的食物。”
Atha kho te licchavī tassā rattiyā accayena saccakassa nigaṇṭhaputtassa pañcamattāni thālipākasatāni bhattābhihāraṃ abhihariṃsu.	Then, when the night had passed, those Licchavis presented Saccaka with an offering of five hundred servings of food.	然后，当夜晚过去后，那些离车人向萨卡卡献上了五百份食物。
Atha kho nigaṇṭhaputto sake ārāme paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi:	And Saccaka had a variety of delicious foods prepared in his own home. Then he had the Buddha informed of the time, saying:	萨卡卡在自己家里准备了各种美味的食物。然后他派人通知佛陀时间，说：
“kālo, bho gotama, niṭṭhitaṃ bhattan”ti.	“Itʼs time, Master Gotama, the meal is ready.”	“乔达摩大师，时间到了，饭菜准备好了。”
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena saccakassa nigaṇṭhaputtassa ārāmo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena.	Then the Buddha robed up in the morning and, taking his bowl and robe, went to Saccaka’s park, where he sat on the seat spread out, together with the Saṅgha of monks.	然后佛陀早上穿上袈裟，拿着钵和僧袍，去了萨卡卡的园林，和僧伽一起坐在铺好的座位上。
Atha kho saccako nigaṇṭhaputto buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.	Then Saccaka served and satisfied the monk Saṅgha headed by the Buddha with his own hands with a variety of delicious foods.	然后萨卡卡亲手用各种美味的食物侍奉并满足了以佛陀为首的僧伽。
Atha kho saccako nigaṇṭhaputto bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.	When the Buddha had eaten and washed his hand and bowl, Saccaka took a low seat and sat to one side.	佛陀吃完饭，洗完手和钵后，萨卡卡坐到一个矮座上，坐到一边。
Ekamantaṃ nisinno kho saccako nigaṇṭhaputto bhagavantaṃ etadavoca:	Then Saccaka said to the Buddha:	然后萨卡卡对佛陀说：
“yamidaṃ, bho gotama, dāne puññañca puññamahī ca taṃ dāyakānaṃ sukhāya hotū”ti.	“Master Gotama, may the merit and the growth of merit in this gift be for the happiness of the donors.”	“乔达摩大师，愿这份礼物的功德和功德的增长能带给布施者快乐。”
“Yaṃ kho, aggivessana, tādisaṃ dakkhiṇeyyaṃ āgamma avītarāgaṃ avītadosaṃ avītamohaṃ, taṃ dāyakānaṃ bhavissati.	“Aggivessana, whatever comes from giving to a recipient of a teacher’s offering such as yourself—who is not free of greed, hate, and delusion—will accrue to the donors.	“阿吉韦萨那，凡是给予像你这样——没有贪婪、憎恨和妄想的——老师的受供者，功德将归于布施者。
Yaṃ kho, aggivessana, mādisaṃ dakkhiṇeyyaṃ āgamma vītarāgaṃ vītadosaṃ vītamohaṃ, taṃ tuyhaṃ bhavissatī”ti.	Whatever comes from giving to a recipient of a teacher’s offering such as myself—who is free of greed, hate, and delusion—will accrue to you.”	凡是给予像我这样——没有贪婪、憎恨和妄想的——老师的受供者，功德将归于你。”

+

MN 36 Mahā-saccaka: Longer Discourse With Saccaka

+ all- all

• +36.1 (What is developed body and mind?)
  • 36.1.1 (outsider un/developed body & mind)
  • 36.1.2 (outsider developed body & mind)
  • 36.1.3 (buddha definition undeveloped body & mind)
  • 36.1.4 (buddha definition developed body & mind)
• +36.2 (buddha’s story of asceticism before awakening)
  • 36.2.2 (learned samādhi of nothingsness from āḷāra kālāma)
  • 36.2.4 (outsiders also have 5ind (indria)!)
  • 36.2.4 (learned samādhi of neither perception nor non perception from rāma-putta)
  • 36.2.6 (3 similes of fire sticks)
  • 36.2.8 (established mindfulness, unmuddled, but too much energy)
  • 36.2.10 ([wrong] jhāna of holding the breath)
  • 36.2.12 (decrease food intake)
• +36.3 (recall first jhāna experience as boy)
  • 36.3.2 (eat some food for enough energy to do 4j)
• 36.4 (with imperturbable 4th jhana samadhi, reach 3 higher knowledges)
• 36.5 (Buddha always in samādhi that is jhāna quality after giving dhamma talk)

	(derived from B. Sujato 2018/12)	（来源于B. Sujato 2018/12）
Mahāsaccakasutta	The Longer Discourse With Saccaka	与萨卡卡的较长谈话
Evaṃ me sutaṃ—​	So I have heard.	我曾听闻。
ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.	At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.	有一次，佛陀住在毗舍离附近，在大林精舍，在尖顶堂里。
Tena kho pana samayena bhagavā pubbaṇhasamayaṃ sunivattho hoti pattacīvaramādāya vesāliṃ piṇḍāya pavisitukāmo.	Now at that time in the morning the Buddha, being properly dressed, took his bowl and robe, wishing to enter Vesālī for alms.	那时，佛陀清晨穿戴整齐，拿着钵和僧袍，想进毗舍离乞食。
Atha kho saccako nigaṇṭhaputto jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena mahāvanaṃ kūṭāgārasālā tenupasaṅkami.	Then as Saccaka, the son of Jain parents, was going for a walk he approached the hall with the peaked roof in the Great Wood.	那时，耆那教徒的儿子萨卡卡正在散步，他走近大林精舍的尖顶堂。
Addasā kho āyasmā ānando saccakaṃ nigaṇṭhaputtaṃ dūratova āgacchantaṃ.	Venerable Ānanda saw him coming off in the distance,	尊者阿难远远地看见他走过来，
Disvāna bhagavantaṃ etadavoca:	and said to the Buddha:	然后对佛陀说：
“ayaṃ, bhante, saccako nigaṇṭhaputto āgacchati bhassappavādako paṇḍitavādo sādhusammato bahujanassa.	“Saccaka, the son of Jain parents, is coming. He’s a debater and clever speaker regarded as holy by many people.	“耆那教徒的儿子萨卡卡来了。他是一个辩论家和聪明善辩的人，被许多人视为圣人。
Eso kho, bhante, avaṇṇakāmo buddhassa, avaṇṇakāmo dhammassa, avaṇṇakāmo saṃghassa.	He wants to discredit the Buddha, The Dharma, and the Saṅgha.	他想诋毁佛陀、佛法和僧伽。
Sādhu, bhante, bhagavā muhuttaṃ nisīdatu anukampaṃ upādāyā”ti.	Please, sir, sit for a moment out of compassion.”	请世尊慈悲，暂坐片刻。”
Nisīdi bhagavā paññatte āsane.	The Buddha sat on the seat spread out.	佛陀坐在铺好的座位上。
Atha kho saccako nigaṇṭhaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saccako nigaṇṭhaputto bhagavantaṃ etadavoca:	Then Saccaka went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:	然后萨卡卡走到佛陀面前，与他寒暄。寒暄和客套话结束后，他坐到一边，对佛陀说：

+

36.1 – (What is developed body and mind?)

• 36.1.1 (outsider un/developed body & mind)
• 36.1.2 (outsider developed body & mind)
• 36.1.3 (buddha definition undeveloped body & mind)
• 36.1.4 (buddha definition developed body & mind)

“Santi, bho gotama, eke samaṇabrāhmaṇā kāyabhāvanānuyogamanuyuttā viharanti, no cittabhāvanaṃ.	“Master Gotama, there are some ascetics and brahmins who live committed to the practice of developing physical endurance, without developing the mind.	“乔达摩大师，有一些苦行者和婆罗门致力于修习身体耐力，而不发展心智。
Phusanti hi te, bho gotama, sārīrikaṃ dukkhaṃ vedanaṃ.	They experience painful physical feelings.	他们会体验到痛苦的身体感受。
Bhūtapubbaṃ, bho gotama, sārīrikāya dukkhāya vedanāya phuṭṭhassa sato ūrukkhambhopi nāma bhavissati, hadayampi nāma phalissati, uṇhampi lohitaṃ mukhato uggamissati, ummādampi pāpuṇissati cittakkhepaṃ.	This happened to someone once. Their thighs became paralyzed, their heart burst, hot blood gushed from their mouth, and they went mad and lost their mind.	这曾经发生在某人身上。他们的大腿瘫痪了，心脏破裂，热血从口中涌出，他们变得疯狂，失去了理智。
Tassa kho etaṃ, bho gotama, kāyanvayaṃ cittaṃ hoti, kāyassa vasena vattati.	Their mind was subject to the body, and the body had power over it.	他们的心受制于身体，身体对它有力量。
Taṃ kissa hetu?	Why is that?	为什么会这样？
Abhāvitattā cittassa.	Because their mind was not developed.	因为他们的心智没有得到发展。
Santi pana, bho gotama, eke samaṇabrāhmaṇā cittabhāvanānuyogamanuyuttā viharanti, no kāyabhāvanaṃ.	There are some ascetics and brahmins who live committed to the practice of developing the mind, without developing physical endurance.	有一些苦行者和婆罗门致力于发展心智，而不发展身体耐力。
Phusanti hi te, bho gotama, cetasikaṃ dukkhaṃ vedanaṃ.	They experience painful mental feelings.	他们会体验到痛苦的精神感受。
Bhūtapubbaṃ, bho gotama, cetasikāya dukkhāya vedanāya phuṭṭhassa sato ūrukkhambhopi nāma bhavissati, hadayampi nāma phalissati, uṇhampi lohitaṃ mukhato uggamissati, ummādampi pāpuṇissati cittakkhepaṃ.	This happened to someone once. Their thighs became paralyzed, their heart burst, hot blood gushed from their mouth, and they went mad and lost their mind.	这曾经发生在某人身上。他们的大腿瘫痪了，心脏破裂，热血从口中涌出，他们变得疯狂，失去了理智。
Tassa kho eso, bho gotama, cittanvayo kāyo hoti, cittassa vasena vattati.	Their body was subject to the mind, and the mind had power over it.	他们的身体受制于心智，心智对它有力量。
Taṃ kissa hetu?	Why is that?	为什么会这样？
Abhāvitattā kāyassa.	Because their physical endurance was not developed.	因为他们的身体耐力没有得到发展。
Tassa mayhaṃ, bho gotama, evaṃ hoti:	It occurs to me that	我想到
‘addhā bhoto gotamassa sāvakā cittabhāvanānuyogamanuyuttā viharanti, no kāyabhāvanan’”ti.	Master Gotama’s disciples must live committed to the practice of developing the mind, without developing physical endurance.”	乔达摩大师的弟子们一定致力于发展心智，而不发展身体耐力。”

“Kinti pana te, aggivessana, kāyabhāvanā sutā”ti?	“But Aggivessana, what have you heard about the development of physical endurance?”	“但是，阿吉韦萨那，你听过关于身体耐力发展的事情吗？”
“Seyyathidaṃ—	“Take, for example,	“比如说，
nando vaccho, kiso saṅkicco, makkhali gosālo—	Nanda Vaccha, Kisa Saṅkicca, and Makkhali Gosāla.	难陀·瓦卡、吉萨·桑吉恰和马卡利·戈萨拉。
etehi, bho gotama, acelakā muttācārā hatthāpalekhanā naehibhaddantikā natiṭṭhabhaddantikā na abhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyanti,	They go naked, ignoring conventions. They lick their hands, and don’t come or wait when asked. They don’t consent to food brought to them, or food prepared on purpose for them, or an invitation for a meal.	他们赤身裸体，不顾习俗。他们舔手，被要求时不会过来或等待。他们不接受别人送来的食物，或特意为他们准备的食物，或用餐邀请。
te na kumbhimukhā paṭiggaṇhanti na kaḷopimukhā paṭiggaṇhanti na eḷakamantaraṃ na daṇḍamantaraṃ na musalamantaraṃ na dvinnaṃ bhuñjamānānaṃ na gabbhiniyā na pāyamānāya na purisantaragatāya na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṃ na maṃsaṃ na suraṃ na merayaṃ na thusodakaṃ pivanti.	They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who has a man in her home; or where there’s a dog waiting or flies buzzing. They accept no fish or meat or liquor or wine, and drink no beer.	他们不从罐子或碗里接受任何东西；不从养羊的人那里接受；不从家里有武器或铲子的人那里接受；不从夫妻正在吃饭的地方接受；不从有孕妇、哺乳期妇女或家里有男人的地方接受；不从有狗等待或苍蝇嗡嗡叫的地方接受。他们不接受鱼、肉、酒或葡萄酒，也不喝啤酒。
Te ekāgārikā vā honti ekālopikā, dvāgārikā vā honti dvālopikā … pe … sattāgārikā vā honti sattālopikā.	They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls.	他们只去一家乞食，只吃一口，或两家两口，最多七家七口。
Ekissāpi dattiyā yāpenti, dvīhipi dattīhi yāpenti … pe … sattahipi dattīhi yāpenti.	They feed on one saucer a day, two saucers a day, up to seven saucers a day.	他们每天吃一碟，两天吃两碟，最多七天吃七碟。
Ekāhikampi āhāraṃ āhārenti, dvīhikampi āhāraṃ āhārenti … pe … sattāhikampi āhāraṃ āhārenti. Iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyuttā viharantī”ti.	They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live committed to the practice of eating food at set intervals.”	他们每天吃一次，两天吃一次，最多一周吃一次，甚至两周吃一次。他们致力于有规律地进食。”

“Kiṃ pana te, aggivessana, tāvatakeneva yāpentī”ti?	“But Aggivessana, do they get by on so little?”	“但是，阿吉韦萨那，他们能靠这么少的东西维持生计吗？”
“No hidaṃ, bho gotama.	“No, Master Gotama.	“不，乔达摩大师。
Appekadā, bho gotama, uḷārāni uḷārāni khādanīyāni khādanti, uḷārāni uḷārāni bhojanāni bhuñjanti, uḷārāni uḷārāni sāyanīyāni sāyanti, uḷārāni uḷārāni pānāni pivanti.	Sometimes they eat a variety of luxury foods and drink a variety of luxury beverages.	有时他们会吃各种奢侈的食物，喝各种奢侈的饮料。
Te imaṃ kāyaṃ balaṃ gāhenti nāma, brūhenti nāma, medenti nāmā”ti.	They gather their body’s strength, build it up, and get fat.”	他们聚集身体的力量，增强它，然后变胖。”

“Yaṃ kho te, aggivessana, purimaṃ pahāya pacchā upacinanti, evaṃ imassa kāyassa ācayāpacayo hoti.	“What they earlier gave up, they later got back. That is how there is the increase and decrease of this body.	“他们先前放弃的，后来又得到了。身体就是这样增减的。
Kinti pana te, aggivessana, cittabhāvanā sutā”ti?	But Aggivessana, what have you heard about development of the mind?”	但是，阿吉韦萨那，你听过关于心智发展的事情吗？”
Cittabhāvanāya kho saccako nigaṇṭhaputto bhagavatā puṭṭho samāno na sampāyāsi.	When Saccaka was questioned by the Buddha about development of the mind, he was unable to answer.	当萨卡卡被佛陀问及心智发展时，他无法回答。

Atha kho bhagavā saccakaṃ nigaṇṭhaputtaṃ etadavoca:	So the Buddha said to Saccaka:	于是佛陀对萨卡卡说：
“yāpi kho te esā, aggivessana, purimā kāyabhāvanā bhāsitā sāpi ariyassa vinaye no dhammikā kāyabhāvanā.	“The development of physical endurance that you have described is not the legitimate development of physical endurance in the noble one’s training.	“你所描述的身体耐力的发展，并非圣者修行中合法的身体耐力发展。
Kāyabhāvanampi kho tvaṃ, aggivessana, na aññāsi, kuto pana tvaṃ cittabhāvanaṃ jānissasi?	And since you don’t even understand the development of physical endurance, how can you possibly understand the development of the mind?	既然你连身体耐力的发展都不明白，又怎能明白心智的发展呢？
Api ca, aggivessana, yathā abhāvitakāyo ca hoti abhāvitacitto ca, bhāvitakāyo ca hoti bhāvitacitto ca.	Still, as to how someone is undeveloped in physical endurance and mind, and how someone is developed in physical endurance and mind,	然而，关于一个人如何在身体耐力和心智方面未得到发展，以及一个人如何在身体耐力与心智方面得到发展，
Taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti.	listen and pay close attention, I will speak.”	请仔细听，我会说。”
“Evaṃ, bho”ti kho saccako nigaṇṭhaputto bhagavato paccassosi.	“Yes, sir,” replied Saccaka.	“是的，先生，”萨卡卡回答。
Bhagavā etadavoca:	The Buddha said this:	佛陀这样说：

“Kathañca, aggivessana, abhāvitakāyo ca hoti abhāvitacitto ca?	“And how is someone undeveloped in physical endurance and mind?	“一个人如何在身体耐力和心智上未得发展呢？
Idha, aggivessana, assutavato puthujjanassa uppajjati sukhā vedanā.	Take an uneducated ordinary person who has a pleasant feeling.	一个未经教导的普通人，他有愉悦的感受。
So sukhāya vedanāya phuṭṭho samāno sukhasārāgī ca hoti sukhasārāgitañca āpajjati.	When they experience pleasant feeling they become full of lust for it.	当他体验到愉悦的感受时，他充满了对它的欲望。
Tassa sā sukhā vedanā nirujjhati.	Then that pleasant feeling ceases.	然后那愉悦的感受消失了。
Sukhāya vedanāya nirodhā uppajjati dukkhā vedanā.	And when it ceases, a painful feeling arises.	当它消失时，痛苦的感受出现了。
So dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati.	When they experience painful feeling, they sorrow and pine and lament, beating their breast and falling into confusion.	当他体验到痛苦的感受时，他悲伤、憔悴、哀叹，捶胸顿足，陷入混乱。
Tassa kho esā, aggivessana, uppannāpi sukhā vedanā cittaṃ pariyādāya tiṭṭhati abhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṃ pariyādāya tiṭṭhati abhāvitattā cittassa.	Because their physical endurance is undeveloped, pleasant feelings occupy the mind. And because their mind is undeveloped, painful feelings occupy the mind.	因为他的身体耐力未得发展，愉悦的感受占据了他的心。又因为他的心智未得发展，痛苦的感受占据了他的心。
Yassa kassaci, aggivessana, evaṃ ubhatopakkhaṃ uppannāpi sukhā vedanā cittaṃ pariyādāya tiṭṭhati abhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṃ pariyādāya tiṭṭhati abhāvitattā cittassa, evaṃ kho, aggivessana, abhāvitakāyo ca hoti abhāvitacitto ca.	Someone whose mind is occupied by both pleasant and painful feelings like this is undeveloped in physical endurance and in mind.	一个心智被愉悦和痛苦感受如此占据的人，在身体耐力和心智上都未得发展。

Kathañca, aggivessana, bhāvitakāyo ca hoti bhāvitacitto ca?	And how is someone developed in physical endurance and mind?	一个人如何在身体耐力和心智上得到发展呢？
Idha, aggivessana, sutavato ariyasāvakassa uppajjati sukhā vedanā.	Take an educated noble-one's-disciple who has a pleasant feeling.	一个受过教育的圣者弟子，他有愉悦的感受。
So sukhāya vedanāya phuṭṭho samāno na sukhasārāgī ca hoti, na sukhasārāgitañca āpajjati.	When they experience pleasant feeling they don’t become full of lust for it.	当他体验到愉悦的感受时，他不会充满对它的欲望。
Tassa sā sukhā vedanā nirujjhati.	Then that pleasant feeling ceases.	然后那愉悦的感受消失了。
Sukhāya vedanāya nirodhā uppajjati dukkhā vedanā.	And when it ceases, painful feeling arises.	当它消失时，痛苦的感受出现了。
So dukkhāya vedanāya phuṭṭho samāno na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati.	When they experience painful feelings they don’t sorrow or pine or lament, beating their breast and falling into confusion.	当他体验到痛苦的感受时，他不会悲伤、憔悴、哀叹，捶胸顿足，陷入混乱。
Tassa kho esā, aggivessana, uppannāpi sukhā vedanā cittaṃ na pariyādāya tiṭṭhati bhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati bhāvitattā cittassa.	Because their physical endurance is developed, pleasant feelings don’t occupy the mind. And because their mind is developed, painful feelings don’t occupy the mind.	因为他的身体耐力得到了发展，愉悦的感受不会占据他的心。又因为他的心智得到了发展，痛苦的感受不会占据他的心。
Yassa kassaci, aggivessana, evaṃ ubhatopakkhaṃ uppannāpi sukhā vedanā cittaṃ na pariyādāya tiṭṭhati bhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati bhāvitattā cittassa. Evaṃ kho, aggivessana, bhāvitakāyo ca hoti bhāvitacitto cā”ti.	Someone whose mind is not occupied by both pleasant and painful feelings like this is developed in physical endurance and in mind.”	一个心智未被愉悦和痛苦感受如此占据的人，在身体耐力和心智上都得到了发展。”

“Evaṃ pasanno ahaṃ bhoto gotamassa.	“I am quite confident that Master Gotama	“我相当确信乔达摩大师
Bhavañhi gotamo bhāvitakāyo ca hoti bhāvitacitto cā”ti.	is developed in physical endurance and in mind.”	在身体耐力和心智上都得到了发展。”
“Addhā kho te ayaṃ, aggivessana, āsajja upanīya vācā bhāsitā,	“Your words are clearly invasive and intrusive, Aggivessana.	“你的话显然具有侵犯性和冒犯性，阿吉韦萨那。
api ca te ahaṃ byākarissāmi.	Nevertheless, I will answer you.	然而，我会回答你。
Yato kho ahaṃ, aggivessana, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito, taṃ vata me uppannā vā sukhā vedanā cittaṃ pariyādāya ṭhassati, uppannā vā dukkhā vedanā cittaṃ pariyādāya ṭhassatīti netaṃ ṭhānaṃ vijjatī”ti.	Ever since I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness, it has not been possible for any pleasant or painful feeling to occupy my mind.”	自从我剃发留须，穿上赭色僧袍，离家出家以来，任何愉悦或痛苦的感觉都无法占据我的心。”

“Na hi nūna bhoto gotamassa uppajjati tathārūpā sukhā vedanā yathārūpā uppannā sukhā vedanā cittaṃ pariyādāya tiṭṭheyya; na hi nūna bhoto gotamassa uppajjati tathārūpā dukkhā vedanā yathārūpā uppannā dukkhā vedanā cittaṃ pariyādāya tiṭṭheyyā”ti.

“Surely you must have had feelings so pleasant or so painful that they could occupy your mind?”

“你肯定有过如此愉悦或如此痛苦的感受，以至于它们能占据你的心，不是吗？”

+

36.2 – (buddha’s story of asceticism before awakening)

• 36.2.2 (learned samādhi of nothingsness from āḷāra kālāma)
• 36.2.4 (outsiders also have 5ind (indria)!)
• 36.2.4 (learned samādhi of neither perception nor non perception from rāma-putta)
• 36.2.6 (3 similes of fire sticks)
• 36.2.8 (established mindfulness, unmuddled, but too much energy)
• 36.2.10 ([wrong] jhāna of holding the breath)
• 36.2.12 (decrease food intake)

“Kiñhi no siyā, aggivessana?	“How could I not, Aggivessana?	“我怎么会没有呢，阿吉韦萨那？
Idha me, aggivessana, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:	Before my awakening—when I was still unawakened but intent on awakening—I thought:	在我觉醒之前——当我还没有觉醒但决心觉醒时——我曾想：
‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā.	‘Living in a house is cramped and dirty, but the life of one gone forth is wide open.	“居家生活狭窄污秽，而出家生活则广阔开放。
Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ.	It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.	居家之人难以过上完全圆满纯净的梵行生活，如同擦亮的贝壳。
Yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.	Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’	我何不剃去须发，穿上赭色僧袍，从在家生活中出家呢？”
So kho ahaṃ, aggivessana, aparena samayena daharova samāno, susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā, akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajiṃ.	Some time later, while still black-haired, blessed with youth, in the prime of life—though my mother and father wished otherwise, weeping with tearful faces—I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.	一段时间后，我仍是黑发，青春年少，风华正茂——尽管我的父母不愿，泪流满面——我剃去须发，穿上赭色僧袍，从在家生活中出家了。
So evaṃ pabbajito samāno kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ:	Once I had gone forth I set out to discover what is skillful, seeking the supreme state of sublime peace. I approached Āḷāra Kālāma and said to him:	出家后，我开始探寻什么是善巧，寻求崇高寂静的至上境界。我走近阿罗罗·迦罗摩，对他说：
‘icchāmahaṃ, āvuso kālāma, imasmiṃ dhammavinaye brahmacariyaṃ caritun’ti.	‘Reverend Kālāma, I wish to live the spiritual life in this Dharma and training.’	“尊敬的迦罗摩，我希望在这佛法和修行中过梵行生活。”
Evaṃ vutte, aggivessana, āḷāro kālāmo maṃ etadavoca:	Āḷāra Kālāma replied:	阿罗罗·迦罗摩回答道：
‘viharatāyasmā,	‘Stay, venerable.	“请留下，尊者。
tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti.	this Dharma is such that a sensible person can soon realize their own tradition with their own insight and live having achieved it.’	这佛法是如此，一个明智的人很快就能用自己的洞察力证悟自己的传统并住于其中。”
So kho ahaṃ, aggivessana, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ.	I quickly memorized that Dharma.	我很快就记住了那佛法。
So kho ahaṃ, aggivessana, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi, ahañceva aññe ca.	So far as lip-recital and oral recitation were concerned, I spoke with knowledge and the authority of the elders. I claimed to know and see, and so did others.	就口头背诵而言，我以知识和长者的权威说话。我声称知道和看到，其他人也一样。
Tassa mayhaṃ, aggivessana, etadahosi:	Then it occurred to me:	然后我想到：
‘na kho āḷāro kālāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti,	‘It is not solely by mere earned-trust that Āḷāra Kālāma declares: “I realize this Dharma with my own insight, and live having achieved it.”	“阿罗罗·迦罗摩宣称：‘我以自己的洞察力证悟此佛法，并住于其中。’并非仅仅因为纯粹的信任。
addhā āḷāro kālāmo imaṃ dhammaṃ jānaṃ passaṃ viharatī’ti.	Surely he meditates knowing and seeing this Dharma.’	他肯定是通过禅修来知晓和看到这佛法的。”

Atha khvāhaṃ, aggivessana, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ:	So I approached Āḷāra Kālāma and said to him:	于是我走近阿罗罗·迦罗摩，对他说：
‘kittāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti?	‘Reverend Kālāma, to what extent do you say you’ve realized this Dharma with your own insight?’	“尊敬的迦罗摩，你声称你以自己的洞察力证悟了这佛法达到何种程度？”
Evaṃ vutte, aggivessana, āḷāro kālāmo ākiñcaññāyatanaṃ pavedesi.	When I said this, he declared the dimension of nothingness.	我这样说时，他宣称了空无边处。

Tassa mayhaṃ, aggivessana, etadahosi:	Then it occurred to me:	然后我想到：
‘na kho āḷārasseva kālāmassa atthi saddhā, mayhampatthi saddhā;	‘It’s not just Āḷāra Kālāma who has earned-trust,	“不仅仅是阿罗罗·迦罗摩拥有信任、
na kho āḷārasseva kālāmassa atthi vīriyaṃ, mayhampatthi vīriyaṃ;	energy,	精进、
na kho āḷārasseva kālāmassa atthi sati, mayhampatthi sati;	rememberfulness,	正念、
na kho āḷārasseva kālāmassa atthi samādhi, mayhampatthi samādhi;	undistractible-lucidity,	不散乱的清明、
na kho āḷārasseva kālāmassa atthi paññā, mayhampatthi paññā;	and wisdom; I too have these things.	和智慧；我也有这些。
yannūnāhaṃ yaṃ dhammaṃ āḷāro kālāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyyan’ti.	Why don’t I make an effort to realize the same teaching that Āḷāra Kālāma says he has realized with his own insight?’	我为什么不努力去证悟阿罗罗·迦罗摩声称他以自己的洞察力证悟的相同教义呢？”
So kho ahaṃ, aggivessana, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.	I quickly realized that Dharma with my own insight, and lived having achieved it.	我很快就以自己的洞察力证悟了那佛法，并住于其中。

Atha khvāhaṃ, aggivessana, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ:	So I approached Āḷāra Kālāma and said to him:	于是我走近阿罗罗·迦罗摩，对他说：
‘ettāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti?	‘Reverend Kālāma, have you realized this Dharma with your own insight up to this point, and declare it having achieved it?’	“尊敬的迦罗摩，你是否已经以自己的洞察力证悟这佛法达到此程度，并宣称已达此境界？”
‘Ettāvatā kho ahaṃ, āvuso, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemī’ti.	‘I have, reverend.’	“是的，尊敬的。”
‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti.	‘I too have realized this Dharma with my own insight up to this point, and live having achieved it.’	“我也已经以自己的洞察力证悟这佛法达到此程度，并住于其中。”
‘Lābhā no, āvuso, suladdhaṃ no, āvuso,	‘We are fortunate, reverend, so very fortunate	“我们很幸运，尊敬的，非常幸运
ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma.	to see a venerable such as yourself as one of our spiritual companions!	能看到像你这样的尊者成为我们的修行同伴！
Iti yāhaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi;	So The Dharma that I’ve realized with my own insight, and declare having achieved it, you’ve realized with your own insight, and live having achieved it.	所以，我以自己的洞察力证悟并宣称已达此境界的佛法，你以自己的洞察力证悟并住于其中。
yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi tamahaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi.	The Dharma that you’ve realized with your own insight, and live having achieved it, I’ve realized with my own insight, and declare having achieved it.	你以自己的洞察力证悟并住于其中的佛法，我以自己的洞察力证悟并宣称已达此境界。
Iti yāhaṃ dhammaṃ jānāmi taṃ tvaṃ dhammaṃ jānāsi; yaṃ tvaṃ dhammaṃ jānāsi tamahaṃ dhammaṃ jānāmi.	So The Dharma that I know, you know, and The Dharma you know, I know.	因此，我所知之法，你亦知；你所知之法，我亦知。
Iti yādiso ahaṃ tādiso tuvaṃ, yādiso tuvaṃ tādiso ahaṃ.	I am like you and you are like me.	我像你，你像我。
Ehi dāni, āvuso, ubhova santā imaṃ gaṇaṃ pariharāmā’ti.	Come now, reverend! We should both lead this community together.’	来吧，尊敬的！我们都应该一起领导这个僧团。”
Iti kho, aggivessana, āḷāro kālāmo ācariyo me samāno attano antevāsiṃ maṃ samānaṃ attanā samasamaṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi.	And that is how my teacher Āḷāra Kālāma placed me, his student, on the same position as him, and honored me with lofty praise.	我师阿罗罗·迦罗摩就是这样把我这个学生置于与他同等的位置，并以崇高的赞誉尊敬我。
Tassa mayhaṃ, aggivessana, etadahosi:	Then it occurred to me:	然后我想到：
‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti.	‘this Dharma doesn’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana. It only leads as far as rebirth in the dimension of nothingness.’	“这佛法并不能导向厌离、离欲、止息、寂静、洞察、觉醒和涅槃。它只能导向在空无边处的重生。”
So kho ahaṃ, aggivessana, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.	Realizing that this Dharma was inadequate, I left disappointed.	我意识到这佛法不足，便失望地离开了。

So kho ahaṃ, aggivessana, kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ:	I set out to discover what is skillful, seeking the supreme state of sublime peace. I approached Uddaka, son of Rāma, and said to him:	我开始探索何为善巧，寻求崇高寂静的至上境界。我走近了罗摩之子郁陀迦，对他说：
‘icchāmahaṃ, āvuso, imasmiṃ dhammavinaye brahmacariyaṃ caritun’ti.	‘Reverend, I wish to live the spiritual life in this Dharma and training.’	“尊者，我希望在这佛法和训练中过修行生活。”
Evaṃ vutte, aggivessana, udako rāmaputto maṃ etadavoca:	Uddaka replied:	郁陀迦回答说：
‘viharatāyasmā,	‘Stay, venerable.	“留下吧，尊者。
tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti.	this Dharma is such that a sensible person can soon realize their own tradition with their own insight and live having achieved it.’	这佛法是这样的，一个明智的人很快就能以自己的洞察力证悟自己的传统，并活出它。”
So kho ahaṃ, aggivessana, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ.	I quickly memorized that Dharma.	我很快就记住了那佛法。
So kho ahaṃ, aggivessana, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi, ahañceva aññe ca.	So far as lip-recital and oral recitation were concerned, I spoke with knowledge and the authority of the elders. I claimed to know and see, and so did others.	就口诵和口头背诵而言，我以知识和长老们的权威发言。我声称知道和看到，其他人也一样。
Tassa mayhaṃ, aggivessana, etadahosi:	Then it occurred to me:	然后我想到：
‘na kho rāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi.	‘It is not solely by mere earned-trust that Rāma declared: “I realize this Dharma with my own insight, and live having achieved it.”	“罗摩宣称：‘我以自己的洞察力证悟这佛法，并活出它。’这并非仅仅基于信任。
Addhā rāmo imaṃ dhammaṃ jānaṃ passaṃ vihāsī’ti.	Surely he meditated knowing and seeing this Dharma.’	他肯定是通过禅修来知晓和看到这佛法的。”
Atha khvāhaṃ, aggivessana, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ:	So I approached Uddaka, son of Rāma, and said to him:	于是我走近罗摩之子郁陀迦，对他说：
‘kittāvatā no āvuso rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti?	‘Reverend, to what extent did Rāma say he’d realized this Dharma with his own insight?’	“尊者，罗摩说他以自己的洞察力证悟这佛法达到了什么程度？”
Evaṃ vutte, aggivessana, udako rāmaputto nevasaññānāsaññāyatanaṃ pavedesi.	When I said this, Uddaka, son of Rāma, declared the dimension of neither perception nor non-perception.	我这样说时，罗摩之子郁陀迦宣称了非想非非想处。
Tassa mayhaṃ, aggivessana, etadahosi:	Then it occurred to me:	然后我想到：
‘na kho rāmasseva ahosi saddhā, mayhampatthi saddhā;	‘It’s not just Rāma who had earned-trust,	“不仅仅是罗摩拥有信任、
na kho rāmasseva ahosi vīriyaṃ, mayhampatthi vīriyaṃ;	energy,	精进、
na kho rāmasseva ahosi sati, mayhampatthi sati;	rememberfulness,	正念、
na kho rāmasseva ahosi samādhi, mayhampatthi samādhi;	undistractible-lucidity,	不散乱的清明、
na kho rāmasseva ahosi paññā, mayhampatthi paññā;	and wisdom; I too have these things.	和智慧；我也有这些。
yannūnāhaṃ yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi tassa dhammassa sacchikiriyāya padaheyyan’ti.	Why don’t I make an effort to realize the same teaching that Rāma said he had realized with his own insight?’	我为什么不努力去证悟罗摩声称他以自己的洞察力证悟的相同教义呢？”
So kho ahaṃ, aggivessana, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.	I quickly realized that Dharma with my own insight, and lived having achieved it.	我很快就以自己的洞察力证悟了那佛法，并活出它。

Atha khvāhaṃ, aggivessana, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ:	So I approached Uddaka, son of Rāma, and said to him:	于是我走近罗摩之子郁陀迦，对他说：
‘ettāvatā no āvuso rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti?	‘Reverend, had Rāma realized this Dharma with his own insight up to this point, and declared it having achieved it?’	“尊者，罗摩是否已经以自己的洞察力证悟这佛法达到此程度，并宣称已达此境界？”
‘Ettāvatā kho āvuso rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti.	‘He had, reverend.’	“是的，尊者。”
‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti.	‘I too have realized this Dharma with my own insight up to this point, and live having achieved it.’	“我也已经以自己的洞察力证悟这佛法达到此程度，并住于其中。”
‘Lābhā no, āvuso, suladdhaṃ no, āvuso,	‘We are fortunate, reverend, so very fortunate	“我们很幸运，尊者，非常幸运
ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma.	to see a venerable such as yourself as one of our spiritual companions!	能看到像你这样的尊者成为我们的修行同伴！
Iti yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi, taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi; yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi, taṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi.	The Dharma that Rāma had realized with his own insight, and declared having achieved it, you have realized with your own insight, and live having achieved it. The Dharma that you’ve realized with your own insight, and live having achieved it, Rāma had realized with his own insight, and declared having achieved it.	罗摩以自己的洞察力证悟并宣称已达此境界的佛法，你以自己的洞察力证悟并住于其中。你以自己的洞察力证悟并住于其中的佛法，罗摩以自己的洞察力证悟并宣称已达此境界。
Iti yaṃ dhammaṃ rāmo abhiññāsi taṃ tvaṃ dhammaṃ jānāsi; yaṃ tvaṃ dhammaṃ jānāsi taṃ dhammaṃ rāmo abhiññāsi.	So The Dharma that Rāma directly knew, you know, and The Dharma you know, Rāma directly knew.	所以，罗摩直接知道的佛法，你亦知；你所知的佛法，罗摩直接知道。
Iti yādiso rāmo ahosi tādiso tuvaṃ; yādiso tuvaṃ tādiso rāmo ahosi.	Rāma was like you and you are like Rāma.	罗摩像你，你像罗摩。
Ehi dāni, āvuso, tuvaṃ imaṃ gaṇaṃ pariharā’ti.	Come now, reverend! You should lead this community.’	来吧，尊者！你应该领导这个僧团。”
Iti kho, aggivessana, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne ca maṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi.	And that is how my spiritual companion Uddaka, son of Rāma, placed me in the position of a teacher, and honored me with lofty praise.	我这位修行同伴罗摩之子郁陀迦就是这样将我置于教师的位置，并以崇高的赞誉尊敬我。
Tassa mayhaṃ, aggivessana, etadahosi:	Then it occurred to me:	然后我想到：
‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti.	‘this Dharma doesn’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana. It only leads as far as rebirth in the dimension of neither perception nor non-perception.’	“这佛法并不能导向厌离、离欲、止息、寂静、洞察、觉醒和涅槃。它只能导向在非想非非想处的重生。”
So kho ahaṃ, aggivessana, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.	Realizing that this Dharma was inadequate, I left disappointed.	我意识到这佛法不足，便失望地离开了。

So kho ahaṃ, aggivessana, kiṅkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno magadhesu anupubbena cārikaṃ caramāno yena uruvelā senānigamo tadavasariṃ.	I set out to discover what is skillful, seeking the supreme state of sublime peace. Traveling stage by stage in the Magadhan lands, I arrived at Senanigama near Uruvelā.	我开始探索何为善巧，寻求崇高寂静的至上境界。我在摩揭陀地区逐站游历，抵达优楼频罗附近的塞那尼伽马。
Tatthaddasaṃ ramaṇīyaṃ bhūmibhāgaṃ, pāsādikañca vanasaṇḍaṃ, nadiñca sandantiṃ setakaṃ supatitthaṃ ramaṇīyaṃ, samantā ca gocaragāmaṃ.	There I saw a delightful park, a lovely grove with a flowing river that was clean and charming, with smooth banks. And nearby was a village to go for alms.	在那里，我看到一个令人愉悦的公园，一片可爱的树林，一条清澈迷人的河流，河岸平缓。附近还有一个村庄可以乞食。
Tassa mayhaṃ, aggivessana, etadahosi:	Then it occurred to me:	然后我想到：
‘ramaṇīyo vata bho bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā ramaṇīyā, samantā ca gocaragāmo.	‘This park is truly delightful, a lovely grove with a flowing river that’s clean and charming, with smooth banks. And nearby there’s a village to go for alms.	“这个公园真令人愉悦，一片可爱的树林，一条清澈迷人的河流，河岸平缓。附近还有一个村庄可以乞食。
Alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāyā’ti.	This is good enough for a respectable person who wishes to put forth effort in meditation.’	这对于一个希望努力禅修的正直之人来说，已经足够了。”
So kho ahaṃ, aggivessana, tattheva nisīdiṃ	So I sat down right there, thinking:	于是我便坐在那里，心想：
‘alamidaṃ padhānāyā’ti.	‘This is good enough for meditation.’	“这对于禅修来说已经足够了。”

Apissumaṃ, aggivessana, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā.	And then these three examples, which were neither supernaturally inspired, nor learned before in the past, occurred to me.	然后，我心中浮现出这三个例子，它们既不是超自然灵感，也不是过去学到的。
Seyyathāpi, aggivessana, allaṃ kaṭṭhaṃ sasnehaṃ udake nikkhittaṃ.	Suppose there was a green, sappy log, and it was lying in water.	假设有一根青涩多汁的木头，它躺在水里。
Atha puriso āgaccheyya uttarāraṇiṃ ādāya:	Then a person comes along with a drill-stick, thinking	然后一个人拿着钻木棒走过来，想着
‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti.	to light a fire and produce heat.	要生火取暖。
Taṃ kiṃ maññasi, aggivessana,	What do you think, Aggivessana?	你觉得呢，阿吉韦萨那？
api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ, udake nikkhittaṃ, uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā”ti?	By drilling the stick against that green, sappy log lying in the water, could they light a fire and produce heat?”	通过用钻木棒摩擦那根躺在水里的青涩多汁的木头，他们能生火取暖吗？”
“No hidaṃ, bho gotama”.	“No, Master Gotama.	“不能，乔达摩大师。
“Taṃ kissa hetu”?	Why not?	为什么不能？
“Aduñhi, bho gotama, allaṃ kaṭṭhaṃ sasnehaṃ, tañca pana udake nikkhittaṃ.	Because it’s a green, sappy log, and it’s lying in the water.	因为它是一根青涩多汁的木头，而且它躺在水里。
Yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.	That person will eventually get weary and frustrated.”	那个人最终会感到疲倦和沮丧。”
“Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho, so ca ajjhattaṃ na suppahīno hoti, na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.	“In the same way, there are ascetics and brahmins who don’t live withdrawn in body and mind from sensual pleasures. They haven’t internally given up or stilled desire, affection, stupefaction, thirst, and passion for sensual pleasures. Regardless of whether or not they feel painful, sharp, severe, acute feelings due to overexertion, they are incapable of knowledge and vision, of supreme awakening.	“同样地，有些沙门婆罗门身心并未远离感官享乐。他们内心没有放弃或平息对感官享乐的欲望、爱慕、愚痴、渴求和热情。无论他们是否因过度努力而感受到痛苦、剧烈、严重、尖锐的感受，他们都无法获得知识和洞见，无法获得至高无上的觉醒。
No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.
Ayaṃ kho maṃ, aggivessana, paṭhamā upamā paṭibhāsi anacchariyā pubbe assutapubbā.	This was the first example that occurred to me.	这是我心中浮现的第一个例子。

Aparāpi kho maṃ, aggivessana, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.	Then a second example occurred to me.	然后我心中浮现了第二个例子。
Seyyathāpi, aggivessana, allaṃ kaṭṭhaṃ sasnehaṃ, ārakā udakā thale nikkhittaṃ.	Suppose there was a green, sappy log, and it was lying on dry land far from the water.	假设有一根青涩多汁的木头，它躺在远离水的旱地上。
Atha puriso āgaccheyya uttarāraṇiṃ ādāya:	Then a person comes along with a drill-stick, thinking	然后一个人拿着钻木棒走过来，想着
‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti.	to light a fire and produce heat.	要生火取暖。
Taṃ kiṃ maññasi, aggivessana,	What do you think, Aggivessana?	你觉得呢，阿吉韦萨那？
api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ, ārakā udakā thale nikkhittaṃ, uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya tejo pātukareyyā”ti?	By drilling the stick against that green, sappy log on dry land far from water, could they light a fire and produce heat?”	通过用钻木棒摩擦那根躺在远离水的旱地上的青涩多汁的木头，他们能生火取暖吗？”
“No hidaṃ, bho gotama”.	“No, Master Gotama.	“不能，乔达摩大师。
“Taṃ kissa hetu”?	Why not?	为什么不能？
“Aduñhi, bho gotama, allaṃ kaṭṭhaṃ sasnehaṃ, kiñcāpi ārakā udakā thale nikkhittaṃ.	Because it’s still a green, sappy log, despite the fact that it’s lying on dry land far from water.	因为它仍然是一根青涩多汁的木头，尽管它躺在远离水的旱地上。
Yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.	That person will eventually get weary and frustrated.”	那个人最终会感到疲倦和沮丧。”
“Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ na suppahīno hoti, na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.	“In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. But they haven’t internally given up or stilled desire, affection, stupefaction, thirst, and passion for sensual pleasures. Regardless of whether or not they feel painful, sharp, severe, acute feelings due to overexertion, they are incapable of knowledge and vision, of supreme awakening.	“同样地，有些沙门婆罗门身心远离感官享乐。但他们内心没有放弃或平息对感官享乐的欲望、爱慕、愚痴、渴求和热情。无论他们是否因过度努力而感受到痛苦、剧烈、严重、尖锐的感受，他们都无法获得知识和洞见，无法获得至高无上的觉醒。
Ayaṃ kho maṃ, aggivessana, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā	This was the second example that occurred to me.	这是我心中浮现的第二个例子。

Aparāpi kho maṃ, aggivessana, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.	Then a third example occurred to me.	然后我心中浮现了第三个例子。
Seyyathāpi, aggivessana, sukkhaṃ kaṭṭhaṃ koḷāpaṃ, ārakā udakā thale nikkhittaṃ.	Suppose there was a dried up, withered log, and it was lying on dry land far from the water.	假设有一根干枯的木头，它躺在远离水的旱地上。
Atha puriso āgaccheyya uttarāraṇiṃ ādāya:	Then a person comes along with a drill-stick, thinking	然后一个人拿着钻木棒走过来，想着
‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti.	to light a fire and produce heat.	要生火取暖。
Taṃ kiṃ maññasi, aggivessana,	What do you think, Aggivessana?	你觉得呢，阿吉韦萨那？
api nu so puriso amuṃ sukkhaṃ kaṭṭhaṃ koḷāpaṃ, ārakā udakā thale nikkhittaṃ, uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā”ti?	By drilling the stick against that dried up, withered log on dry land far from water, could they light a fire and produce heat?”	通过用钻木棒摩擦那根躺在远离水的旱地上的干枯木头，他们能生火取暖吗？”
“Evaṃ, bho gotama”.	“Yes, Master Gotama.	“能，乔达摩大师。
“Taṃ kissa hetu”?	Why is that?	为什么会这样？
“Aduñhi, bho gotama, sukkhaṃ kaṭṭhaṃ koḷāpaṃ, tañca pana ārakā udakā thale nikkhittan”ti.	Because it’s a dried up, withered log, and it’s lying on dry land far from water.”	因为它是一根干枯的木头，而且它躺在远离水的旱地上。”
“Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho, so ca ajjhattaṃ suppahīno hoti suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.	“In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. And they have internally given up and stilled desire, affection, stupefaction, thirst, and passion for sensual pleasures. Regardless of whether or not they feel painful, sharp, severe, acute feelings due to overexertion, they are capable of knowledge and vision, of supreme awakening.	“同样地，有些沙门婆罗门身心远离感官享乐。而且他们内心已经放弃并平息了对感官享乐的欲望、爱慕、愚痴、渴求和热情。无论他们是否因过度努力而感受到痛苦、剧烈、严重、尖锐的感受，他们都能够获得知识和洞见，能够获得至高无上的觉醒。
Ayaṃ kho maṃ, aggivessana, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.	This was the third example that occurred to me.	这是我心中浮现的第三个例子。
Imā kho maṃ, aggivessana, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā.	These are the three examples, which were neither supernaturally inspired, nor learned before in the past, that occurred to me.	这三个例子，既不是超自然灵感，也不是过去学到的，就是这样在我心中浮现的。

Tassa mayhaṃ, aggivessana, etadahosi:	Then it occurred to me:	然后我想到：
‘yannūnāhaṃ dantebhi dantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇheyyaṃ abhinippīḷeyyaṃ abhisantāpeyyan’ti.	‘Why don’t I, with teeth clenched and tongue pressed against the roof of my mouth, squeeze, squash, and torture mind with mind.’	‘我为什么不咬紧牙关，舌抵上颚，用心来挤压、压碎和折磨我的心呢？’
So kho ahaṃ, aggivessana, dantebhi dantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi.	So that’s what I did,	于是我就这么做了，
Tassa mayhaṃ, aggivessana, dantebhi dantamādhāya jivhāya tāluṃ āhacca cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti.	until sweat ran from my armpits.	直到汗水从我的腋下流出。
Seyyathāpi, aggivessana, balavā puriso dubbalataraṃ purisaṃ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya;	It was like when a strong man grabs a weaker man by the head or throat or shoulder and squeezes, squashes, and tortures them.	这就像一个强壮的人抓住一个较弱的人的头、喉咙或肩膀，然后挤压、压碎和折磨他们一样。
evameva kho me, aggivessana, dantebhi dantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti.	In the same way, with teeth clenched and tongue pressed against the roof of my mouth, I squeezed, squashed, and tortured mind with mind until sweat ran from my armpits.	同样地，我咬紧牙关，舌抵上颚，用心来挤压、压碎和折磨我的心，直到汗水从我的腋下流出。
Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato.	My energy was roused up and unflagging, and my rememberfulness was established and lucid, but my body was disturbed, not pacified, because I’d pushed too hard with that painful striving.	我的精力被唤起，毫不松懈，我的正念坚定而清晰，但我的身体却感到不安，没有平静，因为我用那痛苦的努力推得太猛了。
Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.	But even such painful feeling did not occupy my mind.	但即使如此痛苦的感受也未能占据我的心。

Tassa mayhaṃ, aggivessana, etadahosi:	Then it occurred to me:	然后我想到：
‘yannūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti.	‘Why don’t I practice the breathless jhāna?’	‘我为什么不练习无呼吸的禅那呢？’
So kho ahaṃ, aggivessana, mukhato ca nāsato ca assāsapassāse uparundhiṃ.	So I cut off my breathing through my mouth and nose.	于是我通过口和鼻停止了呼吸。
Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti.	But then winds came out my ears making a loud noise,	但随后风声从我的耳朵里发出巨大的响声，
Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti;	like the puffing of a blacksmith’s bellows.	就像铁匠的风箱在呼哧作响。
evameva kho me, aggivessana, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti.
Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato.	My energy was roused up and unflagging, and my rememberfulness was established and lucid, but my body was disturbed, not pacified, because I’d pushed too hard with that painful striving.	我的精力被唤起，毫不松懈，我的正念坚定而清晰，但我的身体却感到不安，没有平静，因为我用那痛苦的努力推得太猛了。
Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.	But even such painful feeling did not occupy my mind.	但即使如此痛苦的感受也未能占据我的心。

Tassa mayhaṃ, aggivessana, etadahosi:	Then it occurred to me:	然后我想到：
‘yannūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti.	‘Why don’t I keep practicing the breathless jhāna?’	‘我为什么不继续练习无呼吸的禅那呢？’
So kho ahaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ.	So I cut off my breathing through my mouth and nose and ears.	于是我通过口、鼻和耳朵停止了呼吸。
Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti.	But then strong winds ground my head,	但随后强风在我的头中研磨，
Seyyathāpi, aggivessana, balavā puriso tiṇhena sikharena muddhani abhimattheyya;	like a strong man was drilling into my head with a sharp point.	就像一个强壮的人用尖锐的工具钻我的头一样。
evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti.
Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato.	My energy was roused up and unflagging, and my rememberfulness was established and lucid, but my body was disturbed, not pacified, because I’d pushed too hard with that painful striving.	我的精力被唤起，毫不松懈，我的正念坚定而清晰，但我的身体却感到不安，没有平静，因为我用那痛苦的努力推得太猛了。
Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.	But even such painful feeling did not occupy my mind.	但即使如此痛苦的感受也未能占据我的心。

Tassa mayhaṃ, aggivessana, etadahosi:	Then it occurred to me:	然后我想到：
‘yannūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti.	‘Why don’t I keep practicing the breathless jhāna?’	‘我为什么不继续练习无呼吸禅那？’
So kho ahaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ.	So I cut off my breathing through my mouth and nose and ears.	于是我堵住口鼻耳停止呼吸。
Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti.	But then I got a severe headache,	但接着我感到剧烈的头痛，
Seyyathāpi, aggivessana, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṃ dadeyya;	like a strong man was tightening a tough leather strap around my head.	就像一个强壮的人用一条坚韧的皮带紧紧勒住我的头。
evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti.
Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato.	My energy was roused up and unflagging, and my rememberfulness was established and lucid, but my body was disturbed, not pacified, because I’d pushed too hard with that painful striving.	我的精力被唤起，毫不松懈，我的正念坚定而清晰，但我的身体却感到不安，没有平静，因为我用那痛苦的努力推得太猛了。
Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.	But even such painful feeling did not occupy my mind.	但即使如此痛苦的感受也未能占据我的心。

Tassa mayhaṃ, aggivessana, etadahosi:	Then it occurred to me:	然后我想到：
‘yannūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti.	‘Why don’t I keep practicing the breathless jhāna?’	‘我为什么不继续练习无呼吸禅那？’
So kho ahaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ.	So I cut off my breathing through my mouth and nose and ears.	于是我堵住口鼻耳停止呼吸。
Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṃ parikantanti.	But then strong winds carved up my belly,	但接着强风撕扯我的腹部，
Seyyathāpi, aggivessana, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya;	like an expert butcher or their apprentice was slicing my belly open with a meat cleaver.	就像一个熟练的屠夫或其学徒用切肉刀剖开我的腹部。
evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṃ parikantanti.
Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato.	My energy was roused up and unflagging, and my rememberfulness was established and lucid, but my body was disturbed, not pacified, because I’d pushed too hard with that painful striving.	我的精力被唤起，毫不松懈，我的正念坚定而清晰，但我的身体却感到不安，没有平静，因为我用那痛苦的努力推得太猛了。
Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.	But even such painful feeling did not occupy my mind.	但即使如此痛苦的感受也未能占据我的心。

Tassa mayhaṃ, aggivessana, etadahosi:	Then it occurred to me:	然后我想到：
‘yannūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti.	‘Why don’t I keep practicing the breathless jhāna?’	‘我为什么不继续练习无呼吸的禅那呢？’
So kho ahaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ.	So I cut off my breathing through my mouth and nose and ears.	于是我堵住口鼻耳停止呼吸。
Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṃ ḍāho hoti.	But then there was an intense burning in my body,	但随即我的身体感到剧烈的灼烧，
Seyyathāpi, aggivessana, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ;	like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals.	就像两个强壮的人抓住一个虚弱的人的胳膊，在灼热的炭火坑上烧灼他。
evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṃ ḍāho hoti.
Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato.	My energy was roused up and unflagging, and my rememberfulness was established and lucid, but my body was disturbed, not pacified, because I’d pushed too hard with that painful striving.	我的精力被唤起，毫不松懈，我的正念坚定而清晰，但我的身体却感到不安，没有平静，因为我用那痛苦的努力推得太猛了。
Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.	But even such painful feeling did not occupy my mind.	但即使如此痛苦的感受也未能占据我的心。
Apissu maṃ, aggivessana, devatā disvā evamāhaṃsu:	Then some deities saw me and said:	然后一些神祇看到我，说：
‘kālaṅkato samaṇo gotamo’ti.	‘The ascetic Gotama is dead.’	“苦行者乔达摩死了。”
Ekaccā devatā evamāhaṃsu:	Others said:	另一些人说：
‘na kālaṅkato samaṇo gotamo, api ca kālaṃ karotī’ti.	‘He’s not dead, but he’s dying.’	“他没死，但他快要死了。”
Ekaccā devatā evamāhaṃsu:	Others said:	另一些人说：
‘na kālaṅkato samaṇo gotamo, napi kālaṃ karoti, arahaṃ samaṇo gotamo, vihāro tveva so arahato evarūpo hotī’ti.	‘He’s not dead or dying. The ascetic Gotama is a perfected one, for that is how the perfected ones live.’	“他既没死也没快死。苦行者乔达摩是一位圆满者，因为圆满者就是这样生活的。”

Tassa mayhaṃ, aggivessana, etadahosi:	Then it occurred to me:	然后我想到：
‘yannūnāhaṃ sabbaso āhārupacchedāya paṭipajjeyyan’ti.	‘Why don’t I practice completely cutting off food?’	‘我为什么不彻底断食呢？’
Atha kho maṃ, aggivessana, devatā upasaṅkamitvā etadavocuṃ:	But deities came to me and said:	但有天神来到我面前说：
‘mā kho tvaṃ, mārisa, sabbaso āhārupacchedāya paṭipajji.	‘Good sir, don’t practice totally cutting off food.	‘善士，不要彻底断食。
Sace kho tvaṃ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṃ dibbaṃ ojaṃ lomakūpehi ajjhohāressāma, tāya tvaṃ yāpessasī’ti.	If you do, we’ll infuse divine nectar into your pores and you will live on that.’	如果你这样做，我们会将甘露注入你的毛孔，你将靠此生存。’
Tassa mayhaṃ, aggivessana, etadahosi:	Then I thought:	然后我心想：
‘ahañceva kho pana sabbaso ajajjitaṃ paṭijāneyyaṃ, imā ca me devatā dibbaṃ ojaṃ lomakūpehi ajjhohāreyyuṃ, tāya cāhaṃ yāpeyyaṃ, taṃ mamassa musā’ti.	‘If I claim to be completely fasting while these deities are infusing divine nectar in my pores, that would be a lie on my part.’	‘如果我声称完全禁食，而这些天神却在我的毛孔中注入甘露，那对我来说将是谎言。’
So kho ahaṃ, aggivessana, tā devatā paccācikkhāmi, ‘halan’ti vadāmi.	So I dismissed those deities, saying, ‘There’s no need.’	于是我遣散了那些天神，说：‘没有必要。’

Tassa mayhaṃ, aggivessana, etadahosi:	Then it occurred to me:	然后我想到：
‘yannūnāhaṃ thokaṃ thokaṃ āhāraṃ āhāreyyaṃ, pasataṃ pasataṃ, yadi vā muggayūsaṃ, yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsan’ti.	‘Why don’t I just take a little bit of food each time, a cup of broth made from mung beans, lentils, chick peas, or green gram.’	‘我为什么不每次只吃一点食物呢，比如一小杯由绿豆、扁豆、鹰嘴豆或绿小扁豆制成的汤。’
So kho ahaṃ, aggivessana, thokaṃ thokaṃ āhāraṃ āhāresiṃ, pasataṃ pasataṃ, yadi vā muggayūsaṃ, yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsaṃ.	So that’s what I did,	于是我就这样做了，
Tassa mayhaṃ, aggivessana, thokaṃ thokaṃ āhāraṃ āhārayato, pasataṃ pasataṃ, yadi vā muggayūsaṃ, yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsaṃ, adhimattakasimānaṃ patto kāyo hoti.	until my body became extremely emaciated.	直到我的身体变得极其消瘦。
Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā; evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya.	Due to eating so little, my limbs became like the joints of an eighty year old or a corpse,	由于吃得太少，我的四肢变得像八十岁老人或尸体的关节，
Seyyathāpi nāma oṭṭhapadaṃ; evamevassu me ānisadaṃ hoti tāyevappāhāratāya.	my bottom became like a camel’s hoof,	我的臀部变得像骆驼的蹄子，
Seyyathāpi nāma vaṭṭanāvaḷī; evamevassu me piṭṭhikaṇṭako uṇṇatāvanato hoti tāyevappāhāratāya.	my vertebrae stuck out like beads on a string,	我的脊椎骨突出，像一串珠子，
Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti; evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya.	and my ribs were as gaunt as the broken-down rafters on an old barn.	我的肋骨瘦得像旧谷仓破败的椽子。
Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti; evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya.	Due to eating so little, the gleam of my eyes sank deep in their sockets, like the gleam of water sunk deep down a well.	由于吃得太少，我眼睛的光泽深深地陷在眼窝里，就像水的光泽深深地陷在井底一样。
Seyyathāpi nāma tittakālābu āmakacchinno vātātapena samphuṭito hoti sammilāto; evamevassu me sīsacchavi samphuṭitā hoti sammilātā tāyevappāhāratāya.	Due to eating so little, my scalp shriveled and withered like a green bitter-gourd in the wind and sun.	由于吃得太少，我的头皮像风吹日晒下的青苦瓜一样萎缩干瘪。

So kho ahaṃ, aggivessana, udaracchaviṃ parimasissāmīti piṭṭhikaṇṭakaṃyeva pariggaṇhāmi, piṭṭhikaṇṭakaṃ parimasissāmīti udaracchaviṃyeva pariggaṇhāmi, yāvassu me, aggivessana, udaracchavi piṭṭhikaṇṭakaṃ allīnā hoti tāyevappāhāratāya.	Due to eating so little, the skin of my belly stuck to my backbone, so that when I tried to rub the skin of my belly I grabbed my backbone, and when I tried to rub my backbone I rubbed the skin of my belly.	由于吃得太少，我的腹部皮肤贴着脊椎骨，以至于我试图揉搓腹部皮肤时，却抓住了脊椎骨，而当我试图揉搓脊椎骨时，却揉搓了腹部皮肤。
So kho ahaṃ, aggivessana, vaccaṃ vā muttaṃ vā karissāmīti tattheva avakujjo papatāmi tāyevappāhāratāya.	Due to eating so little, when I tried to urinate or defecate I fell face down right there.	由于吃得太少，当我试图小便或大便时，就直接脸朝下摔倒在地。
So kho ahaṃ, aggivessana, imameva kāyaṃ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṃ, aggivessana, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya.	Due to eating so little, when I tried to relieve my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell out.	由于吃得太少，当我试图用手按摩四肢来缓解身体时，发根腐烂的头发就掉了下来。
Apissu maṃ, aggivessana, manussā disvā evamāhaṃsu: ‘kāḷo samaṇo gotamo’ti.	Then some people saw me and said: ‘The ascetic Gotama is black.’	然后有些人看到我，说：“苦行者乔达摩是黑色的。”
Ekacce manussā evamāhaṃsu: ‘na kāḷo samaṇo gotamo, sāmo samaṇo gotamo’ti.	Some said: ‘He’s not black, he’s brown.’	有些人说：“他不是黑色的，他是棕色的。”
Ekacce manussā evamāhaṃsu: ‘na kāḷo samaṇo gotamo, napi sāmo, maṅguracchavi samaṇo gotamo’ti.	Some said: ‘He’s neither black nor brown. The ascetic Gotama has tawny skin.’	有些人说：“他既不是黑色也不是棕色。苦行者乔达摩是黄褐色的皮肤。”
Yāvassu me, aggivessana, tāva parisuddho chavivaṇṇo pariyodāto upahato hoti tāyevappāhāratāya.	That’s how far the pure, bright complexion of my skin had been ruined by taking so little food.	我的皮肤纯净明亮的肤色，就是这样因摄取极少食物而被毁坏了。

+

36.3 – (recall first jhāna experience as boy)

• 36.3.2 (eat some food for enough energy to do 4j)

Tassa mayhaṃ, aggivessana, etadahosi:	Then I thought:	然后我想到：
‘ye kho keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṃsu, etāvaparamaṃ, nayito bhiyyo.	‘Whatever ascetics and brahmins have experienced painful, sharp, severe, acute feelings due to overexertion—whether in the past, future, or present—this is as far as it goes, no-one has done more than this.	“无论过去、未来或现在，任何苦行者和婆罗门因过度精进而经历的痛苦、剧烈、严重、尖锐的感受——这便是极限了，没有人能比这做得更多。
Yepi hi keci anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayissanti, etāvaparamaṃ, nayito bhiyyo.
Yepi hi keci etarahi samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, etāvaparamaṃ, nayito bhiyyo.
Na kho panāhaṃ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammā alamariyañāṇadassanavisesaṃ.	But I have not achieved any superhuman distinction in knowledge and vision worthy of the noble ones by this severe, grueling work.	但我通过这种严酷、艰苦的修行，并未获得任何超人的知识和洞见，不值得圣者称赞。
Siyā nu kho añño maggo bodhāyā’ti?	Could there be another path to awakening?’	难道还有另一条通向觉醒的道路吗？’
Tassa mayhaṃ, aggivessana, etadahosi:	Then it occurred to me:	然后我想到：
‘abhijānāmi kho panāhaṃ pitu sakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharitā.	‘I recall sitting in the cool shade of the rose-apple tree while my father the Sakyan was off working. Quite secluded from sensual pleasures, secluded from unskillful Dharmas, I entered and remained in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.	‘我记得父亲释迦族人外出劳作时，我坐在玫瑰苹果树凉爽的树荫下。完全远离感官享乐，远离不善法，我进入并安住于初禅，其中有离生喜乐，并伴有寻思和评估。
Siyā nu kho eso maggo bodhāyā’ti?	Could that be the path to awakening?’	那会是通向觉醒的道路吗？’
Tassa mayhaṃ, aggivessana, satānusāri viññāṇaṃ ahosi:	Stemming from that memory came the realization:	从那个记忆中，我认识到：
‘eseva maggo bodhāyā’ti.	‘That is the path to awakening!’	‘那就是通向觉醒的道路！’
Tassa mayhaṃ, aggivessana, etadahosi:	Then it occurred to me:	然后我想到：
‘kiṃ nu kho ahaṃ tassa sukhassa bhāyāmi, yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti?	‘Why am I afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful Dharmas?’	‘我为什么害怕那种快乐呢，因为它与感官享乐和不善法无关？’
Tassa mayhaṃ, aggivessana, etadahosi:	Then I thought:	然后我心想：
‘na kho ahaṃ tassa sukhassa bhāyāmi, yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti.	‘I’m not afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful Dharmas.’	‘我不害怕那种快乐，因为它与感官享乐和不善法无关。’

Tassa mayhaṃ, aggivessana, etadahosi:	Then I thought:	然后我想到：
‘na kho taṃ sukaraṃ sukhaṃ adhigantuṃ evaṃ adhimattakasimānaṃ pattakāyena, yannūnāhaṃ oḷārikaṃ āhāraṃ āhāreyyaṃ odanakummāsan’ti.	‘I can’t achieve that pleasure with a body so excessively emaciated. Why don’t I eat some solid food, some rice and porridge?’	“我这过于消瘦的身体无法获得那种愉悦。我何不吃点固体食物，一些米饭和粥呢？”
So kho ahaṃ, aggivessana, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ.	So I ate some solid food.	于是我就吃了一些固体食物。
Tena kho pana maṃ, aggivessana, samayena pañca bhikkhū paccupaṭṭhitā honti:	Now at that time the five monks were attending on me, thinking:	当时有五位比丘侍奉着我，心想：
‘yaṃ kho samaṇo gotamo dhammaṃ adhigamissati, taṃ no ārocessatī’ti.	‘The ascetic Gotama will tell us of any truth that he realizes.’	“苦行者乔达摩将告诉我们他所证悟的任何真理。”
Yato kho ahaṃ, aggivessana, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ, atha me te pañca bhikkhū nibbijja pakkamiṃsu:	But when I ate some solid food, they left disappointed in me, saying:	但当我吃了一些固体食物后，他们对我感到失望，说：
‘bāhulliko samaṇo gotamo, padhānavibbhanto, āvatto bāhullāyā’ti.	‘The ascetic Gotama has become indulgent; he has strayed from the struggle and returned to indulgence.’	“苦行者乔达摩变得放纵了；他偏离了斗争，又回到了放纵。”

So kho ahaṃ, aggivessana, oḷārikaṃ āhāraṃ āhāretvā, balaṃ gahetvā, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsiṃ.	After eating solid food and gathering my strength, quite secluded from sensual pleasures, secluded from unskillful Dharmas, I entered and remained in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.	吃过固体食物并恢复体力后，我完全远离感官享乐，远离不善法，进入并安住于初禅，其中有离生喜乐，并伴有寻思和评估。
Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati.	But even such pleasant feeling did not occupy my mind.	但即使如此愉悦的感受也未能占据我的心。
Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihāsiṃ.	As the directed-thought and evaluation were stilled, I entered and remained in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.	随着寻思和评估的平息，我进入并安住于第二禅，其中有定生喜乐，内心清净自信，心一境性，没有寻思和评估。
Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati.	But even such pleasant feeling did not occupy my mind.	但即使如此愉悦的感受也未能占据我的心。
Pītiyā ca virāgā upekkhako ca vihāsiṃ, sato ca sampajāno. Sukhañca kāyena paṭisaṃvedesiṃ yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja vihāsiṃ.	And with the fading away of rapture, I entered and remained in the third jhāna, where I meditated with equanimous-observation, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’	随着喜的消退，我进入并安住于第三禅，在那里我以平等心观修，正念和觉知，亲自用血肉之躯体验快乐，对此圣者宣称：“平等心和正念，安住于快乐中禅修。”
Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati.	But even such pleasant feeling did not occupy my mind.	但即使如此愉悦的感受也未能占据我的心。
Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihāsiṃ.	With the giving up of pleasure and pain, and the ending of former happiness and sadness, I entered and remained in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and rememberfulness.	随着苦乐的舍弃，以及先前乐忧的止息，我进入并安住于第四禅，无苦无乐，以清净的平等心和正念。
Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati.	But even such pleasant feeling did not occupy my mind.	但即使如此愉悦的感受也未能占据我的心。

So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ.	When my mind had undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—I extended it toward recollection of past lives.	当我的心如此专注、明亮、无染、无垢、柔顺、易用、稳定、不动摇地进入三摩地时，我将它导向宿命智。
So anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ—ekampi jātiṃ … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi.	I recollected my many kinds of past lives, with features and details.	我以特征和细节回忆起我的许多前世。
Ayaṃ kho me, aggivessana, rattiyā paṭhame yāme paṭhamā vijjā adhigatā;	This was the first knowledge, which I achieved in the first watch of the night.	这是第一个知识，我在夜里的初夜时分获得。
avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato.	Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is assiduous, ardent, and resolute.	无明被摧毁，知识生起；黑暗被摧毁，光明生起，就像一位精进、热忱、坚定的禅修者所发生的那样。
Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati.	But even such pleasant feeling did not occupy my mind.	但即使如此愉悦的感受也未能占据我的心。

So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ.	When my mind had undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the death and rebirth of sentient beings.	当我的心如此专注、明亮、无染、无垢、柔顺、易用、稳定、不动摇地进入三摩地时，我将它导向众生生死轮回的知识。
So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi … pe …	With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds.	我以清净而超人天眼，看到众生逝去和再生——劣等与优等，美丽与丑陋，在善趣或恶趣。我明白了众生如何根据他们的业力而再生。
ayaṃ kho me, aggivessana, rattiyā majjhime yāme dutiyā vijjā adhigatā;	This was the second knowledge, which I achieved in the middle watch of the night.	这是第二个知识，我在夜里的中夜时分获得。
avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato.	Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is assiduous, ardent, and resolute.	无明被摧毁，知识生起；黑暗被摧毁，光明生起，就像一位精进、热忱、坚定的禅修者所发生的那样。
Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati.	But even such pleasant feeling did not occupy my mind.	但即使如此愉悦的感受也未能占据我的心。

So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ.	When my mind had undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the ending of defilements.	当我的心如此专注、明亮、无染、无垢、柔顺、易用、稳定、不动摇地进入三摩地时，我将它导向烦恼的灭尽智。
So ‘idaṃ dukkhan’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ.	I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’	我真正明白了：“这是苦”……“这是苦的起源”……“这是苦的止息”……“这是导致苦止息的修行。”
‘Ime āsavā’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ.	I truly understood: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements.’	我真正明白了：“这些是烦恼”……“这是烦恼的起源”……“这是烦恼的止息”……“这是导致烦恼止息的修行。”
Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccittha.	Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance.	如此了知和见证，我的心从感官欲、欲求再生和无明的烦恼中解脱。
Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi.	When it was freed, I knew it was freed.	当它解脱时，我便知它已解脱。
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ.	I understood: ‘Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.’	我明白了：“轮回已尽；梵行已圆满；该做的都已做完；不再回到任何存在状态。”
Ayaṃ kho me, aggivessana, rattiyā pacchime yāme tatiyā vijjā adhigatā;	This was the third knowledge, which I achieved in the last watch of the night.	这是第三个知识，我在夜里的后夜时分获得。
avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato.	Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is assiduous, ardent, and resolute.	无明被摧毁，知识生起；黑暗被摧毁，光明生起，就像一位精进、热忱、坚定的禅修者所发生的那样。
Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati.	But even such pleasant feeling did not occupy my mind.	但即使如此愉悦的感受也未能占据我的心。

Abhijānāmi kho panāhaṃ, aggivessana, anekasatāya parisāya dhammaṃ desetā.	Aggivessana, I recall teaching the Dhamma to an assembly of many hundreds,	阿吉韦萨那，我记得我曾向数百人的集会讲授佛法，
Apissu maṃ ekameko evaṃ maññati:	and each person thinks	每个人都认为
‘mamevārabbha samaṇo gotamo dhammaṃ desetī’ti.	that I am teaching the Dhamma especially for them.	我正在专门为他们讲授佛法。
Na kho panetaṃ, aggivessana, evaṃ daṭṭhabbaṃ;	But it should not be seen like this.	但它不应该被这样看待。
yāvadeva viññāpanatthāya tathāgato paresaṃ dhammaṃ deseti.	The Realized One teaches others only so that they can understand.	如来只是为了让人们能够理解而教导他人。
So kho ahaṃ, aggivessana, tassāyeva kathāya pariyosāne, tasmiṃyeva purimasmiṃ samādhinimitte ajjhattameva cittaṃ saṇṭhapemi sannisādemi ekodiṃ karomi samādahāmi, yena sudaṃ niccakappaṃ viharāmī”ti.	When that talk is finished, I still, settle, unify, and undistractify-&-lucidify my mind in samādhi internally, using the same meditation subject as a basis of undistractible-lucidity that I used before, which is my usual meditation.”	当谈话结束后，我仍然在内心静止、安顿、统一我的心，并以我以前用过的、我常用的禅修主题为基础，保持专注和清明。”

“Okappaniyametaṃ bhoto gotamassa yathā taṃ arahato sammāsambuddhassa.	“I’d believe that of Master Gotama, just like a perfected one, a fully awakened Buddha.	“我愿意相信乔达摩大师，就像一位圆满者，一位完全觉悟的佛陀。
Abhijānāti kho pana bhavaṃ gotamo divā supitā”ti?	But do you ever recall sleeping during the day?”	但是你还记得白天睡觉吗？”
“Abhijānāmahaṃ, aggivessana, gimhānaṃ pacchime māse pacchābhattaṃ piṇḍapātapaṭikkanto catugguṇaṃ saṅghāṭiṃ paññapetvā dakkhiṇena passena sato sampajāno niddaṃ okkamitā”ti.	“I do recall that in the last month of the summer, I have spread out my outer robe folded in four and lain down in the lion’s posture—on the right side, placing one foot on top of the other—rememberful and aware.”	“我记得在夏季的最后一个月，我曾将我的外袍叠成四层铺开，以狮子卧姿——右侧卧，一脚放在另一脚上——保持正念和觉知。”
“Etaṃ kho, bho gotama, eke samaṇabrāhmaṇā sammohavihārasmiṃ vadantī”ti?	“Some ascetics and brahmins call that a deluded abiding.”	“有些沙门婆罗门称之为迷惑的住处。”
“Na kho, aggivessana, ettāvatā sammūḷho vā hoti asammūḷho vā.	“That’s not how to define whether someone is deluded or not.	“那不是定义一个人是否迷惑的方式。
Api ca, aggivessana, yathā sammūḷho ca hoti asammūḷho ca,	But as to how to define whether someone is deluded or not,	但至于如何定义一个人是否迷惑，
taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti.	listen and pay close attention, I will speak.”	请仔细听，我将说。”
“Evaṃ, bho”ti kho saccako nigaṇṭhaputto bhagavato paccassosi.	“Yes, sir,” replied Saccaka.	“是的，先生，”萨卡卡回答。
Bhagavā etadavoca:	The Buddha said this:	佛陀这样说：

“Yassa kassaci, aggivessana, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā appahīnā, tamahaṃ ‘sammūḷho’ti vadāmi.	“Whoever has not given up the defilements—corruptions that lead to future lives and are hurtful, resulting in suffering and future rebirth, old age, and death—is deluded, I say.	“凡未断除烦恼者——那些导致未来生命并造成伤害、导致痛苦和未来再生、衰老和死亡的腐败——我称之为迷惑。
Āsavānañhi, aggivessana, appahānā sammūḷho hoti.	For it’s not giving up the defilements that makes you deluded.	因为未断除烦恼使你迷惑。
Yassa kassaci, aggivessana, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā pahīnā, tamahaṃ ‘asammūḷho’ti vadāmi.	Whoever has given up the defilements—corruptions that lead to future lives and are hurtful, resulting in suffering and future rebirth, old age, and death—is not deluded, I say.	凡已断除烦恼者——那些导致未来生命并造成伤害、导致痛苦和未来再生、衰老和死亡的腐败——我称之为不迷惑。
Āsavānañhi, aggivessana, pahānā asammūḷho hoti.	For it’s giving up the defilements that makes you not deluded.	因为断除烦恼使你不迷惑。

Tathāgatassa kho, aggivessana, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.	The Realized One has given up the defilements—corruptions that lead to future lives and are hurtful, resulting in suffering and future rebirth, old age, and death. He has cut them off at the root, made them like a palm stump, obliterated them so they are unable to arise in the future.	如来已经断除了烦恼——那些导致未来生命并造成伤害、导致痛苦和未来再生、衰老和死亡的腐败。他已将它们斩草除根，使其如棕榈树桩，彻底根除，以致将来无法再生。
Seyyathāpi, aggivessana, tālo matthakacchinno abhabbo puna virūḷhiyā;	Just as a palm tree with its crown cut off is incapable of further growth,	正如一棵被砍掉树冠的棕榈树无法继续生长一样，
evameva kho, aggivessana, tathāgatassa ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā”ti.	in the same way, the Realized One has given up the defilements so they are unable to arise in the future.”	同样地，如来已经断除烦恼，使其将来无法再生。”

Evaṃ vutte, saccako nigaṇṭhaputto bhagavantaṃ etadavoca:	When he had spoken, Saccaka said to him:	do: 当他说完时，萨卡卡对他说：
“acchariyaṃ, bho gotama, abbhutaṃ, bho gotama.	“It’s incredible, Master Gotama, it’s amazing!	“真是不可思议，乔达摩大师，太神奇了！
Yāvañcidaṃ bhoto gotamassa evaṃ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṃ arahato sammāsambuddhassa.	When Master Gotama is repeatedly attacked with inappropriate and intrusive criticism, the complexion of his skin brightens and the color of his face becomes clear, just like a perfected one, a fully awakened Buddha.	当乔达摩大师一再受到不恰当和冒犯性的批评时，他的肤色反而更加明亮，脸上的气色也更加清澈，就像一位圆满者，一位完全觉悟的佛陀。
Abhijānāmahaṃ, bho gotama, pūraṇaṃ kassapaṃ vādena vādaṃ samārabhitā.	I recall taking on Pūraṇa Kassapa in debate.	我记得曾与富楼那迦叶辩论。
Sopi mayā vādena vādaṃ samāraddho aññenaññaṃ paṭicari, bahiddhā kathaṃ apanāmesi, kopañca dosañca appaccayañca pātvākāsi.	He dodged the issue, distracting the discussion with irrelevant points, and displaying irritation, hate, and bitterness.	他回避问题，用无关紧要的论点转移话题，并表现出恼怒、憎恨和怨恨。
Bhoto pana gotamassa evaṃ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṃ arahato sammāsambuddhassa.	But when Master Gotama is repeatedly attacked with inappropriate and intrusive criticism, the complexion of his skin brightens and the color of his face becomes clear, just like a perfected one, a fully awakened Buddha.	但是当乔达摩大师一再受到不恰当和冒犯性的批评时，他的肤色反而更加明亮，脸上的气色也更加清澈，就像一位圆满者，一位完全觉悟的佛陀。
Abhijānāmahaṃ, bho gotama, makkhaliṃ gosālaṃ … pe …	I recall taking on Makkhali Gosāla,	我记得曾与末伽梨·拘舍罗、
ajitaṃ kesakambalaṃ …	Ajita Kesakambala,	阿耆多·翅舍钦婆罗、
pakudhaṃ kaccāyanaṃ …	Pakudha Kaccāyana,	婆浮陀·迦旃延、
sañjayaṃ belaṭṭhaputtaṃ …	Sañjaya Belaṭṭhiputta,	散若耶·毗罗胝子、
nigaṇṭhaṃ nāṭaputtaṃ vādena vādaṃ samārabhitā.	and Nigaṇṭha Nātaputta in debate.	和尼乾陀·若提子辩论。
Sopi mayā vādena vādaṃ samāraddho aññenaññaṃ paṭicari, bahiddhā kathaṃ apanāmesi, kopañca dosañca appaccayañca pātvākāsi.	They all dodged the issue, distracting the discussion with irrelevant points, and displaying irritation, hate, and bitterness.	他们都回避问题，用无关紧要的论点转移话题，并表现出恼怒、憎恨和怨恨。
Bhoto pana gotamassa evaṃ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṃ arahato sammāsambuddhassa.	But when Master Gotama is repeatedly attacked with inappropriate and intrusive criticism, the complexion of his skin brightens and the color of his face becomes clear, just like a perfected one, a fully awakened Buddha.	但是当乔达摩大师一再受到不恰当和冒犯性的批评时，他的肤色反而更加明亮，脸上的气色也更加清澈，就像一位圆满者，一位完全觉悟的佛陀。
Handa ca dāni mayaṃ, bho gotama, gacchāma.	Well, now, Master Gotama, I must go.	好了，乔达摩大师，我必须走了。
Bahukiccā mayaṃ, bahukaraṇīyā”ti.	I have many duties, and much to do.”	我有很多职责，很多事情要做。”
“Yassadāni tvaṃ, aggivessana, kālaṃ maññasī”ti.	“Please, Aggivessana, go at your convenience.”	“请便，阿吉韦萨那，请随意。”

Atha kho saccako nigaṇṭhaputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmīti.

Then Saccaka, the son of Jain parents, having approved and agreed with what the Buddha said, got up from his seat and left.

然后，耆那教徒的儿子萨卡卡，认可并同意佛陀所说的话，从座位上起身离开了。

+

MN 37 Cūḷa-taṇhā-saṅkhaya: Shorter Discourse on Ending of Craving

+ all- all

• 37.1 - (Sakka, lord of gods, asks Buddha for brief summary of holy life)
• 37.2 - (Mahāmoggallāna visits heaven to check on Sakka)
• 37.3 - (Mahāmoggallāna shakes the palace to inspire assiduity)
• 37.4 - (Mahāmoggallāna quizzes Sakka on Buddha’s talk)
• 37.5 - (Mahāmoggallāna visits Buddha, Buddha gives same talk again (3rd time))

	(derived from B. Sujato 2018/12)	（来源于B. Sujato 2018/12）
Evaṃ me sutaṃ—​	So I have heard.	我曾听闻。
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde.	At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother.	有一次，佛陀住在舍卫城附近的东园，鹿子母讲堂。
Atha kho sakko devānamindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho sakko devānamindo bhagavantaṃ etadavoca:	And then Sakka, lord of gods, went up to the Buddha, bowed, stood to one side, and said to him:	然后众神之主释提桓因走到佛陀面前，顶礼，站立在一旁，对他说：
“kittāvatā nu kho, bhante, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti?	“Sir, how do you briefly define a monk who is freed through the ending of craving, who has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal, and is best among gods and humans?”	“世尊，您如何简要地定义一位通过灭尽贪欲而解脱的比丘，他已达到最终目的，最终庇护所，最终梵行，最终目标，并且是诸天和人类中最优秀的？”

“Idha, devānaminda, bhikkhuno sutaṃ hoti:	“Lord of Gods, it’s when a monk has heard:	“诸天之主，是当一个比丘听闻：
‘sabbe dhammā nālaṃ abhinivesāyā’ti.	‘Nothing is worth clinging on to.’	‘没有什么值得执着。’
Evañcetaṃ, devānaminda, bhikkhuno sutaṃ hoti:	When a monk has heard that	当一个比丘听闻到
‘sabbe dhammā nālaṃ abhinivesāyā’ti.	nothing is worth clinging on to,	没有什么值得执着时，
So sabbaṃ dhammaṃ abhijānāti; sabbaṃ dhammaṃ abhiññāya sabbaṃ dhammaṃ parijānāti; sabbaṃ dhammaṃ pariññāya yaṃ kiñci vedanaṃ vedeti—	they directly know all things. Directly knowing all things, they completely understand all things. Having completely understood all things, when they experience any kind of feeling—pleasant, unpleasant, or neutral—	他直接了知一切事物。直接了知一切事物后，他完全理解一切事物。完全理解一切事物后，当他体验任何一种感受——愉悦的、不愉悦的或中性的——
sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati.	they meditate observing impermanence, dispassion, cessation, and letting go in those feelings.	他禅修观察这些感受中的无常、离欲、止息和放下。
So tāsu vedanāsu aniccānupassī viharanto, virāgānupassī viharanto, nirodhānupassī viharanto, paṭinissaggānupassī viharanto na kiñci loke upādiyati.	Meditating in this way, they don’t grasp at anything in the world.	如此禅修，他对世间的一切都不执着。
Anupādiyaṃ na paritassati, aparitassaṃ paccattaññeva parinibbāyati:	Not grasping, they’re not anxious. Not being anxious, they personally become nirvana'd.	不执着，他便不焦虑。不焦虑，他便亲证涅槃。
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’	他明白了：‘轮回已尽，梵行已圆满，该做的都已做完，不再回到任何存在状态。’
Ettāvatā kho, devānaminda, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti.	That’s how I briefly define a monk who is freed through the ending of craving, who has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal, and is best among gods and humans.”	这就是我简要定义一个通过灭尽贪欲而解脱的比丘的方式，他已达到最终目的，最终庇护所，最终梵行，最终目标，并且是诸天和人类中最优秀的。”

Atha kho sakko devānamindo bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.

Then Sakka, lord of gods, having approved and agreed with what the Buddha said, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.

然后，众神之主释提桓因认可并同意佛陀所说的话，顶礼并恭敬地右绕佛陀，然后就在那里消失了。

Tena kho pana samayena āyasmā mahāmoggallāno bhagavato avidūre nisinno hoti.	Now, at that time Venerable Mahāmoggallāna was sitting not far from the Buddha.	那时，尊者大目犍连正坐在离佛陀不远的地方。
Atha kho āyasmato mahāmoggallānassa etadahosi:	Then Venerable Mahāmoggallāna thought:	然后尊者大目犍连想：
“kiṃ nu kho so yakkho bhagavato bhāsitaṃ abhisamecca anumodi udāhu no;	“Did that spirit comprehend what the Buddha said when he agreed with him, or not?	“那个天人同意佛陀的话时，他是否理解佛陀所说的呢？
yannūnāhaṃ taṃ yakkhaṃ jāneyyaṃ—	Why don’t I find out?”	我为什么不去弄清楚呢？”
yadi vā so yakkho bhagavato bhāsitaṃ abhisamecca anumodi yadi vā no”ti?
Atha kho āyasmā mahāmoggallāno—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—pubbārāme migāramātupāsāde antarahito devesu tāvatiṃsesu pāturahosi.	And then Venerable Mahāmoggallāna, as easily as a strong person would extend or contract their arm, vanished from the Eastern Monastery and reappeared among the gods of the Thirty-Three.	然后尊者大目犍连，就像一个强壮的人伸缩手臂一样容易，从东园消失，重新出现在三十三天神之中。
Tena kho pana samayena sakko devānamindo ekapuṇḍarīke uyyāne dibbehi pañcahi tūriyasatehi samappito samaṅgībhūto paricāreti.	Now at that time Sakka was amusing himself in the Single Lotus Park, supplied and provided with a divine orchestra.	那时，释提桓因正在莲华单园中娱乐，享受着天神乐队的供养。
Addasā kho sakko devānamindo āyasmantaṃ mahāmoggallānaṃ dūratova āgacchantaṃ.	Seeing Mahāmoggallāna coming off in the distance,	远远地看到大目犍连走过来，
Disvāna tāni dibbāni pañca tūriyasatāni paṭippaṇāmetvā yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ etadavoca:	he dismissed the orchestra, approached Mahāmoggallāna, and said:	他遣散了乐队，走向大目犍连，说：
“ehi kho, mārisa moggallāna, svāgataṃ, mārisa moggallāna.	“Come, my good Moggallāna! Welcome, good sir!	“来吧，我亲爱的大目犍连！欢迎你，善士！
Cirassaṃ kho, mārisa moggallāna, imaṃ pariyāyaṃ akāsi yadidaṃ idhāgamanāya.	It’s been a long time since you took the opportunity to come here.	你很久没有来这里了。
Nisīda, mārisa moggallāna, idamāsanaṃ paññattan”ti.	Sit, my good Moggallāna, this seat is for you.”	请坐，我亲爱的大目犍连，这个座位是为你准备的。”
Nisīdi kho āyasmā mahāmoggallāno paññatte āsane.	Mahāmoggallāna sat down on the seat spread out,	大目犍连坐在铺好的座位上，
Sakkopi kho devānamindo aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.	while Sakka took a low seat and sat to one side.	而释提桓因则坐到一个矮座上，坐到一边。
Ekamantaṃ nisinnaṃ kho sakkaṃ devānamindaṃ āyasmā mahāmoggallāno etadavoca:	Mahāmoggallāna said to him:	大目犍连对他说：
“yathā kathaṃ pana kho, kosiya, bhagavā saṃkhittena taṇhāsaṅkhayavimuttiṃ abhāsi?	“Kosiya, how did the Buddha briefly explain freedom through the ending of craving?	“憍尸迦，佛陀是如何简要地解释通过灭尽贪欲而获得解脱的呢？
Sādhu mayampi etissā kathāya bhāgino assāma savanāyā”ti.	Please share this talk with me so that I can also get to hear it.”	请把这次谈话告诉我，以便我也能听到。”

“Mayaṃ kho, mārisa moggallāna, bahukiccā bahukaraṇīyā—	“My good Moggallāna, I have many duties, and much to do,	“我亲爱的大目犍连，我有很多职责，很多事情要做，
appeva sakena karaṇīyena, api ca devānaṃyeva tāvatiṃsānaṃ karaṇīyena.	not only for myself, but also for the Gods of the Thirty-Three.	不仅是为了我自己，也是为了三十三天神。
Api ca, mārisa moggallāna, sussutaṃyeva hoti suggahitaṃ sumanasikataṃ sūpadhāritaṃ, yaṃ no khippameva antaradhāyati.	Besides, I quickly forget even things I’ve properly heard, learned, attended, and memorized.	此外，即使是我认真听过、学过、注意过、记住过的事情，我也很快就会忘记。
Bhūtapubbaṃ, mārisa moggallāna, devāsurasaṅgāmo samupabyūḷho ahosi.	Once upon a time, a battle was fought between the gods and the demons.	曾几何时，天神与阿修罗之间发生了一场战斗。
Tasmiṃ kho pana, mārisa moggallāna, saṅgāme devā jiniṃsu, asurā parājiniṃsu.	In that battle the gods won and the demons lost.	在那场战斗中，天神获胜，阿修罗落败。
So kho ahaṃ, mārisa moggallāna, taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tato paṭinivattitvā vejayantaṃ nāma pāsādaṃ māpesiṃ.	When I returned from that battle as a conqueror, I created the Palace of Victory.	当我从那场战斗中以胜利者的身份归来时，我建造了胜利宫殿。
Vejayantassa kho, mārisa moggallāna, pāsādassa ekasataṃ niyyūhaṃ.	The Palace of Victory has a hundred towers.	胜利宫殿有一百座高塔。
Ekekasmiṃ niyyūhe satta satta kūṭāgārasatāni.	Each tower has seven hundred chambers.	每座高塔有七百个房间。
Ekamekasmiṃ kūṭāgāre satta satta accharāyo.	Each chamber has seven nymphs.	每个房间有七位天女。
Ekamekissā accharāya satta satta paricārikāyo.	Each nymph has seven maidens.	每位天女有七个侍女。
Iccheyyāsi no tvaṃ, mārisa moggallāna, vejayantassa pāsādassa rāmaṇeyyakaṃ daṭṭhun”ti?	Would you like to see the lovely Palace of Victory?”	你愿意看看那可爱的胜利宫殿吗？”
Adhivāsesi kho āyasmā mahāmoggallāno tuṇhībhāvena.	Mahāmoggallāna consented in silence.	大目犍连默然同意了。

Atha kho sakko ca devānamindo vessavaṇo ca mahārājā āyasmantaṃ mahāmoggallānaṃ purakkhatvā yena vejayanto pāsādo tenupasaṅkamiṃsu.	Then, putting Venerable Mahāmoggallāna in front, Sakka, lord of gods, and Vessavaṇa, the Great King, went to the Palace of Victory.	然后，众神之主释提桓因和大天王毗沙门天，带领着尊者大目犍连前往胜利宫殿。
Addasaṃsu kho sakkassa devānamindassa paricārikāyo āyasmantaṃ mahāmoggallānaṃ dūratova āgacchantaṃ;	When they saw Moggallāna coming off in the distance, Sakka’s maidens,	当他们远远看到目犍连走过来时，释提桓因的天女们，
disvā ottappamānā hirīyamānā sakaṃ sakaṃ ovarakaṃ pavisiṃsu.	being prudent and discreet, each went to her own bedroom.	出于谨慎和谦逊，各自回到了自己的卧室。
Seyyathāpi nāma suṇisā sasuraṃ disvā ottappati hirīyati;	They were just like a daughter-in-law who is prudent and conscientious when they see their father-in-law.	她们就像一个谨慎而有责任心的儿媳妇，见到公公时那样。
evameva sakkassa devānamindassa paricārikāyo āyasmantaṃ mahāmoggallānaṃ disvā ottappamānā hirīyamānā sakaṃ sakaṃ ovarakaṃ pavisiṃsu.
Atha kho sakko ca devānamindo vessavaṇo ca mahārājā āyasmantaṃ mahāmoggallānaṃ vejayante pāsāde anucaṅkamāpenti anuvicarāpenti:	Then Sakka and Vessavaṇa encouraged Moggallāna to wander and explore the palace, saying:	然后释提桓因和毗沙门鼓励目犍连在宫殿中游览和探索，说：
“idampi, mārisa moggallāna, passa vejayantassa pāsādassa rāmaṇeyyakaṃ;	“See, in the palace, my good Moggallāna, this lovely thing!	“看，在宫殿里，我亲爱的大目犍连，这美好的事物！
idampi, mārisa moggallāna, passa vejayantassa pāsādassa rāmaṇeyyakan”ti.	And that lovely thing!”	还有那美好的事物！”
“Sobhati idaṃ āyasmato kosiyassa, yathā taṃ pubbe katapuññassa.	“That looks nice for Venerable Kosiya, just like for someone who has made merit in the past.	“这看起来很适合尊者憍尸迦，就像适合一位过去曾积德行善的人一样。
Manussāpi kiñcideva rāmaṇeyyakaṃ disvā evamāhaṃsu:	Humans, when they see something lovely, also say:	人类看到美好的事物时，也会说：
‘sobhati vata bho yathā devānaṃ tāvatiṃsānan’ti.	‘It looks nice enough for the Gods of the Thirty-Three!’	‘这看起来足够美妙，足以配得上三十三天神了！’

Tayidaṃ āyasmato kosiyassa sobhati, yathā taṃ pubbe katapuññassā”ti.	That looks nice for Venerable Kosiya, just like for someone who has made merit in the past.”	这看起来很适合尊者憍尸迦，就像适合一位过去曾积德行善的人一样。”
Atha kho āyasmato mahāmoggallānassa etadahosi:	Then Moggallāna thought:	然后目犍连心想：
“atibāḷhaṃ kho ayaṃ yakkho pamatto viharati.	“This spirit lives much too negligently.	“这个天人生活得太怠惰了。
Yannūnāhaṃ imaṃ yakkhaṃ saṃvejeyyan”ti.	Why don’t I stir up a sense of urgency in him?”	我何不激发他一种紧迫感呢？”
Atha kho āyasmā mahāmoggallāno tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi yathā vejayantaṃ pāsādaṃ pādaṅguṭṭhakena saṅkampesi sampakampesi sampavedhesi.	Then Moggallāna used his psychic power to make the Palace of Victory shake and rock and tremble with his big toe.	然后目犍连运用神通，用他的大脚趾使胜利宫殿摇晃、震动、颤抖。
Atha kho sakko ca devānamindo, vessavaṇo ca mahārājā, devā ca tāvatiṃsā acchariyabbhutacittajātā ahesuṃ:	Then Sakka, Vessavaṇa, and the Gods of the Thirty-Three, their minds full of wonder and amazement, thought:	然后释提桓因、毗沙门天和三十三天神，心中充满了惊奇和敬畏，心想：
“acchariyaṃ vata, bho, abbhutaṃ vata, bho.	“It’s incredible, it’s amazing!	“真是不可思议，太神奇了！
Samaṇassa mahiddhikatā mahānubhāvatā, yatra hi nāma dibbabhavanaṃ pādaṅguṭṭhakena saṅkampessati sampakampessati sampavedhessatī”ti.	The ascetic has such power and might that he makes the god’s home shake and rock and tremble with his big toe!”	这位沙门竟然有如此大的神通和力量，用他的大脚趾就能让天宫摇晃、震动、颤抖！”
Atha kho āyasmā mahāmoggallāno sakkaṃ devānamindaṃ saṃviggaṃ lomahaṭṭhajātaṃ viditvā sakkaṃ devānamindaṃ etadavoca:	Knowing that Sakka was shocked and awestruck, Moggallāna said to him:	目犍连知道释提桓因感到震惊和敬畏，于是对他说：

“yathā kathaṃ pana kho, kosiya, bhagavā saṃkhittena taṇhāsaṅkhayavimuttiṃ abhāsi?	“Kosiya, how did the Buddha briefly explain freedom through the ending of craving?	“憍尸迦，佛陀是如何简要地解释通过灭尽贪欲而获得解脱的呢？
Sādhu mayampi etissā kathāya bhāgino assāma savanāyā”ti.	Please share this talk with me so that I can also get to hear it.”	请把这次谈话告诉我，以便我也能听到。”

“Idhāhaṃ, mārisa moggallāna, yena bhagavā tenupasaṅkamiṃ; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsiṃ. Ekamantaṃ ṭhito kho ahaṃ, mārisa moggallāna, bhagavantaṃ etadavocaṃ:	“My dear Moggallāna, I approached the Buddha, bowed, stood to one side, and said to him:	“我亲爱的大目犍连，我走近佛陀，顶礼，站到一边，对他说：
‘kittāvatā nu kho, bhante, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan’ti?	‘Sir, how do you briefly define a monk who is freed with the ending of craving, who has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal, and is best among gods and humans?’	“世尊，您如何简要地定义一位通过灭尽贪欲而解脱的比丘，他已达到最终目的，最终庇护所，最终梵行，最终目标，并且是诸天和人类中最优秀的？”

Evaṃ vutte, mārisa moggallāna, bhagavā maṃ etadavoca:	When I had spoken the Buddha said to me:	我说完后，佛陀对我说：
‘idha, devānaminda, bhikkhuno sutaṃ hoti:	“Lord of Gods, it’s when a monk has heard:	“诸天之主，是当一个比丘听闻：
“sabbe dhammā nālaṃ abhinivesāyā”ti.	“Nothing is worth clinging on to.”	“没有什么值得执着。”
Evañcetaṃ, devānaminda, bhikkhuno sutaṃ hoti	When a monk has heard that	当一个比丘听闻到
“sabbe dhammā nālaṃ abhinivesāyā”ti.	nothing is worth clinging on to,	没有什么值得执着时，
So sabbaṃ dhammaṃ abhijānāti, sabbaṃ dhammaṃ abhiññāya sabbaṃ dhammaṃ parijānāti, sabbaṃ dhammaṃ pariññāya yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā.	they directly know all things. Directly knowing all things, they completely understand all things. Having completely understood all things, when they experience any kind of feeling—pleasant, unpleasant, or neutral—	他直接了知一切事物。直接了知一切事物后，他完全理解一切事物。完全理解一切事物后，当他体验任何一种感受——愉悦的、不愉悦的或中性的——
So tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati.	they meditate observing impermanence, dispassion, cessation, and letting go in those feelings.	他禅修观察这些感受中的无常、离欲、止息和放下。
So tāsu vedanāsu aniccānupassī viharanto, virāgānupassī viharanto, nirodhānupassī viharanto, paṭinissaggānupassī viharanto na kiñci loke upādiyati,	Meditating in this way, they don’t grasp at anything in the world.	如此禅修，他对世间的一切都不执着。
anupādiyaṃ na paritassati, aparitassaṃ paccattaññeva parinibbāyati:	Not grasping, they’re not anxious. Not being anxious, they personally become nirvana'd.	不执着，他便不焦虑。不焦虑，他便亲证涅槃。
“khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti pajānāti.	They understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.”	他明白了：“轮回已尽，梵行已圆满，该做的都已做完，不再回到任何存在状态。”
Ettāvatā kho, devānaminda, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan’ti.	That’s how I briefly define a monk who is freed through the ending of craving, who has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal, and is best among gods and humans.’	这就是我简要定义一个通过灭尽贪欲而解脱的比丘的方式，他已达到最终目的，最终庇护所，最终梵行，最终目标，并且是诸天和人类中最优秀的。”
Evaṃ kho me, mārisa moggallāna, bhagavā saṅkhittena taṇhāsaṅkhayavimuttiṃ abhāsī”ti.	That’s how the Buddha briefly explained freedom through the ending of craving to me.”	这就是佛陀向我简要解释通过灭尽贪欲而获得解脱的方式。”

Atha kho āyasmā mahāmoggallāno sakkassa devānamindassa bhāsitaṃ abhinanditvā anumoditvā—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—devesu tāvatiṃsesu antarahito pubbārāme migāramātupāsāde pāturahosi.	Moggallāna approved and agreed with what Sakka said. As easily as a strong person would extend or contract their arm, he vanished from among the Gods of the Thirty-Three and reappeared in the Eastern Monastery.	目犍连认可并同意了释提桓因的话。他就像一个强壮的人伸缩手臂一样容易，从三十三天神中消失，重新出现在东园。
Atha kho sakkassa devānamindassa paricārikāyo acirapakkante āyasmante mahāmoggallāne sakkaṃ devānamindaṃ etadavocuṃ:	Soon after Moggallāna left, Sakka’s maidens said to him:	目犍连离开后不久，释提桓因的天女们对他说：
“eso nu te, mārisa, so bhagavā satthā”ti?	“Good sir, was that the Blessed One, your Teacher?”	“善士，那是世尊，您的老师吗？”
“Na kho me, mārisa, so bhagavā satthā.	“No, it was not.	“不，不是。
Sabrahmacārī me eso āyasmā mahāmoggallāno”ti.	That was my spiritual companion Venerable Mahāmoggallāna.”	那是我的修行同伴，尊者大目犍连。”
“Lābhā te, mārisa, suladdhaṃ te, mārisa	“You’re fortunate, Good sir, so very fortunate,	“您真幸运，善士，非常幸运，
yassa te sabrahmacārī evaṃmahiddhiko evaṃmahānubhāvo.	to have a spiritual companion of such power and might!	能有如此神通和威力的修行同伴！
Aho nūna te so bhagavā satthā”ti.	Surely that must be the Blessed One, your Teacher!”	那肯定就是世尊，您的老师啊！”

Atha kho āyasmā mahāmoggallāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahāmoggallāno bhagavantaṃ etadavoca:	Then Mahāmoggallāna went up to the Buddha, bowed, sat down to one side, and said to him:	然后大目犍连走到佛陀面前，顶礼，坐到一边，对他说：
“abhijānāti no, bhante, bhagavā ahu ñātaññatarassa mahesakkhassa yakkhassa saṃkhittena taṇhāsaṅkhayavimuttiṃ bhāsitā”ti?	“Sir, do you recall briefly explaining freedom through the ending of craving to a certain well-known and illustrious spirit?”	“世尊，您是否记得曾简要地向一位著名的、杰出的天人解释通过灭尽贪欲而获得解脱？”
“Abhijānāmahaṃ, moggallāna, idha sakko devānamindo yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho, moggallāna, sakko devānamindo maṃ etadavoca:	“I do, Moggallāna.” And the Buddha retold all that happened when Sakka came to visit him, adding:	“我记得，目犍连。”佛陀复述了释提桓因前来拜访他时发生的一切，并补充说：
‘kittāvatā nu kho, bhante, bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan’ti.

Evaṃ vutte, ahaṃ, moggallāna, sakkaṃ devānamindaṃ etadavocaṃ
‘idha devānaminda, bhikkhuno sutaṃ hoti
“sabbe dhammā nālaṃ abhinivesāyā”ti.
Evaṃ cetaṃ, devānaminda, bhikkhuno sutaṃ hoti
“sabbe dhammā nālaṃ abhinivesāyā”ti.
So sabbaṃ dhammaṃ abhijānāti, sabbaṃ dhammaṃ abhiññāya sabbaṃ dhammaṃ parijānāti, sabbaṃ dhammaṃ pariññāya yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā.
So tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati.
So tāsu vedanāsu aniccānupassī viharanto, virāgānupassī viharanto, nirodhānupassī viharanto,
paṭinissaggānupassī viharanto na kiñci loke upādiyati,
anupādiyaṃ na paritassati, aparitassaṃ paccattaññeva parinibbāyati:
“khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti pajānāti.
Ettāvatā kho, devānaminda, bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan’ti.
Evaṃ kho ahaṃ, moggallāna, abhijānāmi sakkassa devānamindassa saṃkhittena taṇhāsaṅkhayavimuttiṃ bhāsitā”ti.	“That’s how I recall briefly explaining freedom through the ending of craving to Sakka, lord of gods.”	“我就是这样简要地向众神之主释提桓因解释通过灭尽贪欲而获得解脱的。”

Idamavoca bhagavā.	That is what the Buddha said.	这就是佛陀所说的。
Attamano āyasmā mahāmoggallāno bhagavato bhāsitaṃ abhinandīti.	Satisfied, Venerable Mahāmoggallāna was happy with what the Buddha said.	尊者大目犍连感到满意，对佛陀所说的话感到高兴。

+

MN 38 Mahā-taṇhā-saṅkhaya: Longer Discourse on Ending of Craving

+ all- all

• 38.1 - (Sāti, the fisherman’s son, had view consciousness is what reincarnates)
• 38.2 - (Buddha calls Sāti a fool)
• 38.3 - (Buddha checks with monks to make sure they have correct view)
• 38.4 - (Consciousness is reckoned according to the specific conditions)
• 38.5 - (simile of types of fire with different fuels)
• 38.8 - (four nutriments)
• 38.9 - (as it relates to 12ps dependent origination)
• 38.12 - (knowing and seeing 12ps, would you speculate about past and future soul?)
• 38.14 - (embryo, mother, father, rebirth, origin of suffering)
• 38.15 - (ordaining, holy life, gradual training)

	(derived from B. Sujato 2018/12)	（来源于B. Sujato 2018/12）
Evaṃ me sutaṃ—​	So I have heard.	我曾听闻。
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.	有一次，佛陀住在舍卫城祇树给孤独园。

		那时，一位名叫萨提的比丘，渔夫之子，持有以下有害的邪见：
Tena kho pana samayena sātissa nāma bhikkhuno kevaṭṭaputtassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti:	Now at that time a monk called Sāti, the fisherman’s son, had the following harmful misconception:	“据我理解佛陀的法，正是这个识，在轮回流转，而非另一个。”
“tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati anaññan”ti.	“As I understand the Buddha’s Dharmas, it is this very same consciousness that roams and transmigrates, not another.”	几位比丘听说了此事。
Assosuṃ kho sambahulā bhikkhū:	Several monks heard about this.
“sātissa kira nāma bhikkhuno kevaṭṭaputtassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ:
‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan’”ti.		他们走到萨提面前，对他说：
Atha kho te bhikkhū yena sāti bhikkhu kevaṭṭaputto tenupasaṅkamiṃsu; upasaṅkamitvā sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etadavocuṃ:	They went up to Sāti and said to him:	“萨提尊者，你真的有这种有害的邪见吗：
“saccaṃ kira te, āvuso sāti, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ:	“Is it really true, Reverend Sāti, that you have such a harmful misconception:	‘据我理解佛陀的法，正是这个识，在轮回流转，而非另一个’？”
‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan’”ti?	‘As I understand the Buddha’s Dharmas, it is this very same consciousness that roams and transmigrates, not another’?”	“绝对如此，尊者们。据我理解佛陀的法，正是这个识，在轮回流转，而非另一个。”
“Evaṃ byā kho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan”ti.	“Absolutely, reverends. As I understand the Buddha’s Dharmas, it is this very same consciousness that roams and transmigrates, not another.”	然后，为了劝说萨提放弃他的观点，比丘们追问、逼迫、盘问他：
Atha kho te bhikkhū sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjanti samanugāhanti samanubhāsanti:	Then, wishing to dissuade Sāti from his view, the monks pursued, pressed, and grilled him:	“不要那样说，萨提！不要歪曲佛陀，因为歪曲佛陀是不好的。佛陀不会那样说。
“mā evaṃ, āvuso sāti, avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya.	“Don’t say that, Sāti! Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.	佛陀在许多方面都说过识是缘起的，因为识不会无因而生。”
Anekapariyāyenāvuso sāti, paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo”ti.	In many ways the Buddha has said that consciousness is dependently originated, since consciousness does not arise without a cause.”	但是，即使比丘们这样逼迫他，萨提仍然顽固地坚持他的邪见，并坚持陈述它。
Evampi kho sāti bhikkhu kevaṭṭaputto tehi bhikkhūhi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṃ diṭṭhigataṃ thāmasā parāmāsā abhinivissa voharati:	But even though the monks pressed him in this way, Sāti obstinately stuck to his misconception and insisted on stating it.
“evaṃ byā kho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati anaññan”ti.

Yato kho te bhikkhū nāsakkhiṃsu sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etasmā pāpakā diṭṭhigatā vivecetuṃ, atha kho te bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:	When they weren’t able to dissuade Sāti from his view, the monks went to the Buddha, bowed, sat down to one side, and told him what had happened.	当他们无法劝说萨提放弃他的观点时，比丘们去找佛陀，顶礼，坐到一边，并告诉他发生了什么事。
“sātissa nāma, bhante, bhikkhuno kevaṭṭaputtassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ:
‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan’ti.
Assumha kho mayaṃ, bhante, sātissa kira nāma bhikkhuno kevaṭṭaputtassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ:
‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan’ti.
Atha kho mayaṃ, bhante, yena sāti bhikkhu kevaṭṭaputto tenupasaṅkamimha; upasaṅkamitvā sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etadavocumha:
‘saccaṃ kira te, āvuso sāti, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ:
“tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan”’ti?
Evaṃ vutte, bhante, sāti bhikkhu kevaṭṭaputto amhe etadavoca:
‘evaṃ byā kho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan’ti.
Atha kho mayaṃ, bhante, sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjimha samanugāhimha samanubhāsimha:
‘mā evaṃ, āvuso sāti, avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya.
Anekapariyāyenāvuso sāti, paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo’ti.
Evampi kho, bhante, sāti bhikkhu kevaṭṭaputto amhehi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṃ diṭṭhigataṃ thāmasā parāmasā abhinivissa voharati:
‘evaṃ byā kho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan’ti.
Yato kho mayaṃ, bhante, nāsakkhimha sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etasmā pāpakā diṭṭhigatā vivecetuṃ, atha mayaṃ etamatthaṃ bhagavato ārocemā”ti.

Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi:	So the Buddha said to a certain monk:	于是佛陀对比丘说：
“ehi tvaṃ bhikkhu, mama vacanena sātiṃ bhikkhuṃ kevaṭṭaputtaṃ āmantehi:	“Please, monk, in my name tell the monk Sāti that	“比丘，请你以我的名义告诉萨提比丘，
‘satthā taṃ, āvuso sāti, āmantetī’”ti.	the teacher summons him.”	老师召见他。”
“Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena sāti bhikkhu kevaṭṭaputto tenupasaṅkami; upasaṅkamitvā sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etadavoca:	“Yes, sir,” that monk replied. He went to Sāti and said to him:	“是的，世尊。”那位比丘回答道。他走到萨提面前，对他说：
“satthā taṃ, āvuso sāti, āmantetī”ti.	“Reverend Sāti, the teacher summons you.”	“萨提尊者，老师召见你。”
“Evamāvuso”ti kho sāti bhikkhu kevaṭṭaputto tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sātiṃ bhikkhuṃ kevaṭṭaputtaṃ bhagavā etadavoca:	“Yes, reverend,” Sāti replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:	“是的，尊者。”萨提回答道。他走到佛陀面前，顶礼，坐到一边。佛陀对他说：
“saccaṃ kira te, sāti, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ:	“Is it really true, Sāti, that you have such a harmful misconception:	“萨提，你真的有这种有害的邪见吗：
‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan’”ti?	‘As I understand the Buddha’s Dharmas, it is this very same consciousness that roams and transmigrates, not another’?”	‘据我理解佛陀的法，正是这个识，在轮回流转，而非另一个’？”
“Evaṃ byā kho ahaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan”ti.	“Absolutely, sir. As I understand the Buddha’s Dharmas, it is this very same consciousness that roams and transmigrates, not another.”	“绝对如此，世尊。据我理解佛陀的法，正是这个识，在轮回流转，而非另一个。”
“Katamaṃ taṃ, sāti, viññāṇan”ti?	“Sāti, what is that consciousness?”	“萨提，那识是什么？”
“Yvāyaṃ, bhante, vado vedeyyo tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedetī”ti.	“Sir, it is he who speaks and feels and experiences the results of good and bad deeds in all the different realms.”	“世尊，他是那个在所有不同领域中说话、感受并体验善恶业果报的人。”
“Kassa nu kho nāma tvaṃ, moghapurisa, mayā evaṃ dhammaṃ desitaṃ ājānāsi?	“Foolish man, who on earth have you ever known me to teach in that way?	“愚蠢的人，你曾听我教导过那样吗？
Nanu mayā, moghapurisa, anekapariyāyena paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ, aññatra paccayā natthi viññāṇassa sambhavoti?	Haven’t I said in many ways that consciousness is dependently originated, since consciousness does not arise without a cause?	我不是在许多方面都说过识是缘起的，因为识不会无因而生吗？
Atha ca pana tvaṃ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khaṇasi, bahuñca apuññaṃ pasavasi.	But still you misrepresent me by your wrong grasp, harm yourself, and make much bad karma.	但你仍然以你的错误理解歪曲我，伤害你自己，并造作许多恶业。
Tañhi te, moghapurisa, bhavissati dīgharattaṃ ahitāya dukkhāyā”ti.	This will be for your lasting harm and suffering.”	这将对你造成持久的伤害和痛苦。”

Atha kho bhagavā bhikkhū āmantesi:	Then the Buddha said to the monks:	然后佛陀对比丘们说：
“Taṃ kiṃ maññatha, bhikkhave,	“What do you think, monks?	“你们觉得怎么样，比丘们？
api nāyaṃ sāti bhikkhu kevaṭṭaputto usmīkatopi imasmiṃ dhammavinaye”ti?	Has this monk Sāti even begun to warm up in this Dharma and training?”	这个萨提比丘甚至开始在这个法和训练中感到温暖了吗？”
“Kiñhi siyā, bhante?	“How could that be, sir?	“怎么可能呢，世尊？
No hetaṃ, bhante”ti.	No, sir.”	不，世尊。”
Evaṃ vutte, sāti bhikkhu kevaṭṭaputto tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.	When this was said, Sāti sat silent, embarrassed, shoulders drooping, downcast, depressed, with nothing to say.	听到这话，萨提默然无语，羞愧难当，垂头丧气，沮丧不已，无话可说。
Atha kho bhagavā sātiṃ bhikkhuṃ kevaṭṭaputtaṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etadavoca:	Knowing this, the Buddha said:	佛陀知道这一点，便说：
“paññāyissasi kho tvaṃ, moghapurisa, etena sakena pāpakena diṭṭhigatena.	“Foolish man, you will be known by your own harmful misconception.	“愚蠢的人，你将因你自己的有害邪见而被人知晓。
Idhāhaṃ bhikkhū paṭipucchissāmī”ti.	I’ll question the monks about this.”	我要就此事问问比丘们。”
Atha kho bhagavā bhikkhū āmantesi:	Then the Buddha said to the monks:	然后佛陀对比丘们说：
“tumhepi me, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha yathāyaṃ sāti bhikkhu kevaṭṭaputto attanā duggahitena amhe ceva abbhācikkhati, attānañca khaṇati, bahuñca apuññaṃ pasavatī”ti?	“monks, do you understand my Dharmas as Sāti does, when he misrepresents me by his wrong grasp, harms himself, and makes much bad karma?”	“比丘们，你们是否像萨提那样理解我的法，当他以他的错误理解歪曲我，伤害自己，并造作许多恶业时？”
“No hetaṃ, bhante.	“No, sir.	“不，世尊。
Anekapariyāyena hi no, bhante, paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo”ti.	For in many ways the Buddha has told us that consciousness is dependently originated, since consciousness does not arise without a cause.”	因为佛陀在许多方面都告诉我们，识是缘起的，因为识不会无因而生。”
“Sādhu sādhu, bhikkhave.	“Good, good, monks!	“好，好，比丘们！
Sādhu kho me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha.	It’s good that you understand my teaching like this.	你们这样理解我的教导是好的。
Anekapariyāyena hi vo, bhikkhave, paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ mayā, aññatra paccayā natthi viññāṇassa sambhavo”ti.	For in many ways I have told you that consciousness is dependently originated, since consciousness does not arise without a cause.	因为我在许多方面都告诉你们，识是缘起的，因为识不会无因而生。
Atha ca panāyaṃ sāti bhikkhu kevaṭṭaputto attanā duggahitena amhe ceva abbhācikkhati, attānañca khaṇati, bahuñca apuññaṃ pasavati.	But still this Sāti misrepresents me by his wrong grasp, harms himself, and makes much bad karma.	但这个萨提仍然以他的错误理解歪曲我，伤害自己，并造作许多恶业。
Tañhi tassa moghapurisassa bhavissati dīgharattaṃ ahitāya dukkhāya.	This will be for his lasting harm and suffering.	这将对你造成持久的伤害和痛苦。

“Yaṃ yadeva, bhikkhave, paccayaṃ paṭicca uppajjati viññāṇaṃ, tena teneva viññāṇantveva saṅkhyaṃ gacchati.	Consciousness is reckoned according to the specific conditions dependent upon which it arises.	识是根据其生起的特定条件来判定的。
Cakkhuñca paṭicca rūpe ca uppajjati viññāṇaṃ, cakkhuviññāṇantveva saṅkhyaṃ gacchati;	Consciousness that arises dependent on the eye and sights is reckoned as eye consciousness.	依眼和色而生起的识，被称为眼识。
sotañca paṭicca sadde ca uppajjati viññāṇaṃ, sotaviññāṇantveva saṅkhyaṃ gacchati;	Consciousness that arises dependent on the ear and sounds is reckoned as ear consciousness.	依耳和声而生起的识，被称为耳识。
ghānañca paṭicca gandhe ca uppajjati viññāṇaṃ, ghānaviññāṇantveva saṅkhyaṃ gacchati;	Consciousness that arises dependent on the nose and smells is reckoned as nose consciousness.	依鼻和香而生起的识，被称为鼻识。
jivhañca paṭicca rase ca uppajjati viññāṇaṃ, jivhāviññāṇantveva saṅkhyaṃ gacchati;	Consciousness that arises dependent on the tongue and tastes is reckoned as tongue consciousness.	依舌和味而生起的识，被称为舌识。
kāyañca paṭicca phoṭṭhabbe ca uppajjati viññāṇaṃ, kāyaviññāṇantveva saṅkhyaṃ gacchati;	Consciousness that arises dependent on the body and touches is reckoned as body consciousness.	依身和触而生起的识，被称为身识。
manañca paṭicca dhamme ca uppajjati viññāṇaṃ, manoviññāṇantveva saṅkhyaṃ gacchati.	Consciousness that arises dependent on the mind and thoughts is reckoned as mind consciousness.	依意和法而生起的识，被称为意识。

Seyyathāpi, bhikkhave, yaṃ yadeva paccayaṃ paṭicca aggi jalati tena teneva saṅkhyaṃ gacchati.	It’s like fire, which is reckoned according to the specific conditions dependent upon which it burns.	这就像火，它是根据它燃烧的特定条件来判定的。
Kaṭṭhañca paṭicca aggi jalati, kaṭṭhaggitveva saṅkhyaṃ gacchati;	A fire that burns dependent on logs is reckoned as a log fire.	依木材燃烧的火，被称为木柴火。
sakalikañca paṭicca aggi jalati, sakalikaggitveva saṅkhyaṃ gacchati;	A fire that burns dependent on twigs is reckoned as a twig fire.	依树枝燃烧的火，被称为树枝火。
tiṇañca paṭicca aggi jalati, tiṇaggitveva saṅkhyaṃ gacchati;	A fire that burns dependent on grass is reckoned as a grass fire.	依草燃烧的火，被称为草火。
gomayañca paṭicca aggi jalati, gomayaggitveva saṅkhyaṃ gacchati;	A fire that burns dependent on cow-dung is reckoned as a cow-dung fire.	依牛粪燃烧的火，被称为牛粪火。
thusañca paṭicca aggi jalati, thusaggitveva saṅkhyaṃ gacchati;	A fire that burns dependent on husks is reckoned as a husk fire.	依稻壳燃烧的火，被称为稻壳火。
saṅkārañca paṭicca aggi jalati, saṅkāraggitveva saṅkhyaṃ gacchati.	A fire that burns dependent on rubbish is reckoned as a rubbish fire.	依垃圾燃烧的火，被称为垃圾火。
Evameva kho, bhikkhave, yaṃ yadeva paccayaṃ paṭicca uppajjati viññāṇaṃ, tena teneva saṅkhyaṃ gacchati.	In the same way, consciousness is reckoned according to the specific conditions dependent upon which it arises. …	同样地，识是根据其生起的特定条件来判定的。……
Cakkhuñca paṭicca rūpe ca uppajjati viññāṇaṃ, cakkhuviññāṇantveva saṅkhyaṃ gacchati;
sotañca paṭicca sadde ca uppajjati viññāṇaṃ, sotaviññāṇantveva saṅkhyaṃ gacchati,
ghānañca paṭicca gandhe ca uppajjati viññāṇaṃ, ghānaviññāṇantveva saṅkhyaṃ gacchati,
jivhañca paṭicca rase ca uppajjati viññāṇaṃ, jivhāviññāṇantveva saṅkhyaṃ gacchati.
Kāyañca paṭicca phoṭṭhabbe ca uppajjati viññāṇaṃ, kāyaviññāṇantveva saṅkhyaṃ gacchati.
Manañca paṭicca dhamme ca uppajjati viññāṇaṃ, manoviññāṇantveva saṅkhyaṃ gacchati.

Bhūtamidanti, bhikkhave, passathā”ti?

monks, do you see that this has come to be?”

比丘们，你们是否看到这一切都已经存在了？”

“Evaṃ, bhante”.

“Yes, sir.”

“是的，世尊。”

“Tadāhārasambhavanti, bhikkhave, passathā”ti?

“Do you see that it originated with that as fuel?”

“你们是否看到它是以那个为燃料而生起的？”

“Evaṃ, bhante”.

“Yes, sir.”

“是的，世尊。”

“Tadāhāranirodhā yaṃ bhūtaṃ, taṃ nirodhadhammanti, bhikkhave, passathā”ti?

“Do you see that when that fuel ceases, what has come to be is liable to cease?”

“你们是否看到当那个燃料止息时，已经存在的也将止息？”

“Evaṃ, bhante”.

“Yes, sir.”

“是的，世尊。”

“Bhūtamidaṃ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti?

“Does doubt arise when you’re uncertain whether or not this has come to be?”

“当你不确定这是否已经存在时，是否会产生疑问？”

“Evaṃ, bhante”.

“Yes, sir.”

“是的，世尊。”

“Tadāhārasambhavaṃ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti?

“Does doubt arise when you’re uncertain whether or not this has originated with that as fuel?”

“当你不确定这是否以那个为燃料而生起时，是否会产生疑问？”

“Evaṃ, bhante”.

“Yes, sir.”

“是的，世尊。”

“Tadāhāranirodhā yaṃ bhūtaṃ, taṃ nirodhadhammaṃ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti?

“Does doubt arise when you’re uncertain whether or not when that fuel ceases, what has come to be is liable to cease?”

“当你不确定当那个燃料止息时，已经存在的是否会止息时，是否会产生疑问？”

“Evaṃ, bhante”.

“Yes, sir.”

“是的，世尊。”

“Bhūtamidanti, bhikkhave, yathābhūtaṃ sammappaññāya passato yā vicikicchā sā pahīyatī”ti?

“Is doubt given up in someone who truly sees with proper understanding that this has come to be?”

“对于一个真正以正确理解看到这已经存在的人来说，疑问是否会消失？”

“Evaṃ, bhante”.

“Yes, sir.”

“是的，世尊。”

“Tadāhārasambhavanti, bhikkhave, yathābhūtaṃ sammappaññāya passato yā vicikicchā sā pahīyatī”ti?

“Is doubt given up in someone who truly sees with proper understanding that this has originated with that as fuel?”

“对于一个真正以正确理解看到这以那个为燃料而生起的人来说，疑问是否会消失？”

“Evaṃ, bhante”.

“Yes, sir.”

“是的，世尊。”

“Tadāhāranirodhā yaṃ bhūtaṃ, taṃ nirodhadhammanti, bhikkhave, yathābhūtaṃ sammappaññāya passato yā vicikicchā sā pahīyatī”ti?

“Is doubt given up in someone who truly sees with proper understanding that when that fuel ceases, what has come to be is liable to cease?”

“对于一个真正以正确理解看到当那个燃料止息时，已经存在的也将止息的人来说，疑问是否会消失？”

“Evaṃ, bhante”.

“Yes, sir.”

“是的，世尊。”

“Bhūtamidanti, bhikkhave, itipi vo ettha nibbicikicchā”ti?

“Are you free of doubt as to whether this has come to be?”

“你们是否不再怀疑这是否已经存在？”

“Evaṃ, bhante”.

“Yes, sir.”

“是的，世尊。”

“Tadāhārasambhavanti, bhikkhave, itipi vo ettha nibbicikicchā”ti?

“Are you free of doubt as to whether this has originated with that as fuel?”

“你们是否不再怀疑这是否以那个为燃料而生起？”

“Evaṃ, bhante”.

“Yes, sir.”

“是的，世尊。”

“Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti, bhikkhave, itipi vo ettha nibbicikicchā”ti?

“Are you free of doubt as to whether when that fuel ceases, what has come to be is liable to cease?”

“你们是否不再怀疑当那个燃料止息时，已经存在的也将止息？”

“Evaṃ, bhante”.

“Yes, sir.”

“是的，世尊。”

“Bhūtamidanti, bhikkhave, yathābhūtaṃ sammappaññāya sudiṭṭhan”ti?

“Have you truly seen clearly with proper understanding that this has come to be?”

“你们是否已经以正确的理解清晰地看到这已经存在？”

“Evaṃ, bhante”.

“Yes, sir.”

“是的，世尊。”

“Tadāhārasambhavanti, bhikkhave, yathābhūtaṃ sammappaññāya sudiṭṭhan”ti?

“Have you truly seen clearly with proper understanding that this has originated with that as fuel?”

“你们是否已经以正确的理解清晰地看到这以那个为燃料而生起？”

“Evaṃ, bhante”.

“Yes, sir.”

“是的，世尊。”

“Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti, bhikkhave, yathābhūtaṃ sammappaññāya sudiṭṭhan”ti?

“Have you truly seen clearly with proper understanding that when that fuel ceases, what has come to be is liable to cease?”

“你们是否已经以正确的理解清晰地看到当那个燃料止息时，已经存在的也将止息？”

“Evaṃ, bhante”.

“Yes, sir.”

“是的，世尊。”

“Imañce tumhe, bhikkhave, diṭṭhiṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ allīyetha kelāyetha dhanāyetha mamāyetha, api nu me tumhe, bhikkhave, kullūpamaṃ dhammaṃ desitaṃ ājāneyyātha nittharaṇatthāya no gahaṇatthāyā”ti?

“Pure and bright as this view is, monks, if you cherish it, fancy it, treasure it, and treat it as your own, would you be understanding how the Dhamma is similar to a raft: for crossing over, not for holding on?”

“比丘们，这种见解虽然纯净明亮，但如果你们珍爱它、喜爱它、宝爱它、视之为己有，你们是否会理解佛法如同木筏：是为了渡过彼岸，而不是为了执着？”

“No hetaṃ, bhante”.

“No, sir.”

“不，世尊。”

“Imañce tumhe, bhikkhave, diṭṭhiṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ na allīyetha na kelāyetha na dhanāyetha na mamāyetha, api nu me tumhe, bhikkhave, kullūpamaṃ dhammaṃ desitaṃ ājāneyyātha nittharaṇatthāya no gahaṇatthāyā”ti?

“Pure and bright as this view is, monks, if you don’t cherish it, fancy it, treasure it, and treat it as your own, would you be understanding how the Dhamma is similar to a raft: for crossing over, not for holding on?”

“比丘们，这种见解虽然纯净明亮，但如果你们不珍爱它、不喜爱它、不宝爱它、不视之为己有，你们是否会理解佛法如同木筏：是为了渡过彼岸，而不是为了执着？”

“Evaṃ, bhante”.

“Yes, sir.”

“是的，世尊。”

“Cattārome, bhikkhave, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā, sambhavesīnaṃ vā anuggahāya.	“monks, there are these four fuels. They maintain sentient beings that have been born and help those that are about to be born.	“比丘们，有这四种食物。它们维持已生的有情，并帮助即将生的有情。
Katame cattāro?	What four?	哪四种？
Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ.	Solid food, whether coarse or fine; contact is the second, mental intention the third, and consciousness the fourth.	固体食物，无论是粗糙的还是精细的；第二是触，第三是思，第四是识。

Ime ca, bhikkhave, cattāro āhārā kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?	What is the source, origin, birthplace, and root of these four fuels?	这四种食物的来源、起源、出生地和根源是什么？
Ime cattāro āhārā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā.	Craving.	贪爱。
Taṇhā cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?	And what is the source of craving?	而贪爱的来源是什么？

Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā.

Feeling.

感受。

Vedanā cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?	And what is the source of feeling?	而感受的来源是什么？
Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā.	Contact.	触。

Phasso cāyaṃ, bhikkhave, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo?	And what is the source of contact?	而触的来源是什么？
Phasso saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanapabhavo.	The six sense fields.	六处。

Saḷāyatanañcidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ?	And what is the source of the six sense fields?	而六处的来源是什么？
Saḷāyatanaṃ nāmarūpanidānaṃ nāmarūpasamudayaṃ nāmarūpajātikaṃ nāmarūpapabhavaṃ.	Name and form.	名色。

Nāmarūpañcidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ?	And what is the source of name and form?	而名色的来源是什么？
Nāmarūpaṃ viññāṇanidānaṃ viññāṇasamudayaṃ viññāṇajātikaṃ viññāṇapabhavaṃ.	Consciousness.	识。

Viññāṇañcidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ?	And what is the source of consciousness?	而识的来源是什么？
Viññāṇaṃ saṅkhāranidānaṃ saṅkhārasamudayaṃ saṅkhārajātikaṃ saṅkhārapabhavaṃ.	co-activities.	行。

Saṅkhārā cime, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?	And what is the source of co-activities?	而行的来源是什么？
Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā.	Ignorance.	无明。

Iti kho, bhikkhave, avijjāpaccayā saṅkhārā,	So, ignorance is a condition for co-activities.	所以，无明是行的条件。
saṅkhārapaccayā viññāṇaṃ,	co-activities are a condition for consciousness.	行是识的条件。
viññāṇapaccayā nāmarūpaṃ,	Consciousness is a condition for name and form.	识是名色的条件。
nāmarūpapaccayā saḷāyatanaṃ,	Name and form are conditions for the six sense fields.	名色是六处的条件。
saḷāyatanapaccayā phasso,	The six sense fields are conditions for contact.	六处是触的条件。
phassapaccayā vedanā,	Contact is a condition for feeling.	触是受的条件。
vedanāpaccayā taṇhā,	Feeling is a condition for craving.	受是爱的条件。
taṇhāpaccayā upādānaṃ,	Craving is a condition for grasping.	爱是取的条件。
upādānapaccayā bhavo,	Grasping is a condition for continued existence.	取是有的条件。
bhavapaccayā jāti,	Continued existence is a condition for rebirth.	有是生的条件。
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.	Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.	生是老死、忧愁、悲伤、痛苦、烦恼、愁闷的条件。
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.	That is how this entire mass of suffering originates.	这就是所有这些苦的聚集之源。

Jātipaccayā jarāmaraṇanti iti kho panetaṃ vuttaṃ;	‘Rebirth is a condition for old age and death.’ That’s what I said.	“‘生是老死的条件。’我就是这么说的。
jātipaccayā nu kho, bhikkhave, jarāmaraṇaṃ, no vā, kathaṃ vā ettha hotī”ti?	Is that how you see this or not?”	你们是这样看的吗，还是不是？”
“Jātipaccayā, bhante, jarāmaraṇaṃ;
evaṃ no ettha hoti—	“That’s how we see it.”	“我们是这样看的。”
jātipaccayā jarāmaraṇan”ti.

“Bhavapaccayā jātīti iti kho panetaṃ vuttaṃ;	“‘Continued existence is a condition for rebirth.’ …	“‘有是生的条件。’……
bhavapaccayā nu kho, bhikkhave, jāti, no vā, kathaṃ vā ettha hotī”ti?
“Bhavapaccayā, bhante, jāti;
evaṃ no ettha hoti—
bhavapaccayā jātī”ti.

“Avijjāpaccayā saṅkhārāti iti kho panetaṃ vuttaṃ;	‘Ignorance is a condition for co-activities.’ That’s what I said.	“‘无明是行的条件。’我就是这么说的。
avijjāpaccayā nu kho, bhikkhave, saṅkhārā, no vā, kathaṃ vā ettha hotī”ti?	Is that how you see this or not?”	你们是这样看的吗，还是不是？”
“Avijjāpaccayā, bhante, saṅkhārā;
evaṃ no ettha hoti—	“That’s how we see it.”	“我们是这样看的。”
avijjāpaccayā saṅkhārā”ti.

“Sādhu, bhikkhave.	“Good, monks!	“好，比丘们！
Iti kho, bhikkhave, tumhepi evaṃ vadetha, ahampi evaṃ vadāmi—	So both you and I say this.	所以你我都是这样说的。
imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati, yadidaṃ—	When this exists, that is; due to the arising of this, that arises. That is:	此有故彼有；此生故彼生。即：
avijjāpaccayā saṅkhārā,	Ignorance is a condition for co-activities.	无明是行的条件。
saṅkhārapaccayā viññāṇaṃ,	co-activities are a condition for consciousness.	行是识的条件。
viññāṇapaccayā nāmarūpaṃ,	Consciousness is a condition for name and form.	识是名色的条件。
nāmarūpapaccayā saḷāyatanaṃ,	Name and form are conditions for the six sense fields.	名色是六处的条件。
saḷāyatanapaccayā phasso,	The six sense fields are conditions for contact.	六处是触的条件。
phassapaccayā vedanā,	Contact is a condition for feeling.	触是受的条件。
vedanāpaccayā taṇhā,	Feeling is a condition for craving.	受是爱的条件。
taṇhāpaccayā upādānaṃ,	Craving is a condition for grasping.	爱是取的条件。
upādānapaccayā bhavo,	Grasping is a condition for continued existence.	取是有的条件。
bhavapaccayā jāti,	Continued existence is a condition for rebirth.	有是生的条件。
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.	Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.	生是老死、忧愁、悲伤、痛苦、烦恼、愁闷的条件。
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.	That is how this entire mass of suffering originates.	这就是所有这些苦的聚集之源。

Avijjāya tveva asesavirāganirodhā saṅkhāranirodho,	When ignorance fades away and ceases with nothing left over, co-activities cease.	当无明彻底灭尽、无余止息时，行便止息。
saṅkhāranirodhā viññāṇanirodho,	When co-activities cease, consciousness ceases.	当行止息时，识便止息。
viññāṇanirodhā nāmarūpanirodho,	When consciousness ceases, name and form cease.	当识止息时，名色便止息。
nāmarūpanirodhā saḷāyatananirodho,	When name and form cease, the six sense fields cease.	当名色止息时，六处便止息。
saḷāyatananirodhā phassanirodho,	When the six sense fields cease, contact ceases.	当六处止息时，触便止息。
phassanirodhā vedanānirodho,	When contact ceases, feeling ceases.	当触止息时，受便止息。
vedanānirodhā taṇhānirodho,	When feeling ceases, craving ceases.	当受止息时，爱便止息。
taṇhānirodhā upādānanirodho,	When craving ceases, grasping ceases.	当爱止息时，取便止息。
upādānanirodhā bhavanirodho,	When grasping ceases, continued existence ceases.	当取止息时，有便止息。
bhavanirodhā jātinirodho,	When continued existence ceases, rebirth ceases.	当有止息时，生便止息。
jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.	When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.	当生止息时，老死、忧愁、悲伤、痛苦、烦恼、愁闷便止息。
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.	That is how this entire mass of suffering ceases.	这就是所有这些苦的聚集之止息。

Jātinirodhā jarāmaraṇanirodhoti iti kho panetaṃ vuttaṃ;	‘When rebirth ceases, old age and death cease.’ That’s what I said.	“当生止息时，老死便止息。”我就是这么说的。
jātinirodhā nu kho, bhikkhave, jarāmaraṇanirodho, no vā, kathaṃ vā ettha hotī”ti?	Is that how you see this or not?”	你们是这样看的吗，还是不是？”
“Jātinirodhā, bhante, jarāmaraṇanirodho;
evaṃ no ettha hoti—	“That’s how we see it.”	“我们是这样看的。”
jātinirodhā jarāmaraṇanirodho”ti.

“Bhavanirodhā jātinirodhoti iti kho panetaṃ vuttaṃ;	‘When continued existence ceases, rebirth ceases.’ …	“当有止息时，生便止息。”……
bhavanirodhā nu kho, bhikkhave, jātinirodho, no vā, kathaṃ vā ettha hotī”ti?
“Bhavanirodhā, bhante, jātinirodho;
evaṃ no ettha hoti—
bhavanirodhā jātinirodho”ti.

“Avijjānirodhā saṅkhāranirodhoti iti kho panetaṃ vuttaṃ;	‘When ignorance ceases, co-activities cease.’ That’s what I said.	“当无明止息时，行便止息。”我就是这么说的。
avijjānirodhā nu kho, bhikkhave, saṅkhāranirodho, no vā, kathaṃ vā ettha hotī”ti?	Is that how you see this or not?”	你们是这样看的吗，还是不是？”
“Avijjānirodhā, bhante, saṅkhāranirodho;
evaṃ no ettha hoti—	“That’s how we see it.”	“我们是这样看的。”
avijjānirodhā saṅkhāranirodho”ti.

“Sādhu, bhikkhave.	“Good, monks!	“好，比丘们！
Iti kho, bhikkhave, tumhepi evaṃ vadetha, ahampi evaṃ vadāmi—	So both you and I say this.	所以你我都是这样说的。
imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati, yadidaṃ—	When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:	此无故彼无；此灭故彼灭。即：
avijjānirodhā saṅkhāranirodho,	When ignorance ceases, co-activities cease.	无明灭则行灭。
saṅkhāranirodhā viññāṇanirodho,	When co-activities cease, consciousness ceases.	行灭则识灭。
viññāṇanirodhā nāmarūpanirodho,	When consciousness ceases, name and form cease.	识灭则名色灭。
nāmarūpanirodhā saḷāyatananirodho,	When name and form cease, the six sense fields cease.	名色灭则六处灭。
saḷāyatananirodhā phassanirodho,	When the six sense fields cease, contact ceases.	六处灭则触灭。
phassanirodhā vedanānirodho,	When contact ceases, feeling ceases.	触灭则受灭。
vedanānirodhā taṇhānirodho,	When feeling ceases, craving ceases.	受灭则爱灭。
taṇhānirodhā upādānanirodho,	When craving ceases, grasping ceases.	爱灭则取灭。
upādānanirodhā bhavanirodho,	When grasping ceases, continued existence ceases.	取灭则有灭。
bhavanirodhā jātinirodho,	When continued existence ceases, rebirth ceases.	有灭则生灭。
jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.	When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.	生灭则老死、忧愁、悲伤、痛苦、烦恼、愁闷灭。
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.	That is how this entire mass of suffering ceases.	这就是所有这些苦的聚集之止息。

Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā pubbantaṃ vā paṭidhāveyyātha:	Knowing and seeing in this way, monks, would you turn back to the past, thinking:	比丘们，以这样的了知和洞见，你们会回溯过去，心想：
‘ahesumha nu kho mayaṃ atītamaddhānaṃ, nanu kho ahesumha atītamaddhānaṃ, kiṃ nu kho ahesumha atītamaddhānaṃ, kathaṃ nu kho ahesumha atītamaddhānaṃ, kiṃ hutvā kiṃ ahesumha nu kho mayaṃ atītamaddhānan’”ti?	‘Did we exist in the past? Did we not exist in the past? What were we in the past? How were we in the past? After being what, what did we become in the past?’?”	“我们过去存在过吗？我们过去不存在过吗？我们过去是什么？我们过去是如何存在的？过去是什么，后来又变成了什么？”

“No hetaṃ, bhante”.

“No, sir.”

“不，世尊。”

“Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā aparantaṃ vā paṭidhāveyyātha—	“Knowing and seeing in this way, monks, would you turn forward to the future, thinking:	“比丘们，以这样的了知和洞见，你们会展望未来，心想：
bhavissāma nu kho mayaṃ anāgatamaddhānaṃ, nanu kho bhavissāma anāgatamaddhānaṃ, kiṃ nu kho bhavissāma anāgatamaddhānaṃ, kathaṃ nu kho bhavissāma anāgatamaddhānaṃ, kiṃ hutvā kiṃ bhavissāma nu kho mayaṃ anāgatamaddhānan”ti?	‘Will we exist in the future? Will we not exist in the future? What will we be in the future? How will we be in the future? After being what, what will we become in the future?’?”	“我们未来会存在吗？我们未来会不存在吗？我们未来会是什么？我们未来会如何存在？未来是什么，后来又会变成什么？”

“No hetaṃ, bhante”.

“No, sir.”

“不，世尊。”

“Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā etarahi vā paccuppannamaddhānaṃ ajjhattaṃ kathaṅkathī assatha—	“Knowing and seeing in this way, monks, would you be undecided about the present, thinking:	“比丘们，以这样的了知和洞见，你们会对现在犹豫不决，心想：
ahaṃ nu khosmi, no nu khosmi, kiṃ nu khosmi, kathaṃ nu khosmi, ayaṃ nu kho satto kuto āgato, so kuhiṃ gāmī bhavissatī”ti?	‘Am I? Am I not? What am I? How am I? This sentient being—where did it come from? And where will it go?’?”	“我是吗？我不是吗？我是什么？我是怎么存在的？这个有情从何而来？又要去往何处？”

“No hetaṃ, bhante”.

“No, sir.”

“不，世尊。”

“Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā evaṃ vadeyyātha—	“Knowing and seeing in this way, would you say:	“以这样的了知和洞见，你们会说：
satthā no garu, satthugāravena ca mayaṃ evaṃ vademā”ti?	‘Our teacher is respected. We speak like this out of respect for our teacher.’?”	“我们的老师受人尊敬。我们如此说是因为尊敬我们的老师。”？”

“No hetaṃ, bhante”.

“No, sir.”

“不，世尊。”

“Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā evaṃ vadeyyātha—	“Knowing and seeing in this way, would you say:	“以这样的了知和洞见，你们会说：
samaṇo evamāha, samaṇā ca nāma mayaṃ evaṃ vademā”ti?	‘Our ascetic says this. It’s only because of him that we say this’?”	“我们的沙门是这样说的。我们只是因为他才这样说的”？”

“No hetaṃ, bhante”.

“No, sir.”

“不，世尊。”

“Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā aññaṃ satthāraṃ uddiseyyāthā”ti?

“Knowing and seeing in this way, would you acknowledge another teacher?”

“以这样的了知和洞见，你们会承认另一位老师吗？”

“No hetaṃ, bhante”.

“No, sir.”

“不，世尊。”

“Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā yāni tāni puthusamaṇabrāhmaṇānaṃ vata kotūhalamaṅgalāni tāni sārato paccāgaccheyyāthā”ti?

“Knowing and seeing in this way, would you believe that the observances and noisy, superstitious rites of the various ascetics and brahmins are the most important things?”

“以这样的了知和洞见，你们会相信各种沙门和婆罗门的戒律和喧闹、迷信的仪式是最重要的吗？”

“No hetaṃ, bhante”.

“No, sir.”

“不，世尊。”

“Nanu, bhikkhave, yadeva tumhākaṃ sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ, tadeva tumhe vadethā”ti.

“Are you not speaking only of what you have known and seen and realized for yourselves?”

“你们不是只在谈论你们自己所知、所见、所证悟的吗？”

“Evaṃ, bhante”.

“Yes, sir.”

“是的，世尊。”

“Sādhu, bhikkhave, upanītā kho me tumhe, bhikkhave, iminā sandiṭṭhikena dhammena akālikena ehipassikena opaneyyikena paccattaṃ veditabbena viññūhi.	“Good, monks! You have been guided by me with this Dharma that’s realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.	“好，比丘们！我以这法引导你们，这法即生可证，立即有效，邀请检验，相关，明智之人可亲身体证。
Sandiṭṭhiko ayaṃ, bhikkhave, dhammo akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhi—	For when I said that this Dharma is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves,	因为当我说这法即生可证，立即有效，邀请检验，相关，明智之人可亲身体证时，
iti yantaṃ vuttaṃ, idametaṃ paṭicca vuttanti.	this is what I was referring to.	我指的就是这个。

Tiṇṇaṃ kho pana, bhikkhave, sannipātā gabbhassāvakkanti hoti.	monks, when three things come together an embryo is conceived.	比丘们，当三件事结合在一起时，胚胎就形成了。
Idha mātāpitaro ca sannipatitā honti, mātā ca na utunī hoti, gandhabbo ca na paccupaṭṭhito hoti, neva tāva gabbhassāvakkanti hoti.	In a case where the mother and father come together, but the mother is not in the fertile part of her menstrual cycle, and the spirit being reborn is not present, the embryo is not conceived.	在母亲和父亲结合，但母亲不在月经周期的受孕期，并且转世的生命体不存在的情况下，胚胎就不会形成。
Idha mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca na paccupaṭṭhito hoti, neva tāva gabbhassāvakkanti hoti.	In a case where the mother and father come together, the mother is in the fertile part of her menstrual cycle, but the spirit being reborn is not present, the embryo is not conceived.	在母亲和父亲结合，母亲在月经周期的受孕期，但转世的生命体不存在的情况下，胚胎就不会形成。
Yato ca kho, bhikkhave, mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti—evaṃ tiṇṇaṃ sannipātā gabbhassāvakkanti hoti.	But when these three things come together—the mother and father come together, the mother is in the fertile part of her menstrual cycle, and the spirit being reborn is present—an embryo is conceived.	但是当这三件事结合在一起——母亲和父亲结合，母亲在月经周期的受孕期，并且转世的生命体存在——胚胎就形成了。
Tamenaṃ, bhikkhave, mātā nava vā dasa vā māse gabbhaṃ kucchinā pariharati mahatā saṃsayena garubhāraṃ.	The mother nurtures the embryo in her womb for nine or ten months at great risk to her heavy burden.	母亲在子宫里孕育胚胎九到十个月，这对她沉重的负担有很大的风险。
Tamenaṃ, bhikkhave, mātā navannaṃ vā dasannaṃ vā māsānaṃ accayena vijāyati mahatā saṃsayena garubhāraṃ.	When nine or ten months have passed, the mother gives birth at great risk to her heavy burden.	当九到十个月过去后，母亲在巨大的风险下分娩。
Tamenaṃ jātaṃ samānaṃ sakena lohitena poseti.	When the infant is born she nourishes it with her own blood.	当婴儿出生后，她用自己的血滋养它。
Lohitañhetaṃ, bhikkhave, ariyassa vinaye yadidaṃ mātuthaññaṃ.	For mother’s milk is regarded as blood in the training of the noble one.	因为在圣者的训练中，母乳被视为血液。
Sa kho so, bhikkhave, kumāro vuddhimanvāya indriyānaṃ paripākamanvāya	That boy grows up and his faculties mature.	这个男孩长大了，他的感官成熟了。
yāni tāni kumārakānaṃ kīḷāpanakāni tehi kīḷati, seyyathidaṃ—vaṅkakaṃ ghaṭikaṃ mokkhacikaṃ ciṅgulakaṃ pattāḷhakaṃ rathakaṃ dhanukaṃ.	He accordingly plays childish games such as toy ploughs, tipcat, somersaults, pinwheels, toy measures, toy carts, and toy bows.	他因此玩一些孩子气的游戏，如玩具犁、打弹子、翻筋斗、风车、玩具尺、玩具车和玩具弓。

Sa kho so, bhikkhave, kumāro vuddhimanvāya indriyānaṃ paripākamanvāya	That boy grows up and his faculties mature further.	那个男孩长大了，他的感官进一步成熟。
pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti—	He accordingly amuses himself, supplied and provided with the five kinds of sensual stimulation.	他因此娱乐自己，享受着五种感官刺激。
cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi,	Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.	眼睛所见的景象，令人喜爱、向往、愉悦、快乐、感官和刺激。
sotaviññeyyehi saddehi …	Sounds known by the ear …	耳朵所闻的声音……
ghānaviññeyyehi gandhehi …	Smells known by the nose …	鼻子所嗅的气味……
jivhāviññeyyehi rasehi …	Tastes known by the tongue …	舌头所尝的味道……
kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi.	Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.	身体所感的触觉，令人喜爱、向往、愉悦、快乐、感官和刺激。

So cakkhunā rūpaṃ disvā piyarūpe rūpe sārajjati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyasati ca viharati parittacetaso.	When they see a sight with their eyes, if it’s pleasant they desire it, but if it’s unpleasant they dislike it. They live with rememberfulness of the body unestablished and their heart restricted.	当他们用眼睛看到景象时，如果它令人愉悦，他们就渴望它，但如果它不令人愉悦，他们就厌恶它。他们生活在身体正念未建立和心受限制的状态中。
Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti.	And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful Dharmas cease without anything left over.	而且他们没有真正理解心解脱和慧解脱，那些生起的坏的、不善的法止息而无余。
So evaṃ anurodhavirodhaṃ samāpanno yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ abhinandati abhivadati ajjhosāya tiṭṭhati.	Being so full of favoring and opposing, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they approve, welcome, and keep clinging to it.	他们充满了好恶，当他们体验任何一种感受——愉悦的、不愉悦的或中性的——他们就认可、欢迎并继续执着。
Tassa taṃ vedanaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī.	This gives rise to relishing.	这会产生贪着。
Yā vedanāsu nandī tadupādānaṃ, tassupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.	Relishing feelings is grasping. Their grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.	贪着感受就是执取。他们的执取是有的条件。有是生的条件。生是老死、忧愁、悲伤、痛苦、烦恼、愁闷的条件。
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.	That is how this entire mass of suffering originates.	这就是所有这些苦的聚集之源。
Sotena saddaṃ sutvā … pe …	When they hear a sound with their ears …	当他们用耳朵听到声音时……
ghānena gandhaṃ ghāyitvā … pe …	When they smell an odor with their nose …	当他们用鼻子闻到气味时……
jivhāya rasaṃ sāyitvā … pe …	When they taste a flavor with their tongue …	当他们用舌头尝到味道时……
kāyena phoṭṭhabbaṃ phusitvā … pe …	When they feel a touch with their body …	当他们用身体感觉到触觉时……
manasā dhammaṃ viññāya piyarūpe dhamme sārajjati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyasati ca viharati parittacetaso.	When they cognize a thought with their mind, if it’s pleasant they desire it, but if it’s unpleasant they dislike it. They live with rememberfulness of the body unestablished and their heart restricted.	当他们用意志感知到一个念头时，如果它令人愉悦，他们就渴望它，但如果它不令人愉悦，他们就厌恶它。他们生活在身体正念未建立和心受限制的状态中。
Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti.	And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful Dharmas cease without anything left over.	而且他们没有真正理解心解脱和慧解脱，那些生起的坏的、不善的法止息而无余。
So evaṃ anurodhavirodhaṃ samāpanno yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ abhinandati abhivadati ajjhosāya tiṭṭhati.	Being so full of favoring and opposing, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they approve, welcome, and keep clinging to it.	他们充满了好恶，当他们体验任何一种感受——愉悦的、不愉悦的或中性的——他们就认可、欢迎并继续执着。
Tassa taṃ vedanaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī.	This gives rise to relishing.	这会产生贪着。
Yā vedanāsu nandī tadupādānaṃ, tassupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.	Relishing feelings is grasping. Their grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.	贪着感受就是执取。他们的执取是有的条件。有是生的条件。生是老死、忧愁、悲伤、痛苦、烦恼、愁闷的条件。
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.	That is how this entire mass of suffering originates.	这就是所有这些苦的聚集之源。

Idha, bhikkhave, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā.	But consider when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.	但是，试想当一位如来出现在世间，圆满者，一位完全觉悟的佛陀，知识与品行俱足，圣者，世间解，无上士，调御丈夫，天人师，佛，世尊。
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.	He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.	他以自己的洞察力证悟了此世间——包括其诸天、魔罗和梵天，以及其沙门婆罗门、天人众生——并将其告知他人。
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ;	He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing.	他宣说妙法，初善、中善、后善，具足义理与文辞。
kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.	He reveals an entirely full and pure spiritual life.	他揭示了完全圆满纯净的修行生活。
Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto.	A householder hears that Dharma, or a householder’s child, or someone reborn in some good family.	居士或居士之子，或生于善族之人，听闻此法。
So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati.	They gain justifiable-trust in the Realized One,	他们对如来生起正信，
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:	and reflect:	并反思：
‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā.	‘Living in a house is cramped and dirty, but the life of one gone forth is wide open.	“居家生活狭窄污秽，而出家生活则广阔开放。
Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ.	It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.	居家之人难以过上完全圆满纯净的梵行生活，如同擦亮的贝壳。
Yannūnāhaṃ kesamassuṃ ohāretvā, kāsāyāni vatthāni acchādetvā, agārasmā anagāriyaṃ pabbajeyyan’”ti.	Why don’t I cut off my hair and beard, dress in ocher robes, and go forth from lay life to homelessness?’	我何不剃去须发，穿上赭色僧袍，从在家生活中出家呢？”
So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya, mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya, mahantaṃ vā ñātiparivaṭṭaṃ pahāya, kesamassuṃ ohāretvā, kāsāyāni vatthāni acchādetvā, agārasmā anagāriyaṃ pabbajati.	After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.	过了一段时间，他们放弃了或多或少的财富，以及或大或小的家庭圈子。他们剃去须发，穿上赭色僧袍，从在家生活中出家了。

So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.

Once they’ve gone forth, they take up the training and livelihood of the monks. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.

出家后，他们接受了比丘的戒律和生活方式。他们放弃杀生，放下棍棒和刀剑。他们严谨而善良，对一切有情充满慈悲。

Adinnādānaṃ pahāya adinnādānā paṭivirato hoti, dinnādāyī dinnapāṭikaṅkhī athenena sucibhūtena attanā viharati.

They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.

他们放弃偷盗。他们只接受被给予的，只期望被给予的。他们通过不偷盗来保持自身的清净。

Abrahmacariyaṃ pahāya brahmacārī hoti, ārācārī virato methunā gāmadhammā.

They give up unchastity. They are celibate, set apart, avoiding the common practice of sex.

他们放弃不贞洁。他们梵行，离欲，避免世俗的性行为。

Musāvādaṃ pahāya musāvādā paṭivirato hoti, saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.

They give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words.

他们放弃说谎。他们说实话，坚持真理。他们诚实可信，不以言辞欺骗世人。

Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti—ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī, samaggakaraṇiṃ vācaṃ bhāsitā hoti.

They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.

他们放弃离间语。他们不会将从一处听到的言语在另一处重复，以使人相互分裂。相反，他们调和分歧者，支持团结，乐于和谐，喜爱和谐，说促进和谐的话语。

Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti—yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti.

They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.

他们放弃恶语。他们说话温和，悦耳，可爱，入心，礼貌，受人喜爱和接受。

Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti, kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena, sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.

They give up talking nonsense. Their words are timely, true, and meaningful, in line with The Dharma and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.

他们放弃胡言乱语。他们的话语及时，真实，有意义，符合佛法和修行。他们在适当的时候说有价值、合理、简洁和有益的话。

So bījagāmabhūtagāmasamārambhā paṭivirato hoti,	They avoid injuring plants and seeds.	他们避免伤害植物和种子。
ekabhattiko hoti rattūparato, virato vikālabhojanā.	They eat in one part of the day, abstaining from eating at night and food at the wrong time.	他们一日进食一次，不食夜食和非时食。
Naccagītavāditavisūkadassanā paṭivirato hoti,	They avoid dancing, singing, music, and seeing shows.	他们避免跳舞、歌唱、音乐和观看表演。
mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti,	They avoid beautifying and adorning themselves with garlands, perfumes, and makeup.	他们避免用花环、香水和化妆品美化和装饰自己。
uccāsayanamahāsayanā paṭivirato hoti,	They avoid high and luxurious beds.	他们避免高大豪华的床铺。
jātarūparajatapaṭiggahaṇā paṭivirato hoti,	They avoid receiving gold and money,	他们避免接受黄金和钱财，
āmakadhaññapaṭiggahaṇā paṭivirato hoti,	raw grains,	生谷物，
āmakamaṃsapaṭiggahaṇā paṭivirato hoti,	raw meat,	生肉，
itthikumārikapaṭiggahaṇā paṭivirato hoti,	women and girls,	女人和女孩，
dāsidāsapaṭiggahaṇā paṭivirato hoti,	male and female bondservants,	男奴和女奴，
ajeḷakapaṭiggahaṇā paṭivirato hoti,	goats and sheep,	山羊和绵羊，
kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti,	chickens and pigs,	鸡和猪，
hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti,	elephants, cows, horses, and mares,	大象、牛、马和母马，
khettavatthupaṭiggahaṇā paṭivirato hoti,	and fields and land.	以及田地和土地。
dūteyyapahiṇagamanānuyogā paṭivirato hoti,	They avoid running errands and messages;	他们避免跑腿和传递信息；
kayavikkayā paṭivirato hoti,	buying and selling;	买卖；
tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti,	falsifying weights, metals, or measures;	伪造重量、金属或度量；
ukkoṭanavañcananikatisāciyogā paṭivirato hoti,	bribery, fraud, cheating, and duplicity;	和欺骗；
chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.	mutilation, murder, abduction, banditry, plunder, and violence.	残害、谋杀、绑架、盗窃、抢劫和暴力。

So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.	They’re content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things.	他们满足于袈裟以护身，乞食以充饥。无论他们去哪里，都只带着这些东西。
Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti;	They’re like a bird: wherever it flies, wings are its only burden.	他们就像一只鸟：无论飞到哪里，翅膀是它唯一的负担。
evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.	In the same way, a monk is content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things.	同样地，比丘满足于袈裟以护身，乞食以充饥。无论他们去哪里，都只带着这些东西。
So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.	When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves.	当他们拥有这完整的圣戒时，他们内心体验到一种无瑕的快乐。

So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī.	When they see a sight with their eyes, they don’t get caught up in the features and details.	当他们用眼睛看到景象时，他们不会被其特征和细节所困扰。
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati.	If the faculty of sight were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.	如果视根不加约束，贪爱和厌恶的恶不善法就会变得势不可挡。因此，他们修行约束，保护视根，并实现其约束。
Sotena saddaṃ sutvā … pe …	When they hear a sound with their ears …	当他们用耳朵听到声音时……
ghānena gandhaṃ ghāyitvā … pe …	When they smell an odor with their nose …	当他们用鼻子闻到气味时……
jivhāya rasaṃ sāyitvā … pe …	When they taste a flavor with their tongue …	当他们用舌头尝到味道时……
kāyena phoṭṭhabbaṃ phusitvā … pe …	When they feel a touch with their body …	当他们用身体感觉到触觉时……
manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.	When they know a thought with their mind, they don’t get caught up in the features and details.	当他们用意志感知到一个念头时，他们不会被其特征和细节所困扰。
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ manindriye saṃvaraṃ āpajjati.	If the faculty of mind were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.	如果意根不加约束，贪爱和厌恶的恶不善法就会变得势不可挡。因此，他们修行约束，保护意根，并实现其约束。
So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.	When they have this noble sense restraint, they experience an unsullied pleasure inside themselves.	当他们拥有这种圣洁的感官约束时，他们内心体验到一种纯洁的快乐。

So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

They act with lucid-discerning when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.

他们行住坐卧、瞻前顾后、屈伸肢体、持僧伽梨、钵和衣、饮食、咀嚼、品尝、大小便、走路、站立、坐着、睡觉、醒着、说话、保持沉默时，都以明晰的洞察力行事。

So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato,	When they have this noble spectrum of ethics, this noble sense restraint, and this noble rememberfulness and lucid-discerning,	当他们拥有这种圣洁的伦理、这种圣洁的感官约束以及这种圣洁的正念和明晰的洞察力时，
vivittaṃ senāsanaṃ bhajati—araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.	they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.	他们常住僻静之处——荒野、树根下、山丘、山谷、山洞、尸陀林、森林、露天场所、草堆。
So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā.	After the meal, they return from alms-round, sit down cross-legged with their body straight, and establish rememberfulness right there.	饭后，他们从乞食中回来，盘腿而坐，身体挺直，就在那里建立正念。
So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti;	Giving up desire for the world, they meditate with a heart rid of desire, cleansing the mind of desire.	他们放弃对世间的欲望，以无欲之心禅修，清除心中的欲望。
byāpādapadosaṃ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti;	Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will.	他们放弃恶意和嗔恚，以无嗔恚之心禅修，对一切有情充满慈悲，清除心中的恶意。
thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno, thinamiddhā cittaṃ parisodheti;	Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, rememberful and aware, cleansing the mind of dullness and drowsiness.	他们放弃昏沉和睡眠，以无昏沉和睡眠之心禅修，感知光明，正念分明，清除心中的昏沉和睡眠。
uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti;	Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse.	他们放弃掉举和追悔，以无掉举之心禅修，内心平静，清除心中的掉举和追悔。
vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.	Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful Dharmas, cleansing the mind of doubt.	他们放弃疑虑，以超越疑虑之心禅修，对善法毫不犹豫，清除心中的疑虑。

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe,	They give up these five hindrances, corruptions of the heart that weaken wisdom.	他们放弃这五种障碍，这些是腐蚀心灵、削弱智慧的障碍。
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	Then, quite secluded from sensual pleasures, secluded from unskillful Dharmas, they enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.	然后，远离感官享乐，远离不善法，他们进入并安住于初禅，初禅具有离生喜乐，并伴有寻与伺。
Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ … pe …	Furthermore, as the directed-thought and evaluation are stilled, a monk enters and remains in the second jhāna …	此外，随着寻与伺的止息，比丘进入并安住于二禅……
tatiyaṃ jhānaṃ … pe …	third jhāna …	三禅……
catutthaṃ jhānaṃ upasampajja viharati.	fourth jhāna.	四禅。

So cakkhunā rūpaṃ disvā piyarūpe rūpe na sārajjati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso.	When they see a sight with their eyes, if it’s pleasant they don’t desire it, and if it’s unpleasant they don’t dislike it. They live with rememberfulness of the body established and a limitless heart.	当他们用眼睛看到景象时，如果它令人愉悦，他们就不渴望它，如果它不令人愉悦，他们就不厌恶它。他们生活在身体正念建立和心量无边的状态中。
Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti.	And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful Dharmas cease without anything left over.	而且他们真正理解心解脱和慧解脱，那些生起的坏的、不善的法止息而无余。
So evaṃ anurodhavirodhavippahīno yaṃ kiñci vedanaṃ vedeti, sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati.	Having given up favoring and opposing, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they don’t approve, welcome, or keep clinging to it.	他们已放弃好恶，当他们体验任何一种感受——愉悦的、不愉悦的或中性的——他们不认可、不欢迎、不执着。
Tassa taṃ vedanaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati.	As a result, relishing of feelings ceases.	结果，对感受的贪着止息了。
Tassa nandīnirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.	When their relishing ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.	当他们的贪着止息时，执取止息。当执取止息时，有止息。当有止息时，生止息。当生止息时，老死、忧愁、悲伤、痛苦、烦恼、愁闷止息。
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.	That is how this entire mass of suffering ceases.	这就是所有这些苦的聚集之止息。
Sotena saddaṃ sutvā … pe …	When they hear a sound with their ears …	当他们用耳朵听到声音时……
ghānena gandhaṃ ghāyitvā … pe …	When they smell an odor with their nose …	当他们用鼻子闻到气味时……
jivhāya rasaṃ sāyitvā … pe …	When they taste a flavor with their tongue …	当他们用舌头尝到味道时……
kāyena phoṭṭhabbaṃ phusitvā … pe …	When they feel a touch with their body …	当他们用身体感觉到触觉时……
manasā dhammaṃ viññāya piyarūpe dhamme na sārajjati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso,	When they know a thought with their mind, if it’s pleasant they don’t desire it, and if it’s unpleasant they don’t dislike it. They live with rememberfulness of the body established and a limitless heart.	当他们用意志感知到一个念头时，如果它令人愉悦，他们就不渴望它，如果它不令人愉悦，他们就不厌恶它。他们生活在身体正念建立和心量无边的状态中。
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti.	And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful Dharmas cease without anything left over.	而且他们真正理解心解脱和慧解脱，那些生起的坏的、不善的法止息而无余。
So evaṃ anurodhavirodhavippahīno yaṃ kiñci vedanaṃ vedeti, sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati.	Having given up favoring and opposing, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they don’t approve, welcome, or keep clinging to it.	他们已放弃好恶，当他们体验任何一种感受——愉悦的、不愉悦的或中性的——他们不认可、不欢迎、不执着。
Tassa taṃ vedanaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati.	As a result, relishing of feelings ceases.	结果，对感受的贪着止息了。
Tassa nandīnirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.	When their relishing ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.	当他们的贪着止息时，执取止息。当执取止息时，有止息。当有止息时，生止息。当生止息时，老死、忧愁、悲伤、痛苦、烦恼、愁闷止息。
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.	That is how this entire mass of suffering ceases.	这就是所有这些苦的聚集之止息。
Imaṃ kho me tumhe, bhikkhave, saṅkhittena taṇhāsaṅkhayavimuttiṃ dhāretha, sātiṃ pana bhikkhuṃ kevaṭṭaputtaṃ mahātaṇhājālataṇhāsaṅghāṭappaṭimukkan”ti.	monks, you should memorize that brief statement on freedom through the ending of craving. But the monk Sāti, the fisherman’s son, is caught in a vast net of craving, a tangle of craving.”	比丘们，你们应该记住这个关于通过灭尽贪欲而获得解脱的简要陈述。但是萨提比丘，渔夫之子，却被巨大的贪欲之网所困，被贪欲之结所缠绕。”

Idamavoca bhagavā.	That is what the Buddha said.	这就是佛陀所说的。
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.	比丘们感到满意，对佛陀所说的话感到高兴。

+

MN 39 Mahā-assapura: Longer Discourse at Assapura

+ all- all

• 39.1 - (shame and fear of wrong doing)
• 39.2 - (bodily, vocal, mental behavior, livelihood pure, open, not secretive, not inconsistent)
• 39.3 - (guarding the sense doors)
• 39.4 - (eating the right way)
• 39.5 - (wakefulness, sleeping 4 hrs. per night)
• 39.6 - (S&S remembering and applying Dharma and lucid-discerning in all postures and activities)
• 39.7 - (removing 5niv⛅ hindrances and similes)
• 39.8 - (four jhānas and similes)
• 39.9 - (three higher knowedges and similes)
• 39.10 - (earning the title of ascetic or brahmin)

	(derived from B. Sujato 2018/12)	（来源于B. Sujato 2018/12）
Evaṃ me sutaṃ—​	So I have heard.	我曾听闻。
ekaṃ samayaṃ bhagavā aṅgesu viharati assapuraṃ nāma aṅgānaṃ nigamo.	At one time the Buddha was staying in the land of the Aṅgas, near the Aṅgan town named Assapura.	有一次，佛陀在鸯伽国，住在阿萨富罗附近的鸯伽镇。
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:	佛陀在那里对比丘们说：
“bhikkhavo”ti.	“monks!”	“比丘们！”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.	“世尊，”他们回答道。
Bhagavā etadavoca:	The Buddha said this:	佛陀这样说：

“Samaṇā samaṇāti vo, bhikkhave, jano sañjānāti.	“monks, people label you as ascetics.	“比丘们，人们称你们为沙门。
Tumhe ca pana ‘ke tumhe’ti puṭṭhā samānā ‘samaṇāmhā’ti paṭijānātha;	And when they ask you what you are, you claim to be ascetics.	当他们问你们是什么时，你们自称是沙门。
tesaṃ vo, bhikkhave, evaṃsamaññānaṃ sataṃ evaṃpaṭiññānaṃ sataṃ ‘ye dhammā samaṇakaraṇā ca brāhmaṇakaraṇā ca te dhamme samādāya vattissāma, evaṃ no ayaṃ amhākaṃ samaññā ca saccā bhavissati paṭiññā ca bhūtā.	Given this label and this claim, you should train like this: ‘We will undertake and follow the things that make one an ascetic and a brahmin. That way our label will be accurate and our claim correct.	鉴于这个称呼和这个自称，你们应该这样修行：‘我们将承担并遵循使人成为沙门和婆罗门的事物。这样我们的称呼才会准确，我们的自称才会正确。
Yesañca mayaṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ paribhuñjāma, tesaṃ te kārā amhesu mahapphalā bhavissanti mahānisaṃsā, amhākañcevāyaṃ pabbajjā avañjhā bhavissati saphalā saudrayā’ti.	Any robes, alms-food, lodgings, and medicines and supplies for the sick that we use will be very fruitful and beneficial for the donor. And our going forth will not be wasted, but will be fruitful and fertile.’	我们所使用的任何袈裟、乞食、住所、以及病人所需的医药和补给，都将对施主非常有利。我们的出家生活也不会浪费，而是会有成果和丰饶。’
Evañhi vo, bhikkhave, sikkhitabbaṃ.

Katame ca, bhikkhave, dhammā samaṇakaraṇā ca brāhmaṇakaraṇā ca?	And what are the things that make one an ascetic and a brahmin?	那么，使人成为沙门和婆罗门的事物是什么呢？
‘Hirottappena samannāgatā bhavissāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ.	You should train like this: ‘We will have conscience and prudence.’	你们应该这样修行：‘我们将有惭愧和审慎。’
Siyā kho pana, bhikkhave, tumhākaṃ evamassa:	Now, monks, you might think:	现在，比丘们，你们可能会想：
‘hirottappenamha samannāgatā, alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīyan’ti tāvatakeneva tuṭṭhiṃ āpajjeyyātha.	‘We have conscience and prudence. Just this much is enough. We have achieved the goal of life as an ascetic. There is nothing more to do.’ And you might rest content with just that much.	‘我们有惭愧和审慎。仅仅这样就足够了。我们已经达到了沙门生活的目的。没有更多的事情可做了。’你们可能会仅仅满足于此。
Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave:	I declare this to you, monks, I announce this to you:	我向你们宣称，比丘们，我向你们宣布：
‘mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye’.	‘You who seek to be true ascetics, do not lose sight of the goal of the ascetic life while there is still more to do.’	‘你们这些寻求成为真正沙门的人，当还有更多事情要做时，不要忘记沙门生活的目标。’

Kiñca, bhikkhave, uttariṃ karaṇīyaṃ?	What more is there to do?	还有什么更多的事情要做呢？
‘Parisuddho no kāyasamācāro bhavissati uttāno vivaṭo na ca chiddavā saṃvuto ca.	You should train like this: ‘Our bodily behavior will be pure, clear, open, neither inconsistent nor secretive.	你们应该这样修行：‘我们的身行将纯净、清澈、公开，既不自相矛盾也不隐秘。
Tāya ca pana parisuddhakāyasamācāratāya nevattānukkaṃsessāma na paraṃ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ.	And we won’t glorify ourselves or put others down on account of our pure bodily behavior.’	我们不会因为我们纯净的身行而自夸或贬低他人。’
Siyā kho pana, bhikkhave, tumhākaṃ evamassa:	Now, monks, you might think:	现在，比丘们，你们可能会想：
‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro;	‘We have conscience and prudence, and our bodily behavior is pure.	‘我们有惭愧和审慎，我们的身行是纯净的。
alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīyan’ti tāvatakeneva tuṭṭhiṃ āpajjeyyātha.	Just this much is enough …’	仅仅这样就足够了……’
Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave:	I declare this to you, monks, I announce this to you:	我向你们宣称，比丘们，我向你们宣布：
‘mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye’.	‘You who seek to be true ascetics, do not lose sight of the goal of the ascetic life while there is still more to do.’	‘你们这些寻求成为真正沙门的人，当还有更多事情要做时，不要忘记沙门生活的目标。’

Kiñca, bhikkhave, uttariṃ karaṇīyaṃ?	What more is there to do?	还有什么更多的事情要做呢？
‘Parisuddho no vacīsamācāro bhavissati uttāno vivaṭo na ca chiddavā saṃvuto ca.	You should train like this: ‘Our verbal behavior …	你们应该这样修行：‘我们的语行……
Tāya ca pana parisuddhavacīsamācāratāya nevattānukkaṃsessāma na paraṃ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ.
Siyā kho pana, bhikkhave, tumhākaṃ evamassa:
‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro;
alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīyan’ti tāvatakeneva tuṭṭhiṃ āpajjeyyātha.
Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave:
‘mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye’.

Kiñca, bhikkhave, uttariṃ karaṇīyaṃ?
‘Parisuddho no manosamācāro bhavissati uttāno vivaṭo na ca chiddavā saṃvuto ca.	mental behavior …	意行……
Tāya ca pana parisuddhamanosamācāratāya nevattānukkaṃsessāma na paraṃ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ.
Siyā kho pana, bhikkhave, tumhākaṃ evamassa:
‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro;
alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīyan’ti tāvatakeneva tuṭṭhiṃ āpajjeyyātha.
Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave:
‘mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye’.

Kiñca, bhikkhave, uttariṃ karaṇīyaṃ?
‘Parisuddho no ājīvo bhavissati uttāno vivaṭo na ca chiddavā saṃvuto ca.	livelihood will be pure, clear, open, neither inconsistent nor secretive.	生计将纯净、清澈、公开，既不自相矛盾也不隐秘。
Tāya ca pana parisuddhājīvatāya nevattānukkaṃsessāma na paraṃ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ.	And we won’t glorify ourselves or put others down on account of our pure livelihood.’	我们不会因为我们纯净的生计而自夸或贬低他人。’
Siyā kho pana, bhikkhave, tumhākaṃ evamassa:	Now, monks, you might think:	现在，比丘们，你们可能会想：
‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo;	‘We have conscience and prudence, our bodily, verbal, and mental behavior is pure, and our livelihood is pure.	‘我们有惭愧和审慎，我们的身、语、意行都是纯净的，我们的生计也是纯净的。
alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīyan’ti tāvatakeneva tuṭṭhiṃ āpajjeyyātha.	Just this much is enough. We have achieved the goal of life as an ascetic. There is nothing more to do.’ And you might rest content with just that much.	仅仅这样就足够了。我们已经达到了沙门生活的目的。没有更多的事情可做了。’你们可能会仅仅满足于此。
Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave:	I declare this to you, monks, I announce this to you:	我向你们宣称，比丘们，我向你们宣布：
‘mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye’.	‘You who seek to be true ascetics, do not lose sight of the goal of the ascetic life while there is still more to do.’	‘你们这些寻求成为真正沙门的人，当还有更多事情要做时，不要忘记沙门生活的目标。’

Kiñca, bhikkhave, uttariṃ karaṇīyaṃ?	What more is there to do?	还有什么更多的事情要做呢？
‘Indriyesu guttadvārā bhavissāma;	You should train yourselves like this: ‘We will restrain our sense doors.	你们应该这样训练自己：‘我们将约束我们的感官之门。
cakkhunā rūpaṃ disvā na nimittaggāhī nānubyañjanaggāhī.	When we see a sight with our eyes, we won’t get caught up in the features and details.	当我们用眼睛看到景象时，我们不会被其特征和细节所困扰。
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjissāma, rakkhissāma cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjissāma.	If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, we will practice restraint, we will protect the faculty of sight, and we will achieve its restraint.	如果视根不加约束，贪爱和厌恶的恶不善法就会变得势不可挡。因此，我们将修行约束，我们将保护视根，我们将实现其约束。
Sotena saddaṃ sutvā … pe …	When we hear a sound with our ears …	当我们用耳朵听到声音时……
ghānena gandhaṃ ghāyitvā … pe …	When we smell an odor with our nose …	当我们用鼻子闻到气味时……
jivhāya rasaṃ sāyitvā … pe …	When we taste a flavor with our tongue …	当我们用舌头尝到味道时……
kāyena phoṭṭhabbaṃ phusitvā … pe …	When we feel a touch with our body …	当我们用身体感觉到触觉时……
manasā dhammaṃ viññāya na nimittaggāhī nānubyañjanaggāhī.	When we know a thought with our mind, we won’t get caught up in the features and details.	当我们用意志感知到一个念头时，我们不会被其特征和细节所困扰。
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjissāma, rakkhissāma manindriyaṃ, manindriye saṃvaraṃ āpajjissāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ.	If the faculty of mind was left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, we will practice restraint, we will protect the faculty of mind, and we will achieve its restraint.’	如果意根不加约束，贪爱和厌恶的恶不善法就会变得势不可挡。因此，我们将修行约束，我们将保护意根，我们将实现其约束。’
Siyā kho pana, bhikkhave, tumhākaṃ evamassa:	Now, monks, you might think:	现在，比丘们，你们可能会想：
‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā;	‘We have conscience and prudence, our bodily, verbal, and mental behavior is pure, our livelihood is pure, and our sense doors are restrained.	‘我们有惭愧和审慎，我们的身、语、意行是纯净的，我们的生计是纯净的，我们的感官之门是受约束的。
alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīyan’ti tāvatakeneva tuṭṭhiṃ āpajjeyyātha.	Just this much is enough …’	仅仅这样就足够了……’
Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave:
‘mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye’.

Kiñca, bhikkhave, uttariṃ karaṇīyaṃ?	What more is there to do?	还有什么更多的事情要做呢？
‘Bhojane mattaññuno bhavissāma, paṭisaṅkhā yoniso āhāraṃ āharissāma,	You should train yourselves like this: ‘We will not eat too much. We will only eat after reflecting properly on our food.	你们应该这样训练自己：‘我们不会吃太多。我们只会在对食物进行适当的反思后才进食。
neva davāya na madāya na maṇḍanāya na vibhūsanāya yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṃsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāma navañca vedanaṃ na uppādessāma, yātrā ca no bhavissati, anavajjatā ca, phāsu vihāro cā’ti evañhi vo, bhikkhave, sikkhitabbaṃ.	We will eat not for fun, indulgence, adornment, or decoration, but only to continue and sustain this body, avoid harm, and support spiritual practice; to put an end to old discomfort and not give rise to new discomfort; and so that we’ll keep on living blamelessly and at ease.’	我们进食不是为了玩乐、放纵、装饰或打扮，而仅仅是为了维持这个身体，避免伤害，并支持精神修行；为了消除旧的不适，不引起新的不适；并且为了我们能无过失地、轻松地生活下去。’
Siyā kho pana, bhikkhave, tumhākaṃ evamassa:	Now, monks, you might think:	现在，比丘们，你们可能会想：
‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno;	‘We have conscience and prudence, our bodily, verbal, and mental behavior is pure, our livelihood is pure, our sense doors are restrained, and we don’t eat too much.	‘我们有惭愧和审慎，我们的身、语、意行是纯净的，我们的生计是纯净的，我们的感官之门是受约束的，我们不吃太多。
alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīyan’ti tāvatakeneva tuṭṭhiṃ āpajjeyyātha.	Just this much is enough …’	仅仅这样就足够了……’
Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave:
‘mā vo, sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi sati uttariṃ karaṇīye’.

Kiñca, bhikkhave, uttariṃ karaṇīyaṃ?	What more is there to do?	还有什么更多的事情要做呢？
‘Jāgariyaṃ anuyuttā bhavissāma, divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhessāma.	You should train yourselves like this: ‘We will be dedicated to wakefulness. When practicing walking and sitting meditation by day, we will purify our mind from obstacles.	你们应该这样训练自己：‘我们将致力于觉醒。白天进行行禅和坐禅时，我们将净化心灵中的障碍。
Rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhessāma.	In the evening, we will continue to practice walking and sitting meditation.	晚上，我们将继续进行行禅和坐禅。
Rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappessāma pāde pādaṃ accādhāya, sato sampajāno uṭṭhānasaññaṃ manasi karitvā.	In the middle of the night, we will lie down in the lion’s posture—on the right side, placing one foot on top of the other—rememberful and aware, and focused on the time of getting up.	在半夜，我们将以狮子卧姿躺下——右侧卧，双脚交叠——正念分明，专注于起床的时间。
Rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhessāmā’ti, evañhi vo, bhikkhave, sikkhitabbaṃ.	In the last part of the night, we will get up and continue to practice walking and sitting meditation, purifying our mind from obstacles.’	在夜间的最后一部分，我们将起床并继续进行行禅和坐禅，净化心灵中的障碍。’
Siyā kho pana, bhikkhave, tumhākaṃ evamassa:	Now, monks, you might think:	现在，比丘们，你们可能会想：
‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno, jāgariyaṃ anuyuttā;	‘We have conscience and prudence, our bodily, verbal, and mental behavior is pure, our livelihood is pure, our sense doors are restrained, we don’t eat too much, and we are dedicated to wakefulness.	‘我们有惭愧和审慎，我们的身、语、意行是纯净的，我们的生计是纯净的，我们的感官之门是受约束的，我们不吃太多，而且我们致力于觉醒。
alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīyan’ti, tāvatakeneva tuṭṭhiṃ āpajjeyyātha.	Just this much is enough …’	仅仅这样就足够了……’
Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave:
‘mā vo, sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi sati uttariṃ karaṇīye’.

Kiñca, bhikkhave, uttariṃ karaṇīyaṃ?	What more is there to do?	还有什么更多的事情要做呢？
‘Satisampajaññena samannāgatā bhavissāma, abhikkante paṭikkante sampajānakārī, ālokite vilokite sampajānakārī, samiñjite pasārite sampajānakārī, saṅghāṭipattacīvaradhāraṇe sampajānakārī, asite pīte khāyite sāyite sampajānakārī, uccārapassāvakamme sampajānakārī, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī’ti, evañhi vo, bhikkhave, sikkhitabbaṃ.	You should train yourselves like this: ‘We will have lucid-discerning and rememberfulness. We will act with lucid-discerning when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.’	你们应该这样训练自己：‘我们将具有明晰的洞察力和正念。我们在外出和回来时；瞻前顾后时；屈伸肢体时；穿戴外衣、持钵和衣时；饮食、咀嚼、品尝时；大小便时；走路、站立、坐着、睡觉、醒着、说话和保持沉默时，都以明晰的洞察力行事。’
Siyā kho pana, bhikkhave, tumhākaṃ evamassa:	Now, monks, you might think:	现在，比丘们，你们可能会想：
‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno, jāgariyaṃ anuyuttā, satisampajaññena samannāgatā;	‘We have conscience and prudence, our bodily, verbal, and mental behavior is pure, our livelihood is pure, our sense doors are restrained, we don’t eat too much, we are dedicated to wakefulness, and we have rememberfulness and lucid-discerning.	‘我们有惭愧和审慎，我们的身、语、意行是纯净的，我们的生计是纯净的，我们的感官之门是受约束的，我们不吃太多，我们致力于觉醒，而且我们有正念和明晰的洞察力。
alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīyan’ti tāvatakeneva tuṭṭhiṃ āpajjeyyātha.	Just this much is enough …’	仅仅这样就足够了……’
Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave:
‘mā vo, sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi sati uttariṃ karaṇīye’.

Kiñca, bhikkhave, uttariṃ karaṇīyaṃ?	What more is there to do?	还有什么更多的事情要做呢？
Idha, bhikkhave, bhikkhu vivittaṃ senāsanaṃ bhajati—araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanappatthaṃ abbhokāsaṃ palālapuñjaṃ.	Take a monk who frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.	比丘们，一个比丘常住僻静之处——荒野、树根下、山丘、山谷、山洞、尸陀林、森林、露天场所、草堆。
So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.	After the meal, they return from alms-round, sit down cross-legged with their body straight, and establish rememberfulness right there.	饭后，他们从乞食中回来，盘腿而坐，身体挺直，就在那里建立正念。
So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti;	Giving up desire for the world, they meditate with a heart rid of desire, cleansing the mind of desire.	他们放弃对世间的欲望，以无欲之心禅修，清除心中的欲望。
byāpādapadosaṃ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti;	Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will.	他们放弃恶意和嗔恚，以无嗔恚之心禅修，对一切有情充满慈悲，清除心中的恶意。
thinamiddhaṃ pahāya vigatathinamiddho viharati, ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti;	Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, rememberful and aware, cleansing the mind of dullness and drowsiness.	他们放弃昏沉和睡眠，以无昏沉和睡眠之心禅修，感知光明，正念分明，清除心中的昏沉和睡眠。
uddhaccakukkuccaṃ pahāya anuddhato viharati, ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti;	Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse.	他们放弃掉举和追悔，以无掉举之心禅修，内心平静，清除心中的掉举和追悔。
vicikicchaṃ pahāya tiṇṇavicikiccho viharati, akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.	Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.	他们放弃疑虑，以超越疑虑之心禅修，对善法毫不犹豫，清除心中的疑虑。

Seyyathāpi, bhikkhave, puriso iṇaṃ ādāya kammante payojeyya.	Suppose a man who has gotten into debt were to apply himself to work,	假设一个人负债累累，他努力工作，
Tassa te kammantā samijjheyyuṃ.	and his efforts proved successful.	他的努力取得了成功。
So yāni ca porāṇāni iṇamūlāni tāni ca byantī kareyya, siyā cassa uttariṃ avasiṭṭhaṃ dārabharaṇāya.	He would pay off the original loan and have enough left over to support his partner.	他偿还了最初的贷款，并且还有足够的剩余来支持他的伴侣。
Tassa evamassa:	Thinking about this,	想到这里，
‘ahaṃ kho pubbe iṇaṃ ādāya kammante payojesiṃ, tassa me te kammantā samijjhiṃsu.
Sohaṃ yāni ca porāṇāni iṇamūlāni tāni ca byantī akāsiṃ, atthi ca me uttariṃ avasiṭṭhaṃ dārabharaṇāyā’ti.
So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.	he’d be filled with joy and happiness.	他会充满喜悦和幸福。

Seyyathāpi, bhikkhave, puriso ābādhiko assa dukkhito bāḷhagilāno, bhattañcassa nacchādeyya, na cassa kāye balamattā.	Suppose a person was sick, suffering, and gravely ill. They’d lose their appetite and get physically weak.	假设一个人病了，痛苦不堪，病重。他会食欲不振，身体虚弱。
So aparena samayena tamhā ābādhā mucceyya, bhattañcassa chādeyya, siyā cassa kāye balamattā.	But after some time they’d recover from that illness, and regain their appetite and their strength.	但过了一段时间，他从疾病中康复，恢复了食欲和体力。
Tassa evamassa:	Thinking about this,	想到这里，
‘ahaṃ kho pubbe ābādhiko ahosiṃ dukkhito bāḷhagilāno, bhattañca me nacchādesi, na ca me āsi kāye balamattā, somhi etarahi tamhā ābādhā mutto, bhattañca me chādeti, atthi ca me kāye balamattā’ti.
So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.	they’d be filled with joy and happiness.	他会充满喜悦和幸福。

Seyyathāpi, bhikkhave, puriso bandhanāgāre baddho assa.	Suppose a person was imprisoned in a jail.	假设一个人被囚禁在监狱里。
So aparena samayena tamhā bandhanā mucceyya sotthinā abbhayena, na cassa kiñci bhogānaṃ vayo.	But after some time they were released from jail, safe and sound, with no loss of wealth.	但过了一段时间，他被从监狱中释放，安然无恙，没有财产损失。
Tassa evamassa:	Thinking about this,	想到这里，
‘ahaṃ kho pubbe bandhanāgāre baddho ahosiṃ, somhi etarahi tamhā bandhanā mutto, sotthinā abbhayena, natthi ca me kiñci bhogānaṃ vayo’ti.
So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.	they’d be filled with joy and happiness.	他会充满喜悦和幸福。

Seyyathāpi, bhikkhave, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo.	Suppose a person was a bondservant. They belonged to someone else and were unable to go where they wished.	假设一个人是奴隶。他属于别人，无法随心所欲地去任何地方。
So aparena samayena tamhā dāsabyā mucceyya attādhīno aparādhīno bhujisso yenakāmaṅgamo.	But after some time they’d be freed from servitude and become their own master, an emancipated individual able to go where they wished.	但过了一段时间，他摆脱了奴役，成为自己的主人，一个能够随心所欲地去任何地方的自由人。
Tassa evamassa:	Thinking about this,	想到这里，
‘ahaṃ kho pubbe dāso ahosiṃ anattādhīno parādhīno na yenakāmaṅgamo, somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṅgamo’ti.
So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.	they’d be filled with joy and happiness.	他会充满喜悦和幸福。

Seyyathāpi, bhikkhave, puriso sadhano sabhogo kantāraddhānamaggaṃ paṭipajjeyya.	Suppose there was a person with wealth and property who was traveling along a desert road.	假设一个人拥有财富和财产，他正在沙漠公路上旅行。
So aparena samayena tamhā kantārā nitthareyya sotthinā abbhayena, na cassa kiñci bhogānaṃ vayo.	But after some time they crossed over the desert, safe and sound, with no loss of wealth.	但过了一段时间，他安然无恙地穿过了沙漠，没有财产损失。
Tassa evamassa:	Thinking about this,	想到这里，
‘ahaṃ kho pubbe sadhano sabhogo kantāraddhānamaggaṃ paṭipajjiṃ.
Somhi etarahi tamhā kantārā nitthiṇṇo sotthinā abbhayena, natthi ca me kiñci bhogānaṃ vayo’ti.
So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.	they’d be filled with joy and happiness.	他会充满喜悦和幸福。

Evameva kho, bhikkhave, bhikkhu yathā iṇaṃ yathā rogaṃ yathā bandhanāgāraṃ yathā dāsabyaṃ yathā kantāraddhānamaggaṃ, ime pañca nīvaraṇe appahīne attani samanupassati.	In the same way, as long as these five hindrances are not given up inside themselves, a monk regards them as a debt, a disease, a prison, slavery, and a desert crossing.	同样地，只要这五种障碍没有在比丘内心被放弃，比丘就将其视为债务、疾病、监狱、奴役和沙漠穿越。
Seyyathāpi, bhikkhave, āṇaṇyaṃ yathā ārogyaṃ yathā bandhanāmokkhaṃ yathā bhujissaṃ yathā khemantabhūmiṃ; evameva bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.	But when these five hindrances are given up inside themselves, a monk regards this as freedom from debt, good health, release from prison, emancipation, and sanctuary.	但当这五种障碍在比丘内心被放弃时，比丘就将其视为免除债务、健康、从监狱中释放、解放和庇护。

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe,	They give up these five hindrances, corruptions of the heart that weaken wisdom.	他们放弃这五种障碍，这些是腐蚀心灵、削弱智慧的障碍。
vivicceva kāmehi vivicca akusalehi dhammehi, savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.	然后，远离感官享乐，远离不善法，他们进入并安住于初禅，初禅具有离生喜乐，并伴有寻与伺。
So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.	They drench, steep, fill, and spread their body with rapture and pleasure born of seclusion. There’s no part of the body that’s not spread with rapture and pleasure born of seclusion.	他们用离生喜乐浸润、浸透、充满并遍布全身。身体的每一个部分都充满了离生喜乐。
Seyyathāpi, bhikkhave, dakkho nhāpako vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya. Sāyaṃ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā, phuṭā snehena na ca pagghariṇī.	It’s like when an expert bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out.	这就像一位熟练的浴室服务员或他们的学徒将沐浴粉倒入铜盆中，一点一点地洒上水。他们揉搓它，直到沐浴粉球被水分浸泡饱和，内外遍布；却没有水分溢出。
Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.	In the same way, a monk drenches, steeps, fills, and spreads their body with rapture and pleasure born of seclusion. There’s no part of the body that’s not spread with rapture and pleasure born of seclusion.	同样地，比丘用离生喜乐浸润、浸透、充满并遍布全身。身体的每一个部分都充满了离生喜乐。

Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.	Furthermore, as the directed-thought and evaluation are stilled, a monk enters and remains in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.	此外，随着寻与伺的止息，比丘进入并安住于二禅，二禅具有由专注而生的喜乐，内心清明与自信，心意统一，没有寻与伺。
So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.	They drench, steep, fill, and spread their body with rapture and pleasure born of undistractible-lucidity. There’s no part of the body that’s not spread with rapture and pleasure born of undistractible-lucidity.	他们用由专注而生的喜乐浸润、浸透、充满并遍布全身。身体的每一个部分都充满了由专注而生的喜乐。
Seyyathāpi, bhikkhave, udakarahado ubbhidodako. Tassa nevassa puratthimāya disāya udakassa āyamukhaṃ, na pacchimāya disāya udakassa āyamukhaṃ, na uttarāya disāya udakassa āyamukhaṃ, na dakkhiṇāya disāya udakassa āyamukhaṃ, devo ca na kālena kālaṃ sammādhāraṃ anuppaveccheyya. Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa.	It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and no rainfall to replenish it from time to time. But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water.	这就像一个深湖，由泉水补给。没有东、西、南、北的入口，也没有雨水不时地补充。但湖中涌出的凉水流浸润、浸透、充满并遍布整个湖泊。湖泊的每一个部分都充满了凉水。
Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.	In the same way, a monk drenches, steeps, fills, and spreads their body with rapture and pleasure born of undistractible-lucidity. There’s no part of the body that’s not spread with rapture and pleasure born of undistractible-lucidity.	同样地，比丘用由专注而生的喜乐浸润、浸透、充满并遍布全身。身体的每一个部分都充满了由专注而生的喜乐。

Puna caparaṃ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati.	Furthermore, with the fading away of rapture, a monk enters and remains in the third jhāna, where they meditate with equanimity, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’	此外，随着喜的消失，比丘进入并安住于三禅，在那里，他们以平等心禅修，正念分明，亲身体验身心所产生的乐，圣者称之为“舍念乐住”。
So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.	They drench, steep, fill, and spread their body with pleasure free of rapture. There’s no part of the body that’s not spread with pleasure free of rapture.	他们用无喜之乐浸润、浸透、充满并遍布全身。身体的每一个部分都充满了无喜之乐。
Seyyathāpi, bhikkhave, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṃ uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa.	It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not soaked with cool water.	这就像一个莲花池，里面有蓝色的睡莲，或粉色或白色的莲花。其中一些在水中萌芽生长，却没有高出水面，在水下茁壮成长。从尖端到根部，它们都被凉水浸润、浸透、充满并浸泡。没有一部分没有被凉水浸泡。
Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.	In the same way, a monk drenches, steeps, fills, and spreads their body with pleasure free of rapture. There’s no part of the body that’s not spread with pleasure free of rapture.	同样地，比丘用无喜之乐浸润、浸透、充满并遍布全身。身体的每一个部分都充满了无喜之乐。

Puna caparaṃ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.	Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a monk enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimity and rememberfulness.	此外，比丘舍弃乐和苦，止息了先前的喜悦和悲伤，进入并安住于四禅，无乐无苦，只有纯净的平等心和正念。
So imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti.	They sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind.	他们坐着，用纯净明亮的心遍布全身。身体的每一个部分都充满了纯净明亮的心。
Seyyathāpi, bhikkhave, puriso odātena vatthena sasīsaṃ pārupetvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa.	It’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the body that’s not spread over with white cloth.	这就像一个人从头到脚被白布包裹着。身体的每一个部分都被白布覆盖着。
Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti.	In the same way, they sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind.	同样地，他们坐着，用纯净明亮的心遍布全身。身体的每一个部分都充满了纯净明亮的心。

So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives.	当他们的心以这种方式在定中变得平静而清明——清净、明亮、无瑕、无垢、柔顺、易用、坚定、不动摇——他们将它导向对过去生命的忆念。
So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ, dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.	They recollect many kinds of past lives, with features and details.	他们忆念许多种类的过去生命，包括其特征和细节。
Seyyathāpi, bhikkhave, puriso sakamhā gāmā aññaṃ gāmaṃ gaccheyya, tamhāpi gāmā aññaṃ gāmaṃ gaccheyya, so tamhā gāmā sakaṃyeva gāmaṃ paccāgaccheyya. Tassa evamassa: ‘ahaṃ kho sakamhā gāmā amuṃ gāmaṃ agacchiṃ, tatrapi evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ; tamhāpi gāmā amuṃ gāmaṃ agacchiṃ, tatrapi evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ; somhi tamhā gāmā sakaṃyeva gāmaṃ paccāgato’ti.	Suppose a person was to leave their home village and go to another village. From that village they’d go to yet another village. And from that village they’d return to their home village. They’d think: ‘I went from my home village to another village. There I stood like this, sat like that, spoke like this, or kept silent like that. From that village I went to yet another village. There too I stood like this, sat like that, spoke like this, or kept silent like that. And from that village I returned to my home village.’	假设一个人离开自己的家乡，去到另一个村庄。从那个村庄，他们又去了另一个村庄。然后从那个村庄回到自己的家乡。他们会想：‘我从家乡去了另一个村庄。在那里我这样站着，那样坐着，这样说话，或者那样保持沉默。从那个村庄我又去了另一个村庄。在那里我也这样站着，那样坐着，这样说话，或者那样保持沉默。然后从那个村庄我回到了我的家乡。’
Evameva kho, bhikkhave, bhikkhu anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.	In the same way, a monk recollects their many kinds of past lives, with features and details.	同样地，比丘忆念他们许多种类的过去生命，包括其特征和细节。

So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.	当他们的心以这种方式在定中变得平静而清明——清净、明亮、无瑕、无垢、柔顺、易用、坚定、不动摇——他们将它导向对有情众生生死和转世的知识。
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate, yathākammūpage satte pajānāti … pe …	With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.	他们以清净超人的天眼通，看到有情众生死亡和转世——低劣的、高尚的、美丽的、丑陋的、生于善处的、生于恶处的。他们理解有情众生如何依其业而转世。
seyyathāpi, bhikkhave, dve agārā sadvārā. Tattha cakkhumā puriso majjhe ṭhito passeyya manusse gehaṃ pavisantepi nikkhamantepi, anucaṅkamantepi anuvicarantepi.	Suppose there were two houses with doors. A person with good eyesight standing in between them would see people entering and leaving a house and wandering to and fro.	假设有两扇门的房子。一个视力良好的人站在两扇门之间，会看到人们进出房子，来回走动。
Evameva kho, bhikkhave, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti … pe ….	In the same way, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.	同样地，以清净超人的天眼通，他们看到有情众生死亡和转世——低劣的、高尚的、美丽的、丑陋的、生于善处的、生于恶处的。他们理解有情众生如何依其业而转世。

So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.	当他们的心以这种方式在定中变得平静而清明——清净、明亮、无瑕、无垢、柔顺、易用、坚定、不动摇——他们将它导向对烦恼灭尽的知识。
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’	他们真正理解：‘这是苦’……‘这是苦的起源’……‘这是苦的止息’……‘这是导致苦止息的修行’。
‘Ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements.’	他们真正理解：‘这些是烦恼’……‘这是烦恼的起源’……‘这是烦恼的止息’……‘这是导致烦恼止息的修行’。
Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati.	Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.	如此了知和洞见，他们的心从感官欲望、渴望转世和无明的烦恼中解脱。
Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti:	When they’re freed, they know they’re freed.	当他们解脱时，他们知道自己解脱了。
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’	他们明白：‘轮回已尽，梵行已圆满，该做的都已做完，不再回到任何存在状态。’

Seyyathāpi, bhikkhave, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo.	Suppose that in a mountain glen there was a lake that was transparent, clear, and unclouded. A person with good eyesight standing on the bank would see the mussel shells, gravel and pebbles, and schools of fish swimming about or staying still.	假设在山谷里有一个湖泊，它透明、清澈、没有云雾。一个视力良好的人站在岸边，会看到贻贝壳、砾石和小石子，以及鱼群游来游去或静止不动。
Tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakathalampi macchagumbampi, carantampi tiṭṭhantampi.
Tassa evamassa:	They’d think:	他们会想：
‘ayaṃ kho udakarahado accho vippasanno anāvilo. Tatrime sippisambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipī’ti’.	‘This lake is transparent, clear, and unclouded. And here are the mussel shells, gravel and pebbles, and schools of fish swimming about or staying still.’	‘这个湖泊透明、清澈、没有云雾。这里有贻贝壳、砾石和小石子，以及鱼群游来游去或静止不动。’
Evameva kho, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe …	In the same way, a monk truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’	同样地，比丘真正理解：‘这是苦’……‘这是苦的起源’……‘这是苦的止息’……‘这是导致苦止息的修行’。
nāparaṃ itthattāyāti pajānāti.	They understand: ‘… there is no return to any state of existence.’	他们明白：‘……不再回到任何存在状态。’

Ayaṃ vuccati, bhikkhave, bhikkhu ‘samaṇo’ itipi ‘brāhmaṇo’itipi ‘nhātako’itipi ‘vedagū’itipi ‘sottiyo’itipi ‘ariyo’itipi ‘arahaṃ’itipi.	This monk is called an ‘ascetic’, a ‘brahmin’, a ‘bathed initiate’, a ‘knowledge master’, a ‘scholar’, a ‘noble one’, and a ‘perfected one’.	这位比丘被称为‘沙门’、‘婆罗门’、‘受洗者’、‘知识大师’、‘学者’、‘圣者’和‘圆满者’。
Kathañca, bhikkhave, bhikkhu samaṇo hoti?	And how is a monk an ascetic?	比丘如何成为沙门？
Samitāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā.	They have quelled the bad, unskillful qualities that are corrupted, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death.	他们已经平息了那些腐败的、导致未来生命、有害的、导致痛苦和未来再生、老死的不善法。
Evaṃ kho, bhikkhave, bhikkhu samaṇo hoti.	That’s how a monk is an ascetic.	这就是比丘成为沙门的方式。

Kathañca, bhikkhave, bhikkhu brāhmaṇo hoti?	And how is a monk a brahmin?	比丘如何成为婆罗门？
Bāhitāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā.	They have barred out the bad, unskillful qualities.	他们已经排除了不善法。
Evaṃ kho, bhikkhave, bhikkhu brāhmaṇo hoti.	That’s how a monk is a brahmin.	这就是比丘成为婆罗门的方式。

Kathañca, bhikkhave, bhikkhu nhātako hoti?	And how is a monk a bathed initiate?	比丘如何成为受洗者？
Nhātāssa honti pāpakā akusalā dhammā, saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā.	They have bathed off the bad, unskillful qualities.	他们已经洗净了不善法。
Evaṃ kho, bhikkhave, bhikkhu nhātako hoti.	That’s how a monk is a bathed initiate.	这就是比丘成为受洗者的方式。

Kathañca, bhikkhave, bhikkhu vedagū hoti?	And how is a monk a knowledge master?	比丘如何成为知识大师？
Viditāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā.	They have known the bad, unskillful qualities.	他们已经了知了不善法。
Evaṃ kho, bhikkhave, bhikkhu vedagū hoti.	That’s how a monk is a knowledge master.	这就是比丘成为知识大师的方式。

Kathañca, bhikkhave, bhikkhu sottiyo hoti?	And how is a monk a scholar?	比丘如何成为学者？
Nissutāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā.	They have scoured off the bad, unskillful qualities.	他们已经清除不善法。
Evaṃ kho, bhikkhave, bhikkhu sottiyo hoti.	That’s how a monk is a scholar.	这就是比丘成为学者的方式。

Kathañca, bhikkhave, bhikkhu ariyo hoti?	And how is a monk a noble one?	比丘如何成为圣者？
Ārakāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā.	They are far away from the bad, unskillful qualities.	他们远离不善法。
Evaṃ kho, bhikkhave, bhikkhu ariyo hoti.	That’s how a monk is a noble one.	这就是比丘成为圣者的方式。

Kathañca, bhikkhave, bhikkhu arahaṃ hoti?	And how is a monk a perfected one?	比丘如何成为圆满者？
Ārakāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā.	They are far away from the bad, unskillful qualities that are corrupted, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death.	他们远离那些腐败的、导致未来生命、有害的、导致痛苦和未来再生、老死的不善法。
Evaṃ kho, bhikkhave, bhikkhu arahaṃ hotī”ti.	That’s how a monk is a perfected one.”	这就是比丘成为圆满者的方式。”

Idamavoca bhagavā.	That is what the Buddha said.	这就是佛陀所说的。
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.	比丘们感到满意，对佛陀所说的话感到高兴。

+

MN 40 Cūḷa-assapura: Shorter Discourse at Assapura

+ all- all

• 40.1 - (monks should live up to title ‘ascetic’)
• 40.2 - (how do monks not live up to ‘ascetic’)
• +40.3 - (monks living like proper ascetic do this)
  • 40.3.1 - (7sb awakening factor sequence)
  • 40.3.2 - (4bv brahma viharas takes place where 4j jhanas usually does)
  • 40.3.3 - (simile of lotus pond with missing piti sukha reference)

	(derived from B. Sujato 2018/12)	（来源于B. Sujato 2018/12）
Evaṃ me sutaṃ—​	So I have heard.	我曾听闻。
ekaṃ samayaṃ bhagavā aṅgesu viharati assapuraṃ nāma aṅgānaṃ nigamo.	At one time the Buddha was staying in the land of the Aṅgas, near the Aṅgan town named Assapura.	有一次，佛陀在鸯伽国，住在阿萨富罗附近的鸯伽镇。
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:	佛陀在那里对比丘们说：
“bhikkhavo”ti.	“monks!”	“比丘们！”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.	“世尊，”他们回答道。
Bhagavā etadavoca:	The Buddha said this:	佛陀这样说：

“Samaṇā samaṇāti vo, bhikkhave, jano sañjānāti.	“monks, people label you as ascetics.	“比丘们，人们称你们为沙门。
Tumhe ca pana ‘ke tumhe’ti puṭṭhā samānā ‘samaṇāmhā’ti paṭijānātha.	And when they ask you what you are, you claim to be ascetics.	当他们问你们是什么时，你们自称是沙门。
Tesaṃ vo, bhikkhave, evaṃsamaññānaṃ sataṃ evaṃpaṭiññānaṃ sataṃ:	Given this label and this claim, you should train like this: ‘We will practice in the way that is proper for an ascetic. That way our label will be accurate and our claim correct.	鉴于这个称呼和这个自称，你们应该这样修行：‘我们将以适合沙门的方式修行。这样我们的称呼才会准确，我们的自称才会正确。
‘yā samaṇasāmīcippaṭipadā taṃ paṭipajjissāma;
evaṃ no ayaṃ amhākaṃ samaññā ca saccā bhavissati paṭiññā ca bhūtā;
yesañca mayaṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ paribhuñjāma, tesaṃ te kārā amhesu mahapphalā bhavissanti mahānisaṃsā, amhākañcevāyaṃ pabbajjā avañjhā bhavissati saphalā saudrayā’ti.	Any robes, alms-food, lodgings, and medicines and supplies for the sick that we use will be very fruitful and beneficial for the donor. And our going forth will not be wasted, but will be fruitful and fertile.’	我们所使用的任何袈裟、乞食、住所、以及病人所需的医药和补给，都将对施主非常有利。我们的出家生活也不会浪费，而是会有成果和丰饶。’
Evañhi vo, bhikkhave, sikkhitabbaṃ.

Kathañca, bhikkhave, bhikkhu na samaṇasāmīcippaṭipadaṃ paṭipanno hoti?	And how does a monk not practice in the way that is proper for an ascetic?	那么，比丘如何不以适合沙门的方式修行呢？
Yassa kassaci, bhikkhave, bhikkhuno abhijjhālussa abhijjhā appahīnā hoti, byāpannacittassa byāpādo appahīno hoti, kodhanassa kodho appahīno hoti, upanāhissa upanāho appahīno hoti, makkhissa makkho appahīno hoti, paḷāsissa paḷāso appahīno hoti, issukissa issā appahīnā hoti, maccharissa macchariyaṃ appahīnaṃ hoti, saṭhassa sāṭheyyaṃ appahīnaṃ hoti, māyāvissa māyā appahīnā hoti, pāpicchassa pāpikā icchā appahīnā hoti, micchādiṭṭhikassa micchādiṭṭhi appahīnā hoti—	There are some monks who have not given up covetousness, ill will, anger, hostility, offensiveness, contempt, envy, stinginess, deviousness, deceit, bad desires, and wrong view.	有些比丘没有放弃贪婪、恶意、愤怒、敌意、冒犯、轻蔑、嫉妒、吝啬、狡诈、欺骗、恶欲和邪见。
imesaṃ kho ahaṃ, bhikkhave, samaṇamalānaṃ samaṇadosānaṃ samaṇakasaṭānaṃ āpāyikānaṃ ṭhānānaṃ duggativedaniyānaṃ appahānā ‘na samaṇasāmīcippaṭipadaṃ paṭipanno’ti vadāmi.	These stains, flaws, and dregs of an ascetic are grounds for rebirth in places of loss, and are experienced in bad places. As long as they have not given these up, they do not practice in the way that is proper for an ascetic, I say.	这些沙门的污点、缺陷和残渣是再生到恶道的因，并在恶道中体验。我说，只要他们没有放弃这些，他们就不以适合沙门的方式修行。
Seyyathāpi, bhikkhave, matajaṃ nāma āvudhajātaṃ ubhatodhāraṃ pītanisitaṃ.	I say that such a monk’s going forth may be compared to the kind of weapon called ‘death-dealer’—double-edged, hardened, and keen—covered and wrapped in the outer robe.	我说，这样的比丘出家，可以比作一种名为‘夺命者’的武器——双刃、淬炼、锋利——被袈裟覆盖和包裹着。
Tadassa saṅghāṭiyā sampārutaṃ sampaliveṭhitaṃ.
Tathūpamāhaṃ, bhikkhave, imassa bhikkhuno pabbajjaṃ vadāmi.

Nāhaṃ, bhikkhave, saṅghāṭikassa saṅghāṭidhāraṇamattena sāmaññaṃ vadāmi.	I say that you don’t deserve the label ‘outer robe wearer’ just because you wear an outer robe.	我说，你不能仅仅因为穿袈裟就配得上‘穿袈裟者’的称号。
Nāhaṃ, bhikkhave, acelakassa acelakamattena sāmaññaṃ vadāmi.	You don’t deserve the label ‘naked ascetic’ just because you go naked.	你不能仅仅因为裸体就配得上‘裸体沙门’的称号。
Nāhaṃ, bhikkhave, rajojallikassa rajojallikamattena sāmaññaṃ vadāmi.	You don’t deserve the label ‘dust and dirt wearer’ just because you’re caked in dust and dirt.	你不能仅仅因为满身灰尘就配得上‘披尘土者’的称号。
Nāhaṃ, bhikkhave, udakorohakassa udakorohaṇamattena sāmaññaṃ vadāmi.	You don’t deserve the label ‘water immerser’ just because you immerse yourself in water.	你不能仅仅因为入水沐浴就配得上‘入水者’的称号。
Nāhaṃ, bhikkhave, rukkhamūlikassa rukkhamūlikamattena sāmaññaṃ vadāmi.	You don’t deserve the label ‘tree root dweller’ just because you stay at the root of a tree.	你不能仅仅因为住在树根下就配得上‘树根居士’的称号。
Nāhaṃ, bhikkhave, abbhokāsikassa abbhokāsikamattena sāmaññaṃ vadāmi.	You don’t deserve the label ‘open air dweller’ just because you stay in the open air.	你不能仅仅因为住在露天就配得上‘露天居士’的称号。
Nāhaṃ, bhikkhave, ubbhaṭṭhakassa ubbhaṭṭhakamattena sāmaññaṃ vadāmi.	You don’t deserve the label ‘stander’ just because you continually stand.	你不能仅仅因为持续站立就配得上‘站立者’的称号。
Nāhaṃ, bhikkhave, pariyāyabhattikassa pariyāyabhattikamattena sāmaññaṃ vadāmi.	You don’t deserve the label ‘interval eater’ just because you eat food at set intervals.	你不能仅仅因为定时进食就配得上‘间隔食者’的称号。
Nāhaṃ, bhikkhave, mantajjhāyakassa mantajjhāyakamattena sāmaññaṃ vadāmi.	You don’t deserve the label ‘reciter’ just because you recite scriptures.	你不能仅仅因为诵经就配得上‘诵经者’的称号。
Nāhaṃ, bhikkhave, jaṭilakassa jaṭādhāraṇamattena sāmaññaṃ vadāmi.	You don’t deserve the label ‘matted-hair ascetic’ just because you have matted hair.	你不能仅仅因为头发打结就配得上‘结发沙门’的称号。

Saṅghāṭikassa ce, bhikkhave, saṅghāṭidhāraṇamattena abhijjhālussa abhijjhā pahīyetha, byāpannacittassa byāpādo pahīyetha, kodhanassa kodho pahīyetha, upanāhissa upanāho pahīyetha, makkhissa makkho pahīyetha, paḷāsissa paḷāso pahīyetha, issukissa issā pahīyetha, maccharissa macchariyaṃ pahīyetha, saṭhassa sāṭheyyaṃ pahīyetha, māyāvissa māyā pahīyetha, pāpicchassa pāpikā icchā pahīyetha, micchādiṭṭhikassa micchādiṭṭhi pahīyetha, tamenaṃ mittāmaccā ñātisālohitā jātameva naṃ saṅghāṭikaṃ kareyyuṃ, saṅghāṭikattameva samādapeyyuṃ:	Imagine that just by wearing an outer robe someone with covetousness, ill will, anger, hostility, offensiveness, contempt, envy, stinginess, deviousness, deceit, bad desires, and wrong view could give up these things. If that were the case, your friends and colleagues, relatives and kin would make you an outer robe wearer as soon as you were born. They’d encourage you:	想象一下，如果仅仅通过穿袈裟，一个有贪婪、恶意、愤怒、敌意、冒犯、轻蔑、嫉妒、吝啬、狡诈、欺骗、恶欲和邪见的人就能放弃这些东西。如果真是那样，你的朋友和同事、亲戚和家人会在你一出生就让你穿袈裟。他们会鼓励你：
‘ehi tvaṃ, bhadramukha, saṅghāṭiko hohi, saṅghāṭikassa te sato saṅghāṭidhāraṇamattena abhijjhālussa abhijjhā pahīyissati, byāpannacittassa byāpādo pahīyissati, kodhanassa kodho pahīyissati, upanāhissa upanāho pahīyissati, makkhissa makkho pahīyissati, paḷāsissa paḷāso pahīyissati, issukissa issā pahīyissati, maccharissa macchariyaṃ pahīyissati, saṭhassa sāṭheyyaṃ pahīyissati, māyāvissa māyā pahīyissati, pāpicchassa pāpikā icchā pahīyissati, micchādiṭṭhikassa micchādiṭṭhi pahīyissatī’ti.	‘Please, my dear, wear an outer robe! By doing so you will give up covetousness, ill will, anger, hostility, offensiveness, contempt, envy, stinginess, deviousness, deceit, bad desires, and wrong view.’	“请，我亲爱的，穿上袈裟！这样做你就能放弃贪婪、恶意、愤怒、敌意、冒犯、轻蔑、嫉妒、吝啬、狡诈、欺骗、恶欲和邪见。”
Yasmā ca kho ahaṃ, bhikkhave, saṅghāṭikampi idhekaccaṃ passāmi abhijjhāluṃ byāpannacittaṃ kodhanaṃ upanāhiṃ makkhiṃ paḷāsiṃ issukiṃ macchariṃ saṭhaṃ māyāviṃ pāpicchaṃ micchādiṭṭhikaṃ, tasmā na saṅghāṭikassa saṅghāṭidhāraṇamattena sāmaññaṃ vadāmi.	But sometimes I see someone with these bad qualities who is an outer robe wearer. That’s why I say that you don’t deserve the label ‘outer robe wearer’ just because you wear an outer robe.	但我有时会看到一些有这些恶习的人穿着袈裟。所以我说，你不能仅仅因为穿袈裟就配得上‘穿袈裟者’的称号。

Acelakassa ce, bhikkhave … pe …	Imagine that just by going naked …	想象一下，仅仅通过裸体……
rajojallikassa ce, bhikkhave … pe …	wearing dust and dirt …	披着尘土……
udakorohakassa ce, bhikkhave … pe …	immersing in water …	入水沐浴……
rukkhamūlikassa ce, bhikkhave … pe …	staying at the root of a tree …	住在树根下……
abbhokāsikassa ce, bhikkhave … pe …	staying in the open air …	住在露天……
ubbhaṭṭhakassa ce, bhikkhave … pe …	standing continually …	持续站立……
pariyāyabhattikassa ce, bhikkhave … pe …	eating at set intervals …	定时进食……
mantajjhāyakassa ce, bhikkhave … pe …	reciting scriptures …	诵经……
jaṭilakassa ce, bhikkhave, jaṭādhāraṇamattena abhijjhālussa abhijjhā pahīyetha, byāpannacittassa byāpādo pahīyetha, kodhanassa kodho pahīyetha, upanāhissa upanāho pahīyetha, makkhissa makkho pahīyetha, paḷāsissa paḷāso pahīyetha, issukissa issā pahīyetha, maccharissa macchariyaṃ pahīyetha, saṭhassa sāṭheyyaṃ pahīyetha, māyāvissa māyā pahīyetha, pāpicchassa pāpikā icchā pahīyetha, micchādiṭṭhikassa micchādiṭṭhi pahīyetha, tamenaṃ mittāmaccā ñātisālohitā jātameva naṃ jaṭilakaṃ kareyyuṃ, jaṭilakattameva samādapeyyuṃ:	having matted hair someone with covetousness, ill will, anger, hostility, offensiveness, contempt, envy, stinginess, deviousness, deceit, bad desires, and wrong view could give up these things. If that were the case, your friends and colleagues, relatives and kin would make you a matted-hair ascetic as soon as you were born. They’d encourage you:	留着打结的头发，一个有贪婪、恶意、愤怒、敌意、冒犯、轻蔑、嫉妒、吝啬、狡诈、欺骗、恶欲和邪见的人就能放弃这些东西。如果真是那样，你的朋友和同事、亲戚和家人会在你一出生就让你成为结发沙门。他们会鼓励你：
‘ehi tvaṃ, bhadramukha, jaṭilako hohi, jaṭilakassa te sato jaṭādhāraṇamattena abhijjhālussa abhijjhā pahīyissati byāpannacittassa byāpādo pahīyissati, kodhanassa kodho pahīyissati … pe … pāpicchassa pāpikā icchā pahīyissati micchādiṭṭhikassa micchādiṭṭhi pahīyissatī’ti.	‘Please, my dear, become a matted-hair ascetic! By doing so you will give up covetousness, ill will, anger, hostility, offensiveness, contempt, envy, stinginess, deviousness, deceit, bad desires, and wrong view.’	“请，我亲爱的，成为结发沙门！这样做你就能放弃贪婪、恶意、愤怒、敌意、冒犯、轻蔑、嫉妒、吝啬、狡诈、欺骗、恶欲和邪见。”
Yasmā ca kho ahaṃ, bhikkhave, jaṭilakampi idhekaccaṃ passāmi abhijjhāluṃ byāpannacittaṃ kodhanaṃ upanāhiṃ makkhiṃ palāsiṃ issukiṃ macchariṃ saṭhaṃ māyāviṃ pāpicchaṃ micchādiṭṭhiṃ, tasmā na jaṭilakassa jaṭādhāraṇamattena sāmaññaṃ vadāmi.	But sometimes I see someone with these bad qualities who is a matted-hair ascetic. That’s why I say that you don’t deserve the label ‘matted-hair ascetic’ just because you have matted hair.	但我有时会看到一些有这些恶习的人是结发沙门。所以我说，你不能仅仅因为头发打结就配得上‘结发沙门’的称号。

+

40.3 – (monks living like proper ascetic do this)

• 40.3.1 - (7sb awakening factor sequence)
• 40.3.2 - (4bv brahma viharas takes place where 4j jhanas usually does)
• 40.3.3 - (simile of lotus pond with missing piti sukha reference)

Kathañca, bhikkhave, bhikkhu samaṇasāmīcippaṭipadaṃ paṭipanno hoti?	And how does a monk practice in the way that is proper for an ascetic?	那么，比丘如何以适合沙门的方式修行呢？
Yassa kassaci, bhikkhave, bhikkhuno abhijjhālussa abhijjhā pahīnā hoti, byāpannacittassa byāpādo pahīno hoti, kodhanassa kodho pahīno hoti, upanāhissa upanāho pahīno hoti, makkhissa makkho pahīno hoti, paḷāsissa paḷāso pahīno hoti, issukissa issā pahīnā hoti, maccharissa macchariyaṃ pahīnaṃ hoti, saṭhassa sāṭheyyaṃ pahīnaṃ hoti, māyāvissa māyā pahīnā hoti, pāpicchassa pāpikā icchā pahīnā hoti, micchādiṭṭhikassa micchādiṭṭhi pahīnā hoti—	There are some monks who have given up covetousness, ill will, anger, hostility, offensiveness, contempt, envy, stinginess, deviousness, deceit, bad desires, and wrong view.	有些比丘已经放弃了贪婪、恶意、愤怒、敌意、冒犯、轻蔑、嫉妒、吝啬、狡诈、欺骗、恶欲和邪见。
imesaṃ kho ahaṃ, bhikkhave, samaṇamalānaṃ samaṇadosānaṃ samaṇakasaṭānaṃ āpāyikānaṃ ṭhānānaṃ duggativedaniyānaṃ pahānā ‘samaṇasāmīcippaṭipadaṃ paṭipanno’ti vadāmi.	These stains, flaws, and dregs of an ascetic are grounds for rebirth in places of loss, and are experienced in bad places. When they have given these up, they are practicing in the way that is proper for an ascetic, I say.	这些沙门的污点、缺陷和残渣是再生到恶道的因，并在恶道中体验。当他们放弃了这些，我说，他们就是以适合沙门的方式修行。
So sabbehi imehi pāpakehi akusalehi dhammehi visuddhamattānaṃ samanupassati ().	They see themselves purified from all these bad, unskillful qualities.	他们看到自己已从所有这些坏的、不善的品质中得到净化。
Tassa sabbehi imehi pāpakehi akusalehi dhammehi visuddhamattānaṃ samanupassato () pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.	Seeing this, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes pacified. When the body is pacified, they feel pleasure. And when pleasureful, the mind becomes undistractify-&-lucidifyd in samādhi.	看到这一点，喜悦油然而生。喜悦之情涌起，心充满喜悦，身体变得平静。当身体平静时，他们感到快乐。当快乐时，心在三摩地中变得平静而清明。

So mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati.	They meditate spreading a heart full of friendly-kindness to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of friendly-kindness to the whole world—abundant, expansive, limitless, free of enmity and ill will.	他们禅修，以慈心遍满一个方向，然后是第二个、第三个、第四个。同样地，上方、下方、横向、处处、周遍，他们以充满慈爱的心遍满整个世界——广阔、无边、无限、无敌意和无恶意。
Karuṇāsahagatena cetasā … pe …	They meditate spreading a heart full of compassion …	他们禅修，以悲心遍满……
muditāsahagatena cetasā … pe …	They meditate spreading a heart full of rejoicing …	他们禅修，以喜心遍满……
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati.	They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.	他们禅修，以舍心遍满一个方向，然后是第二个、第三个、第四个。同样地，上方、下方、横向、处处、周遍，他们以充满舍心遍满整个世界——广阔、无边、无限、无敌意和无恶意。

Seyyathāpi, bhikkhave, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā.	Suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful.	假设有一个莲花池，水清澈、甘甜、凉爽、干净，池岸平坦，令人愉悦。
Puratthimāya cepi disāya puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito.	Then along comes a person—whether from the east, west, north, or south—struggling in the oppressive heat, weary, thirsty, and parched.	然后有人——无论是来自东方、西方、北方还是南方——在酷热中挣扎，疲惫、口渴、干渴。
So taṃ pokkharaṇiṃ āgamma vineyya udakapipāsaṃ vineyya ghammapariḷāhaṃ … pe … pacchimāya cepi disāya puriso āgaccheyya … pe … uttarāya cepi disāya puriso āgaccheyya … pe … dakkhiṇāya cepi disāya puriso āgaccheyya. Yato kuto cepi naṃ puriso āgaccheyya ghammābhitatto ghammapareto, kilanto tasito pipāsito. So taṃ pokkharaṇiṃ āgamma vineyya udakapipāsaṃ, vineyya ghammapariḷāhaṃ.	No matter what direction they come from, when they arrive at that lotus pond they would alleviate their thirst and heat exhaustion.	无论他们从哪个方向来，当他们到达那个莲花池时，他们都会解除口渴和中暑。
Evameva kho, bhikkhave, khattiyakulā cepi agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma, evaṃ mettaṃ karuṇaṃ muditaṃ upekkhaṃ bhāvetvā labhati ajjhattaṃ vūpasamaṃ. Ajjhattaṃ vūpasamā ‘samaṇasāmīcippaṭipadaṃ paṭipanno’ti vadāmi. Brāhmaṇakulā cepi … pe … vessakulā cepi … pe … suddakulā cepi … pe … yasmā kasmā cepi kulā agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma, evaṃ mettaṃ karuṇaṃ muditaṃ upekkhaṃ bhāvetvā labhati ajjhattaṃ vūpasamaṃ.	In the same way, suppose someone has gone forth from the lay life to homelessness—whether from a family of aristocrats, brahmins, merchants, or workers—and has arrived at the teaching and training proclaimed by a Realized One. Having developed friendly-kindness, compassion, rejoicing, and equanimity in this way they gain inner peace.	同样地，假设有人从在家生活中出家——无论是来自贵族、婆罗门、商人还是工人家庭——并且他们已经达到了如来所宣讲的教义和训练。他们通过这种方式培养了慈、悲、喜、舍，从而获得了内在的平静。
Ajjhattaṃ vūpasamā ‘samaṇasāmīcippaṭipadaṃ paṭipanno’ti vadāmi.	Because of that inner peace they are practicing the way proper for an ascetic, I say.	我说，正是因为这种内在的平静，他们才以适合沙门的方式修行。

Khattiyakulā cepi agārasmā anagāriyaṃ pabbajito hoti.	And suppose someone has gone forth from the lay life to homelessness—whether from a family of aristocrats, brahmins, merchants, or workers—	假设有人从在家生活中出家——无论是来自贵族、婆罗门、商人还是工人家庭——
So ca āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	and they realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.	他们在此生中证悟了无垢的心解脱和慧解脱。他们通过烦恼的止息而亲身体证并安住其中。
Āsavānaṃ khayā samaṇo hoti. Brāhmaṇakulā cepi … pe … vessakulā cepi … suddakulā cepi … yasmā kasmā cepi kulā agārasmā anagāriyaṃ pabbajito hoti, so ca āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Āsavānaṃ khayā samaṇo hotī”ti.	They’re an ascetic because of the ending of defilements.”	他们因为烦恼的止息而成为沙门。”

Idamavoca bhagavā.	That is what the Buddha said.	这就是佛陀所说的。
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.	比丘们感到满意，对佛陀所说的话感到高兴。

MN‍-q ⁴¹ – MN 41 Sāleyyaka: People of Sālā
MN‍-q ⁴² – MN 42 Verañjaka: People of Verañja
MN‍-q ⁴³ – MN 43 mahā-vedalla: Greater Set of Questions & Answers
MN‍-q ⁴⁴ – MN 44 cūḷa-vedalla: Shorter Set of Questions & Answers
MN‍-q ⁴⁵ – MN 45 Cūḷa-dhamma-samādāna: Shorter Discourse on Taking Up Dharma-[Practices]
MN‍-q ⁴⁶ – MN 46 Mahā-dhamma-samādāna: The Great [Discourse] on Taking Up Dharma [practices]
MN‍-q ⁴⁷ – MN 47 Vīmaṃsaka: The Inquirer
MN‍-q ⁴⁸ – MN 48 Kosambiya: [The monks of] Kosambi
MN‍-q ⁴⁹ – MN 49 Brahma-nimantanika: On the Invitation of Brahmā
MN‍-q ⁵⁰ – MN 50 Māra-tajjanīya: Rebuke of Māra

+

MN 41 Sāleyyaka: People of Sālā

+ all- all

• 41.1 - (why are some people reborn in good or bad place?)
• 41.2 - (immoral conduct threefold by way of body)
• 41.3 - (immoral conduct fourfold by way of speech)
• 41.4 - (immoral conduct threefold by way of mind)
• 41.5 - (moral conduct threefold by way of body)
• 41.6 - (moral conduct fourfold by way of speech)
• 41.7 - (moral conduct threefold by way of mind)
• 41.10 - (good people can aim for heavenly realms)
• 41.11 - (better yet, they can aim for nirvana)

	(derived from B. Sujato 2018/12)	（来源于B. Sujato 2018/12）
Evaṃ me sutaṃ—​	So I have heard.	我曾听闻。
ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena sālā nāma kosalānaṃ brāhmaṇagāmo tadavasari.	At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of monks when he arrived at a village of the Kosalan brahmins named Sālā.	有一次，佛陀与大比丘僧伽在憍萨罗国游化，抵达了一个名叫萨拉的憍萨罗婆罗门村庄。
Assosuṃ kho sāleyyakā brāhmaṇagahapatikā:	The brahmins and householders of Sālā heard:	萨拉的婆罗门和居士们听说了：
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ sālaṃ anuppatto.	“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—while wandering in the land of the Kosalans has arrived at Sālā, together with a large Saṅgha of monks.	“看来沙门乔达摩——一位释迦族的，从释迦族出家的——在憍萨罗国游化时，与大比丘僧伽一起抵达了萨拉。
Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation:	他有这样的美誉：
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’	“那位世尊是阿罗汉，正等正觉者，明行足，善逝，世间解，无上士，调御丈夫，天人师，佛，世尊。”
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.	He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.	他以自己的洞察力证悟了此世间——包括其诸天、魔罗和梵天，以及其沙门婆罗门、天人众生——并将其告知他人。
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ;	He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing.	一部法，开端善妙、中段善妙、结局善妙，意义和措辞都正确。
kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.	He reveals an entirely full and pure spiritual life.	他揭示了一种完全圆满和纯净的精神生活。
Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.	It’s good to see such perfected ones.”	能见到如此圆满之人，真是幸事。”

Atha kho sāleyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu; appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu; appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu; appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu; appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho sāleyyakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ:	Then the brahmins and householders of Sālā went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent. Seated to one side they said to the Buddha:	于是，萨拉的婆罗门和居士们来到佛陀面前。在坐到一边之前，有些人合掌致敬，有些人互致问候并寒暄，有些人向佛陀合掌，有些人报上自己的姓名和氏族，而有些人则保持沉默。他们坐到一边，对佛陀说：
“ko nu kho, bho gotama, hetu, ko paccayo, yena m’idhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti?	“What is the cause, Master Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell?	“乔达摩大师，是什么原因，导致有些众生，身体坏散，死后，投生到恶趣、恶处、地狱、饿鬼道？
Ko pana, bho gotama, hetu, ko paccayo, yena m’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti?	And what is the cause, Master Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm?”	乔达摩大师，又是什么原因，导致有些众生，身体坏散，死后，投生到善处、天界？”

“Adhammacariyāvisamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.	“Unprincipled and immoral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.	“不善和不道德的行为，是导致有些众生，身体坏散，死后，投生到恶趣、恶处、地狱、饿鬼道的原因。
Dhammacariyāsamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti.	Principled and moral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”	善和道德的行为，是导致有些众生，身体坏散，死后，投生到善处、天界的原因。”

“Na kho mayaṃ imassa bhoto gotamassa saṅkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, vitthārena atthaṃ ājānāma.	“We don’t understand the detailed meaning of Master Gotama’s brief statement.	“我们不明白乔达摩大师简短陈述的详细含义。
Sādhu no bhavaṃ gotamo tathā dhammaṃ desetu, yathā mayaṃ imassa bhoto gotamassa saṅkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, vitthārena atthaṃ ājāneyyāmā”ti.	Master Gotama, please teach us this matter in detail so we can understand the meaning.”	乔达摩大师，请详细地教导我们这件事，以便我们能理解其含义。”
“Tena hi, gahapatayo, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	“Well then, householders, listen and pay close attention, I will speak.”	“那么，居士们，请仔细听，专心注意，我将要说。”
“Evaṃ, bho”ti kho sāleyyakā brāhmaṇagahapatikā bhagavato paccassosuṃ.	“Yes, sir,” they replied.	“是的，世尊，”他们回答道。
Bhagavā etadavoca:	The Buddha said this:	佛陀这样说：

“Tividhaṃ kho, gahapatayo, kāyena adhammacariyāvisamacariyā hoti, catubbidhaṃ vācāya adhammacariyāvisamacariyā hoti, tividhaṃ manasā adhammacariyāvisamacariyā hoti.

“Householders, unprincipled and immoral conduct is threefold by way of body, fourfold by way of speech, and threefold by way of mind.

“居士们，不善和不道德的行为，身有三种，语有四种，意有三种。

Kathañca, gahapatayo, tividhaṃ kāyena adhammacariyāvisamacariyā hoti?	And how is unprincipled and immoral conduct threefold by way of body?	那么，不善和不道德的行为，身有哪三种呢？
Idha, gahapatayo, ekacco pāṇātipātī hoti, luddo lohitapāṇi hatappahate niviṭṭho adayāpanno pāṇabhūtesu.	It’s when a certain person kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to living beings.	有些人杀害有情众生。他们凶残、血腥、杀心坚硬、对有情众生毫无慈悲。

Adinnādāyī kho pana hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ, gāmagataṃ vā araññagataṃ vā, taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti.

They steal. With the intention to commit theft, they take the wealth or belongings of others from village or wilderness.

他们偷盗。怀着偷窃的意图，他们从村庄或荒野窃取他人的财物。

Kāmesumicchācārī kho pana hoti. Yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu cārittaṃ āpajjitā hoti.	They commit sexual misconduct. They have sexual relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They have sexual relations with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.	他们犯邪淫。他们与受母亲、父亲、父母双方、兄弟、姐妹、亲戚或家族守护的女人发生性关系。他们与受到原则保护的女人，或有丈夫的女人，或其侵犯受法律惩罚的女人，甚至是被戴上订婚花环的女人发生性关系。
Evaṃ kho, gahapatayo, tividhaṃ kāyena adhammacariyāvisamacariyā hoti.	This is how unprincipled and immoral conduct is threefold by way of body.	这就是不善和不道德的行为，身有三种。

Kathañca, gahapatayo, catubbidhaṃ vācāya adhammacariyāvisamacariyā hoti?	And how is unprincipled and immoral conduct fourfold by way of speech?	那么，不善和不道德的行为，语有哪四种呢？
Idha, gahapatayo, ekacco musāvādī hoti. Sabhāgato vā parisāgato vā, ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā, abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti, so ajānaṃ vā āha: ‘jānāmī’ti, jānaṃ vā āha: na jānāmī’ti, ‘apassaṃ vā āha: ‘passāmī’ti, passaṃ vā āha: ‘na passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti.	It’s when a certain person lies. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I know.’ Knowing, they say ‘I don’t know.’ Not seeing, they say ‘I see.’ And seeing, they say ‘I don’t see.’ So they deliberately lie for the sake of themselves or another, or for some trivial worldly reason.	有些人说谎。他们被召集到议事会、集会、家庭会议、行会或王室法庭，被要求作证：“先生，请说出你所知道的。”他们不知道却说“我知道”。他们知道却说“我不知道”。他们没看见却说“我看见”。他们看见却说“我没看见”。因此，他们为了自己或他人，或为了某些微不足道的世俗原因而故意说谎。

Pisuṇavāco kho pana hoti. Ito sutvā amutra akkhātā imesaṃ bhedāya, amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya. Iti samaggānaṃ vā bhettā, bhinnānaṃ vā anuppadātā, vaggārāmo vaggarato vagganandī vaggakaraṇiṃ vācaṃ bhāsitā hoti.

They speak divisively. They repeat in one place what they heard in another so as to divide people against each other. And so they divide those who are harmonious, supporting division, delighting in division, loving division, speaking words that promote division.

他们挑拨离间。他们把在别处听到的东西在另一个地方重复，以便挑拨离间。因此，他们离间和睦之人，支持分裂，乐于分裂，喜爱分裂，说促进分裂的话。

Pharusavāco kho pana hoti. Yā sā vācā aṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṃvattanikā, tathārūpiṃ vācaṃ bhāsitā hoti.

They speak harshly. They use the kinds of words that are cruel, nasty, hurtful, offensive, bordering on anger, not leading to undistractible-lucidity.

他们出言不逊。他们使用残酷、恶毒、伤人、冒犯、近乎愤怒、不能导致心专注清明的话。

Samphappalāpī kho pana hoti. Akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī. Anidhānavatiṃ vācaṃ bhāsitā hoti akālena anapadesaṃ apariyantavatiṃ anatthasaṃhitaṃ.	They talk nonsense. Their speech is untimely, and is neither factual nor beneficial. It has nothing to do with the teaching or the training. Their words have no value, and are untimely, unreasonable, rambling, and pointless.	他们胡说八道。他们的言语不合时宜，既不真实也无益。与教法和修行毫无关系。他们的话毫无价值，不合时宜，不合理，杂乱无章，毫无意义。
Evaṃ kho, gahapatayo, catubbidhaṃ vācāya adhammacariyāvisamacariyā hoti.	This is how unprincipled and immoral conduct is fourfold by way of speech.	这就是不善和不道德的行为，语有四种。

Kathañca, gahapatayo, tividhaṃ manasā adhammacariyāvisamacariyā hoti?	And how is unprincipled and immoral conduct threefold by way of mind?	那么，不善和不道德的行为，意有哪三种呢？
Idha, gahapatayo, ekacco abhijjhālu hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ abhijjhātā hoti: ‘aho vata yaṃ parassa taṃ mamassā’ti.	It's when a certain person is covetous. They covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’	有些人贪婪。他们贪图他人的财物：“哦，如果他们的财物是我的该多好啊！”

Byāpannacitto kho pana hoti paduṭṭhamanasaṅkappo: ‘ime sattā haññantu vā vajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesun’ti.

They have ill will and hateful intentions: ‘May these sentient beings be killed, slaughtered, slain, destroyed, or annihilated!’

他们心怀恶意和仇恨的意图：“愿这些众生被杀害、屠杀、杀死、毁灭或消灭！”

Micchādiṭṭhiko kho pana hoti viparītadassano:	They have wrong view. Their perspective is distorted:	他们有邪见。他们的观点扭曲了：
‘natthi dinnaṃ natthi yiṭṭhaṃ natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko natthi paro loko, natthi mātā natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti.	‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no obligation to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’	“施舍、牺牲或供养没有意义。善恶行为没有果报。没有来世。没有对父母的义务。没有众生是自然转世的。也没有沙门或婆罗门是善成就和善修行的，他们在以自己的洞察力证悟来世之后，对来世有所描述。”
Evaṃ kho, gahapatayo, tividhaṃ manasā adhammacariyāvisamacariyā hoti.	This is how unprincipled and immoral conduct is threefold by way of mind.	这就是不善和不道德的行为，意有三种。

Evaṃ adhammacariyāvisamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.

That’s how unprincipled and immoral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.

这就是为什么不善和不道德的行为，是导致有些众生，身体坏散，死后，投生到恶趣、恶处、地狱、饿鬼道的原因。

Tividhaṃ kho, gahapatayo, kāyena dhammacariyāsamacariyā hoti, catubbidhaṃ vācāya dhammacariyāsamacariyā hoti, tividhaṃ manasā dhammacariyāsamacariyā hoti.

Householders, principled and moral conduct is threefold by way of body, fourfold by way of speech, and threefold by way of mind.

居士们，善和道德的行为，身有三种，语有四种，意有三种。

Kathañca, gahapatayo, tividhaṃ kāyena dhammacariyāsamacariyā hoti?	And how is principled and moral conduct threefold by way of body?	那么，善和道德的行为，身有哪三种呢？
Idha, gahapatayo, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.	It’s when a certain person gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.	有些人放弃杀害有情众生。他们放下棍棒和刀剑。他们严谨而仁慈，对一切有情充满慈悲。

Adinnādānaṃ pahāya adinnādānā paṭivirato hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ, gāmagataṃ vā araññagataṃ vā, taṃ nādinnaṃ theyyasaṅkhātaṃ ādātā hoti.

They give up stealing. They don’t, with the intention to commit theft, take the wealth or belongings of others from village or wilderness.

他们放弃偷盗。他们不怀着偷窃的意图，从村庄或荒野窃取他人的财物。

Kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti. Yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu na cārittaṃ āpajjitā hoti.	They give up sexual misconduct. They don’t have sexual relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They don’t have sexual relations with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.	他们放弃邪淫。他们不与受母亲、父亲、父母双方、兄弟、姐妹、亲戚或家族守护的女人发生性关系。他们不与受到原则保护的女人，或有丈夫的女人，或其侵犯受法律惩罚的女人，甚至是被戴上订婚花环的女人发生性关系。
Evaṃ kho, gahapatayo, tividhaṃ kāyena dhammacariyāsamacariyā hoti.	This is how principled and moral conduct is threefold by way of body.	这就是善和道德的行为，身有三种。
	And how is principled and moral conduct fourfold by way of speech?	那么，善和道德的行为，语有哪四种呢？

Kathañca, gahapatayo, catubbidhaṃ vācāya dhammacariyāsamacariyā hoti?	And how is principled and moral conduct fourfold by way of speech?	那么，善和道德的行为，语有哪四种呢？
Idha, gahapatayo, ekacco musāvādaṃ pahāya musāvādā paṭivirato hoti. Sabhāgato vā parisāgato vā, ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā, abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti, so ajānaṃ vā āha: ‘na jānāmī’ti, jānaṃ vā āha: ‘jānāmī’ti, apassaṃ vā āha: ‘na passāmī’ti, passaṃ vā āha: ‘passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti.	It’s when a certain person gives up lying. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I don’t know.’ Knowing, they say ‘I know.’ Not seeing, they say ‘I don’t see.’ And seeing, they say ‘I see.’ So they don’t deliberately lie for the sake of themselves or another, or for some trivial worldly reason.	有些人放弃说谎。他们被召集到议事会、集会、家庭会议、行会或王室法庭，被要求作证：“先生，请说出你所知道的。”他们不知道却说“我不知道”。他们知道却说“我知道”。他们没看见却说“我没看见”。他们看见却说“我看见”。因此，他们不会为了自己或他人，或为了某些微不足道的世俗原因而故意说谎。

Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti.

They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.

他们放弃挑拨离间。他们不会把在别处听到的东西在另一个地方重复，以便挑拨离间。相反，他们调和那些分裂的人，支持团结，乐于和睦，喜爱和睦，说促进和睦的话。

Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā—tathārūpiṃ vācaṃ bhāsitā hoti.

They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable, and agreeable to the people.

他们放弃粗言秽语。他们以温和、悦耳、可爱、入心、有礼、讨人喜欢、令人愉悦的方式说话。

Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti. Kālavādī bhūtavādī atthavādī dhammavādī vinayavādī nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.	They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.	他们放弃胡说八道。他们的话语合时宜、真实、有意义，符合教法和修行。他们适时地说出有价值、合理、简洁和有益的话。
Evaṃ kho, gahapatayo, catubbidhaṃ vācāya dhammacariyāsamacariyā hoti.	This is how principled and moral conduct is fourfold by way of speech.	这就是善和道德的行为，语有四种。

Kathañca, gahapatayo, tividhaṃ manasā dhammacariyāsamacariyā hoti?	And how is principled and moral conduct threefold by way of mind?	那么，善和道德的行为，意有哪三种呢？
Idha, gahapatayo, ekacco anabhijjhālu hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ nābhijjhātā hoti: ‘aho vata yaṃ parassa taṃ mamassā’ti.	It's when a certain person is not covetous. They don’t covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’	有些人不贪婪。他们不贪图他人的财物：“哦，如果他们的财物是我的该多好啊！”

Abyāpannacitto kho pana hoti appaduṭṭhamanasaṅkappo: ‘ime sattā averā abyābajjhā anīghā sukhī attānaṃ pariharantū’ti.

They have a kind heart and non ill will intentions: ‘May these sentient beings live free of enmity and ill will, untroubled and happy!’

他们心怀善意和无恶意的意图：“愿这些有情众生无敌意、无恶意、无烦恼、快乐地生活！”

Sammādiṭṭhiko kho pana hoti aviparītadassano:	They have right view, an undistorted perspective:	他们有正见，观点没有扭曲：
‘atthi dinnaṃ atthi yiṭṭhaṃ atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko atthi paro loko, atthi mātā atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti.	‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There is obligation to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’	“施舍、牺牲和供养有意义。善恶行为有果报。有来世。有对父母的义务。有众生是自然转世的。也有沙门和婆罗门是善成就和善修行的，他们在以自己的洞察力证悟来世之后，对来世有所描述。”
Evaṃ kho, gahapatayo, tividhaṃ manasā dhammacariyāsamacariyā hoti.	This is how principled and moral conduct is threefold by way of mind.	这就是善和道德的行为，意有三种。

Evaṃ dhammacariyāsamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.

This is how principled and moral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.

这就是为什么善和道德的行为，是导致有些众生，身体坏散，死后，投生到善处、天界的原因。

Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī:	A person of principled and moral conduct might wish:	一个有原则和道德行为的人可能会希望：
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ sahabyataṃ upapajjeyyan’ti;	‘If only, when my body breaks up, after death, I would be reborn in the company of well-to-do aristocrats!’	“如果我的身体坏散，死后，我能投生到富有的贵族之中该多好啊！”
ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ sahabyataṃ upapajjeyya.	It’s possible that this might happen.	这可能是会发生的。
Taṃ kissa hetu?	Why is that?	为什么会这样呢？
Tathā hi so dhammacārī samacārī.	Because they have principled and moral conduct.	因为他们有原则和道德行为。

Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī:	A person of principled and moral conduct might wish:	一个有原则和道德行为的人可能会希望：
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā brāhmaṇamahāsālānaṃ … pe …	‘If only, when my body breaks up, after death, I would be reborn in the company of well-to-do brahmins …	“如果我的身体坏散，死后，我能投生到富有的婆罗门之中……
gahapatimahāsālānaṃ sahabyataṃ upapajjeyyan’ti;	well-to-do householders …	富有的居士之中……
ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā gahapatimahāsālānaṃ sahabyataṃ upapajjeyya.
Taṃ kissa hetu?
Tathā hi so dhammacārī samacārī.

Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti;	the Gods of the Four Great Kings …	四大天王天……
ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyya.
Taṃ kissa hetu?
Tathā hi so dhammacārī samacārī.

Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā tāvatiṃsānaṃ devānaṃ … pe …	the Gods of the Thirty-Three …	三十三天……
yāmānaṃ devānaṃ …	the Gods of Yama …	夜摩天……
tusitānaṃ devānaṃ …	the Joyful Gods …	兜率天……
nimmānaratīnaṃ devānaṃ …	the Gods Who Love to Create …	化乐天……
paranimmitavasavattīnaṃ devānaṃ …	the Gods Who Control the Creations of Others …	他化自在天……
brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti;	the Gods of Brahmā’s Group …	梵众天……
ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjeyya.
Taṃ kissa hetu?
Tathā hi so dhammacārī samacārī.

Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā ābhānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti;	the Radiant Gods …	光音天……
ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā ābhānaṃ devānaṃ sahabyataṃ upapajjeyya.
Taṃ kissa hetu?
Tathā hi so dhammacārī samacārī.

Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā parittābhānaṃ devānaṃ … pe …	the Gods of Limited Radiance …	少光天……
appamāṇābhānaṃ devānaṃ …	the Gods of Limitless Radiance …	无量光天……
ābhassarānaṃ devānaṃ …	the Gods of Streaming Radiance …	极光净天……
parittasubhānaṃ devānaṃ …	the Gods of Limited Glory …	少净天……
appamāṇasubhānaṃ devānaṃ …	the Gods of Limitless Glory …	无量净天……
subhakiṇhānaṃ devānaṃ …	the Gods Replete with Glory …	遍净天……
vehapphalānaṃ devānaṃ …	the Gods of Abundant Fruit …	广果天……
avihānaṃ devānaṃ …	the Gods of Aviha …	无烦天……
atappānaṃ devānaṃ …	the Gods of Atappa …	无热天……
sudassānaṃ devānaṃ …	the Gods Fair to See …	善见天……
sudassīnaṃ devānaṃ …	the Fair Seeing Gods …	善现天……
akaniṭṭhānaṃ devānaṃ …	the Gods of Akaniṭṭha …	色究竟天……
ākāsānañcāyatanūpagānaṃ devānaṃ …	the gods of the dimension of infinite space …	空无边处天……
viññāṇañcāyatanūpagānaṃ devānaṃ …	the gods of the dimension of infinite consciousness …	识无边处天……
ākiñcaññāyatanūpagānaṃ devānaṃ …	the gods of the dimension of nothingness …	无所有处天……
nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti;	the gods of the dimension of neither perception nor non-perception.’	非想非非想处天。”
ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjeyya.	It’s possible that this might happen.	这可能是会发生的。
Taṃ kissa hetu?	Why is that?	为什么会这样呢？
Tathā hi so dhammacārī samacārī.	Because they have principled and moral conduct.	因为他们有原则和道德行为。

Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī:	A person of principled and moral conduct might wish:	一个有原则和道德行为的人可能会希望：
‘aho vatāhaṃ āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyan’ti;	‘If only I might realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’	“如果我在此生中证悟无垢的心解脱和慧解脱，并因烦恼的止息而亲身体证并安住其中，该多好啊！”
ṭhānaṃ kho panetaṃ vijjati, yaṃ so āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya.	It’s possible that this might happen.	这可能是会发生的。
Taṃ kissa hetu?	Why is that?	为什么会这样呢？
Tathā hi so dhammacārī samacārī”ti.	Because they have principled and moral conduct.”	因为他们有原则和道德行为。”

Evaṃ vutte, sāleyyakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ:	When he had spoken, the brahmins and householders of Sālā said to the Buddha:	他说完后，萨拉的婆罗门和居士们对佛陀说：
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama.	“Excellent, Master Gotama! Excellent!	“太好了，乔达摩大师！太好了！
Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito.	As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made the teaching clear in many ways.	就像扶正颠倒之物，揭示隐藏之物，为迷途者指出道路，或在黑暗中点亮一盏灯，以便视力好的人能看清事物一样，乔达摩大师以多种方式阐明了教法。
Ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṃghañca.	We go for refuge to Master Gotama, to the teaching, and to the monk Saṅgha.	我们皈依乔达摩大师，皈依佛法，皈依僧伽。
Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupete saraṇaṃ gate”ti.	From this day forth, may Master Gotama remember us as lay followers who have gone for refuge for life.”	从今天起，愿乔达摩大师记住我们是终身皈依的在家信徒。”

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MN 42 Verañjaka: People of Verañja

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• 42.1 - (rest of sutta same as MN 41 )

(derived from B. Sujato 2018/12)

（来源于B. Sujato 2018/12）

Evaṃ me sutaṃ—​	So I have heard.	我曾听闻。
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.	有一次，佛陀住在舍卫城附近祇园，给孤独园。
Tena kho pana samayena verañjakā brāhmaṇagahapatikā sāvatthiyaṃ paṭivasanti kenacideva karaṇīyena.	Now at that time the brahmins and householders of Verañja were residing in Sāvatthī on some business.	那时，维拉尼亚的婆罗门和居士们正在舍卫城处理一些事务。
Assosuṃ kho verañjakā brāhmaṇagahapatikā:	The brahmins and householders of Verañja heard:	维拉尼亚的婆罗门和居士们听说了：
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—is staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.	“看来沙门乔达摩——一位释迦族的，从释迦族出家的——正住在舍卫城附近祇园，给孤独园。
Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation …” …	他有这样的美誉……”……
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’.
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ; kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.
Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.

“Tividhaṃ kho, gahapatayo, kāyena adhammacārī visamacārī hoti, catubbidhaṃ vācāya adhammacārī visamacārī hoti, tividhaṃ manasā adhammacārī visamacārī hoti.

“Householders, a person of unprincipled and immoral conduct is threefold by way of body, fourfold by way of speech, and threefold by way of mind. …” … (The remainder of this discourse is identical with MN 41.)

“居士们，不善和不道德的行为，身有三种，语有四种，意有三种。……”……（本篇论述的其余部分与MN 41相同。）

+

MN 43 mahā-vedalla: Greater Set of Questions & Answers

+ all- all

• +43.1 – (Pañña: Discernment. Sees 4nt or not)
  • (has discernment)
• +43.2 - (Viññāṇa: Consciousness)
  • 43.2.1 – (defined in terms of cognizing 3 types of vedana)
  • 43.2.2 – (viññāṇa can not be separated from pañña)
  • 43.2.3 – (viññāña should be known, pañña developed)
• 43.3 - (vedana: sensation. Senses sukha, dukkha, neither)
• +43.4 - (sañña: Perception)
  • 43.4.1 – (perceives 5 colors)
  • 43.4.2 – (sañña can not be separted from vedana)
• +43.5 - (What can mind divorced from 5 indriya/bodily senses know?)
  • 43.5.1 - (3 formless attainments can be known, 4 jhānas conspicuously absent!)
• +43.6 - (Eye of Discernment)
  • 43.6.2 – (purpose is abhiñña and understanding meaning)
• 43.7 - (Right View)
• 43.8 – (bhava: Becoming)
• 43.9 - (1st Jhāna. Has 5 factors, gives up 5 hindrances)
• 43.10 – (5 indriya: faculties)
• 43.15 - (āyu-saṅkhārā: Vitality fabrications)
• +43.20 – (ceto-vimutti: Awareness-release)
  • 43.20.1 – (a-dukkham-a-sukham ceto-vimutti: fourth jhāna Is necessary condition)
  • 43.20.2 – (animittā ceto-vimutti: sign-less Awareness-release)
  • 43.20.3 – (emerge from animittā ceto-vimutti)
  • +43.20.4 – (4 kinds of ceto vimutti, how they differ?)
    • (differ in both meaning and phrasing)
  • 43.20.4.1 – (appamāṇā cetovimutti = 4bv brahma vihāra)
  • 43.20.4.2 – (ākiñcaññā ceto vimutti = STED dimension of nothingness formula)
  • 43.20.4.3 – (suññatā cetovimutti = See forest, hut, empty of atta/self)
  • 43.20.4.4 – (animittā cetovimutti: STED animitta formula)
  • 43.20.10 – (how 4 ceto vimutti are the same – rāga, dosa, moha are the limit/measures)

Mahāvedallasutta	The Great Classification	大分类
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.	我曾听闻。有一次，佛陀住在舍卫城附近祇园，给孤独园。
Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca:	Then in the late afternoon, Venerable Mahākoṭṭhita came out of retreat, went to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta:	然后，在傍晚时分，尊者摩诃拘絺罗从禅定中出来，走到尊者舍利弗那里，与他互致问候。问候和寒暄结束后，他坐到一边，对舍利弗说：

+

43.1 – (Pañña: Discernment. Sees 4nt or not)

• (has discernment)

“‘Duppañño duppañño’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, duppaññoti vuccatī”ti?	“Reverend, they speak of ‘a witless person’. How is a witless person defined?”	“尊者，他们说‘愚痴的人’。愚痴的人如何定义？”
“‘Nappajānāti nappajānātī’ti kho, āvuso, tasmā duppaññoti vuccati. Kiñca nappajānāti? ‘Idaṁ dukkhan’ti nappajānāti, ‘ayaṁ dukkhasamudayo’ti nappajānāti, ‘ayaṁ dukkhanirodho’ti nappajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti nappajānāti. ‘Nappajānāti nappajānātī’ti kho, āvuso, tasmā duppaññoti vuccatī”ti.	“Reverend, they’re called witless because they don’t understand. And what don’t they understand? They don’t understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’ They’re called witless because they don’t understand.”	“尊者，他们被称为愚痴是因为他们不理解。他们不理解什么？他们不理解：‘这是苦’……‘这是苦的起源’……‘这是苦的止息’……‘这是导致苦止息的修行。’他们被称为愚痴是因为他们不理解。”
“Sādhāvuso”ti kho āyasmā mahākoṭṭhiko āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttariṁ pañhaṁ apucchi:	Saying “Good, reverend,” Mahākoṭṭhita approved and agreed with what Sāriputta said. Then he asked another question:	摩诃拘絺罗说“很好，尊者”，认可并同意舍利弗所说的话。然后他提出了另一个问题：

“‘Paññavā paññavā’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, paññavāti vuccatī”ti?	“They speak of ‘a wise person’. How is a wise person defined?”	“他们说‘有智慧的人’。有智慧的人如何定义？”
“‘Pajānāti pajānātī’ti kho, āvuso, tasmā paññavāti vuccati. Kiñca pajānāti? ‘Idaṁ dukkhan’ti pajānāti, ‘ayaṁ dukkhasamudayo’ti pajānāti, ‘ayaṁ dukkhanirodho’ti pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti pajānāti. ‘Pajānāti pajānātī’ti kho, āvuso, tasmā paññavāti vuccatī”ti.	“They’re called wise because they understand. And what do they understand? They understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’ They’re called wise because they understand.”	“他们被称为有智慧是因为他们理解。他们理解什么？他们理解：‘这是苦’……‘这是苦的起源’……‘这是苦的止息’……‘这是导致苦止息的修行。’他们被称为有智慧是因为他们理解。”

+

43.2 – (Viññāṇa: Consciousness)

• 43.2.1 – (defined in terms of cognizing 3 types of vedana)
• 43.2.2 – (viññāṇa can not be separated from pañña)
• 43.2.3 – (viññāña should be known, pañña developed)

“‘Viññāṇaṁ viññāṇan’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, viññāṇanti vuccatī”ti?	“They speak of ‘consciousness’. How is consciousness defined?”	“他们说‘识’。识如何定义？”
“‘Vijānāti vijānātī’ti kho, āvuso, tasmā viññāṇanti vuccati. Kiñca vijānāti? Sukhantipi vijānāti, dukkhantipi vijānāti, adukkhamasukhantipi vijānāti. ‘Vijānāti vijānātī’ti kho, āvuso, tasmā viññāṇanti vuccatī”ti.	“It’s called consciousness because it cognizes. And what does it cognize? It cognizes ‘pleasure’ and ‘pain’ and ‘neutral’. It’s called consciousness because it cognizes.”	“它被称为识是因为它能认知。它认知什么？它认知‘乐’和‘苦’和‘不苦不乐’。它被称为识是因为它能认知。”

“Yā cāvuso, paññā yañca viññāṇaṁ— ime dhammā saṁsaṭṭhā udāhu visaṁsaṭṭhā? Labbhā ca panimesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti? Variant: vinibbhujitvā vinibbhujitvā → vinibbhujjitvā vinibbhujjitvā (mr)	“Wisdom and consciousness—are these things mixed or separate? And can we completely dissect them so as to describe the difference between them?”	“智慧和识——这些东西是混合的还是分开的？我们能完全剖析它们，以便描述它们之间的区别吗？”
“Yā cāvuso, paññā yañca viññāṇaṁ— ime dhammā saṁsaṭṭhā, no visaṁsaṭṭhā. Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetuṁ. Yaṁ hāvuso, pajānāti taṁ vijānāti, yaṁ vijānāti taṁ pajānāti. Variant: Yaṁ hāvuso → yañcāvuso (bj, mr); yañca āvuso (sya-all, km)Tasmā ime dhammā saṁsaṭṭhā, no visaṁsaṭṭhā. Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti.	“Wisdom and consciousness—these things are mixed, not separate. And you can never completely dissect them so as to describe the difference between them. For you understand what you cognize, and you cognize what you understand. That’s why these things are mixed, not separate. And you can never completely dissect them so as to describe the difference between them.”	“智慧和识——这些东西是混合的，不是分开的。你永远无法完全剖析它们，以便描述它们之间的区别。因为你理解你所认知的，你认知你所理解的。这就是为什么这些东西是混合的，不是分开的。你永远无法完全剖析它们，以便描述它们之间的区别。”

“Yā cāvuso, paññā yañca viññāṇaṁ— imesaṁ dhammānaṁ saṁsaṭṭhānaṁ no visaṁsaṭṭhānaṁ kiṁ nānākaraṇan”ti?	“Wisdom and consciousness—what is the difference between these things that are mixed, not separate?”	“智慧和识——这些混合而非分开的东西之间有什么区别？”
“Yā cāvuso, paññā yañca viññāṇaṁ— imesaṁ dhammānaṁ saṁsaṭṭhānaṁ no visaṁsaṭṭhānaṁ paññā bhāvetabbā, viññāṇaṁ pariññeyyaṁ. Idaṁ nesaṁ nānākaraṇan”ti.	“The difference between these things is that wisdom should be developed, while consciousness should be completely understood.”	“这些东西的区别在于，智慧应该被发展，而识应该被完全理解。”

“‘Vedanā vedanā’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, vedanāti vuccatī”ti?	“They speak of this thing called ‘feeling’. How is feeling defined?”	“他们说这个东西叫做‘受’。受如何定义？”
“‘Vedeti vedetī’ti kho, āvuso, tasmā vedanāti vuccati. Kiñca vedeti? Sukhampi vedeti, dukkhampi vedeti, adukkhamasukhampi vedeti. ‘Vedeti vedetī’ti kho, āvuso, tasmā vedanāti vuccatī”ti.	“It’s called feeling because it feels. And what does it feel? It feels pleasure, pain, and neutral. It’s called feeling because it feels.”	“它被称为受是因为它能感受。它感受什么？它感受乐、苦和不苦不乐。它被称为受是因为它能感受。”

+

43.4 – (sañña: Perception)

• 43.4.1 – (perceives 5 colors)
• 43.4.2 – (sañña can not be separted from vedana)

“‘Saññā saññā’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, saññāti vuccatī”ti?	“They speak of this thing called ‘perception’. How is perception defined?”	“他们说这个东西叫做‘想’。想如何定义？”
“‘Sañjānāti sañjānātī’ti kho, āvuso, tasmā saññāti vuccati. Kiñca sañjānāti? Nīlakampi sañjānāti, pītakampi sañjānāti, lohitakampi sañjānāti, odātampi sañjānāti. ‘Sañjānāti sañjānātī’ti kho, āvuso, tasmā saññāti vuccatī”ti.	“It’s called perception because it perceives. And what does it perceive? It perceives blue, yellow, red, and white. It’s called perception because it perceives.”	“它被称为想是因为它能识别。它识别什么？它识别蓝色、黄色、红色和白色。它被称为想是因为它能识别。”

“Yā cāvuso, vedanā yā ca saññā yañca viññāṇaṁ— ime dhammā saṁsaṭṭhā udāhu visaṁsaṭṭhā? Labbhā ca panimesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti?

“Feeling, perception, and consciousness—are these things mixed or separate? And can we completely dissect them so as to describe the difference between them?”

“受、想和识——这些东西是混合的还是分开的？我们能完全剖析它们，以便描述它们之间的区别吗？”

“Yā cāvuso, vedanā yā ca saññā yañca viññāṇaṁ— ime dhammā saṁsaṭṭhā, no visaṁsaṭṭhā. Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetuṁ. Yaṁ hāvuso, vedeti taṁ sañjānāti, yaṁ sañjānāti taṁ vijānāti. Variant: Yaṁ hāvuso → yaṁ cāvuso (sya-all, km); yañcāvuso (mr)Tasmā ime dhammā saṁsaṭṭhā no visaṁsaṭṭhā. Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti.

“Feeling, perception, and consciousness—these things are mixed, not separate. And you can never completely dissect them so as to describe the difference between them. For you perceive what you feel, and you cognize what you perceive. That’s why these things are mixed, not separate. And you can never completely dissect them so as to describe the difference between them.”

“受、想和识——这些东西是混合的，不是分开的。你永远无法完全剖析它们，以便描述它们之间的区别。因为你识别你所感受的，你认知你所识别的。这就是为什么这些东西是混合的，不是分开的。你永远无法完全剖析它们，以便描述它们之间的区别。”

+

43.5 – (What can mind divorced from 5 indriya/bodily senses know?)

• 43.5.1 - (3 formless attainments can be known, 4 jhānas conspicuously absent!)

“Nissaṭṭhena hāvuso, pañcahi indriyehi parisuddhena manoviññāṇena kiṁ neyyan”ti?

“What can be known by purified mind consciousness released from the five senses?”

“通过从五根中解脱出来的清净心识，可以了知什么？”

“Nissaṭṭhena, āvuso, pañcahi indriyehi parisuddhena manoviññāṇena	[These 3 formless attainments can be known] by a purified mind divorced from 5 senses of the body:	[这三种无色界定]可以通过脱离身体五根的清净心识来得知：
‘ananto ākāso’ti ākāsānañcāyatanaṁ neyyaṁ,	“Aware that ‘space is infinite’ it can know the dimension of infinite space.	“觉知‘空间是无限的’，它可以了知空无边处。
‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ neyyaṁ,	Aware that ‘consciousness is infinite’ it can know the dimension of infinite consciousness.	觉知‘识是无限的’，它可以了知识无边处。
‘natthi kiñcī’ti ākiñcaññāyatanaṁ neyyan”ti.	Aware that ‘there is nothing at all’ it can know the dimension of nothingness.”	觉知‘一无所有’，它可以了知无所有处。”

+

43.6 – (Eye of Discernment)

• 43.6.2 – (purpose is abhiñña and understanding meaning)

“Neyyaṁ panāvuso, dhammaṁ kena pajānātī”ti?	“How do you understand something that can be known?”	“你如何理解可以了知的事物？”
“Neyyaṁ kho, āvuso, dhammaṁ paññācakkhunā pajānātī”ti.	“You understand something that can be known with the eye of wisdom.”	“你通过智慧之眼了知可以了知的事物。”

“Paññā panāvuso, kimatthiyā”ti?	“What is the purpose of wisdom?”	“智慧的目的是什么？”
“Paññā kho, āvuso, abhiññatthā pariññatthā pahānatthā”ti.	“The purpose of wisdom is direct knowledge, complete understanding, and giving up.”	“智慧的目的是直接知识、完全理解和放弃。”

“Kati panāvuso, paccayā sammādiṭṭhiyā uppādāyā”ti?	“How many conditions are there for the arising of right view?”	“正见生起的条件有几个？”
“Dve kho, āvuso, paccayā sammādiṭṭhiyā uppādāya— parato ca ghoso, yoniso ca manasikāro. Ime kho, āvuso, dve paccayā sammādiṭṭhiyā uppādāyā”ti.	“There are two conditions for the arising of right view: the words of another and proper attention. These are the two conditions for the arising of right view.”	“正见生起有两个条件：他人的言语和适当的注意。这两个是正见生起的条件。”
“Katihi panāvuso, aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti ceto­vimutti­phalā­nisaṁsā ca, paññāvimuttiphalā ca hoti paññā­vimutti­phalā­nisaṁsā cā”ti?	“When right view is supported by how many factors does it have freedom of heart and freedom by wisdom as its fruit and benefit?”	“当正见由多少因素支持时，它会以心解脱和慧解脱为果报和利益？”
“Pañcahi kho, āvuso, aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti ceto­vimutti­phalā­nisaṁsā ca, paññāvimuttiphalā ca hoti paññā­vimutti­phalā­nisaṁsā ca. Idhāvuso, sammādiṭṭhi sīlānuggahitā ca hoti, sutānuggahitā ca hoti, sākacchānuggahitā ca hoti, samathānuggahitā ca hoti, vipassanānuggahitā ca hoti. Imehi kho, āvuso, pañcahaṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti ceto­vimutti­phalā­nisaṁsā ca, paññāvimuttiphalā ca hoti paññā­vimutti­phalā­nisaṁsā cā”ti.	“When right view is supported by five factors it has freedom of heart and freedom by wisdom as its fruit and benefit. It’s when right view is supported by ethics, learning, discussion, serenity, and discernment. When right view is supported by these five factors it has freedom of heart and freedom by wisdom as its fruit and benefit.”	“当正见由五个因素支持时，它会以心解脱和慧解脱为果报和利益。那是当正见由戒、闻、论、止、观支持时。当正见由这五个因素支持时，它会以心解脱和慧解脱为果报和利益。”

“Kati panāvuso, bhavā”ti?	“How many states of existence are there?”	“存在有几种状态？”
“Tayome, āvuso, bhavā— kāmabhavo, rūpabhavo, arūpabhavo”ti.	“Reverend, there are these three states of existence. Existence in the sensual realm, the realm of form, and the formless realm.”	“尊者，存在有这三种状态。欲界、色界和无色界的存在。”
“Kathaṁ panāvuso, āyatiṁ puna­b­bha­vā­bhi­nibbatti hotī”ti?	“But how is there rebirth into a new state of existence in the future?”	“那么，未来如何再生到新的存在状态？”
“Avijjānīvaraṇānaṁ kho, āvuso, sattānaṁ taṇhāsaṁyojanānaṁ tatra­tatrā­bhi­nanda­nā­— evaṁ āyatiṁ puna­b­bha­vā­bhi­nibbatti hotī”ti.	“It’s because of sentient beings—hindered by ignorance and fettered by craving—taking pleasure in various different realms. That’s how there is rebirth into a new state of existence in the future.”	“那是因为有情众生——被无明障碍，被贪爱束缚——在各种不同的领域中享乐。这就是未来再生到新的存在状态的方式。”
“Kathaṁ panāvuso, āyatiṁ puna­b­bha­vā­bhi­nibbatti na hotī”ti?	“But how is there no rebirth into a new state of existence in the future?”	“那么，未来如何不再生到新的存在状态？”
“Avijjāvirāgā kho, āvuso, vijjuppādā taṇhānirodhā— evaṁ āyatiṁ puna­b­bha­vā­bhi­nibbatti na hotī”ti.	“It’s when ignorance fades away, knowledge arises, and craving ceases. That’s how there is no rebirth into a new state of existence in the future.”	“那是当无明消失，知识生起，贪爱止息时。这就是未来不再生到新的存在状态的方式。”

“Katamaṁ panāvuso, paṭhamaṁ jhānan”ti?	“But what, reverend, is the first jhāna?”	“但是，尊者，初禅是什么？”
“Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati— idaṁ vuccati, āvuso, paṭhamaṁ jhānan”ti.	“Reverend, it’s when a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. This is called the first jhāna.”	“尊者，那是当比丘远离感官享乐，远离不善法，进入并安住于初禅，初禅具有离生喜乐，并伴有寻与伺。这被称为初禅。”
“Paṭhamaṁ panāvuso, jhānaṁ katiaṅgikan”ti?	“But how many factors does the first jhāna have?”	“那么，初禅有多少要素？”
“Paṭhamaṁ kho, āvuso, jhānaṁ pañcaṅgikaṁ. Idhāvuso, paṭhamaṁ jhānaṁ samāpannassa bhikkhuno vitakko ca vattati, vicāro ca pīti ca sukhañca cittekaggatā ca. Paṭhamaṁ kho, āvuso, jhānaṁ evaṁ pañcaṅgikan”ti.	“The first jhāna has five factors. When a monk has entered the first jhāna, directing-thought, evaluation, rapture, pleasure, and unification of mind are present. That’s how the first jhāna has five factors.”	“初禅有五个要素。当比丘进入初禅时，寻、伺、喜、乐和心一境性都存在。这就是初禅有五个要素的方式。”
“Paṭhamaṁ panāvuso, jhānaṁ kataṅgavippahīnaṁ kata­ṅ­ga­samannāgata­n”­ti­?	“But how many factors has the first jhāna given up and how many does it possess?”	“那么，初禅舍弃了多少要素，拥有多少要素？”
“Paṭhamaṁ kho, āvuso, jhānaṁ pañcaṅgavippahīnaṁ, pañca­ṅ­ga­samannāgata­ṁ. Idhāvuso, paṭhamaṁ jhānaṁ samāpannassa bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṁ pahīnaṁ hoti, uddhaccakukkuccaṁ pahīnaṁ hoti, vicikicchā pahīnā hoti; vitakko ca vattati, vicāro ca pīti ca sukhañca cittekaggatā ca. Paṭhamaṁ kho, āvuso, jhānaṁ evaṁ pañcaṅgavippahīnaṁ pañca­ṅ­ga­samannāgata­n”­ti­.	“The first jhāna has given up five factors and possesses five factors. When a monk has entered the first jhāna, sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt are given up. directing-thought, evaluation, rapture, pleasure, and unification of mind are present. That’s how the first jhāna has given up five factors and possesses five factors.”	“初禅舍弃了五个要素，拥有五个要素。当比丘进入初禅时，贪欲、嗔恚、昏沉和睡眠、掉举和追悔以及疑虑都被舍弃。寻、伺、喜、乐和心一境性都存在。这就是初禅舍弃了五个要素，拥有五个要素的方式。”

“Pañcimāni, āvuso, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṁ paccanubhonti, seyyathidaṁ— cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ. Imesaṁ kho, āvuso, pañcannaṁ indriyānaṁ nānāvisayānaṁ nānāgocarānaṁ, na aññamaññassa gocaravisayaṁ paccanubhontānaṁ, kiṁ paṭisaraṇaṁ, ko ca nesaṁ gocaravisayaṁ paccanubhotī”ti?	“Reverend, these five faculties have different scopes and different ranges, and don’t experience each others’ scope and range. That is, the faculties of the eye, ear, nose, tongue, and body. What do these five faculties, with their different scopes and ranges, have recourse to? What experiences their scopes and ranges?”	“尊者，这五根有不同的范围和领域，并且彼此不体验对方的范围和领域。即眼根、耳根、鼻根、舌根和身根。这五根，具有不同的范围和领域，以什么为依止？什么体验它们的范围和领域？”
“Pañcimāni, āvuso, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṁ paccanubhonti, seyyathidaṁ— cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ. Imesaṁ kho, āvuso, pañcannaṁ indriyānaṁ nānāvisayānaṁ nānāgocarānaṁ, na aññamaññassa gocaravisayaṁ paccanubhontānaṁ, mano paṭisaraṇaṁ, mano ca nesaṁ gocaravisayaṁ paccanubhotī”ti.	“These five faculties, with their different scopes and ranges, have recourse to the mind. And the mind experiences their scopes and ranges.”	“这五根，具有不同的范围和领域，以意为依止。而意体验它们的范围和领域。”
“Pañcimāni, āvuso, indriyāni, seyyathidaṁ— cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ. Imāni kho, āvuso, pañcindriyāni kiṁ paṭicca tiṭṭhantī”ti?	“These five faculties depend on what to continue?”	“这五根依赖什么来继续存在？”
“Pañcimāni, āvuso, indriyāni, seyyathidaṁ— cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ. Imāni kho, āvuso, pañcindriyāni āyuṁ paṭicca tiṭṭhantī”ti.	“These five faculties depend on life to continue.”	“这五根依赖命根来继续存在。”
“Āyu panāvuso, kiṁ paṭicca tiṭṭhatī”ti?	“But what does life depend on to continue?”	“但是命根依赖什么来继续存在？”
“Āyu usmaṁ paṭicca tiṭṭhatī”ti.	“Life depends on warmth to continue.”	“命根依赖暖来继续存在。”
“Usmā panāvuso, kiṁ paṭicca tiṭṭhatī”ti?	“But what does warmth depend on to continue?”	“但是暖依赖什么来继续存在？”
“Usmā āyuṁ paṭicca tiṭṭhatī”ti.	“Warmth depends on life to continue.”	“暖依赖命根来继续存在。”
“Idāneva kho mayaṁ, āvuso, āyasmato sāriputtassa bhāsitaṁ evaṁ ājānāma: ‘āyu usmaṁ paṭicca tiṭṭhatī’ti. Idāneva pana mayaṁ, āvuso, āyasmato sāriputtassa bhāsitaṁ evaṁ ājānāma: ‘usmā āyuṁ paṭicca tiṭṭhatī’ti. Yathā kathaṁ panāvuso, imassa bhāsitassa attho daṭṭhabbo”ti?	“Just now I understood you to say: ‘Life depends on warmth to continue.’ But I also understood you to say: ‘Warmth depends on life to continue.’ How then should we see the meaning of this statement?”	“刚才我理解您说：‘命根依赖暖来继续存在。’但我又理解您说：‘暖依赖命根来继续存在。’那么我们应该如何理解这句话的含义呢？”
“Tena hāvuso, upamaṁ te karissāmi; upamāyapidhekacce viññū purisā bhāsitassa atthaṁ ājānanti. Seyyathāpi, āvuso, telappadīpassa jhāyato acciṁ paṭicca ābhā paññāyati, ābhaṁ paṭicca acci paññāyati; evameva kho, āvuso, āyu usmaṁ paṭicca tiṭṭhati, usmā āyuṁ paṭicca tiṭṭhatī”ti.	“Well then, reverend, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said. Suppose there was an oil lamp burning. The light appears dependent on the flame, and the flame appears dependent on the light. In the same way, life depends on warmth to continue, and warmth depends on life to continue.”	“那么，尊者，我给您一个比喻。因为通过比喻，一些明智的人会理解所说的话的含义。假设有一盏油灯正在燃烧。光依火焰而出现，火焰依光而出现。同样地，命根依赖暖来继续存在，暖依赖命根来继续存在。”

“Teva nu kho, āvuso, āyusaṅkhārā, te vedaniyā dhammā udāhu aññe āyusaṅkhārā aññe vedaniyā dhammā”ti?	“Are the life forces the same things as the dharma that are felt? Or are they different things?”	“命根与受到的法是同一回事吗？还是不同的东西？”
“Na kho, āvuso, teva āyusaṅkhārā te vedaniyā dhammā. Te ca hāvuso, āyusaṅkhārā abhaviṁsu te vedaniyā dhammā, na yidaṁ saññā­ve­dayi­tani­r­odhaṁ samāpannassa bhikkhuno vuṭṭhānaṁ paññāyetha. Yasmā ca kho, āvuso, aññe āyusaṅkhārā aññe vedaniyā dhammā, tasmā saññā­ve­dayi­tani­r­odhaṁ samāpannassa bhikkhuno vuṭṭhānaṁ paññāyatī”ti.	“The life forces are not the same things as the dharma that are felt. For if the life forces and the dharma that are felt were the same things, a monk who had attained the cessation of perception and feeling would not emerge from it. But because the life forces and the dharma that are felt are different things, a monk who has attained the cessation of perception and feeling can emerge from it.”	“命根与受到的法不是同一回事。因为如果命根与受到的法是同一回事，那么证得想受灭的僧人就不会从中出来。但因为命根与受到的法是不同的东西，证得想受灭的僧人可以从中出来。”
“Yadā nu kho, āvuso, imaṁ kāyaṁ kati dhammā jahanti; athāyaṁ kāyo ujjhito avakkhitto seti, yathā kaṭṭhaṁ acetanan”ti?	“How many things must this body lose before it lies forsaken, tossed aside like an insentient log?”	“这个身体必须失去多少东西，才能像无知觉的木头一样被抛弃，被扔在一边？”
“Yadā kho, āvuso, imaṁ kāyaṁ tayo dhammā jahanti—āyu usmā ca viññāṇaṁ; athāyaṁ kāyo ujjhito avakkhitto seti, yathā kaṭṭhaṁ acetanan”ti.	“This body must lose three things before it lies forsaken, tossed aside like an insentient log: vitality, warmth, and consciousness.”	“这个身体必须失去三样东西，才能像无知觉的木头一样被抛弃，被扔在一边：生命力、温暖和意识。”
“Yvāyaṁ, āvuso, mato kālaṅkato, yo cāyaṁ bhikkhu saññā­ve­dayi­tani­r­odhaṁ samāpanno—imesaṁ kiṁ nānākaraṇan”ti?	“What’s the difference between someone who has passed away and a monk who has attained the cessation of perception and feeling?”	“已经去世的人和证得想受灭的僧人有什么区别？”
“Yvāyaṁ, āvuso, mato kālaṅkato tassa kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā niruddhā paṭippassaddhā, cittasaṅkhārā niruddhā paṭippassaddhā, āyu parikkhīṇo, usmā vūpasantā, indriyāni paribhinnāni. Yo cāyaṁ bhikkhu saññā­ve­dayi­tani­r­odhaṁ samāpanno tassapi kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā niruddhā paṭippassaddhā, cittasaṅkhārā niruddhā paṭippassaddhā, āyu na parikkhīṇo, usmā avūpasantā, indriyāni vippasannāni. Yvāyaṁ, āvuso, mato kālaṅkato, yo cāyaṁ bhikkhu saññā­ve­dayi­tani­r­odhaṁ samāpanno—idaṁ nesaṁ nānākaraṇan”ti.	“When someone dies, their physical, verbal, and mental processes have ceased and stilled; their vitality is spent; their warmth is dissipated; and their faculties have disintegrated. When a monk has attained the cessation of perception and feeling, their physical, verbal, and mental processes have ceased and stilled. But their vitality is not spent; their warmth is not dissipated; and their faculties are very clear. That’s the difference between someone who has passed away and a monk who has attained the cessation of perception and feeling.”	“当一个人去世时，他们的身体、语言和心理过程都已停止和寂灭；他们的生命力已耗尽；他们的温暖已消散；他们的根已瓦解。当一个僧人证得想受灭时，他们的身体、语言和心理过程都已停止和寂灭。但他们的生命力并未耗尽；他们的温暖并未消散；他们的根非常清晰。这就是已经去世的人和证得想受灭的僧人之间的区别。”

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43.20 – (ceto-vimutti: Awareness-release)

• 43.20.1 – (a-dukkham-a-sukham ceto-vimutti: fourth jhāna Is necessary condition)
• 43.20.2 – (animittā ceto-vimutti: sign-less Awareness-release)
• 43.20.3 – (emerge from animittā ceto-vimutti)
• +43.20.4 – (4 kinds of ceto vimutti, how they differ?)
  • (differ in both meaning and phrasing)
• 43.20.4.1 – (appamāṇā cetovimutti = 4bv brahma vihāra)
• 43.20.4.2 – (ākiñcaññā ceto vimutti = STED dimension of nothingness formula)
• 43.20.4.3 – (suññatā cetovimutti = See forest, hut, empty of atta/self)
• 43.20.4.4 – (animittā cetovimutti: STED animitta formula)
• 43.20.10 – (how 4 ceto vimutti are the same – rāga, dosa, moha are the limit/measures)

“Kati panāvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā”ti?	“How many conditions are necessary to attain the neutral release of the heart?”	“获得心之无记解脱需要多少条件？”
“Cattāro kho, āvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā. Idhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassa­domanassā­naṁ atthaṅgamā adukkhamasukhaṁ upekkhā­sati­pā­ri­suddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Ime kho, āvuso, cattāro paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā”ti.	“Four conditions are necessary to attain the neutral release of the heart. Giving up pleasure and pain, and ending former happiness and sadness, a monk enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and rememberfulness. These four conditions are necessary to attain the neutral release of the heart.”	“获得心之无记解脱需要四个条件。比丘舍弃乐和苦，止息了先前的喜悦和悲伤，进入并安住于四禅，无乐无苦，只有纯净的平等舍念和正念。这四个条件是获得心之无记解脱所必需的。”

“Kati panāvuso, paccayā animittāya cetovimuttiyā samāpattiyā”ti?	“How many conditions are necessary to attain the signless release of the heart?”	“获得心之无相解脱需要多少条件？”
“Dve kho, āvuso, paccayā animittāya cetovimuttiyā samāpattiyā— sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro. Ime kho, āvuso, dve paccayā animittāya cetovimuttiyā samāpattiyā”ti.	“Two conditions are necessary to attain the signless release of the heart: not focusing on any signs, and focusing on the signless. These two conditions are necessary to attain the signless release of the heart.”	“获得心之无相解脱需要两个条件：不专注于任何相，以及专注于无相。这两个条件是获得心之无相解脱所必需的。”
“Kati panāvuso, paccayā animittāya cetovimuttiyā ṭhitiyā”ti?	“How many conditions are necessary to remain in the signless release of the heart?”	“保持心之无相解脱需要多少条件？”
“Tayo kho, āvuso, paccayā animittāya cetovimuttiyā ṭhitiyā— sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro, pubbe ca abhisaṅkhāro. Ime kho, āvuso, tayo paccayā animittāya cetovimuttiyā ṭhitiyā”ti.	“Three conditions are necessary to remain in the signless release of the heart: not focusing on any signs, focusing on the signless, and a previous determination. These three conditions are necessary to remain in the signless release of the heart.”	“保持心之无相解脱需要三个条件：不专注于任何相，专注于无相，以及先前的决意。这三个条件是保持心之无相解脱所必需的。”

“Kati panāvuso, paccayā animittāya cetovimuttiyā vuṭṭhānāyā”ti?	“How many conditions are necessary to emerge from the signless release of the heart?”	“从心之无相解脱中出来需要多少条件？”
“Dve kho, āvuso, paccayā animittāya cetovimuttiyā vuṭṭhānāya— sabbanimittānañca manasikāro, animittāya ca dhātuyā amanasikāro. Ime kho, āvuso, dve paccayā animittāya cetovimuttiyā vuṭṭhānāyā”ti.	“Two conditions are necessary to emerge from the signless release of the heart: focusing on all signs, and not focusing on the signless. These two conditions are necessary to emerge from the signless release of the heart.”	“从心之无相解脱中出来需要两个条件：专注于所有相，以及不专注于无相。这两个条件是从心之无相解脱中出来所必需的。”

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§20.4 – (4 kinds of ceto vimutti, how they differ?)

• (differ in both meaning and phrasing)

“Yā cāyaṁ, āvuso, appamāṇā cetovimutti, yā ca ākiñcaññā cetovimutti, yā ca suññatā cetovimutti, yā ca animittā cetovimutti—ime dhammā nānātthā ceva nānābyañjanā ca udāhu ekatthā byañjanameva nānan”ti?	“The limitless release of the heart, and the release of the heart through nothingness, and the release of the heart through emptiness, and the signless release of the heart: do these things differ in both meaning and phrasing? Or do they mean the same thing, and differ only in the phrasing?”	“心之无量解脱，心之无所有处解脱，心之空解脱，以及心之无相解脱：这些在意义和措辞上都有所不同吗？还是它们意义相同，只在措辞上有所不同？”
“Yā cāyaṁ, āvuso, appamāṇā cetovimutti, yā ca ākiñcaññā cetovimutti, yā ca suññatā cetovimutti, yā ca animittā cetovimutti—atthi kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānātthā ceva nānābyañjanā ca; atthi ca kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā, byañjanameva nānaṁ.	“There is a way in which these things differ in both meaning and phrasing. But there’s also a way in which they mean the same thing, and differ only in the phrasing.	“在某种程度上，这些在意义和措辞上都有所不同。但在某种程度上，它们意义相同，只在措辞上有所不同。

Katamo cāvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānātthā ceva nānābyañjanā ca?

And what’s the way in which these things differ in both meaning and phrasing?

那么，这些在意义和措辞上都有所不同的方式是什么呢？

Idhāvuso, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā … upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Ayaṁ vuccatāvuso, appamāṇā cetovimutti.

Firstly, a monk meditates spreading a heart full of friendly-kindness to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of friendly-kindness to the whole world—abundant, expansive, limitless, free of enmity and ill will. They meditate spreading a heart full of compassion … They meditate spreading a heart full of rejoicing … They meditate spreading a heart full of equanimous-observation to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimous-observation to the whole world—abundant, expansive, limitless, free of enmity and ill will. This is called the limitless release of the heart.

首先，比丘禅修，以慈心遍满一个方向，然后是第二个、第三个、第四个。同样地，上方、下方、横向、处处、周遍，他们以充满慈爱的心遍满整个世界——广阔、无边、无限、无敌意和无恶意。他们禅修，以悲心遍满……他们禅修，以喜心遍满……他们禅修，以舍心遍满一个方向，然后是第二个、第三个、第四个。同样地，上方、下方、横向、处处、周遍，他们以充满舍心遍满整个世界——广阔、无边、无限、无敌意和无恶意。这被称为心之无量解脱。

Katamā cāvuso, ākiñcaññā cetovimutti? Idhāvuso, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja viharati. Ayaṁ vuccatāvuso, ākiñcaññā cetovimutti.

And what is the release of the heart through nothingness? It’s when a monk, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. This is called the heart’s release through nothingness.

那么，心之无所有处解脱是什么呢？那是当比丘完全超越识无边处，觉知‘一无所有’，进入并安住于无所有处。这被称为心之无所有处解脱。

Katamā cāvuso, suññatā cetovimutti? Idhāvuso, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: ‘suññamidaṁ attena vā attaniyena vā’ti. Ayaṁ vuccatāvuso, suññatā cetovimutti.

And what is the release of the heart through emptiness? It’s when a monk has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: ‘This is empty of a self or what belongs to a self.’ This is called the release of the heart through emptiness.

那么，心之空解脱是什么呢？那是当比丘去到荒野，或树根下，或空屋里，并这样反思：‘这是空无我或我所的。’这被称为心之空解脱。

Katamā cāvuso, animittā cetovimutti? Idhāvuso, bhikkhu sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati. Ayaṁ vuccatāvuso, animittā cetovimutti.	And what is the signless release of the heart? It’s when a monk, not focusing on any signs, enters and remains in the signless undistractible-lucidity of the heart. This is called the signless release of the heart.	那么，心之无相解脱是什么呢？那是当比丘不专注于任何相，进入并安住于心之无相寂静。这被称为心之无相解脱。
Ayaṁ kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānātthā ceva nānābyañjanā ca.	This is the way in which these things differ in both meaning and phrasing.	这就是这些在意义和措辞上都有所不同的方式。

Katamo cāvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā byañjanameva nānaṁ?	And what’s the way in which they mean the same thing, and differ only in the phrasing?	那么，它们意义相同，只在措辞上有所不同的方式是什么呢？
Rāgo kho, āvuso, pamāṇakaraṇo, doso pamāṇakaraṇo, moho pamāṇakaraṇo. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Yāvatā kho, āvuso, appamāṇā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati. Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena.	Greed, hate, and delusion are makers of limits. A monk who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future. The unshakable release of the heart is said to be the best kind of limitless release of the heart. That unshakable release of the heart is empty of greed, hate, and delusion.	贪、嗔、痴是界限的制造者。一个已经灭尽烦恼的僧人已经放弃了它们，将它们从根部切除，使它们像棕榈树桩一样，并将其完全清除，使它们将来无法生起。不动心解脱被认为是最好的心之无量解脱。那个不动心解脱是空无贪、嗔、痴的。
Rāgo kho, āvuso, kiñcano, doso kiñcano, moho kiñcano. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Yāvatā kho, āvuso, ākiñcaññā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati. Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena.	Greed is something, hate is something, and delusion is something. A monk who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future. The unshakable release of the heart is said to be the best kind of release of the heart through nothingness. That unshakable release of the heart is empty of greed, hate, and delusion.	贪是某种东西，嗔是某种东西，痴是某种东西。一个已经灭尽烦恼的僧人已经放弃了它们，将它们从根部切除，使它们像棕榈树桩一样，并将其完全清除，使它们将来无法生起。不动心解脱被认为是最好的心之无所有处解脱。那个不动心解脱是空无贪、嗔、痴的。
Rāgo kho, āvuso, nimittakaraṇo, doso nimittakaraṇo, moho nimittakaraṇo. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Yāvatā kho, āvuso, animittā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati. Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena.	Greed, hate, and delusion are makers of signs. A monk who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future. The unshakable release of the heart is said to be the best kind of signless release of the heart. That unshakable release of the heart is empty of greed, hate, and delusion.	贪、嗔、痴是相的制造者。一个已经灭尽烦恼的僧人已经放弃了它们，将它们从根部切除，使它们像棕榈树桩一样，并将其完全清除，使它们将来无法生起。不动心解脱被认为是最好的心之无相解脱。那个不动心解脱是空无贪、嗔、痴的。
Ayaṁ kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā byañjanameva nānan”ti.	This is the way in which they mean the same thing, and differ only in the phrasing.”	这就是它们意义相同，只在措辞上有所不同的方式。”
Idamavocāyasmā sāriputto. Attamano āyasmā mahākoṭṭhiko āyasmato sāriputtassa bhāsitaṁ abhinandīti.	This is what Venerable Sāriputta said. Satisfied, Venerable Mahākoṭṭhita was happy with what Sāriputta said.	这就是尊者舍利弗所说的。尊者摩诃拘絺罗感到满意，对舍利弗所说的话感到高兴。
Mahāvedallasuttaṁ niṭṭhitaṁ tatiyaṁ.	(end of sutta⏹️)	（经文结束⏹️）

+

MN 44 cūḷa-vedalla: Shorter Set of Questions & Answers

+ all- all

• 44.1 - (Self-identification)
• 44.2 - (The Noble Eightfold Path)
• 44.3 - (samādhi-khandha)
• 44.4 - (samādhi, -nimittā,-parikkhārā,-bhāvanā)
• 44.5 - (Fabrications: bodily, voice, mind)
• 44.6 - (saññā-vedayita-nirodha-samāpatti)
• 44.7 - (vedana)
• 44.8 - (conclusion)

cst4	(derived from Ven. Thanissaro trans.)	（来源于尊者提萨罗译本。）
	(The Buddha praised Dhammadinnā the nun as the foremost Dhamma teacher among his nun disciples. In this discourse she answers questions put to her by a layman—Visākha—who, according to the commentary, was her former husband, a merchant of Rājagaha, and a non-returner.)	（佛陀赞扬法施尼师是其比丘尼弟子中最杰出的佛法教师。在这次论述中，她回答了一个在家信徒——毗舍佉——向她提出的问题。根据注释，毗舍佉是她的前夫，一个王舍城的商人，也是一位不还者。）

♦ 460. evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. atha kho visākho upāsako yena dhammadinnā bhikkhunī tenupasaṅkami; upasaṅkamitvā dhammadinnaṃ bhikkhuniṃ abhivādetvā ekamantaṃ nisīdi.

I have heard that on one occasion the Blessed One was staying near Rājagaha in the Bamboo Forest, the Squirrels’ Sanctuary. Then Visākha the lay follower went to Dhammadinnā the nun and, on arrival, having bowed down to her, sat to one side.

我曾听闻，有一次世尊住在王舍城附近的竹林，松鼠饲养所。然后在家信徒毗舍佉去拜访法施尼师，抵达后，向她顶礼，坐到一边。

ekamantaṃ nisinno kho visākho upāsako dhammadinnaṃ bhikkhuniṃ etadavoca — “‘sakkāyo sakkāyo’ti, ayye, vuccati. katamo nu kho, ayye, sakkāyo vutto bhagavatā”ti?

As he was sitting there he said to her, “‘Self-identification, self-identification,’ it is said, lady. Which self-identification is described by the Blessed One?”

他坐在那里时对她说：“‘有身见，有身见，’据说，女士。世尊所描述的有身见是哪一种？”

“pañca kho ime, āvuso visākha, upādānak-khandhā sakkāyo vutto bhagavatā, seyyathidaṃ — rūpupādānak-khandho, vedanupādānak-khandho, saññupādānak-khandho, saṅkhārupādānak-khandho, viññāṇupādānak-khandho. ime kho, āvuso visākha, pañcupādānak-khandhā sakkāyo vutto bhagavatā”ti.

“There are these five clinging-aggregates, friend Visākha: the form clinging-aggregate, the feeling clinging-aggregate, the perception clinging-aggregate, the fabrications clinging-aggregate, the consciousness clinging-aggregate. These five clinging-aggregates are the self-identification described by the Blessed One.”

“朋友毗舍佉，有这五种执取蕴：色执取蕴、受执取蕴、想执取蕴、行执取蕴、识执取蕴。这五种执取蕴是世尊所描述的有身见。”

♦ “sādhayye”ti kho visākho upāsako dhammadinnāya bhikkhuniyā bhāsitaṃ abhinanditvā anumoditvā dhammadinnaṃ bhikkhuniṃ uttariṃ pañhaṃ apucchi — “‘sakkāyasamudayo sakkāyasamudayo’ti, ayye, vuccati. katamo nu kho, ayye, sakkāyasamudayo vutto bhagavatā”ti?

Saying, “Yes, lady,” Visākha the lay follower delighted & rejoiced in what Dhammadinnā the nun had said. Then he asked her a further question: “‘The origination of self-identification, the origination of self-identification,’ it is said, lady. Which origination of self-identification is described by the Blessed One?”

在家信徒毗舍佉说：“是的，女士，”他对法施尼师所说的话感到高兴和欢喜。然后他又问了一个问题：“‘有身见的生起，有身见的生起，’据说，女士。世尊所描述的有身见的生起是哪一种？”

“yāyaṃ, āvuso visākha, taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṃ — kāmataṇhā bhavataṇhā vibhavataṇhā; ayaṃ kho, āvuso visākha, sakkāyasamudayo vutto bhagavatā”ti.

“The craving that makes for further becoming—accompanied by passion & delight, relishing now here & now there—i.e., craving for sensual pleasure, craving for becoming, craving for non-becoming: This, friend Visākha, is the origination of self-identification described by the Blessed One.”

“那导致未来再生的渴爱——伴随着贪欲和喜悦，在此处彼处享受——即对欲乐的渴爱，对存在的渴爱，对非存在的渴爱：朋友毗舍佉，这就是世尊所描述的有身见的生起。”

♦ “‘sakkāyanirodho sakkāyanirodho’ti, ayye, vuccati. katamo nu kho, ayye, sakkāyanirodho vutto bhagavatā”ti?

“‘The cessation of self-identification, the cessation of self-identification,’ it is said, lady. Which cessation of self-identification is described by the Blessed One?”

“‘有身见的止息，有身见的止息，’据说，女士。世尊所描述的有身见的止息是哪一种？”

♦ “yo kho, āvuso visākha, tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo; ayaṃ kho, āvuso visākha, sakkāyanirodho vutto bhagavatā”ti.

“The remainderless fading & cessation, renunciation, relinquishment, release, & letting go of that very craving: This, friend Visākha, is the cessation of self-identification described by the Blessed One.”

“正是那种渴爱的无余褪去和止息，舍弃、放下、解脱和舍离：朋友毗舍佉，这就是世尊所描述的有身见的止息。”

♦ “‘sakkāyanirodhagāminī paṭipadā sakkāyanirodhagāminī paṭipadā’ti, ayye, vuccati. katamā nu kho, ayye, sakkāyanirodhagāminī paṭipadā vuttā bhagavatā”ti?

“‘The way of practice leading to the cessation of self-identification, the way of practice leading to the cessation of self-identification,’ it is said, lady. Which way of practice leading to the cessation of self-identification is described by the Blessed One?”

“‘导致有身见止息的修行之道，导致有身见止息的修行之道，’据说，女士。世尊所描述的导致有身见止息的修行之道是哪一种？”

♦ “ayameva kho, āvuso visākha, ariyo aṭṭhaṅgiko maggo sakkāyanirodhagāminī paṭipadā vuttā bhagavatā, seyyathidaṃ — sammā-diṭṭhi sammā-saṅkappo sammā-vācā sammā-kammanto sammā-ājīvo sammā-vāyāmo sammā-sati sammā-samādhī”ti.

“Precisely this noble eightfold path—right view, right resolve, right speech, right action, right livelihood, right effort, right-remembering, righteous-undistractable-lucidity: This, friend Visākha, is the way of practice leading to the cessation of self-identification described by the Blessed One.”

“正是这八圣道——正见、正思惟、正语、正业、正命、正精进、正念、正定：朋友毗舍佉，这就是世尊所描述的导致有身见止息的修行之道。”

♦ “taññeva nu kho, ayye, upādānaṃ te VAR pañcupādānak-khandhā udāhu aññatra pañcahupādānak-khandhehi upādānan”ti?

“Is it the case, lady, that clinging is the same thing as the five clinging-aggregates or is it something separate?”

“女士，执取与五执取蕴是同一回事吗，还是不同的东西？”

“na kho, āvuso visākha, taññeva upādānaṃ te pañcupādānak-khandhā, nāpi aññatra pañcahupādānak-khandhehi upādānaṃ. yo kho, āvuso visākha, pañcasu upādānak-khandhesu chandarāgo taṃ tattha upādānan”ti.

“Friend Visākha, neither is clinging the same thing as the five clinging-aggregates, nor is it something separate. Whatever desire & passion there is with regard to the five clinging-aggregates, that is the clinging there.”

“朋友毗舍佉，执取与五执取蕴既不是同一回事，也不是不同的东西。凡是对五执取蕴有的欲望和贪爱，那就是执取。”

♦ 461. “kathaṃ panāyye, sakkāyadiṭṭhi hotī”ti?

“But, lady, how does self-identification view come about?”

“但是，女士，有身见是如何产生的？”

“idhāvuso visākha, assutavā puthujjano, ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ.	“There is the case, friend Visākha, where an uninstructed run-of-the-mill person—who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for people of integrity, is not well-versed or disciplined in their Dhamma—assumes form [e.g., the body] to be the self, or the self as possessing form, or form as in the self, or the self as in form.	“朋友毗舍佉，有一种情况，未经教导的凡夫——不尊重圣者，对圣者的法不熟悉或不遵守；不尊重品德高尚之人，对他们的法不熟悉或不遵守——认为色[例如身体]是自我，或者自我拥有色，或者色在自我中，或者自我包含色。
vedanaṃ ... pe ...	“He assumes feeling to be the self.…	“他认为受是自我……
saññaṃ...	“He assumes perception to be the self.…	“他认为想是自我……
saṅkhāre...	“He assumes fabrications to be the self.…	“他认为行是自我……
viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ, attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. evaṃ kho, āvuso visākha, sakkāyadiṭṭhi hotī”ti.	“He assumes consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness. This is how self-identification view comes about.”	“他认为识是自我，或者自我拥有识，或者识在自我中，或者自我包含识。这就是有身见产生的方式。”

♦ “kathaṃ panāyye, sakkāyadiṭṭhi na hotī”ti?

“But, lady, how does self-identification view not come about?”

“但是，女士，有身见是如何不产生的？”

♦ “idhāvuso visākha, sutavā ariyasāvako, ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto, na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ, na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ.	“There is the case where a well-instructed disciple of the noble ones—who has regard for noble ones, is well-versed & disciplined in their Dhamma; who has regard for people of integrity, is well-versed & disciplined in their Dhamma— doesn’t assume form to be the self, or the self as possessing form, or form as in the self, or the self as in form.	“有一种情况，善受教导的圣者弟子——尊重圣者，对圣者的法熟悉并遵守；尊重品德高尚之人，对他们的法熟悉并遵守——不认为色是自我，或者自我拥有色，或者色在自我中，或者自我包含色。
na vedanaṃ ... pe ...	“He doesn’t assume feeling to be the self.…	“他不认为受是自我……
na saññaṃ...	“He doesn’t assume perception to be the self.…	“他不认为想是自我……
na saṅkhāre ... pe ...	“He doesn’t assume fabrications to be the self.…	“他不认为行是自我……
na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ, na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ. evaṃ kho, āvuso visākha, sakkāyadiṭṭhi na hotī”ti.	“He doesn’t assume consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness. This is how self-identification view does not come about.”	“他不认为识是自我，或者自我拥有识，或者识在自我中，或者自我包含识。这就是有身见不产生的方式。”

♦ 462. “katamo panāyye, ariyo aṭṭhaṅgiko maggo”ti?

“Now, again, lady, what is the noble eightfold path?”

“现在，女士，八圣道又是什么？”

♦ “ayameva kho, āvuso visākha, ariyo aṭṭhaṅgiko maggo, seyyathidaṃ — sammā-diṭṭhi sammā-saṅkappo sammā-vācā sammā-kammanto sammā-ājīvo sammā-vāyāmo sammā-sati sammā-samādhī”ti.

“This is the noble eightfold path, friend Visākha: right view, right resolve, right speech, right action, right livelihood, right effort, right-remembering, righteous-undistractable-lucidity.”

“朋友毗舍佉，这就是八圣道：正见、正思惟、正语、正业、正命、正精进、正念、正定。”

“ariyo panāyye, aṭṭhaṅgiko maggo saṅkhato udāhu asaṅkhato”ti?

“Is the noble eightfold path fabricated or unfabricated?”

“八圣道是造作的还是非造作的？”

♦ “ariyo kho, āvuso visākha, aṭṭhaṅgiko maggo saṅkhato”ti.

“The noble eightfold path is fabricated.”

“八圣道是造作的。”

♦ “ariyena nu kho, ayye, aṭṭhaṅgikena maggena tayo khandhā saṅgahitā udāhu tīhi khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito”ti?

“And are the three aggregates [of virtue, concentration, & discernment] included under the noble eightfold path, lady, or is the noble eightfold path included under the three aggregates?”

“尊者，三聚（戒、定、慧）是否包含在八圣道中，还是八圣道包含在三聚中？”

♦ “na kho, āvuso visākha, ariyena aṭṭhaṅgikena maggena tayo khandhā saṅgahitā; tīhi ca kho, āvuso visākha, khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito.

“The three aggregates are not included under the noble eightfold path, friend Visākha, but the noble eightfold path is included under the three aggregates.

“维沙卡朋友，三聚不包含在八圣道中，但八圣道包含在三聚中。

yā cāvuso visākha, sammā-vācā yo ca sammā-kammanto yo ca sammā-ājīvo ime dhammā sīlak-khandhe saṅgahitā.

Right speech, right action, & right livelihood come under the aggregate of virtue.

正语、正业、正命属于戒蕴。

yo ca sammā-vāyāmo yā ca sammā-sati yo ca sammā-samādhi	Right-effort, right-remembering, & righteous-undistractable-lucidity	正精进、正念、正定
ime dhammā samādhik-khandhe saṅgahitā.	those Dhammas {come under the} undistractable-lucidity-aggregate.	这些法属于定蕴。

yā ca sammā-diṭṭhi yo ca sammā-saṅkappo,	Right-view & right-resolve,	正见、正思惟，
ime dhammā paññāk-khandhe saṅgahitā”ti.	those Dhammas {come under the} discernment-aggregate.”	这些法属于慧蕴。”

♦ “katamo panāyye, samādhi,	“Now what, lady, (is) undistractable-lucidity?	“那么，尊者，何为正定？
katame dhammā samādhi-nimittā,	which Dhammas are undistractable-lucidity-themes?	哪些法是正定之主题？
katame dhammā samādhi-parikkhārā,	what Dhammas are undistractable-lucidity-requisites?	哪些法是正定之资具？
katamā samādhi-bhāvanā”ti?	what (is) undistractable-lucidity-development?	何为正定之发展？”

♦ “yā kho, āvuso visākha, cittassa ekaggatā ayaṃ samādhi;	“friend Visākha, mind’s unification is undistractable-lucidity.	“维沙卡朋友，心一境性即是正定。
cattāro sati-’paṭṭhānā samādhi-nimittā;	four remembrance-establishings (are) undistractable-lucidity-themes.	四念住是正定之主题。
cattāro sammap-padhānā samādhi-parikkhārā.	four right-exertions (are) undistractable-lucidity-requisites.	四正勤是正定之资具。

yā tesaṃyeva dhammānaṃ	Whichever of these Dhammas; (their)	所有这些法；它们的
āsevanā bhāvanā bahulī-kammaṃ,	cultivation, development, abundant-pursuit,	培育、发展、多修，
ayaṃ ettha samādhi-bhāvanā”ti.	that there (is) undistractable-lucidity-development.	即是正定之发展。

♦ 463. “kati panāyye, saṅkhārā”ti?	“Now, lady, what are-fabrications?”	“那么，尊者，何为诸行？”
♦ “tayo-’me, āvuso visākha, saṅkhārā —	“These three-fabrications, friend Visākha:	“维沙卡朋友，此有三行：
kāya-saṅkhāro, vacī-saṅkhāro, citta-saṅkhāro”ti.	bodily-fabrications, vocal-speech-fabrications, & mental-fabrications.”	身行、语行、心行。”

♦ “katamo panāyye, kāya-saṅkhāro,	“But what are bodily-fabrications?	“何为身行？
katamo vacī-saṅkhāro,	What are vocal-speech-fabrications?	何为语行？
katamo citta-saṅkhāro”ti?	What are mental-fabrications?”	何为心行？”

♦ “assāsa-passāsā kho, āvuso visākha, kāya-saṅkhāro,	“In-&-out-breaths are bodily-fabrications.	“出入息是身行。
vitakka-vicārā vacī-saṅkhāro,	Directed thought-&-evaluation are vocal-speech-fabrications.	寻与伺是语行。
saññā ca vedanā ca citta-saṅkhāro”ti.	Perceptions & feelings are mental-fabrications.”	想与受是心行。”

♦ “kasmā panāyye, assāsapassāsā kāya-saṅkhāro,	“But why are in-&-out breaths bodily-fabrications?	“然而，为何出入息是身行？
kasmā vitakka-vicārā vacī-saṅkhāro,	Why are directed thought-&-evaluation vocal-speech-fabrications?	为何寻与伺是语行？
kasmā saññā ca vedanā ca citta-saṅkhāro”ti?	Why are perceptions & feelings mental-fabrications?”	为何想与受是心行？”

♦ “assāsa-passāsā kho, āvuso visākha, kāyikā	“In-&-out breaths, ***, (are) bodily;	“出入息，***，是身体的；
ete dhammā kāyap-paṭi-baddhā,	these dhamma-[things] (are) bound-up-with-the-body,	这些法与身体相连，
tasmā assāsa-passāsā kāya-saṅkhāro.	That’s why in-&-out breaths are bodily-fabrications.	因此出入息是身行。

pubbe kho, āvuso visākha,	prior to [vocalizing speech], friend Visakha,	在（发出言语）之前，维沙卡朋友，
vitakketvā vicāretvā	(one) directs-thoughts (and) evaluates [those very thoughts],	（人）寻思（并）审视（这些思想），
pacchā vācaṃ bhindati,	afterwards, vocal-speech breaks-out,	之后，言语才发出，
tasmā vitakka-vicārā vacī-saṅkhāro.	Therefore directed-thought-&-evaluation are vocal-speech-fabrications.	因此寻与伺是语行。

saññā ca vedanā ca cetasikā	Perceptions & feelings are mental;	想与受是心的；
ete dhammā cittap-paṭi-baddhā,	these dhamma-[things] (are) bound-up-with-the-mind.	这些法与心相连。
tasmā saññā ca vedanā ca citta-saṅkhāro”ti.	Therefore perceptions & feelings (are) mental-fabrications.”	因此想与受是心行。”

♦ 464. “kathaṃ panāyye, saññāvedayitanirodhasamāpatti hotī”ti?

“Now, lady, how does the attainment of the cessation of perception & feeling come about?”

“那么，尊者，想受灭定是如何发生的？”

♦ “na kho, āvuso visākha, saññāvedayitanirodhaṃ samāpajjantassa bhikkhuno evaṃ hoti — ‘ahaṃ saññāvedayitanirodhaṃ samāpajjissan’ti vā, ‘ahaṃ saññāvedayitanirodhaṃ samāpajjāmī’ti vā, ‘ahaṃ saññāvedayitanirodhaṃ samāpanno’ti vā.

“The thought does not occur to a monk as he is attaining the cessation of perception & feeling that ‘I am about to attain the cessation of perception & feeling’ or that ‘I am attaining the cessation of perception & feeling’ or that ‘I have attained the cessation of perception & feeling.’

“比丘在入想受灭定之时，不生起‘我将入想受灭定’、‘我正在入想受灭定’或‘我已入想受灭定’之念。

atha khvāssa pubbeva tathā cittaṃ bhāvitaṃ hoti yaṃ taṃ tathattāya upanetī”ti.

Instead, the way his mind has previously been developed leads him to that state.”

相反地，他心先前所培育的，使他达到那个境界。”

♦ “saññāvedayitanirodhaṃ samāpajjantass panāyye, bhikkhuno katame dhammā paṭhamaṃ nirujjhanti — yadi vā kāya-saṅkhāro, yadi vā vacī-saṅkhāro, yadi vā citta-saṅkhāro”ti?

“But when a monk is attaining the cessation of perception & feeling, which things cease first: bodily fabrications, verbal fabrications, or mental fabrications?”

“但当比丘入想受灭定时，哪些法先停止：身行、语行还是心行？”

“saññāvedayitanirodhaṃ samāpajjantassa kho, āvuso visākha, bhikkhuno paṭhamaṃ nirujjhati vacī-saṅkhāro, tato kāya-saṅkhāro, tato citta-saṅkhāro”ti.

“When a monk is attaining the cessation of perception & feeling, friend Visākha, verbal fabrications cease first, then bodily fabrications, then mental fabrications.”1

“维沙卡朋友，当比丘入想受灭定时，语行先停止，然后是身行，然后是心行。”1

♦ “kathaṃ panāyye, saññāvedayitanirodhasamāpattiyā vuṭṭhānaṃ hotī”ti?

“Now, lady, how does emergence from the cessation of perception & feeling come about?”

“那么，尊者，从想受灭定出定是如何发生的？”

♦ “na kho, āvuso visākha, saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa bhikkhuno evaṃ hoti — ‘ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhahissan’ti vā, ‘ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhahāmī’ti vā, ‘ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhito’ti vā.

“The thought does not occur to a monk as he is emerging from the cessation of perception & feeling that ‘I am about to emerge from the cessation of perception & feeling’ or that ‘I am emerging from the cessation of perception & feeling’ or that ‘I have emerged from the cessation of perception & feeling.’

“比丘在出想受灭定之时，不生起‘我将出想受灭定’、‘我正在出想受灭定’或‘我已出想受灭定’之念。

atha khvāssa pubbeva tathā cittaṃ bhāvitaṃ hoti yaṃ taṃ tathattāya upanetī”ti.

Instead, the way his mind has previously been developed leads him to that state.”

相反地，他心先前所培育的，使他达到那个境界。”

♦ “saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa panāyye, bhikkhuno katame dhammā paṭhamaṃ uppajjanti — yadi vā kāya-saṅkhāro, yadi vā vacī-saṅkhāro, yadi vā citta-saṅkhāro”ti?

“But when a monk is emerging from the cessation of perception & feeling, which things arise first: bodily fabrications, verbal fabrications, or mental fabrications?”

“但当比丘从想受灭定出定时，哪些法先生起：身行、语行还是心行？”

“saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa kho, āvuso visākha, bhikkhuno paṭhamaṃ uppajjati citta-saṅkhāro, tato kāya-saṅkhāro, tato vacī-saṅkhāro”ti.

“When a monk is emerging from the cessation of perception & feeling, friend Visākha, mental fabrications arise first, then bodily fabrications, then verbal fabrications.”

“维沙卡朋友，当比丘从想受灭定出定时，心行先生起，然后是身行，然后是语行。”

♦ “saññāvedayitanirodhasamāpattiyā vuṭṭhitaṃ panāyye, bhikkhuṃ kati phassā phusantī”ti?

“When a monk has emerged from the cessation of perception & feeling, lady, how many contacts make contact?”

“尊者，当比丘从想受灭定出定时，有多少触发生接触？”

“saññāvedayitanirodhasamāpattiyā vuṭṭhitaṃ kho, āvuso visākha, bhikkhuṃ tayo phassā phusanti — suññato phasso, animitto phasso, appaṇihito phasso”ti.

“When a monk has emerged from the cessation of perception & feeling, friend Visākha, three contacts make contact: contact with emptiness, contact with the signless, & contact with the undirected.”2

“维沙卡朋友，当比丘从想受灭定出定时，有三种触发生接触：空性触、无相触、无愿触。”2

♦ “saññāvedayitanirodhasamāpattiyā vuṭṭhitassa panāyye, bhikkhuno kiṃninnaṃ cittaṃ hoti kiṃpoṇaṃ kiṃpabbhāran”ti?

“When a monk has emerged from the cessation of perception & feeling, lady, to what does his mind lean, to what does it tend, to what does it incline?”

“尊者，当比丘从想受灭定出定时，他的心倾向于何处，趋向于何处，倾斜于何处？”

“saññāvedayitanirodhasamāpattiyā vuṭṭhitassa kho, āvuso visākha, bhikkhuno vivekaninnaṃ cittaṃ hoti, vivekapoṇaṃ vivekapabbhāran”ti.

“When a monk has emerged from the cessation of perception & feeling, friend Visākha, his mind leans to seclusion, tends to seclusion, inclines to seclusion.”3

“维沙卡朋友，当比丘从想受灭定出定时，他的心倾向于离群，趋向于离群，倾斜于离群。”3

♦ 465. “kati panāyye, vedanā”ti?

“Now, lady, how many kinds of feeling are there?”

“那么，尊者，受有几种？”

♦ “tisso kho imā, āvuso visākha, vedanā — sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā”ti.

“These three kinds of feeling: pleasant feeling, painful feeling, & neither-pleasant-nor-painful feeling.”

“有这三种受：乐受、苦受、不苦不乐受。”

♦ “katamā panāyye, sukhā vedanā, katamā dukkhā vedanā, katamā adukkhamasukhā vedanā”ti?

“What is pleasant feeling? What is painful feeling? What is neither-pleasant-nor-painful feeling?”

“何为乐受？何为苦受？何为不苦不乐受？”

♦ “yaṃ kho, āvuso visākha, kāyikaṃ vā cetasikaṃ vā sukhaṃ sātaṃ vedayitaṃ — ayaṃ sukhā vedanā.

“Whatever is experienced physically or mentally as pleasant & gratifying is pleasant feeling.

“凡身体或心所体验到的愉快和满足，即是乐受。

yaṃ kho, āvuso visākha, kāyikaṃ vā cetasikaṃ vā dukkhaṃ asātaṃ vedayitaṃ — ayaṃ dukkhā vedanā.

Whatever is experienced physically or mentally as painful & hurting is painful feeling.

凡身体或心所体验到的痛苦和伤害，即是苦受。

yaṃ kho, āvuso visākha, kāyikaṃ vā cetasikaṃ vā neva sātaṃ nāsātaṃ vedayitaṃ — ayaṃ adukkhamasukhā vedanā”ti.

Whatever is experienced physically or mentally as neither gratifying nor hurting is neither-pleasant-nor-painful feeling.”

凡身体或心所体验到的既非满足亦非伤害，即是不苦不乐受。”

♦ “sukhā panāyye, vedanā kiṃsukhā kiṃdukkhā, dukkhā vedanā kiṃsukhā kiṃdukkhā, adukkhamasukhā vedanā kiṃsukhā kiṃdukkhā”ti?

“In what way is pleasant feeling pleasant, lady, and in what way painful?”

“尊者，乐受在何种意义上是乐的，在何种意义上是苦的？”

♦ “sukhā kho, āvuso visākha, vedanā ṭhiti-sukhā	“Pleasant feeling is pleasant in remaining,	“维沙卡朋友，乐受在持续时是乐的，
vipariṇāma-dukkhā;	& painful in changing, friend Visākha.	在改变时是苦的。

dukkhā vedanā ṭhiti-dukkhā	Painful feeling is painful in remaining &	苦受在持续时是苦的，
vipariṇāma-sukhā;	pleasant in changing.	在改变时是乐的。

a-dukkham-a-sukhā vedanā ñāṇa-sukhā	Neither-pleasant-nor-painful feeling is pleasant in occurring together with knowledge,	不苦不乐受在与知同生时是乐的，
aññāṇa-dukkhā”ti.	and painful in occurring without knowledge.”	在无知时是苦的。”

♦ “sukhāya panāyye, vedanāya kiṃ anusayo anuseti,	“What obsession gets obsessed with pleasant feeling?	“何种缠随乐受而缠缚？
dukkhāya vedanāya kiṃ anusayo anuseti,	What obsession gets obsessed painful feeling?	何种缠随苦受而缠缚？
adukkhamasukhāya vedanāya kiṃ anusayo anusetī”ti?	What obsession gets obsessed with neither-pleasant-nor-painful feeling?”	何种缠随不苦不乐受而缠缚？”

♦ “sukhāya kho, āvuso visākha, vedanāya rāgānusayo anuseti,	“Passion-obsession gets obsessed with pleasant feeling.	“贪缠随乐受而缠缚。
dukkhāya vedanāya paṭighānusayo anuseti,	Resistance-obsession gets obsessed with painful feeling.	嗔缠随苦受而缠缚。
adukkhamasukhāya vedanāya avijjānusayo anusetī”ti.	Ignorance-obsession gets obsessed with neither-pleasant-nor-painful feeling.”	痴缠随不苦不乐受而缠缚。”

♦ “sabbāya nu kho, ayye, sukhāya vedanāya rāgānusayo anuseti,	“Does passion-obsession get obsessed with all pleasant feeling?	“贪缠是否缠缚所有乐受？
sabbāya dukkhāya vedanāya paṭighānusayo anuseti,	Does resistance-obsession get obsessed with all painful feeling?	嗔缠是否缠缚所有苦受？
sabbāya adukkhamasukhāya vedanāya avijjānusayo anusetī”ti?	Does ignorance-obsession get obsessed with all neither-pleasant-nor-painful feeling?”	痴缠是否缠缚所有不苦不乐受？”

♦ “na kho, āvuso visākha, sabbāya sukhāya vedanāya rāgānusayo anuseti, na sabbāya dukkhāya vedanāya paṭighānusayo anuseti, na sabbāya adukkhamasukhāya vedanāya avijjānusayo anusetī”ti.

“No.…”

“不……”

♦ “sukhāya panāyye, vedanāya kiṃ pahātabbaṃ, dukkhāya vedanāya kiṃ pahātabbaṃ, adukkhamasukhāya vedanāya kiṃ pahātabban”ti?

“But what is to be abandoned with regard to pleasant feeling? What is to be abandoned with regard to painful feeling? What is to be abandoned with regard to neither-pleasant-nor-painful feeling?”

“那么，对于乐受应舍弃什么？对于苦受应舍弃什么？对于不苦不乐受应舍弃什么？”

♦ “sukhāya kho, āvuso visākha, vedanāya rāgānusayo pahātabbo,	“Passion-obsession is to be abandoned with regard to pleasant feeling.	“对于乐受应舍弃贪缠。
dukkhāya vedanāya paṭighānusayo pahātabbo,	Resistance-obsession is to be abandoned with regard to painful feeling.	对于苦受应舍弃嗔缠。
adukkhamasukhāya vedanāya avijjānusayo pahātabbo”ti.	Ignorance-obsession is to be abandoned with regard to neither-pleasant-nor-painful feeling.”	对于不苦不乐受应舍弃痴缠。”

♦ “sabbāya nu kho, ayye, sukhāya vedanāya rāgānusayo pahātabbo, sabbāya dukkhāya vedanāya paṭighānusayo pahātabbo, sabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabbo”ti?

“Is passion-obsession to be abandoned with regard to all pleasant feeling? Is resistance-obsession to be abandoned with regard to all painful feeling? Is ignorance-obsession to be abandoned with regard to all neither-pleasant-nor-painful feeling?”

“对于所有乐受都应舍弃贪缠吗？对于所有苦受都应舍弃嗔缠吗？对于所有不苦不乐受都应舍弃痴缠吗？”

♦ “na kho, āvuso visākha, sabbāya sukhāya vedanāya rāgānusayo pahātabbo, na sabbāya dukkhāya vedanāya paṭighānusayo pahātabbo, na sabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabbo. idhāvuso visākha, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. rāgaṃ tena pajahati, na tattha rāgānusayo anuseti.

“No .… There is the case where a monk—quite secluded from sensuality, secluded from unskillful qualities—enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. With that he abandons passion. No passion-obsession gets obsessed there.4

“不……。有一种情况，比丘远离欲乐，远离不善法，入并住于初禅：由离生喜乐，伴随寻与伺。他因此舍弃贪。那里没有贪缠缠缚。4

idhāvuso visākha, bhikkhu iti paṭisañcikkhati — ‘kudāssu nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi yadariyā etarahi āyatanaṃ upasampajja viharantī’ti? iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato uppajjati pihāppaccayā domanassaṃ. paṭighaṃ tena pajahati, na tattha paṭighānusayo anuseti.

There is the case where a monk considers, ‘O when will I enter & remain in the dimension that those who are noble now enter & remain in?’ And as he thus nurses this yearning for the unexcelled liberations, there arises within him sorrow based on that yearning. With that he abandons resistance. No resistance-obsession gets obsessed there.5

有一种情况，比丘思虑：‘我何时能入并住于圣者现在所入并住的境界？’当他这样对无上解脱怀有渴望时，内心生起基于这种渴望的悲伤。他因此舍弃嗔。那里没有嗔缠缠缚。5

idhāvuso visākha, bhikkhu sukhassa ca pahānā, dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. avijjaṃ tena pajahati, na tattha avijjānusayo anusetī”ti.

There is the case where a monk, with the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. With that he abandons ignorance. No ignorance-obsession gets obsessed there.”6

有一种情况，比丘舍离乐和苦——如先前喜和忧的消失——入并住于第四禅：舍念清净，不苦不乐。他因此舍弃痴。那里没有痴缠缠缚。”6

♦ 466. “sukhāya panāyye, vedanāya kiṃ paṭibhāgo”ti?

“Now what, lady, lies on the other side of pleasant feeling?”

“那么，尊者，乐受的彼岸是什么？”

♦ “sukhāya kho, āvuso visākha, vedanāya dukkhā vedanā paṭibhāgo”ti.

“Passion lies on the other side of pleasant feeling.”

“贪欲是乐受的彼岸。”

♦ “dukkhāya pannāyye, vedanāya kiṃ paṭibhāgo”ti?

“And what lies on the other side of painful feeling?”

“那么，苦受的彼岸是什么？”

♦ “dukkhāya kho, āvuso visākha, vedanāya sukhā vedanā paṭibhāgo”ti.

“Resistance lies on the other side of painful feeling.”7

“嗔恚是苦受的彼岸。”7

♦ “adukkhamasukhāya panāyye, vedanāya kiṃ paṭibhāgo”ti?

“What lies on the other side of neither-pleasant-nor-painful feeling?”

“不苦不乐受的彼岸是什么？”

♦ “adukkhamasukhāya kho, āvuso visākha, vedanāya avijjā paṭibhāgo”ti.

“Ignorance lies on the other side of neither-pleasant-nor-painful feeling.”

“无明是不苦不乐受的彼岸。”

♦ “avijjāya panāyye, kiṃ paṭibhāgo”ti?

“What lies on the other side of ignorance?”

“无明的彼岸是什么？”

♦ “avijjāya kho, āvuso visākha, vijjā paṭibhāgo”ti.

“Clear knowing lies on the other side of ignorance.”

“明觉是无明的彼岸。”

♦ “vijjāya panāyye, kiṃ paṭibhāgo”ti?

“What lies on the other side of clear knowing?”

“明觉的彼岸是什么？”

♦ “vijjāya kho, āvuso visākha, vimutti paṭibhāgo”ti.

“Release lies on the other side of clear knowing.”

“解脱是明觉的彼岸。”

♦ “vimuttiyā panāyye, kiṃ paṭibhāgo”ti?

“What lies on the other side of release?”

“解脱的彼岸是什么？”

♦ “vimuttiyā kho, āvuso visākha, nibbānaṃ paṭibhāgo”ti.

“Unbinding lies on the other side of release.”

“涅槃是解脱的彼岸。”

♦ “nibbānassa panāyye, kiṃ paṭibhāgo”ti?

“What lies on the other side of unbinding?”

“涅槃的彼岸是什么？”

“accayāsi, āvuso VAR visākha, pañhaṃ, nāsakkhi pañhānaṃ pariyantaṃ gahetuṃ. nibbānogadhañhi, āvuso visākha, brahmacariyaṃ, nibbānaparāyanaṃ nibbānapariyosānaṃ. ākaṅkhamāno ca tvaṃ, āvuso visākha, bhagavantaṃ upasaṅkamitvā etamatthaṃ puccheyyāsi, yathā ca te bhagavā byākaroti tathā naṃ dhāreyyāsī”ti.

“You’ve gone too far, friend Visākha. You can’t keep holding on up to the limit of questions. For the holy life gains a footing in unbinding, culminates in unbinding, has unbinding as its final end. If you wish, go to the Blessed One and ask him the meaning of these things. Whatever he says, that’s how you should remember it.”

“维沙卡朋友，你问得太远了。你无法再继续追问问题的极限。因为梵行立足于涅槃，以涅槃为究竟，以涅槃为最终目的。如果你愿意，可以去请教世尊这些事情的意义。无论他说什么，你就应该那样记住。”

♦ 467. atha kho visākho upāsako dhammadinnāya bhikkhuniyā bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā dhammadinnaṃ bhikkhuniṃ abhivādetvā padakkhiṇaṃ katvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho visākho upāsako yāvatako ahosi dhammadinnāya bhikkhuniyā saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi. evaṃ vutte, bhagavā visākhaṃ upāsakaṃ etadavoca — “paṇḍitā, visākha, dhammadinnā bhikkhunī, mahāpaññā, visākha, dhammadinnā bhikkhunī. maṃ cepi tvaṃ, visākha, etamatthaṃ puccheyyāsi, ahampi taṃ evamevaṃ byākareyyaṃ, yathā taṃ dhammadinnāya bhikkhuniyā byākataṃ. eso cevetassa VAR attho. evañca naṃ VAR dhārehī”ti.

Then Visākha the lay follower, delighting & rejoicing in what Dhammadinnā the nun had said, bowed down to her and, keeping her to his right, went to the Blessed One. On arrival, having bowed down to the Blessed One, he sat to one side. As he was sitting there he told the Blessed One the full extent of the conversation he had had with Dhammadinnā the nun. When this was said, the Blessed One said to him, “Dhammadinnā the nun is wise, Visākha, a woman of great discernment. If you had asked me those things, I would have answered you in the same way she did. That is the meaning of those things. That is how you should remember it.”

于是，居士维沙卡对法施比丘尼所说的话感到欢喜和高兴，向她顶礼，并让她在右边，然后去见世尊。到达后，向世尊顶礼，然后坐在一旁。他坐着的时候，将他与法施比丘尼的所有对话全部告诉了世尊。世尊听后对他说：“维沙卡，法施比丘尼是贤明的，是一位具有大智慧的女子。如果你问我这些事情，我也会像她那样回答你。这些事情的意义就是如此。你就应该这样记住。”

♦ idamavoca bhagavā. attamano visākho upāsako bhagavato bhāsitaṃ abhinandīti.

That is what the Blessed One said. Gratified, Visākha the lay follower delighted in the Blessed One’s words.

世尊如是说。居士维沙卡心满意足，对世尊的话感到欢喜。

♦ cūḷavedallasuttaṃ niṭṭhitaṃ catutthaṃ.

(end of sutta)

（经文完）

Notes (Ṭhānissaro Bhikkhu‍)
1. Verbal fabrication grows still on attaining the second jhāna; bodily fabrication grows still on attaining the fourth jhāna; mental fabrication grows still on attaining the cessation of perception & feeling.
2. Emptiness, the signless, & the undirected are names for a state of concentration that lies on the threshold of unbinding. They differ only in how they are approached. According to the commentary, they color one’s first apprehension of unbinding: a meditator who has been focusing on the theme of inconstancy will first apprehend unbinding as signless; one who has been focusing on the theme of stress will first apprehend it as undirected; one who has been focusing on the theme of not-self will first apprehend it as emptiness.
3. According to the commentary, “seclusion” here stands for unbinding. On emerging from the cessation of perception & feeling, and having had contact with emptiness/the signless/the undirected, the mind inclines naturally to a direct experience of unbinding.
4. In other words, once the pleasure of the first jhāna has been used as a basis for giving rise to the discernment that leads to arahantship, the mind has no further passion-obsession with pleasant feeling. (The commentary says that this is true at attainment of non-returning, but this must be a mistake, as non-returners are still subject to passion for form and formless phenomena.)
5. Once this sorrow has been used as a basis for giving rise to the discernment that leads to non-returning, the mind has no further resistance-obsession with painful feeling.
6. Once this feeling of neither pleasure nor pain has been used as a basis for giving rise to the discernment that leads to arahantship, the mind has no further ignorance-obsession with feelings of neither pleasure nor pain.
7. This reading follows the Thai edition of the Pali Canon. The PTS edition gives the first two questions and answers of this exchange as follows:
“Now what, lady, lies on the other side of pleasant feeling?”
“Painful feeling lies on the other side of pleasant feeling.”
“And what lies on the other side of painful feeling?”
“Pleasant feeling lies on the other side of painful feeling.”
For some reason, the editors of neither edition seen to have been aware of the reading in the other edition.
See also: MN 109; MN 111; MN 148; SN 22:121; SN 36:6; SN 36:11; AN 5:200; AN 7:11–12; AN 8:70

+

MN 45 Cūḷa-dhamma-samādāna: Shorter Discourse on Taking Up Dharma-[Practices]

+ all- all

• +45.4 – Four permutations of practice style and rebirth
  • 45.4.1 – (pleasure now (5 sensual pleasure strings), future pain (reborn in lower realm))
  • 45.4.1.5 - (sensual pleasure compared to creeper that kills tree)
  • 45.4.2 – (Painful now (useless austerities), future pain (reborn in lower realm))
  • 45.4.3 - (Painful now (resist urge of 5niv), future pleasure (reborn in deva realm))
  • 45.4.4 - (Pleasure now (4j jhanas), pleasure future (rebirth in deva realm))

+

45.4 – Four permutations of practice style and rebirth

• 45.4.1 – (pleasure now (5 sensual pleasure strings), future pain (reborn in lower realm))
• 45.4.1.5 - (sensual pleasure compared to creeper that kills tree)
• 45.4.2 – (Painful now (useless austerities), future pain (reborn in lower realm))
• 45.4.3 - (Painful now (resist urge of 5niv), future pleasure (reborn in deva realm))
• 45.4.4 - (Pleasure now (4j jhanas), pleasure future (rebirth in deva realm))

	(derived from B. Sujato 2018/12)	（摘自B. Sujato 2018/12）
Cūḷadhammasamādānasutta	The Shorter Discourse on Taking Up Practices	略说行持
Evaṃ me sutaṃ—​	So I have heard.	如是我闻。
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.	一时，佛陀住在舍卫城祇树给孤独园。
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:	在那里，佛陀对比丘们说：
“bhikkhavo”ti.	“monks!”	“比丘们！”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.	“世尊，”他们回答道。
Bhagavā etadavoca:	The Buddha said this:	佛陀如是说：
“cattārimāni, bhikkhave, dhammasamādānāni.	“monks, there are these four ways of taking up practices.	“比丘们，有这四种行持。
Katamāni cattāri?	What four?	哪四种？
Atthi, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ;	There is a way of taking up practices that is pleasant now but results in future pain.	有一种行持，现在是愉快的，但未来会带来痛苦。
atthi, bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ;	There is a way of taking up practices that is painful now and results in future pain.	有一种行持，现在是痛苦的，未来也会带来痛苦。
atthi, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ;	There is a way of taking up practices that is painful now but results in future pleasure.	有一种行持，现在是痛苦的，但未来会带来快乐。
atthi, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ.	There is a way of taking up practices that is pleasant now and results in future pleasure.	有一种行持，现在是愉快的，未来也会带来快乐。

Katamañca, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ?	And what is the way of taking up practices that is pleasant now but results in future pain?	那么，何为现在愉快但未来会带来痛苦的行持？
Santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	There are some ascetics and brahmins who have this doctrine and view:	有一些沙门和婆罗门持有这种教义和见解：
‘natthi kāmesu doso’ti.	‘There’s nothing wrong with sensual pleasures.’	“感官享乐没有什么不对。”
Te kāmesu pātabyataṃ āpajjanti.	They throw themselves into sensual pleasures,	他们沉溺于感官享乐，
Te kho moḷibaddhāhi paribbājikāhi paricārenti.	cavorting with female wanderers with fancy hair-dos.	与发型华丽的游方女嬉戏。
Te evamāhaṃsu:	They say:	他们说：
‘kiṃsu nāma te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṃ sampassamānā kāmānaṃ pahānamāhaṃsu, kāmānaṃ pariññaṃ paññapenti?	‘What future danger do those ascetics and brahmins see in sensual pleasures that they speak of giving up sensual pleasures, and advocate the complete understanding of sensual pleasures?	“那些沙门和婆罗门在感官享乐中看到了什么未来的危险，以至于他们说要放弃感官享乐，并主张完全理解感官享乐？
Sukho imissā paribbājikāya taruṇāya mudukāya lomasāya bāhāya samphasso’ti te kāmesu pātabyataṃ āpajjanti.	Pleasant is the touch of this female wanderer’s arm, tender, soft, and downy!’ And they throw themselves into sensual pleasures.	这个游方女的手臂触感是多么的愉快，柔软，细嫩，有绒毛！”于是他们沉溺于感官享乐。
Te kāmesu pātabyataṃ āpajjitvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.	When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.	当他们的身体坏散，死后，他们投生到恶趣、恶处、地狱。
Te tattha dukkhā tibbā kharā kaṭukā vedanā vedayanti.	And there they feel painful, sharp, severe, acute feelings.	在那里，他们感受到痛苦、剧烈、严峻、急遽的感受。
Te evamāhaṃsu:	They say:	他们说：
‘idaṃ kho te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṃ sampassamānā kāmānaṃ pahānamāhaṃsu, kāmānaṃ pariññaṃ paññapenti, ime hi mayaṃ kāmahetu kāmanidānaṃ dukkhā tibbā kharā kaṭukā vedanā vedayāmā’ti.	‘This is that future danger that those ascetics and brahmins saw. For it is because of sensual pleasures that I’m feeling painful, sharp, severe, acute feelings.’	“这就是那些沙门和婆罗门所见的未来危险。因为感官享乐，我正感受到痛苦、剧烈、严峻、急遽的感受。”

Seyyathāpi, bhikkhave, gimhānaṃ pacchime māse māluvāsipāṭikā phaleyya.	Suppose that in the last month of summer a camel’s foot creeper pod were to burst open	假设在夏季的最后一个月，骆驼足藤荚裂开，
Atha kho taṃ, bhikkhave, māluvābījaṃ aññatarasmiṃ sālamūle nipateyya.	and a seed were to fall at the root of a sal tree.	一粒种子掉落到娑罗树的根部。
Atha kho, bhikkhave, yā tasmiṃ sāle adhivatthā devatā sā bhītā saṃviggā santāsaṃ āpajjeyya.	Then the deity haunting that sal tree would become apprehensive and nervous.	then the deity haunting that sal tree would become apprehensive and nervous.
Atha kho, bhikkhave, tasmiṃ sāle adhivatthāya devatāya mittāmaccā ñātisālohitā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā saṅgamma samāgamma evaṃ samassāseyyuṃ:	But their friends and colleagues, relatives and kin—deities of the parks, forests, trees, and those who haunt the herbs, grass, and big trees—would come together to reassure them:	Then the deity haunting that sal tree would become apprehensive and nervous.
‘mā bhavaṃ bhāyi, mā bhavaṃ bhāyi;	‘Do not fear, sir, do not fear!	但他们的朋友和同事、亲戚和家人——那些居住在公园、森林、树木以及草药、草地和大树中的神灵——会聚集起来安慰他们：
appeva nāmetaṃ māluvābījaṃ moro vā gileyya, mago vā khādeyya, davaḍāho vā ḍaheyya, vanakammikā vā uddhareyyuṃ, upacikā vā uṭṭhaheyyuṃ, abījaṃ vā panassā’ti.	Hopefully that seed will be swallowed by a peacock, or eaten by a deer, or burnt by a forest fire, or picked up by a lumberjack, or eaten by termites, or it may not even be fertile.’	“不要害怕，先生，不要害怕！
Atha kho taṃ, bhikkhave, māluvābījaṃ neva moro gileyya, na mago khādeyya, na davaḍāho ḍaheyya, na vanakammikā uddhareyyuṃ, na upacikā uṭṭhaheyyuṃ, bījañca panassa taṃ pāvussakena meghena abhippavuṭṭhaṃ sammadeva viruheyya.	But none of these things happened. And the seed was fertile, so that when the clouds soaked it with rain, it sprouted.	希望那粒种子会被孔雀吞食，或者被鹿吃掉，或者被森林大火烧毁，或者被伐木工人捡走，或者被白蚁吃掉，或者它甚至可能不肥沃。”
Sāssa māluvālatā taruṇā mudukā lomasā vilambinī, sā taṃ sālaṃ upaniseveyya.	And the creeper wound its tender, soft, and downy tendrils around that sal tree.	但这些事情都没有发生。种子是肥沃的，所以当云层用雨水浸泡它时，它发芽了。
Atha kho, bhikkhave, tasmiṃ sāle adhivatthāya devatāya evamassa:	Then the deity thought:	藤蔓将它柔软、细嫩、有绒毛的卷须缠绕在娑罗树上。
‘kiṃsu nāma te bhonto mittāmaccā ñātisālohitā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā māluvābīje anāgatabhayaṃ sampassamānā saṅgamma samāgamma evaṃ samassāsesuṃ:	‘What future danger did my friends see when they said:	于是神灵想：
“mā bhavaṃ bhāyi mā bhavaṃ bhāyi,	‘Do not fear, sir, do not fear!	“我的朋友们看到了什么未来的危险，以至于他们说：
appeva nāmetaṃ māluvābījaṃ moro vā gileyya, mago vā khādeyya, davaḍāho vā ḍaheyya, vanakammikā vā uddhareyyuṃ, upacikā vā uṭṭhaheyyuṃ, abījaṃ vā panassā”ti;	Hopefully that seed will be swallowed by a peacock, or eaten by a deer, or burnt by a forest fire, or picked up by a lumberjack, or eaten by termites, or it may not even be fertile.’	‘不要害怕，先生，不要害怕！
sukho imissā māluvālatāya taruṇāya mudukāya lomasāya vilambiniyā samphasso’ti.	Pleasant is the touch of this creeper’s tender, soft, and downy tendrils.’	希望那粒种子会被孔雀吞食，或者被鹿吃掉，或者被森林大火烧毁，或者被伐木工人捡走，或者被白蚁吃掉，或者它甚至可能不肥沃。’
Sā taṃ sālaṃ anuparihareyya.	Then the creeper enfolded the sal tree,	这种藤蔓柔软、细嫩、有绒毛的卷须的触感是多么的愉快。”
Sā taṃ sālaṃ anupariharitvā upari viṭabhiṃ kareyya.	made a canopy over it,	然后藤蔓包围了娑罗树，
Upari viṭabhiṃ karitvā oghanaṃ janeyya.	draped a curtain around it,	在它上面形成了一个华盖，
Oghanaṃ janetvā ye tassa sālassa mahantā mahantā khandhā te padāleyya.	and split apart all the main branches.	在它周围拉起了一道帷幕，
Atha kho, bhikkhave, tasmiṃ sāle adhivatthāya devatāya evamassa:	Then the deity thought:	并分裂了所有主要枝干。
‘idaṃ kho te bhonto mittāmaccā ñātisālohitā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā māluvābīje anāgatabhayaṃ sampassamānā saṅgamma samāgamma evaṃ samassāsesuṃ:	‘This is the future danger that my friends saw!	于是神灵想：
“mā bhavaṃ bhāyi mā bhavaṃ bhāyi, appeva nāmetaṃ māluvābījaṃ moro vā gileyya, mago vā khādeyya, davaḍāho vā ḍaheyya, vanakammikā vā uddhareyyuṃ, upacikā vā uṭṭhaheyyuṃ abījaṃ vā panassā”ti.		“这就是我的朋友们所见的未来危险！
Yañcāhaṃ māluvābījahetu dukkhā tibbā kharā kaṭukā vedanā vedayāmī’ti.	It’s because of that camel’s foot creeper seed that I’m feeling painful, sharp, severe, acute feelings.’
		正是因为那颗骆驼足藤种子，我才感受到痛苦、剧烈、严峻、急遽的感受。”
Evameva kho, bhikkhave, santi eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino ‘natthi kāmesu doso’ti.	In the same way, there are some ascetics and brahmins who have this doctrine and view: ‘There’s nothing wrong with sensual pleasures’ …
Te kāmesu pātabyataṃ āpajjanti.		同样地，有一些沙门和婆罗门持有这种教义和见解：“感官享乐没有什么不对”……
Te moḷibaddhāhi paribbājikāhi paricārenti.
Te evamāhaṃsu:
‘kiṃsu nāma te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṃ sampassamānā kāmānaṃ pahānamāhaṃsu, kāmānaṃ pariññaṃ paññapenti?
Sukho imissā paribbājikāya taruṇāya mudukāya lomasāya bāhāya samphasso’ti.
Te kāmesu pātabyataṃ āpajjanti.
Te kāmesu pātabyataṃ āpajjitvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.
Te tattha dukkhā tibbā kharā kaṭukā vedanā vedayanti.
Te evamāhaṃsu:
‘idaṃ kho te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṃ sampassamānā kāmānaṃ pahānamāhaṃsu, kāmānaṃ pariññaṃ paññapenti.
Ime hi mayaṃ kāmahetu kāmanidānaṃ dukkhā tibbā kharā kaṭukā vedanā vedayāmā’ti.
Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ.	This is called the way of taking up practices that is pleasant now but results in future pain.

		这被称为现在愉快但未来会带来痛苦的行持。
Katamañca, bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ?	And what is the way of taking up practices that is painful now and results in future pain?
Idha, bhikkhave, ekacco acelako hoti muttācāro hatthāpalekhano, naehibhaddantiko, natiṭṭhabhaddantiko, nābhihaṭaṃ, na uddissakataṃ, na nimantanaṃ sādiyati,	It’s when someone goes naked, ignoring conventions. They lick their hands, and don’t come or wait when asked. They don’t consent to food brought to them, or food prepared on purpose for them, or an invitation for a meal.	何为现在痛苦且未来会带来痛苦的行持？
so na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṃ, na daṇḍamantaraṃ, na musalamantaraṃ, na dvinnaṃ bhuñjamānānaṃ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṃ, na maṃsaṃ, na suraṃ, na merayaṃ, na thusodakaṃ pivati.	They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who has a man in her home; or where there’s a dog waiting or flies buzzing. They accept no fish or meat or liquor or wine, and drink no beer.	那就是有人裸体，不顾习俗。他们舔手，被要求时不来也不等。他们不接受送到他们面前的食物，不接受特意为他们准备的食物，也不接受用餐的邀请。
So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko … pe … sattāgāriko vā hoti sattālopiko.	They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls.	他们不从罐子或碗里接受任何东西；不从养羊的人那里接受；不从家里有武器或铲子的人那里接受；不从一对夫妇正在吃饭的地方接受；不从有孕妇、哺乳期妇女或家里有男人的地方接受；不从有狗等待或苍蝇嗡嗡叫的地方接受。他们不接受鱼肉或酒，也不喝酒。
Ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti … sattahipi dattīhi yāpeti.	They feed on one saucer a day, two saucers a day, up to seven saucers a day.	他们只去一户人家乞食，只吃一口；或两户人家，吃两口，最多七户人家，吃七口。
Ekāhikampi āhāraṃ āhāreti, dvīhikampi āhāraṃ āhāreti … sattāhikampi āhāraṃ āhāreti. Iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.	They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live committed to the practice of eating food at set intervals.	他们每天只吃一小碟，或每天吃两小碟，最多每天吃七小碟。
		他们每天吃一次，或每两天吃一次，最多每周吃一次，以此类推，甚至每两周吃一次。他们过着定时进食的苦行生活。
So sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī.	They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit.
		他们吃草药、小米、野米、粗米、水生菜、米糠、米汤、芝麻粉、草或牛粪。他们靠森林里的根和果实生存，或者吃掉落的果实。
So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṃsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti,	They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings.
kesamassulocakopi hoti, kesamassulocanānuyogamanuyutto,	They tear out their hair and beard, committed to this practice.	他们穿着用大麻、混纺麻、裹尸布、破布、罗德树皮、羚羊皮（整张或条状）、吉祥草、树皮、木屑、人发、马尾毛或猫头鹰翅膀制成的衣服。
ubbhaṭṭhakopi hoti, āsanapaṭikkhitto,	They stand forever, refusing seats.	他们拔掉头发和胡须，坚持这种苦行。
ukkuṭikopi hoti ukkuṭikappadhānamanuyutto,	They squat, committed to persisting in the squatting position.	他们总是站着，拒绝坐下。
kaṇṭakāpassayikopi hoti, kaṇṭakāpassaye seyyaṃ kappeti,	They lie on a mat of thorns, making a mat of thorns their bed.	他们蹲着，坚持保持蹲姿。
sāyatatiyakampi udakorohanānuyogamanuyutto viharati.	They’re committed to the practice of immersion in water three times a day, including the evening.	他们睡在荆棘垫上，把荆棘垫当作他们的床。
Iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati.	And so they live committed to practicing these various ways of mortifying and tormenting the body.	他们每天三次浸入水中，包括晚上。
So kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.	When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.	因此，他们过着致力于实践各种折磨和苦待身体的方式。
Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ.	This is called the way of taking up practices that is painful now and results in future pain.	当他们的身体坏散，死后，他们投生到恶趣、恶处、地狱。

		这被称为现在痛苦且未来会带来痛苦的行持。
Katamañca, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ?	And what is the way of taking up practices that is painful now but results in future pleasure?
Idha, bhikkhave, ekacco pakatiyā tibbarāgajātiko hoti, so abhikkhaṇaṃ rāgajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti;	It’s when someone is ordinarily full of acute greed, hate, and delusion. They often feel the pain and sadness that greed, hate, and delusion bring.	何为现在痛苦但未来会带来快乐的行持？
pakatiyā tibbadosajātiko hoti, so abhikkhaṇaṃ dosajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti;		那就是有人通常充满剧烈的贪、嗔、痴。他们常常感受到贪、嗔、痴带来的痛苦和悲伤。
pakatiyā tibbamohajātiko hoti, so abhikkhaṇaṃ mohajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.
So sahāpi dukkhena, sahāpi domanassena, assumukhopi rudamāno paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati.	They lead the full and pure spiritual life in pain and sadness, weeping, with tearful faces.
So kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.	When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.	他们痛苦悲伤地过着完整纯净的梵行生活，哭泣着，泪流满面。
Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ.	This is called the way of taking up practices that is painful now but results in future pleasure.	当他们的身体坏散，死后，他们投生到善趣、天界。

		这被称为现在痛苦但未来会带来快乐的行持。
Katamañca, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ?	And what is the way of taking up practices that is pleasant now and results in future pleasure?
Idha, bhikkhave, ekacco pakatiyā na tibbarāgajātiko hoti, so na abhikkhaṇaṃ rāgajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti;	It’s when someone is not ordinarily full of acute greed, hate, and delusion. They rarely feel the pain and sadness that greed, hate, and delusion bring.	何为现在愉快且未来会带来快乐的行持？
pakatiyā na tibbadosajātiko hoti, so na abhikkhaṇaṃ dosajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti;		那就是有人通常不充满剧烈的贪、嗔、痴。他们很少感受到贪、嗔、痴带来的痛苦和悲伤。
pakatiyā na tibbamohajātiko hoti, so na abhikkhaṇaṃ mohajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.
So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhāna …
Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ … pe …	second jhāna …	远离感官享乐，远离不善法，他们入并住于初禅……
tatiyaṃ jhānaṃ …	third jhāna …	二禅……
catutthaṃ jhānaṃ upasampajja viharati.	fourth jhāna.	三禅……
So kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.	When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.	四禅。
Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ.	This is called the way of taking up practices that is pleasant now and results in future pleasure.	当他们的身体坏散，死后，他们投生到善趣、天界。
Imāni kho, bhikkhave, cattāri dhammasamādānānī”ti.	These are the four ways of taking up practices.”	这被称为现在愉快且未来会带来快乐的行持。
		这就是四种行持。”
Idamavoca bhagavā.	That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.	佛陀如是说。
		比丘们心满意足，对佛陀所说的话感到欢喜。

+

MN 46 Mahā-dhamma-samādāna: The Great [Discourse] on Taking Up Dharma [practices]

+ all- all

• +46.1 (beings want good to come and bad to go)
  • 46.1.1 (but the opposite happens. Why?)
  • 46.1.2 (ordinary person cultivates wrong)
  • 46.1.3 (educated disciple cultivates right)
• +46.2 (there are 4 permutations of Dharma and future result)
  • 46.2.1 (pain now and pain future for ignoramus)
  • 46.2.2 (pleasure now and pain future for ignoramus)
  • 46.2.3 (pain now and pleasure future for ignoramus)
  • 46.2.4 (pleasure now and pleasure future for ignoramus)
• +46.3 (four permutations for wise person)
  • 46.3.1 (pain now and pain future for wise)
  • 46.3.2 (pleasure now and pain future for wise)
  • 46.3.3 (pain now and pleasure future for wise)
  • 46.3.4 (pleasure now and pleasure future for wise)
• +46.4 (four permutation details)
  • 46.4.1 (pain now and pain future: wrong action, speech, view)
  • 46.4.2 (pleasure now and pain future: wrong action, speech, view)
  • 46.4.3 (pain now and pleasure future: abstain from wrong action, speech, view)
  • 46.4.4 (pleasure now and pleasure future: abstain from wrong action, speech, view)
• +46.5 (four similes)
  • 46.5.1 (bitter gourd mixed with poison)
  • 46.5.2 (bronze cup of beverage)
  • 46.5.3 (fermented urine with medicine)
  • 46.5.4 (honey, ghee, molasses)
• +46.6 (conclusion: way that is pleasant now and future ↔ rain season sky sun dispels dark)
  • 46.6.1 (Buddha critical of wrong Dharmas of other religions)

+

46.1 – (beings want good to come and bad to go)

• 46.1.1 (but the opposite happens. Why?)
• 46.1.2 (ordinary person cultivates wrong)
• 46.1.3 (educated disciple cultivates right)

(2023 SP-FLUENT translation by frankk‍ derived from B. Sujato‍)

Evaṃ me sutaṃ—​	So I have heard.	如是我闻。
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.	一时，佛陀住在舍卫城祇树给孤独园。
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:	在那里，佛陀对比丘们说：
“bhikkhavo”ti.	“monks!”	“比丘们！”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.	“世尊，”他们回答道。
Bhagavā etadavoca:	The Buddha said this:	佛陀如是说：
“yebhuyyena, bhikkhave, sattā evaṅkāmā evaṃchandā evaṃadhippāyā:	“monks, sentient beings typically have the wish, desire, and hope:	“比丘们，有情众生通常都有这样的愿望、欲望和希望：
‘aho vata aniṭṭhā akantā amanāpā dhammā parihāyeyyuṃ, iṭṭhā kantā manāpā dhammā abhivaḍḍheyyun’ti.	‘Oh, if only unlikable, undesirable, and disagreeable things would decrease, and likable, desirable, and agreeable things would increase!’	‘啊，但愿不喜的、不愿的、不悦的事物减少，喜爱的、渴望的、悦意的事物增加！’

Tesaṃ, bhikkhave, sattānaṃ evaṅkāmānaṃ evaṃchandānaṃ evaṃadhippāyānaṃ aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti.	But exactly the opposite happens to them.	然而，他们却恰恰相反。
Tatra tumhe, bhikkhave, kaṃ hetuṃ paccethā”ti?	What do you take to be the reason for this?”	你们认为这是什么原因呢？”
“Bhagavaṃmūlakā no, bhante, dhammā, bhagavaṃnettikā, bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaññeva paṭibhātu etassa bhāsitassa attho; bhagavato sutvā bhikkhū dhāressantī”ti.	“Our Dharmas are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.”	“我们的佛法以佛陀为根基。他是我们的导师，我们的皈依处。世尊，请佛陀亲自解释这个意义。比丘们会听闻并记住它。”
“Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	“Well then, monks, listen and pay close attention, I will speak.”	“那么，比丘们，仔细听，认真注意，我将要说法。”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.	“是的，世尊，”他们回答道。
Bhagavā etadavoca:	The Buddha said this:	佛陀如是说：

“Idha, bhikkhave, assutavā puthujjano, ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto,	“Take an uneducated ordinary person who has not seen the noble ones, and is neither skilled nor trained in The Dharma of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in The Dharma of the good persons.	“取一个未受教育的凡夫，他没有见过圣者，在圣者的佛法中既不熟练也不受训。他没有见过善人，在善人的佛法中既不熟练也不受训。
sevitabbe dhamme na jānāti asevitabbe dhamme na jānāti, bhajitabbe dhamme na jānāti abhajitabbe dhamme na jānāti.	They don’t know what Dharmas they should cultivate and foster, and what Dharmas they shouldn’t cultivate and foster.	他们不知道哪些佛法应该培养和扶持，哪些佛法不应该培养和扶持。
So sevitabbe dhamme ajānanto asevitabbe dhamme ajānanto, bhajitabbe dhamme ajānanto abhajitabbe dhamme ajānanto, asevitabbe dhamme sevati sevitabbe dhamme na sevati, abhajitabbe dhamme bhajati bhajitabbe dhamme na bhajati.	So they cultivate and foster Dharmas they shouldn’t, and don’t cultivate and foster Dharmas they should.	所以他们培养和扶持不应该培养和扶持的佛法，而不培养和扶持应该培养和扶持的佛法。
Tassa asevitabbe dhamme sevato sevitabbe dhamme asevato, abhajitabbe dhamme bhajato bhajitabbe dhamme abhajato aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti.	When they do so, unlikable, undesirable, and disagreeable things increase, and likable, desirable, and agreeable things decrease.	当他们这样做时，不喜的、不愿的、不悦的事物增加，喜爱的、渴望的、悦意的事物减少。
Taṃ kissa hetu?	Why is that?	为什么会这样？
Evañhetaṃ, bhikkhave, hoti yathā taṃ aviddasuno.	Because that’s what it’s like for someone who doesn’t know.	因为无知的人就是这样。

Sutavā ca kho, bhikkhave, ariyasāvako, ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto,	But an educated noble-one's-disciple has seen the noble ones, and is skilled and trained in The Dharma of the noble ones. They’ve seen good persons, and are skilled and trained in The Dharma of the good persons.	但一个受过教育的圣者弟子，他见过圣者，在圣者的佛法中既熟练又受训。他见过善人，在善人的佛法中既熟练又受训。
sevitabbe dhamme jānāti asevitabbe dhamme jānāti, bhajitabbe dhamme jānāti abhajitabbe dhamme jānāti.	They know what Dharmas they should cultivate and foster, and what Dharmas they shouldn’t cultivate and foster.	他们知道哪些佛法应该培养和扶持，哪些佛法不应该培养和扶持。
So sevitabbe dhamme jānanto asevitabbe dhamme jānanto, bhajitabbe dhamme jānanto abhajitabbe dhamme jānanto, asevitabbe dhamme na sevati sevitabbe dhamme sevati, abhajitabbe dhamme na bhajati bhajitabbe dhamme bhajati.	So they cultivate and foster Dharmas they should, and don’t cultivate and foster Dharmas they shouldn’t.	所以他们培养和扶持应该培养和扶持的佛法，而不培养和扶持不应该培养和扶持的佛法。
Tassa asevitabbe dhamme asevato sevitabbe dhamme sevato, abhajitabbe dhamme abhajato bhajitabbe dhamme bhajato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti.	When they do so, unlikable, undesirable, and disagreeable things decrease, and likable, desirable, and agreeable things increase.	当他们这样做时，不喜的、不愿的、不悦的事物减少，喜爱的、渴望的、悦意的事物增加。
Taṃ kissa hetu?	Why is that?	为什么会这样？
Evañhetaṃ, bhikkhave, hoti yathā taṃ viddasuno.	Because that’s what it’s like for someone who knows.	因为有知的人就是这样。

+

46.2 – (there are 4 permutations of Dharma and future result)

• 46.2.1 (pain now and pain future for ignoramus)
• 46.2.2 (pleasure now and pain future for ignoramus)
• 46.2.3 (pain now and pleasure future for ignoramus)
• 46.2.4 (pleasure now and pleasure future for ignoramus)

Cattārimāni, bhikkhave, dhammasamādānāni.	monks, there are these four ways of taking up Dharmas.	比丘们，有这四种取法的方式。
Katamāni cattāri?	What four?	哪四种？
Atthi, bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ;	There is a way of taking up Dharmas that is painful now and results in future pain.	有一种取法的方式，现在是痛苦的，但未来会带来痛苦。
atthi, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ;	There is a way of taking up Dharmas that is pleasant now but results in future pain.	有一种取法的方式，现在是愉快的，但未来会带来痛苦。
atthi, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ;	There is a way of taking up Dharmas that is painful now but results in future pleasure.	有一种取法的方式，现在是痛苦的，但未来会带来快乐。
atthi, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ.	There is a way of taking up Dharmas that is pleasant now and results in future pleasure.	有一种取法的方式，现在是愉快的，未来也会带来快乐。

Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ, taṃ avidvā avijjāgato yathābhūtaṃ nappajānāti:	When it comes to the way of taking up Dharmas that is painful now and results in future pain, an ignoramus, without knowing this, doesn’t truly understand:	当谈到现在痛苦但未来会带来痛苦的取法方式时，一个无知的人，不知道这一点，没有真正理解：
‘idaṃ kho dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākan’ti.	‘This is the way of taking up Dharmas that is painful now and results in future pain.’	“这就是现在痛苦但未来会带来痛苦的取法方式。”
Taṃ avidvā avijjāgato yathābhūtaṃ appajānanto taṃ sevati, taṃ na parivajjeti.	So instead of avoiding that Dharma, they cultivate it.	所以他们非但不避免那种佛法，反而培养它。
Tassa taṃ sevato, taṃ aparivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti.	When they do so, unlikable, undesirable, and disagreeable things increase, and likable, desirable, and agreeable things decrease.	当他们这样做时，不喜的、不愿的、不悦的事物增加，喜爱的、渴望的、悦意的事物减少。
Taṃ kissa hetu?	Why is that?	为什么会这样？
Evañhetaṃ, bhikkhave, hoti yathā taṃ aviddasuno. (1)	Because that’s what it’s like for someone who doesn’t know.	因为无知的人就是这样。

Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ taṃ avidvā avijjāgato yathābhūtaṃ nappajānāti:	When it comes to the way of taking up Dharmas that is pleasant now and results in future pain, an ignoramus …	当谈到现在愉快但未来会带来痛苦的取法方式时，一个无知的人……
‘idaṃ kho dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākan’ti.
Taṃ avidvā avijjāgato yathābhūtaṃ appajānanto taṃ sevati, taṃ na parivajjeti.	cultivates it …	培养它……
Tassa taṃ sevato, taṃ aparivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti.	and disagreeable things increase …	不愉快的事物增加……
Taṃ kissa hetu?
Evañhetaṃ, bhikkhave, hoti yathā taṃ aviddasuno. (2)

Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ, taṃ avidvā avijjāgato yathābhūtaṃ nappajānāti:	When it comes to the way of taking up Dharmas that is painful now and results in future pleasure, an ignoramus …	当谈到现在痛苦但未来会带来快乐的取法方式时，一个无知的人……
‘idaṃ kho dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākan’ti.
Taṃ avidvā avijjāgato yathābhūtaṃ appajānanto taṃ na sevati, taṃ parivajjeti.	doesn’t cultivate it …	不培养它……
Tassa taṃ asevato, taṃ parivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti.	and disagreeable things increase …	不愉快的事物增加……
Taṃ kissa hetu?
Evañhetaṃ, bhikkhave, hoti yathā taṃ aviddasuno. (3)

Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ, taṃ avidvā avijjāgato yathābhūtaṃ nappajānāti:	When it comes to the way of taking up Dharmas that is pleasant now and results in future pleasure, an ignoramus …	当谈到现在愉快但未来会带来快乐的取法方式时，一个无知的人……
‘idaṃ kho dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākan’ti.
Taṃ avidvā avijjāgato yathābhūtaṃ appajānanto taṃ na sevati, taṃ parivajjeti.	doesn’t cultivate it …	不培养它……
Tassa taṃ asevato, taṃ parivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti.	and disagreeable things increase …	不愉快的事物增加……
Taṃ kissa hetu?	Why is that?	为什么会这样？
Evañhetaṃ, bhikkhave, hoti yathā taṃ aviddasuno. (4)	Because that’s what it’s like for someone who doesn’t know.	因为无知的人就是这样。

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46.3 – (four permutations for wise person)

• 46.3.1 (pain now and pain future for wise)
• 46.3.2 (pleasure now and pain future for wise)
• 46.3.3 (pain now and pleasure future for wise)
• 46.3.4 (pleasure now and pleasure future for wise)

Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ taṃ vidvā vijjāgato yathābhūtaṃ pajānāti:	When it comes to the way of taking up Dharmas that is painful now and results in future pain, a wise person, knowing this, truly understands:	当谈到现在痛苦但未来会带来痛苦的取法方式时，一个有智慧的人，知道这一点，真正理解：
‘idaṃ kho dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākan’ti.	‘This is the way of taking up Dharmas that is painful now and results in future pain.’	“这就是现在痛苦但未来会带来痛苦的取法方式。”
Taṃ vidvā vijjāgato yathābhūtaṃ pajānanto taṃ na sevati, taṃ parivajjeti.	So instead of cultivating that Dharma, they avoid it.	所以他们非但不培养那种佛法，反而避免它。
Tassa taṃ asevato, taṃ parivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti.	When they do so, unlikable, undesirable, and disagreeable things decrease, and likable, desirable, and agreeable things increase.	当他们这样做时，不喜的、不愿的、不悦的事物减少，喜爱的、渴望的、悦意的事物增加。
Taṃ kissa hetu?	Why is that?	为什么会这样？
Evañhetaṃ, bhikkhave, hoti yathā taṃ viddasuno. (1)	Because that’s what it’s like for someone who knows.	因为有知的人就是这样。

Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ taṃ vidvā vijjāgato yathābhūtaṃ pajānāti:	When it comes to the way of taking up Dharmas that is pleasant now and results in future pain, a wise person …	当谈到现在愉快但未来会带来痛苦的取法方式时，一个有智慧的人……
‘idaṃ kho dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākan’ti.
Taṃ vidvā vijjāgato yathābhūtaṃ pajānanto taṃ na sevati, taṃ parivajjeti.	doesn’t cultivate it …	不培养它……
Tassa taṃ asevato, taṃ parivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti.	and agreeable things increase …	愉快的事物增加……
Taṃ kissa hetu?
Evañhetaṃ, bhikkhave, hoti yathā taṃ viddasuno. (2)

Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ taṃ vidvā vijjāgato yathābhūtaṃ pajānāti:	When it comes to the way of taking up Dharmas that is painful now and results in future pleasure, a wise person …	当谈到现在痛苦但未来会带来快乐的取法方式时，一个有智慧的人……
‘idaṃ kho dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākan’ti.
Taṃ vidvā vijjāgato yathābhūtaṃ pajānanto taṃ sevati, taṃ na parivajjeti.	cultivates it …	培养它……
Tassa taṃ sevato, taṃ aparivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti.	and agreeable things increase …	愉快的事物增加……
Taṃ kissa hetu?
Evañhetaṃ, bhikkhave, hoti yathā taṃ viddasuno. (3)

Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ taṃ vidvā vijjāgato yathābhūtaṃ pajānāti:	When it comes to the way of taking up Dharmas that is pleasant now and results in future pleasure, a wise person, knowing this, truly understands:	当谈到现在愉快但未来会带来快乐的取法方式时，一个有智慧的人，知道这一点，真正理解：
‘idaṃ kho dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākan’ti.	‘This is the way of taking up Dharmas that is pleasant now and results in future pleasure.’	“这就是现在愉快但未来会带来快乐的取法方式。”
Taṃ vidvā vijjāgato yathābhūtaṃ pajānanto taṃ sevati, taṃ na parivajjeti.	So instead of avoiding that Dharma, they cultivate it.	所以他们非但不避免那种佛法，反而培养它。
Tassa taṃ sevato, taṃ aparivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti.	When they do so, unlikable, undesirable, and disagreeable things decrease, and likable, desirable, and agreeable things increase.	当他们这样做时，不喜的、不愿的、不悦的事物减少，喜爱的、渴望的、悦意的事物增加。
Taṃ kissa hetu?	Why is that?	为什么会这样？
Evañhetaṃ, bhikkhave, hoti yathā taṃ viddasuno. (4)	Because that’s what it’s like for someone who knows.	因为有知的人就是这样。

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46.4 – (four permutation details)

• 46.4.1 (pain now and pain future: wrong action, speech, view)
• 46.4.2 (pleasure now and pain future: wrong action, speech, view)
• 46.4.3 (pain now and pleasure future: abstain from wrong action, speech, view)
• 46.4.4 (pleasure now and pleasure future: abstain from wrong action, speech, view)

Katamañca, bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ?	And what is the way of taking up Dharmas that is painful now and results in future pain?	何为现在痛苦但未来会带来痛苦的取法方式？
Idha, bhikkhave, ekacco sahāpi dukkhena sahāpi domanassena pāṇātipātī hoti, pāṇātipātapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti;	It’s when someone in pain and sadness kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. Because of these things they experience pain and sadness.	那就是有人在痛苦和悲伤中杀害众生、偷盗、行淫。他们使用虚假、离间、粗恶或无意义的言语。他们贪婪、恶意、持邪见。因为这些事情，他们经历痛苦和悲伤。
sahāpi dukkhena sahāpi domanassena adinnādāyī hoti, adinnādānapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti;
sahāpi dukkhena sahāpi domanassena kāmesu micchācārī hoti, kāmesu micchācārapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti;
sahāpi dukkhena sahāpi domanassena musāvādī hoti, musāvādapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti;
sahāpi dukkhena sahāpi domanassena pisuṇavāco hoti, pisuṇavācāpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti;
sahāpi dukkhena sahāpi domanassena pharusavāco hoti, pharusavācāpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti;
sahāpi dukkhena sahāpi domanassena samphappalāpī hoti, samphappalāpapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti;
sahāpi dukkhena sahāpi domanassena abhijjhālu hoti, abhijjhāpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti;
sahāpi dukkhena sahāpi domanassena byāpannacitto hoti, byāpādapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti;
sahāpi dukkhena sahāpi domanassena micchādiṭṭhi hoti, micchādiṭṭhipaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti.
So kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.	And when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.	当他们的身体坏散，死后，他们投生到恶趣、恶处、地狱。
Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ. (1)	This is called the way of taking up Dharmas that is painful now and results in future pain.	这被称为现在痛苦但未来会带来痛苦的取法方式。

Katamañca, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ?	And what is the way of taking up Dharmas that is pleasant now but results in future pain?	何为现在愉快但未来会带来痛苦的取法方式？
Idha, bhikkhave, ekacco sahāpi sukhena sahāpi somanassena pāṇātipātī hoti, pāṇātipātapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti;	It’s when someone with pleasure and happiness kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. Because of these things they experience pleasure and happiness.	那就是有人在快乐和幸福中杀害众生、偷盗、行淫。他们使用虚假、离间、粗恶或无意义的言语。他们贪婪、恶意、持邪见。因为这些事情，他们经历快乐和幸福。
sahāpi sukhena sahāpi somanassena adinnādāyī hoti, adinnādānapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti;
sahāpi sukhena sahāpi somanassena kāmesumicchācārī hoti, kāmesumicchācārapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti;
sahāpi sukhena sahāpi somanassena musāvādī hoti, musāvādapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti;
sahāpi sukhena sahāpi somanassena pisuṇavāco hoti, pisuṇavācāpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti;
sahāpi sukhena sahāpi somanassena pharusavāco hoti, pharusavācāpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti;
sahāpi sukhena sahāpi somanassena samphappalāpī hoti, samphappalāpapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti;
sahāpi sukhena sahāpi somanassena abhijjhālu hoti, abhijjhāpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti;
sahāpi sukhena sahāpi somanassena byāpannacitto hoti, byāpādapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti;
sahāpi sukhena sahāpi somanassena micchādiṭṭhi hoti, micchādiṭṭhipaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti.
So kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.	But when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.	但当他们的身体坏散，死后，他们投生到恶趣、恶处、地狱。
Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ. (2)	This is called the way of taking up Dharmas that is pleasant now but results in future pain.	这被称为现在愉快但未来会带来痛苦的取法方式。

Katamañca, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ?	And what is the way of taking up Dharmas that is painful now but results in future pleasure?	何为现在痛苦但未来会带来快乐的取法方式？
Idha, bhikkhave, ekacco sahāpi dukkhena sahāpi domanassena pāṇātipātā paṭivirato hoti, pāṇātipātā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti;	It’s when someone in pain and sadness doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. Because of these things they experience pain and sadness.	那就是有人在痛苦和悲伤中不杀害众生、不偷盗、不行淫。他们不使用虚假、离间、粗恶或无意义的言语。他们知足、善良、持正见。因为这些事情，他们经历痛苦和悲伤。
sahāpi dukkhena sahāpi domanassena adinnādānā paṭivirato hoti, adinnādānā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti;
sahāpi dukkhena sahāpi domanassena kāmesumicchācārā paṭivirato hoti, kāmesumicchācārā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti;
sahāpi dukkhena sahāpi domanassena musāvādā paṭivirato hoti, musāvādā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti;
sahāpi dukkhena sahāpi domanassena pisuṇāya vācāya paṭivirato hoti, pisuṇāya vācāya veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti;
sahāpi dukkhena sahāpi domanassena pharusāya vācāya paṭivirato hoti, pharusāya vācāya veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti;
sahāpi dukkhena sahāpi domanassena samphappalāpā paṭivirato hoti, samphappalāpā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti;
sahāpi dukkhena sahāpi domanassena anabhijjhālu hoti, anabhijjhāpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti;
sahāpi dukkhena sahāpi domanassena abyāpannacitto hoti, abyāpādapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti;
sahāpi dukkhena sahāpi domanassena sammādiṭṭhi hoti, sammādiṭṭhipaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti.
So kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.	But when their body breaks up, after death, they’re reborn in a good place, a heavenly realm.	但当他们的身体坏散，死后，他们投生到善趣、天界。
Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ. (3)	This is called the way of taking up Dharmas that is painful now but results in future pleasure.	这被称为现在痛苦但未来会带来快乐的取法方式。

Katamañca, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ?	And what is the way of taking up Dharmas that is pleasant now and results in future pleasure?	何为现在愉快且未来会带来快乐的取法方式？
Idha, bhikkhave, ekacco sahāpi sukhena sahāpi somanassena pāṇātipātā paṭivirato hoti, pāṇātipātā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti;	It’s when someone with pleasure and happiness doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. Because of these things they experience pleasure and happiness.	那就是有人在快乐和幸福中不杀害众生、不偷盗、不行淫。他们不使用虚假、离间、粗恶或无意义的言语。他们知足、善良、持正见。因为这些事情，他们经历快乐和幸福。
sahāpi sukhena sahāpi somanassena adinnādānā paṭivirato hoti, adinnādānā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti;
sahāpi sukhena sahāpi somanassena kāmesumicchācārā paṭivirato hoti, kāmesumicchācārā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti;
sahāpi sukhena sahāpi somanassena musāvādā paṭivirato hoti, musāvādā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti;
sahāpi sukhena sahāpi somanassena pisuṇāya vācāya paṭivirato hoti, pisuṇāya vācāya veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti;
sahāpi sukhena sahāpi somanassena pharusāya vācāya paṭivirato hoti, pharusāya vācāya veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti;
sahāpi sukhena sahāpi somanassena samphappalāpā paṭivirato hoti, samphappalāpā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti;
sahāpi sukhena sahāpi somanassena anabhijjhālu hoti, anabhijjhāpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti;
sahāpi sukhena sahāpi somanassena abyāpannacitto hoti, abyāpādapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti;
sahāpi sukhena sahāpi somanassena sammādiṭṭhi hoti, sammādiṭṭhipaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti.
So kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.	And when their body breaks up, after death, they’re reborn in a good place, a heavenly realm.	当他们的身体坏散，死后，他们投生到善趣、天界。
Idaṃ, vuccati, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ.	This is called the way of taking up Dharmas that is pleasant now and results in future pleasure.	这被称为现在愉快且未来会带来快乐的取法方式。
Imāni kho, bhikkhave, cattāri dhammasamādānāni. (4)	These are the four ways of taking up Dharmas.	这就是四种取法方式。

+

46.5 – (four similes)

• 46.5.1 (bitter gourd mixed with poison)
• 46.5.2 (bronze cup of beverage)
• 46.5.3 (fermented urine with medicine)
• 46.5.4 (honey, ghee, molasses)

Seyyathāpi, bhikkhave, tittakālābu visena saṃsaṭṭho.	Suppose there was some bitter gourd mixed with poison.	假设有一些苦瓜混有毒药。
Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo.	Then a man would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain.	然后一个人走过来，他想活，不想死，他想快乐，厌恶痛苦。
Tamenaṃ evaṃ vadeyyuṃ:	They’d say to him:	他们会对他说：
‘ambho purisa, ayaṃ tittakālābu visena saṃsaṭṭho,	‘Here, mister, this is bitter gourd mixed with poison.	“先生，这是混有毒药的苦瓜。
sace ākaṅkhasi piva.	Drink it if you like.	如果你喜欢就喝吧。
Tassa te pivato ceva nacchādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṃ vā nigacchasi maraṇamattaṃ vā dukkhan’ti.	If you drink it, the color, aroma, and flavor will be unappetizing, and it will result in death or deadly pain.’	如果你喝了，它的颜色、香气和味道都会令人不快，并且会导致死亡或剧烈的痛苦。”
So taṃ appaṭisaṅkhāya piveyya, nappaṭinissajjeyya.	He wouldn’t reject it. Without thinking, he’d drink it.	他不会拒绝。他不假思索地喝了。
Tassa taṃ pivato ceva nacchādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ.	The color, aroma, and flavor would be unappetizing, and it would result in death or deadly pain.	颜色、香气和味道都会令人不快，并且会导致死亡或剧烈的痛苦。
Tathūpamāhaṃ, bhikkhave, imaṃ dhammasamādānaṃ vadāmi, yamidaṃ dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ. (1)	This is comparable to the way of taking up Dharmas that is painful now and results in future pain, I say.	我说，这与现在痛苦但未来会带来痛苦的取法方式相似。

Seyyathāpi, bhikkhave, āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno.	Suppose there was a bronze cup of beverage that had a nice color, aroma, and flavor.	假设有一个青铜杯的饮料，颜色、香气和味道都不错。
So ca kho visena saṃsaṭṭho.	But it was mixed with poison.	但它混有毒药。
Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo.	Then a man would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain.	然后一个人走过来，他想活，不想死，他想快乐，厌恶痛苦。
Tamenaṃ evaṃ vadeyyuṃ:	They’d say to him:	他们会对他说：
‘ambho purisa, ayaṃ āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno.	‘Here, mister, this bronze cup of beverage has a nice color, aroma, and flavor.	“先生，这个青铜杯的饮料，颜色、香气和味道都不错。
So ca kho visena saṃsaṭṭho,	But it’s mixed with poison.	但它混有毒药。
sace ākaṅkhasi piva.	Drink it if you like.	如果你喜欢就喝吧。
Tassa te pivatohi kho chādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṃ vā nigacchasi maraṇamattaṃ vā dukkhan’ti.	If you drink it, the color, aroma, and flavor will be appetizing, but it will result in death or deadly pain.’	如果你喝了，它的颜色、香气和味道都会令人愉快，但会导致死亡或剧烈的痛苦。”
So taṃ appaṭisaṅkhāya piveyya, nappaṭinissajjeyya.	He wouldn’t reject it. Without thinking, he’d drink it.	他不会拒绝。他不假思索地喝了。
Tassa taṃ pivatohi kho chādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ.	The color, aroma, and flavor would be appetizing, but it would result in death or deadly pain.	颜色、香气和味道都会令人愉快，但会导致死亡或剧烈的痛苦。
Tathūpamāhaṃ, bhikkhave, imaṃ dhammasamādānaṃ vadāmi, yamidaṃ dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ. (2)	This is comparable to the way of taking up Dharmas that is pleasant now and results in future pain, I say.	我说，这与现在愉快但未来会带来痛苦的取法方式相似。

Seyyathāpi, bhikkhave, pūtimuttaṃ nānābhesajjehi saṃsaṭṭhaṃ.	Suppose there was some fermented urine mixed with different medicines.	假设有一些发酵的尿液混有不同的药物。
Atha puriso āgaccheyya paṇḍukarogī.	Then a man with jaundice would come along.	然后一个患黄疸病的人走过来。
Tamenaṃ evaṃ vadeyyuṃ:	They’d say to him:	他们会对他说：
‘ambho purisa, idaṃ pūtimuttaṃ nānābhesajjehi saṃsaṭṭhaṃ, sace ākaṅkhasi piva.	‘Here, mister, this is fermented urine mixed with different medicines. Drink it if you like.	“先生，这是混有不同药物的发酵尿液。如果你喜欢就喝吧。
Tassa te pivatohi kho nacchādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī bhavissasī’ti.	If you drink it, the color, aroma, and flavor will be unappetizing, but after drinking it you will be happy.’	如果你喝了，它的颜色、香气和味道都会令人不快，但喝了之后你会感到快乐。”
So taṃ paṭisaṅkhāya piveyya, nappaṭinissajjeyya.	He wouldn’t reject it. After thinking, he’d drink it.	他不会拒绝。他思考后喝了。
Tassa taṃ pivatohi kho nacchādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī assa.	The color, aroma, and flavor would be unappetizing, but after drinking it he would be happy.	颜色、香气和味道都会令人不快，但喝了之后他会感到快乐。
Tathūpamāhaṃ, bhikkhave, imaṃ dhammasamādānaṃ vadāmi, yamidaṃ dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ. (3)	This is comparable to the way of taking up Dharmas that is painful now and results in future pleasure, I say.	我说，这与现在痛苦但未来会带来快乐的取法方式相似。

Seyyathāpi, bhikkhave, dadhi ca madhu ca sappi ca phāṇitañca ekajjhaṃ saṃsaṭṭhaṃ.	Suppose there was some curds, honey, ghee, and molasses all mixed together.	假设有一些凝乳、蜂蜜、酥油和糖蜜都混合在一起。
Atha puriso āgaccheyya lohitapakkhandiko.	Then a man with dysentery would come along.	然后一个患痢疾的人走过来。
Tamenaṃ evaṃ vadeyyuṃ:	They’d say to him:	他们会对他说：
‘ambho purisa, idaṃ dadhi ca madhu ca sappi ca phāṇitañca ekajjhaṃ saṃsaṭṭhaṃ, sace ākaṅkhasi piva.	‘Here, mister, this is curds, honey, ghee, and molasses all mixed together. Drink it if you like.	“先生，这是凝乳、蜂蜜、酥油和糖蜜都混合在一起。如果你喜欢就喝吧。
Tassa te pivato ceva chādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī bhavissasī’ti.	If you drink it, the color, aroma, and flavor will be appetizing, and after drinking it you will be happy.’	如果你喝了，它的颜色、香气和味道都会令人愉快，而且喝了之后你会感到快乐。”
So taṃ paṭisaṅkhāya piveyya, nappaṭinissajjeyya.	He wouldn’t reject it. After thinking, he’d drink it.	他不会拒绝。他思考后喝了。
Tassa taṃ pivato ceva chādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī assa.	The color, aroma, and flavor would be appetizing, and after drinking it he would be happy.	颜色、香气和味道都会令人愉快，而且喝了之后他会感到快乐。
Tathūpamāhaṃ, bhikkhave, imaṃ dhammasamādānaṃ vadāmi, yamidaṃ dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ. (4)	This is comparable to the way of taking up Dharmas that is pleasant now and results in future pleasure, I say.	我说，这与现在愉快且未来会带来快乐的取法方式相似。

+

46.6 – (conclusion: way that is pleasant now and future ↔ rain season sky sun dispels dark)

• 46.6.1 (Buddha critical of wrong Dharmas of other religions)

Seyyathāpi, bhikkhave, vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve ādicco nabhaṃ abbhussakkamāno sabbaṃ ākāsagataṃ tamagataṃ abhivihacca bhāsate ca tapate ca virocate ca;

It’s like the time after the rainy season when the sky is clear and cloudless. And when the sun rises, it dispels all the darkness from the sky as it shines and glows and radiates.

就像雨季过后，天空晴朗无云。当太阳升起时，它驱散了天空中的所有黑暗，因为它闪耀、发光、辐射。

evameva kho, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ tadaññe puthusamaṇabrāhmaṇaparappavāde abhivihacca bhāsate ca tapate ca virocate cā”ti.

In the same way, this way of taking up Dharmas that is pleasant now and results in future pleasure dispels the doctrines of the various other ascetics and brahmins as it shines and glows and radiates.”

同样地，这种现在愉快且未来会带来快乐的取法方式，驱散了各种其他沙门和婆罗门的教义，因为它闪耀、发光、辐射。”

Idamavoca bhagavā.	That is what the Buddha said.	佛陀如是说。
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.	比丘们心满意足，对佛陀所说的话感到欢喜。

+

MN 47 Vīmaṃsaka: The Inquirer

+ all- all

• 47.1 - (nothing corrupt can be seen or heard in the Realized One.)
• 47.2 - (nothing mixed can be seen or heard in the Realized One.)
• 47.3 - (clean things can be seen and heard in the Realized One.)
• 47.4 - (the venerable attained this skillful state a long time ago, not just recently.)
• 47.5 - (those dangers are not found in that venerable monk who has achieved fame and renown.)
• 47.6 - (reason they don’t indulge in sensual pleasures is that greed has ended.)
• 47.10 - (‘But what reasons does the venerable have for saying this?’)

	(derived from B. Sujato 2018/12)	（摘自B. Sujato 2018/12）
Evaṃ me sutaṃ—​	So I have heard.	如是我闻。
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.	一时，佛陀住在舍卫城祇树给孤独园。
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:	在那里，佛陀对比丘们说：
“bhikkhavo”ti.	“monks!”	“比丘们！”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.	“世尊，”他们回答道。
Bhagavā etadavoca:	The Buddha said this:	佛陀如是说：
“vīmaṃsakena, bhikkhave, bhikkhunā parassa cetopariyāyaṃ ajānantena tathāgate samannesanā kātabbā ‘sammāsambuddho vā no vā’ iti viññāṇāyā”ti.	“monks, a monk who is an inquirer, unable to comprehend another’s mind, should scrutinize the Realized One to see whether he is a fully awakened Buddha or not.”	“比丘们，一位寻问的比丘，若不能理解他人的心，应仔细观察如来，看他是否是一位完全觉悟的佛陀。”
“Bhagavaṃmūlakā no, bhante, dhammā, bhagavaṃnettikā bhagavaṃpaṭisaraṇā; sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho; bhagavato sutvā bhikkhū dhāressantī”ti.	“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.”	“我们的教法以佛陀为根基。他是我们的导师，我们的皈依处。世尊，请佛陀亲自解释这个意义。比丘们会听闻并记住它。”
“Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	“Well then, monks, listen and pay close attention, I will speak.”	“那么，比丘们，仔细听，认真注意，我将要说法。”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.	“是的，世尊，”他们回答道。
Bhagavā etadavoca:	The Buddha said this:	佛陀如是说：

“Vīmaṃsakena, bhikkhave, bhikkhunā parassa cetopariyāyaṃ ajānantena dvīsu dhammesu tathāgato samannesitabbo cakkhusotaviññeyyesu dhammesu:	“monks, a monk who is an inquirer, unable to comprehend another’s mind, should scrutinize the Realized One for two things—things that can be seen and heard:	“比丘们，一位寻问的比丘，若不能理解他人的心，应从两方面——可见可闻的事物——仔细观察如来：
‘ye saṅkiliṭṭhā cakkhusotaviññeyyā dhammā, saṃvijjanti vā te tathāgatassa no vā’ti?	‘Can anything corrupt be seen or heard in the Realized One or not?’	‘在如来身上，是否可见可闻任何染污之物？’
Tamenaṃ samannesamāno evaṃ jānāti:	Scrutinizing him they find that	观察他后，他们发现
‘ye saṅkiliṭṭhā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṃvijjantī’ti. (1)	nothing corrupt can be seen or heard in the Realized One.	在如来身上，不可见可闻任何染污之物。

Yato naṃ samannesamāno evaṃ jānāti:
‘ye saṅkiliṭṭhā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṃvijjantī’ti, tato naṃ uttariṃ samannesati:	They scrutinize further:	他们进一步观察：
‘ye vītimissā cakkhusotaviññeyyā dhammā, saṃvijjanti vā te tathāgatassa no vā’ti?	‘Can anything mixed be seen or heard in the Realized One or not?’	‘在如来身上，是否可见可闻任何混杂之物？’
Tamenaṃ samannesamāno evaṃ jānāti:	Scrutinizing him they find that	观察他后，他们发现
‘ye vītimissā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṃvijjantī’ti. (2)	nothing mixed can be seen or heard in the Realized One.	在如来身上，不可见可闻任何混杂之物。

Yato naṃ samannesamāno evaṃ jānāti:
‘ye vītimissā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṃvijjantī’ti, tato naṃ uttariṃ samannesati:	They scrutinize further:	他们进一步观察：
‘ye vodātā cakkhusotaviññeyyā dhammā, saṃvijjanti vā te tathāgatassa no vā’ti?	‘Can anything clean be seen or heard in the Realized One or not?’	‘在如来身上，是否可见可闻任何清净之物？’
Tamenaṃ samannesamāno evaṃ jānāti:	Scrutinizing him they find that	观察他后，他们发现
‘ye vodātā cakkhusotaviññeyyā dhammā, saṃvijjanti te tathāgatassā’ti. (3)	clean things can be seen and heard in the Realized One.	在如来身上，可见可闻清净之物。

Yato naṃ samannesamāno evaṃ jānāti:
‘ye vodātā cakkhusotaviññeyyā dhammā, saṃvijjanti te tathāgatassā’ti, tato naṃ uttariṃ samannesati:	They scrutinize further:	他们进一步观察：
‘dīgharattaṃ samāpanno ayamāyasmā imaṃ kusalaṃ dhammaṃ, udāhu ittarasamāpanno’ti?	‘Did the venerable attain this skillful state a long time ago, or just recently?’	‘这位尊者是很久以前就证得了这种善法，还是最近才证得的？’
Tamenaṃ samannesamāno evaṃ jānāti:	Scrutinizing him they find that	观察他后，他们发现
‘dīgharattaṃ samāpanno ayamāyasmā imaṃ kusalaṃ dhammaṃ, nāyamāyasmā ittarasamāpanno’ti. (4)	the venerable attained this skillful state a long time ago, not just recently.	这位尊者是很久以前就证得了这种善法，而不是最近才证得的。

Yato naṃ samannesamāno evaṃ jānāti:
‘dīgharattaṃ samāpanno ayamāyasmā imaṃ kusalaṃ dhammaṃ, nāyamāyasmā ittarasamāpanno’ti, tato naṃ uttariṃ samannesati:	They scrutinize further:	他们进一步观察：
‘ñattajjhāpanno ayamāyasmā bhikkhu yasappatto, saṃvijjantassa idhekacce ādīnavā’ti?	‘Are certain dangers found in that venerable monk who has achieved fame and renown?’	‘那位已获得名声和赞誉的尊者比丘身上是否存在某些危险？’
Na tāva, bhikkhave, bhikkhuno idhekacce ādīnavā saṃvijjanti yāva na ñattajjhāpanno hoti yasappatto.	For, monks, so long as a monk has not achieved fame and renown, certain dangers are not found in them.	比丘们，只要一位比丘尚未获得名声和赞誉，某些危险就不会出现在他们身上。
Yato ca kho, bhikkhave, bhikkhu ñattajjhāpanno hoti yasappatto, athassa idhekacce ādīnavā saṃvijjanti.	But when they achieve fame and renown, those dangers appear.	但当他们获得名声和赞誉时，那些危险就会出现。
Tamenaṃ samannesamāno evaṃ jānāti:	Scrutinizing him they find that	观察他后，他们发现
‘ñattajjhāpanno ayamāyasmā bhikkhu yasappatto, nāssa idhekacce ādīnavā saṃvijjantī’ti. (5)	those dangers are not found in that venerable monk who has achieved fame and renown.	那位已获得名声和赞誉的尊者比丘身上不存在那些危险。

Yato naṃ samannesamāno evaṃ jānāti:
‘ñattajjhāpanno ayamāyasmā bhikkhu yasappatto, nāssa idhekacce ādīnavā saṃvijjantī’ti, tato naṃ uttariṃ samannesati:	They scrutinize further:	他们进一步观察：
‘abhayūparato ayamāyasmā, nāyamāyasmā bhayūparato;	‘Is this venerable securely stopped or insecurely stopped?	‘这位尊者是稳固地止息了，还是不稳固地止息了？
vītarāgattā kāme na sevati khayā rāgassā’ti?	Is the reason they don’t indulge in sensual pleasures that they’re free of greed because greed has ended?’	他之所以不放纵感官享乐，是因为他摆脱了贪欲，因为贪欲已尽了吗？’
Tamenaṃ samannesamāno evaṃ jānāti:	Scrutinizing him they find that	观察他后，他们发现
‘abhayūparato ayamāyasmā, nāyamāyasmā bhayūparato;	that venerable is securely stopped, not insecurely stopped.	那位尊者是稳固地止息了，而不是不稳固地止息了。
vītarāgattā kāme na sevati khayā rāgassā’ti. (6)	The reason they don’t indulge in sensual pleasures is that they’re free of greed because greed has ended.	他之所以不放纵感官享乐，是因为他摆脱了贪欲，因为贪欲已尽。

Tañce, bhikkhave, bhikkhuṃ pare evaṃ puccheyyuṃ:	If others should ask that monk:	如果其他人问那个比丘：
‘ke panāyasmato ākārā, ke anvayā, yenāyasmā evaṃ vadesi—	‘But what reasons does the venerable have for saying this?’	“但尊者你为什么这么说呢？”
abhayūparato ayamāyasmā, nāyamāyasmā bhayūparato;
vītarāgattā kāme na sevati khayā rāgassā’ti.
Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya:	Answering rightly, the monk should say:	比丘应该如实回答：
‘tathā hi pana ayamāyasmā saṅghe vā viharanto eko vā viharanto, ye ca tattha sugatā ye ca tattha duggatā, ye ca tattha gaṇamanusāsanti, ye ca idhekacce āmisesu sandissanti, ye ca idhekacce āmisena anupalittā, nāyamāyasmā taṃ tena avajānāti.	‘Because, whether that venerable is staying in a community or alone, some people there are in a good way or a bad way, some instruct a group, and some indulge in carnal pleasures, while others remain unsullied. Yet that venerable doesn’t look down on them for that.	“因为，无论那位尊者是住在僧团中还是独居，那里有些人表现良好，有些人表现不佳，有些人教导一群人，有些人沉溺于肉欲享乐，而另一些人则保持纯洁。然而那位尊者并没有因此而轻视他们。
Sammukhā kho pana metaṃ bhagavato sutaṃ sammukhā paṭiggahitaṃ—	Also, I have heard and learned this in the presence of the Buddha:	而且，我曾亲自听佛陀说：
abhayūparatohamasmi, nāhamasmi bhayūparato, vītarāgattā kāme na sevāmi khayā rāgassā’ti.	“I am securely stopped, not insecurely stopped. The reason I don’t indulge in sensual pleasures is that I’m free of greed because greed has ended.”’	‘我已安稳止息，并非不稳固止息。我不沉溺于感官享乐的原因是我已摆脱贪欲，因为贪欲已尽。’”

Tatra, bhikkhave, tathāgatova uttariṃ paṭipucchitabbo:	Next, they should ask the Realized One himself about this:	接下来，他们应该亲自向如来请教这个问题：
‘ye saṅkiliṭṭhā cakkhusotaviññeyyā dhammā, saṃvijjanti vā te tathāgatassa no vā’ti?	‘Can anything corrupt be seen or heard in the Realized One or not?’	“在如来身上，是否可见可闻任何染污之物？”
Byākaramāno, bhikkhave, tathāgato evaṃ byākareyya:	The Realized One would answer:	如来会回答：
‘ye saṅkiliṭṭhā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṃvijjantī’ti. (1)	‘Nothing corrupt can be seen or heard in the Realized One.’	“在如来身上，不可见可闻任何染污之物。”

‘Ye vītimissā cakkhusotaviññeyyā dhammā, saṃvijjanti vā te tathāgatassa no vā’ti?	‘Can anything mixed be seen or heard in the Realized One or not?’	“在如来身上，是否可见可闻任何混杂之物？”
Byākaramāno, bhikkhave, tathāgato evaṃ byākareyya:	The Realized One would answer:	如来会回答：
‘ye vītimissā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṃvijjantī’ti. (2)	‘Nothing mixed can be seen or heard in the Realized One.’	“在如来身上，不可见可闻任何混杂之物。”

‘Ye vodātā cakkhusotaviññeyyā dhammā, saṃvijjanti vā te tathāgatassa no vā’ti?	‘Can anything clean be seen or heard in the Realized One or not?’	“在如来身上，是否可见可闻任何清净之物？”
Byākaramāno, bhikkhave, tathāgato evaṃ byākareyya:	The Realized One would answer:	如来会回答：
‘ye vodātā cakkhusotaviññeyyā dhammā, saṃvijjanti te tathāgatassa;	‘Clean things can be seen and heard in the Realized One.	“在如来身上，可见可闻清净之物。
etaṃ pathohamasmi, etaṃ gocaro, no ca tena tammayo’ti. (3)	I am that range and that territory, but I don’t identify with that.’	我就是那个范围和那个领域，但我并不执着于那个。”

Evaṃvādiṃ kho, bhikkhave, satthāraṃ arahati sāvako upasaṅkamituṃ dhammassavanāya.	A disciple ought to approach a teacher who has such a doctrine in order to listen to the teaching.	弟子应该以这样的教义亲近老师，以便听闻教法。
Tassa satthā dhammaṃ deseti uttaruttariṃ paṇītapaṇītaṃ kaṇhasukkasappaṭibhāgaṃ.	The teacher explains Dhamma with its higher and higher stages, with its better and better stages, with its dark and bright sides.	老师解释佛法，其阶段越来越高，其境界越来越好，有其黑暗面和光明面。
Yathā yathā kho, bhikkhave, bhikkhuno satthā dhammaṃ deseti uttaruttariṃ paṇītapaṇītaṃ kaṇhasukkasappaṭibhāgaṃ tathā tathā so tasmiṃ dhamme abhiññāya idhekaccaṃ dhammaṃ dhammesu niṭṭhaṃ gacchati, satthari pasīdati:	When they directly know a certain principle of those teachings, in accordance with how they were taught, the monk comes to a conclusion about the teachings. They have confidence in the teacher:	当他们根据所学的教法，直接了知其中某个原则时，比丘就会对教法得出结论。他们对老师有信心：
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno saṅgho’ti.	‘The Blessed One is a fully awakened Buddha! The teaching is well explained! The Saṅgha is practicing well!’	“世尊是一位完全觉悟的佛陀！教法阐述得很好！僧伽修行得很好！”
Tañce, bhikkhave, bhikkhuṃ pare evaṃ puccheyyuṃ:	If others should ask that monk:	如果其他人问那个比丘：
‘ke panāyasmato ākārā, ke anvayā, yenāyasmā evaṃ vadesi—	‘But what reasons does the venerable have for saying this?’	“但尊者你为什么这么说呢？”
sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno saṅgho’ti?
Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya:	Answering rightly, the monk should say:	比丘应该如实回答：
‘idhāhaṃ, āvuso, yena bhagavā tenupasaṅkamiṃ dhammassavanāya.	‘Reverends, I approached the Buddha to listen to the teaching.	“诸位尊者，我亲近佛陀是为了听闻教法。
Tassa me bhagavā dhammaṃ deseti uttaruttariṃ paṇītapaṇītaṃ kaṇhasukkasappaṭibhāgaṃ.	He explained Dhamma with its higher and higher stages, with its better and better stages, with its dark and bright sides.	他解释佛法，其阶段越来越高，其境界越来越好，有其黑暗面和光明面。
Yathā yathā me, āvuso, bhagavā dhammaṃ deseti uttaruttariṃ paṇītapaṇītaṃ kaṇhasukkasappaṭibhāgaṃ tathā tathāhaṃ tasmiṃ dhamme abhiññāya idhekaccaṃ dhammaṃ dhammesu niṭṭhamagamaṃ, satthari pasīdiṃ—	When I directly knew a certain principle of those teachings, in accordance with how I was taught, I came to a conclusion about the teachings. I had confidence in the Teacher:	当我根据所学的教法，直接了知其中某个原则时，我对教法得出了结论。我对老师有信心：
sammāsambuddho bhagavā, svākkhāto bhagavatā, dhammo, suppaṭipanno saṅgho’ti.	“The Blessed One is a fully awakened Buddha! The teaching is well explained! The Saṅgha is practicing well!”’	“世尊是一位完全觉悟的佛陀！教法阐述得很好！僧伽修行得很好！”

Yassa kassaci, bhikkhave, imehi ākārehi imehi padehi imehi byañjanehi tathāgate saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā, ayaṃ vuccati, bhikkhave, ākāravatī saddhā dassanamūlikā, daḷhā;	When someone’s faith is settled, rooted, and planted in the Realized One in this manner, with these words and phrases, it’s said to be grounded faith that’s based on evidence.	当一个人的信心以这种方式，用这些言语和措辞，在如来身上安住、扎根、牢固时，这被称为基于证据的坚定信心。
asaṃhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.	It is firm, and cannot be shifted by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.	它是坚固的，不能被任何沙门、婆罗门、神、魔罗、梵天或世上任何人所动摇。
Evaṃ kho, bhikkhave, tathāgate dhammasamannesanā hoti.	This is how to scrutinize the Realized One’s qualities.	这就是审视如来功德的方式。
Evañca pana tathāgato dhammatāsusamanniṭṭho hotī”ti.	But the Realized One has already been properly searched in this way by nature.”	但如来本身已经以这种方式被恰当地探索过了。”

Idamavoca bhagavā.	That is what the Buddha said.	佛陀如是说。
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.	比丘们心满意足，对佛陀所说的话感到欢喜。

+

MN 48 Kosambiya: [The monks of] Kosambi

+ all- all

• 48.0 (monks of kosambiya arguing)
• 48.1 (6 warm hearted Dharmas)
• +48.2 (noble view and 7 factors of stream entry)
  • 48.2.1 (Knowledge of overcoming 5niv and speculative views )
  • 48.2.2 (Does using noble view get you samatha and nirvana? )
  • 48.2.3 (Non Buddhists do not have this noble view)
  • 48.2.4 (Only capable of minor vinaya offense )
  • 48.2.5 (Even with duties, still devoted to sila, samādhi, panna )
  • 48.2.6 (Listening and contemplating Dharma with samādhi )
  • 48.2.7 (Listening and contemplating Dharma with Samādhi and rejoicing)
• 48.3 (a disciple who has 7 factors is stream enterer)

	(derived from B. Sujato 2018/12)	（摘自B. Sujato 2018/12）
Kosambiyasutta	The monks of Kosambi	拘睒弥比丘
Evaṃ me sutaṃ—​	So I have heard.	如是我闻。
ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme.	At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery.	一时，佛陀住在拘睒弥，在瞿师多园精舍。

Tena kho pana samayena kosambiyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti.	Now at that time the monks of Kosambi were arguing, quarreling, and fighting, continually wounding each other with barbed words.	那时，拘睒弥的比丘们正在争论、吵架、斗殴，不断地用带刺的话语互相伤害。
Te na ceva aññamaññaṃ saññāpenti na ca saññattiṃ upenti, na ca aññamaññaṃ nijjhāpenti, na ca nijjhattiṃ upenti.	They couldn’t persuade each other or be persuaded, nor could they convince each other or be convinced.	他们无法说服彼此，也无法被说服，也无法使彼此信服，也无法被信服。
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:	Then a monk went up to the Buddha, bowed, sat down to one side, and told him what was happening.	然后，一位比丘去见佛陀，顶礼后，坐到一旁，并告诉佛陀发生了什么事。
“idha, bhante, kosambiyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti, te na ceva aññamaññaṃ saññāpenti, na ca saññattiṃ upenti, na ca aññamaññaṃ nijjhāpenti, na ca nijjhattiṃ upentī”ti.

Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi:	So the Buddha said to a certain monk:	于是，佛陀对一位比丘说：
“ehi tvaṃ, bhikkhu, mama vacanena te bhikkhū āmantehi:	“Please, monk, in my name tell those monks that	“请比丘，以我的名义告诉那些比丘，
‘satthā vo āyasmante āmantetī’”ti.	the teacher summons them.	导师召集他们。”
“Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca:	“Yes, sir,” that monk replied. He went to those monks and said:	“是的，世尊，”那位比丘回答道。他去到那些比丘那里说：
“satthā āyasmante āmantetī”ti.	“Venerables, the teacher summons you.”	“尊者们，导师召集你们。”
“Evamāvuso”ti kho te bhikkhū tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū bhagavā etadavoca:	“Yes, reverend,” those monks replied. They went to the Buddha, bowed, and sat down to one side. The Buddha said to them:	“是的，尊者，”那些比丘回答道。他们去见佛陀，顶礼后，坐到一旁。佛陀对他们说：
“saccaṃ kira tumhe, bhikkhave, bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharatha,	“Is it really true, monks, that you have been arguing, quarreling, and fighting, continually wounding each other with barbed words?	“比丘们，你们真的在争论、吵架、斗殴，不断地用带刺的话语互相伤害吗？
te na ceva aññamaññaṃ saññāpetha, na ca saññattiṃ upetha, na ca aññamaññaṃ nijjhāpetha, na ca nijjhattiṃ upethā”ti?	And that you can’t persuade each other or be persuaded, nor can you convince each other or be convinced?”	而且你们无法说服彼此，也无法被说服，也无法使彼此信服，也无法被信服吗？”
“Evaṃ, bhante”.	“Yes, sir,” they said.	“是的，世尊，”他们说。
“Taṃ kiṃ maññatha, bhikkhave,	“What do you think, monks?	“比丘们，你们认为如何？
yasmiṃ tumhe samaye bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharatha, api nu tumhākaṃ tasmiṃ samaye mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca, mettaṃ vacīkammaṃ … pe … mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho cā”ti?	When you’re arguing, quarreling, and fighting, continually wounding each other with barbed words, are you treating your spiritual companions with kindness by way of body, speech, and mind, both in public and in private?”	当你们争论、吵架、斗殴，不断地用带刺的话语互相伤害时，你们是否以身、语、意对待你们的梵行同伴，无论公开还是私下，都以慈心相待？”
“No hetaṃ, bhante”.	“No, sir.”	“不，世尊。”
“Iti kira, bhikkhave, yasmiṃ tumhe samaye bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharatha, neva tumhākaṃ tasmiṃ samaye mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca, na mettaṃ vacīkammaṃ … pe … na mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca.	“So it seems that when you’re arguing you are not treating each other with kindness.	“所以看起来当你们争论时，你们并没有以慈心相待。
Atha kiñcarahi tumhe, moghapurisā, kiṃ jānantā kiṃ passantā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharatha, te na ceva aññamaññaṃ saññāpetha, na ca saññattiṃ upetha, na ca aññamaññaṃ nijjhāpetha, na ca nijjhattiṃ upetha?	So what exactly do you know and see, you foolish men, that you behave in such a way?	那么你们这些愚蠢的人，究竟知道和看到了什么，让你们做出这样的行为？
Tañhi tumhākaṃ, moghapurisā, bhavissati dīgharattaṃ ahitāya dukkhāyā”ti.	This will be for your lasting harm and suffering.”	这将给你们带来持久的伤害和痛苦。”

Atha kho bhagavā bhikkhū āmantesi:	Then the Buddha said to the monks:	然后，佛陀对比丘们说：
“chayime, bhikkhave, dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattanti.	“monks, these six warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.	“比丘们，这六种热心肠的品质能带来亲切和尊重，有助于包容、和谐和团结，没有争吵。
Katame cha?	What six?	哪六种？
Idha, bhikkhave, bhikkhuno mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca.	Firstly, a monk consistently treats their spiritual companions with bodily kindness, both in public and in private.	首先，比丘始终如一地以身体的慈爱对待他们的梵行同伴，无论是公开还是私下。
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (1)	This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.	这种热心肠的品质能带来亲切和尊重，有助于包容、和谐和团结，没有争吵。

Puna caparaṃ, bhikkhave, bhikkhuno mettaṃ vacīkammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca.	Furthermore, a monk consistently treats their spiritual companions with verbal kindness …	此外，比丘始终如一地以言语的慈爱对待他们的梵行同伴……
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (2)

Puna caparaṃ, bhikkhave, bhikkhuno mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca.	Furthermore, a monk consistently treats their spiritual companions with mental kindness …	此外，比丘始终如一地以心理的慈爱对待他们的梵行同伴……
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (3)

Puna caparaṃ, bhikkhave, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi, tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī.	Furthermore, a monk shares without reservation any material possessions they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions …	此外，比丘毫不保留地分享他们通过合法手段获得的任何物质财产，甚至钵中的食物，与他们有道德的梵行同伴共同使用……
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (4)

Puna caparaṃ, bhikkhave, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.	Furthermore, a monk lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity. …	此外，比丘遵循与他们的梵行同伴共同遵守的戒律，无论是公开还是私下。这些戒律是纯洁无瑕的，无瑕疵，无污点，无染污，能解脱，受明智之人称赞，无误，并能导向不散乱的明晰。……
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (5)

Puna caparaṃ, bhikkhave, bhikkhu yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.	Furthermore, a monk lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and leads one who practices it to the complete ending of suffering.	此外，比丘遵循与他们的梵行同伴共同遵守的见解，无论是公开还是私下。这种见解是高尚和解脱的，并能引导修行者彻底止息痛苦。
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (6)	This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.	这种热心肠的品质能带来亲切和尊重，有助于包容、和谐和团结，没有争吵。

Ime kho, bhikkhave, cha sāraṇīyā dhammā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattanti.	These six warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.	这六种热心肠的品质能带来亲切和尊重，有助于包容、和谐和团结，没有争吵。
Imesaṃ kho, bhikkhave, channaṃ sāraṇīyānaṃ dhammānaṃ etaṃ aggaṃ etaṃ saṅgāhikaṃ etaṃ saṅghāṭanikaṃ—yadidaṃ yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya.	Of these six warm-hearted qualities, the chief is the view that is noble and emancipating, and leads one who practices it to the complete ending of suffering. It holds and binds everything together.	在这六种热心肠的品质中，最主要的是那种高尚和解脱的见解，它能引导修行者彻底止息痛苦。它维系并连接着一切。
Seyyathāpi, bhikkhave, kūṭāgārassa etaṃ aggaṃ etaṃ saṅgāhikaṃ etaṃ saṅghāṭanikaṃ yadidaṃ kūṭaṃ;	It’s like a bungalow. The roof-peak is the chief point, which holds and binds everything together.	就像一座平房。屋顶的尖顶是主要部分，它维系并连接着一切。
evameva kho, bhikkhave, imesaṃ channaṃ sāraṇīyānaṃ dhammānaṃ etaṃ aggaṃ etaṃ saṅgāhikaṃ etaṃ saṅghāṭanikaṃ yadidaṃ yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya.	In the same way, of these six warm-hearted qualities, the chief is the view that is noble and emancipating, and leads one who practices it to the complete ending of suffering. It holds and binds everything together.	同样地，在这六种热心肠的品质中，最主要的是那种高尚和解脱的见解，它能引导修行者彻底止息痛苦。它维系并连接着一切。

+

48.2 – (noble view and 7 factors of stream entry)

• 48.2.1 (Knowledge of overcoming 5niv and speculative views )
• 48.2.2 (Does using noble view get you samatha and nirvana? )
• 48.2.3 (Non Buddhists do not have this noble view)
• 48.2.4 (Only capable of minor vinaya offense )
• 48.2.5 (Even with duties, still devoted to sila, samādhi, panna )
• 48.2.6 (Listening and contemplating Dharma with samādhi )
• 48.2.7 (Listening and contemplating Dharma with Samādhi and rejoicing)

Kathañca, bhikkhave, yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya?	And how does the view that is noble and emancipating lead one who practices it to the complete ending of suffering?	那么，高尚和解脱的见解如何引导修行者彻底止息痛苦呢？
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:	It’s when a monk has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this:	那就是比丘去到荒野，或到树下，或到空屋，并这样思惟：
‘atthi nu kho me taṃ pariyuṭṭhānaṃ ajjhattaṃ appahīnaṃ, yenāhaṃ pariyuṭṭhānena pariyuṭṭhitacitto yathābhūtaṃ nappajāneyyaṃ na passeyyan’ti?	‘Is there anything that I’m overcome with internally and haven’t given up, because of which I might not accurately know and see?’	“我内心是否有任何尚未舍弃的被克服之物，因为这些东西我可能无法准确地了知和看见？”
Sace, bhikkhave, bhikkhu kāmarāgapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti.	If a monk is overcome with sensual desire, it’s their mind that’s overcome.	如果比丘被感官欲望所克服，那是他的心被克服了。
Sace, bhikkhave, bhikkhu byāpādapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti.	If a monk is overcome with ill will,	如果比丘被恶意所克服，
Sace, bhikkhave, bhikkhu thinamiddhapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti.	dullness and drowsiness,	昏沉和睡眠，
Sace, bhikkhave, bhikkhu uddhaccakukkuccapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti.	restlessness and remorse,	躁动和懊悔，
Sace, bhikkhave, bhikkhu vicikicchāpariyuṭṭhito hoti, pariyuṭṭhitacittova hoti.	doubt,	疑虑，
Sace, bhikkhave, bhikkhu idhalokacintāya pasuto hoti, pariyuṭṭhitacittova hoti.	pursuing speculation about this world,	追求对这个世界的思辨，
Sace, bhikkhave, bhikkhu paralokacintāya pasuto hoti, pariyuṭṭhitacittova hoti.	pursuing speculation about the next world,	追求对下一个世界的思辨，
Sace, bhikkhave, bhikkhu bhaṇḍanajāto kalahajāto vivādāpanno aññamaññaṃ mukhasattīhi vitudanto viharati, pariyuṭṭhitacittova hoti.	or arguing, quarreling, and fighting, continually wounding others with barbed words, it’s their mind that’s overcome.	或者争论、吵架、斗殴，不断地用带刺的话语互相伤害，那是他的心被克服了。
So evaṃ pajānāti:	They understand:	他们理解：
‘natthi kho me taṃ pariyuṭṭhānaṃ ajjhattaṃ appahīnaṃ, yenāhaṃ pariyuṭṭhānena pariyuṭṭhitacitto yathābhūtaṃ nappajāneyyaṃ na passeyyaṃ.	‘There is nothing that I’m overcome with internally and haven’t given up, because of which I might not accurately know and see.	“我内心没有被任何尚未舍弃的被克服之物所克服，因为这些东西我可能无法准确地了知和看见。
Suppaṇihitaṃ me mānasaṃ saccānaṃ bodhāyā’ti.	My mind is properly disposed for awakening to the truths.’	我的心已为觉悟真理而恰当地准备好了。”
Idamassa paṭhamaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi. (1)	This is the first knowledge they have achieved that is noble and transcendent, and is not shared with ordinary people.	这是他们所获得的第一个知识，它是高尚和超凡的，且不与凡夫共享。

Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati:	Furthermore, a noble-one's-disciple reflects:	此外，圣者弟子思惟：
‘imaṃ nu kho ahaṃ diṭṭhiṃ āsevanto bhāvento bahulīkaronto labhāmi paccattaṃ samathaṃ, labhāmi paccattaṃ nibbutin’ti?	‘When I develop, cultivate, and make much of this view, do I personally gain serenity and nirvanaing?’	“当我培养、培育和多修这种见解时，我个人是否获得宁静和涅槃？”
So evaṃ pajānāti:	They understand:	他们理解：
‘imaṃ kho ahaṃ diṭṭhiṃ āsevanto bhāvento bahulīkaronto labhāmi paccattaṃ samathaṃ, labhāmi paccattaṃ nibbutin’ti.	‘When I develop, cultivate, and make much of this view, I personally gain serenity and nirvanaing.’	“当我培养、培育和多修这种见解时，我个人获得宁静和涅槃。”
Idamassa dutiyaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi. (2)	This is their second knowledge …	这是他们的第二个知识……

Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati:	Furthermore, a noble-one's-disciple reflects:	此外，圣者弟子思惟：
‘yathārūpāyāhaṃ diṭṭhiyā samannāgato, atthi nu kho ito bahiddhā añño samaṇo vā brāhmaṇo vā tathārūpāya diṭṭhiyā samannāgato’ti?	‘Are there any ascetics or brahmins outside of the Buddhist community who have the same kind of view that I have?’	“佛教社区之外是否有任何沙门或婆罗门拥有与我相同的见解？”
So evaṃ pajānāti:	They understand:	他们理解：
‘yathārūpāyāhaṃ diṭṭhiyā samannāgato, natthi ito bahiddhā añño samaṇo vā brāhmaṇo vā tathārūpāya diṭṭhiyā samannāgato’ti.	‘There are no ascetics or brahmins outside of the Buddhist community who have the same kind of view that I have.’	“佛教社区之外没有沙门或婆罗门拥有与我相同的见解。”
Idamassa tatiyaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi. (3)	This is their third knowledge …	这是他们的第三个知识……

Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati:	Furthermore, a noble-one's-disciple reflects:	此外，圣者弟子思惟：
‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti.	‘Do I have the same nature as a person accomplished in view?’	“我是否与一位在见解上有所成就的人拥有相同的本性？”
Kathaṃrūpāya ca, bhikkhave, dhammatāya diṭṭhisampanno puggalo samannāgato?	And what, monks, is the nature of a person accomplished in view?	比丘们，那么，在见解上有所成就的人的本性是什么呢？
Dhammatā esā, bhikkhave, diṭṭhisampannassa puggalassa:	This is the nature of a person accomplished in view.	这就是在见解上有所成就的人的本性。
‘kiñcāpi tathārūpiṃ āpattiṃ āpajjati, yathārūpāya āpattiyā vuṭṭhānaṃ paññāyati, atha kho naṃ khippameva satthari vā viññūsu vā sabrahmacārīsu deseti vivarati uttānīkaroti;	Though they may fall into a kind of offence for which rehabilitation has been laid down, they quickly disclose, clarify, and reveal it to the Teacher or a sensible spiritual companion.	尽管他们可能会犯下某种需要忏悔的过失，但他们会迅速向老师或明智的梵行同伴披露、澄清和揭示它。
desetvā vivaritvā uttānīkatvā āyatiṃ saṃvaraṃ āpajjati’.	And having revealed it they restrain themselves in the future.	并且在揭示之后，他们会在未来自我约束。
Seyyathāpi, bhikkhave, daharo kumāro mando uttānaseyyako hatthena vā pādena vā aṅgāraṃ akkamitvā khippameva paṭisaṃharati;	Suppose there was a little baby boy. If he puts his hand or foot on a burning coal, he quickly pulls it back.	假设有一个小男婴。如果他把手或脚放到燃烧的炭火上，他会迅速缩回来。
evameva kho, bhikkhave, dhammatā esā diṭṭhisampannassa puggalassa:	In the same way, this is the nature of a person accomplished in view.	同样地，这就是在见解上有所成就的人的本性。
‘kiñcāpi tathārūpiṃ āpattiṃ āpajjati yathārūpāya āpattiyā vuṭṭhānaṃ paññāyati, atha kho naṃ khippameva satthari vā viññūsu vā sabrahmacārīsu deseti vivarati uttānīkaroti;	Though they may still fall into a kind of offence for which rehabilitation has been laid down, they quickly reveal it to the Teacher or a sensible spiritual companion.	尽管他们仍然可能会犯下某种需要忏悔的过失，但他们会迅速向老师或明智的梵行同伴揭示它。
desetvā vivaritvā uttānīkatvā āyatiṃ saṃvaraṃ āpajjati’.	And having revealed it they restrain themselves in the future.	并且在揭示之后，他们会在未来自我约束。
So evaṃ pajānāti:	They understand:	他们理解：
‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti.	‘I have the same nature as a person accomplished in view.’	“我与一位在见解上有所成就的人拥有相同的本性。”
Idamassa catutthaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi. (4)	This is their fourth knowledge …	这是他们的第四个知识……

Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati:	Furthermore, a noble-one's-disciple reflects:	此外，圣者弟子思惟：
‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti.	‘Do I have the same nature as a person accomplished in view?’	“我是否与一位在见解上有所成就的人拥有相同的本性？”
Kathaṃrūpāya ca, bhikkhave, dhammatāya diṭṭhisampanno puggalo samannāgato?	And what, monks, is the nature of a person accomplished in view?	比丘们，那么，在见解上有所成就的人的本性是什么呢？
Dhammatā esā, bhikkhave, diṭṭhisampannassa puggalassa:	This is the nature of a person accomplished in view.	这就是在见解上有所成就的人的本性。
‘kiñcāpi yāni tāni sabrahmacārīnaṃ uccāvacāni kiṅkaraṇīyāni tattha ussukkaṃ āpanno hoti, atha khvāssa tibbāpekkhā hoti adhisīlasikkhāya adhicittasikkhāya adhipaññāsikkhāya’.	Though they might manage a diverse spectrum of duties for their spiritual companions, they still feel a ardent regard for the training in higher ethics, higher mind, and higher wisdom.	尽管他们可能要处理各种各样对梵行同伴的职责，但他们仍然对在高等戒律、高等心和高等智慧方面的训练抱有强烈的尊重。
Seyyathāpi, bhikkhave, gāvī taruṇavacchā thambañca ālumpati vacchakañca apacinati;	Suppose there was a cow with a baby calf. She keeps the calf close as she grazes.	假设有一头带着小牛犊的母牛。她一边吃草一边让小牛犊靠近。
evameva kho, bhikkhave, dhammatā esā diṭṭhisampannassa puggalassa:	In the same way, this is the nature of a person accomplished in view.	同样地，这就是在见解上有所成就的人的本性。
‘kiñcāpi yāni tāni sabrahmacārīnaṃ uccāvacāni kiṅkaraṇīyāni tattha ussukkaṃ āpanno hoti, atha khvāssa tibbāpekkhā hoti adhisīlasikkhāya adhicittasikkhāya adhipaññāsikkhāya’.	Though they might manage a diverse spectrum of duties for their spiritual companions, they still feel a ardent regard for the training in higher ethics, higher mind, and higher wisdom.	尽管他们可能要处理各种各样对梵行同伴的职责，但他们仍然对在高等戒律、高等心和高等智慧方面的训练抱有强烈的尊重。
So evaṃ pajānāti:	They understand:	他们理解：
‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti.	‘I have the same nature as a person accomplished in view.’	“我与一位在见解上有所成就的人拥有相同的本性。”
Idamassa pañcamaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi. (5)	This is their fifth knowledge …	这是他们的第五个知识……

Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati:	Furthermore, a noble-one's-disciple reflects:	此外，圣者弟子思惟：
‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti.	‘Do I have the same strength as a person accomplished in view?’	“我是否与一位在见解上有所成就的人拥有相同的力量？”
Kathaṃrūpāya ca, bhikkhave, balatāya diṭṭhisampanno puggalo samannāgato?	And what, monks, is the strength of a person accomplished in view?	比丘们，那么，在见解上有所成就的人的力量是什么呢？
Balatā esā, bhikkhave, diṭṭhisampannassa puggalassa yaṃ tathāgatappavedite dhammavinaye desiyamāne aṭṭhiṃ katvā manasikatvā sabbacetasā samannāharitvā ohitasoto dhammaṃ suṇāti.	The strength of a person accomplished in view is that, when The Dharma and training proclaimed by the Realized One are being taught, they pay heed, pay attention, engage wholeheartedly, and lend an ear.	在见解上有所成就的人的力量是，当如来所宣讲的佛法和训练被教导时，他们会注意、留心、全心投入并侧耳倾听。
So evaṃ pajānāti:	They understand:	他们理解：
‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti.	‘I have the same strength as a person accomplished in view.’	“我与一位在见解上有所成就的人拥有相同的力量。”
Idamassa chaṭṭhaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi. (6)	This is their sixth knowledge …	这是他们的第六个知识……

Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati:	Furthermore, a noble-one's-disciple reflects:	此外，圣者弟子思惟：
‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti.	‘Do I have the same strength as a person accomplished in view?’	“我是否与一位在见解上有所成就的人拥有相同的力量？”
Kathaṃrūpāya ca, bhikkhave, balatāya diṭṭhisampanno puggalo samannāgato?	And what, monks, is the strength of a person accomplished in view?	比丘们，那么，在见解上有所成就的人的力量是什么呢？
Balatā esā, bhikkhave, diṭṭhisampannassa puggalassa yaṃ tathāgatappavedite dhammavinaye desiyamāne labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ.	The strength of a person accomplished in view is that, when The Dharma and training proclaimed by the Realized One are being taught, they find joy in the meaning and The Dharma, and find joy connected with The Dharma.	在见解上有所成就的人的力量是，当如来所宣讲的佛法和训练被教导时，他们能在意义和佛法中找到喜悦，并找到与佛法相关的喜悦。
So evaṃ pajānāti:	They understand:	他们理解：
‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti.	‘I have the same strength as a person accomplished in view.’	“我与一位在见解上有所成就的人拥有相同的力量。”
Idamassa sattamaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi. (7)	This is the seventh knowledge they have achieved that is noble and transcendent, and is not shared with ordinary people.	这是他们所获得的第七个知识，它是高尚和超凡的，且不与凡夫共享。

Evaṃ sattaṅgasamannāgatassa kho, bhikkhave, ariyasāvakassa dhammatā susamanniṭṭhā hoti sotāpattiphalasacchikiriyāya.	When a noble-one's-disciple has these seven factors, they have properly investigated their own nature with respect to the realization of the fruit of stream-entry.	当一位圣者弟子拥有这七个因素时，他们就已恰当地检查了自己在证得预流果方面的本性。
Evaṃ sattaṅgasamannāgato kho, bhikkhave, ariyasāvako sotāpattiphalasamannāgato hotī”ti.	A noble-one's-disciple with these seven factors has the fruit of stream-entry.”	拥有这七个因素的圣者弟子，就已获得预流果。”

Idamavoca bhagavā.	That is what the Buddha said.	佛陀如是说。
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.	比丘们心满意足，对佛陀所说的话感到欢喜。

+

MN 49 Brahma-nimantanika: On the Invitation of Brahmā

+ all- all

• 49.1 – (Brahma has wrong view that his world is permanent)
• 49.2 – (Buddha uses psychic power to read Brahma’s mind, then visit Brahma realm)
• 49.3 – (Buddha tells Brahma he’s ignorant)
• 49.4 - (Māra possesses one of Brahma’s retinue to criticize Buddha)
• 49.5 - (Buddha recognizes and calls out Māra)
• 49.6 - (Brahma says to Buddha: other monks also thought they were beyond my power but were not)
• 49.7 – (Buddha says to Brahma: Yes, I will be in your power if I attach to those things)
• +49.8 - (Buddha’s verse describing Brahma’s power)
  • (verse)
  • (end verse)
• +49.9 - (Buddha tells Brahma he sees higher realms that Brahma can’t see)
  • 49.9.5 – (Buddha knows everything as it actually is, as in MN 1)
  • 49.9.7 – (Viññāṇaṃ anidassanaṃ anantaṃ: consciousness that is infinite and radiant)
• 49.10 – (Brahma tries to vanish from view of Buddha and fails)
• +49.11 – (Buddha vanishes from Brahma’s view successfully)
  • +49.11.1 – (Buddha uses psychic power to speak while invisible to Brahma and his assembly)
    • (verse)
    • (they are impressed)
• 49.12 – (Māra possesses someone again to persuade Buddha to stay silent and not teach Dhamma)
• 49.13 - (Buddha sees through Māra’s agenda and fear of losing potential victims to nirvana)
• 49.14 - (Conclusion: how sutta got named)

	(derived from B. Sujato 2018/12)	（摘自B. Sujato 2018/12）
Brahmanimantanikasutta	On the Invitation of Brahmā	梵天劝请经
Evaṃ me sutaṃ—​	So I have heard.	如是我闻。
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.	一时，佛陀住在舍卫城祇树给孤独园。
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:	在那里，佛陀对比丘们说：
“bhikkhavo”ti.	“monks!”	“比丘们！”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.	“世尊，”他们回答道。
Bhagavā etadavoca:	The Buddha said this:	佛陀如是说：

“Ekamidāhaṃ, bhikkhave, samayaṃ ukkaṭṭhāyaṃ viharāmi subhagavane sālarājamūle.	“At one time, monks, I was staying near Ukkaṭṭhā, in the Subhaga Forest at the root of a magnificent sal tree.	“比丘们，有一次，我住在乌卡塔附近，在殊胜林中一棵高大的娑罗树下。
Tena kho pana, bhikkhave, samayena bakassa brahmuno evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti:	Now at that time Baka the Brahmā had the following harmful misconception:	当时，梵天巴迦生起了以下有害的邪见：
‘idaṃ niccaṃ, idaṃ dhuvaṃ, idaṃ sassataṃ, idaṃ kevalaṃ, idaṃ acavanadhammaṃ, idañhi na jāyati na jīyati na mīyati na cavati na upapajjati, ito ca panaññaṃ uttari nissaraṇaṃ natthī’ti.	‘This is permanent, this is everlasting, this is eternal, this is whole, this is imperishable. For this is where there’s no being born, growing old, dying, passing away, or being reborn. And there’s no other escape beyond this.’	“这是常恒的，这是永存的，这是永恒的，这是完整的，这是不坏的。因为这里没有生、老、病、死、轮回。除此之外，没有别的解脱。”

Atha khvāhaṃ, bhikkhave, bakassa brahmuno cetasā cetoparivitakkamaññāya—	Then I knew what Baka the Brahmā was thinking.	于是，我便知道了梵天巴迦的心思。
seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—ukkaṭṭhāyaṃ subhagavane sālarājamūle antarahito tasmiṃ brahmaloke pāturahosiṃ.	As easily as a strong person would extend or contract their arm, I vanished from the Subhaga Forest and reappeared in that Brahmā realm.	就像一个强壮的人伸展或收缩手臂一样容易，我从殊胜林消失，出现在那个梵天界。
Addasā kho maṃ, bhikkhave, bako brahmā dūratova āgacchantaṃ;	Baka saw me coming off in the distance	巴迦远远地看到我走来
disvāna maṃ etadavoca:	and said:	便说：
‘ehi kho, mārisa, svāgataṃ, mārisa.	‘Come, good sir! Welcome, good sir!	“来吧，善人！欢迎，善人！
Cirassaṃ kho, mārisa, imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya.	It’s been a long time since you took the opportunity to come here.	你很久没有来这里了。
Idañhi, mārisa, niccaṃ, idaṃ dhuvaṃ, idaṃ sassataṃ, idaṃ kevalaṃ, idaṃ acavanadhammaṃ, idañhi na jāyati na jīyati na mīyati na cavati na upapajjati. Ito ca panaññaṃ uttari nissaraṇaṃ natthī’ti.	For this is permanent, this is everlasting, this is eternal, this is complete, this is imperishable. For this is where there’s no being born, growing old, dying, passing away, or being reborn. And there’s no other escape beyond this.’	因为这是常恒的，这是永存的，这是永恒的，这是完整的，这是不坏的。因为这里没有生、老、病、死、轮回。除此之外，没有别的解脱。”

Evaṃ vutte, ahaṃ, bhikkhave, bakaṃ brahmānaṃ etadavocaṃ:	When he had spoken, I said to him:	他讲完后，我对他说道：
‘avijjāgato vata bho bako brahmā, avijjāgato vata bho bako brahmā;	‘Alas, Baka the Brahmā is lost in ignorance! Alas, Baka the Brahmā is lost in ignorance!	“唉，梵天巴迦迷失在无明之中！唉，梵天巴迦迷失在无明之中！
yatra hi nāma aniccaṃyeva samānaṃ niccanti vakkhati, addhuvaṃyeva samānaṃ dhuvanti vakkhati, asassataṃyeva samānaṃ sassatanti vakkhati, akevalaṃyeva samānaṃ kevalanti vakkhati, cavanadhammaṃyeva samānaṃ acavanadhammanti vakkhati;	Because what is actually impermanent, not lasting, transient, incomplete, and perishable, he says is permanent, everlasting, eternal, complete, and imperishable.	因为他把实际上是无常的、不持久的、短暂的、不完整的、可坏灭的，说成是常恒的、永存的、永恒的、完整的、不坏的。
yattha ca pana jāyati jīyati mīyati cavati upapajjati tañca vakkhati:	And where there is being born, growing old, dying, passing away, and being reborn, he says that	而且他把实际上有生、老、病、死、轮回的地方，说成是
“idañhi na jāyati na jīyati na mīyati na cavati na upapajjatī”ti;	there’s no being born, growing old, dying, passing away, or being reborn.	没有生、老、病、死、轮回。
santañca panaññaṃ uttari nissaraṇaṃ “natthaññaṃ uttari nissaraṇan”ti vakkhatī’ti.	And although there is another escape beyond this, he says that there’s no other escape beyond this.’	而且尽管除此之外还有其他解脱，他却说除此之外没有其他解脱。”

Atha kho, bhikkhave, māro pāpimā aññataraṃ brahmapārisajjaṃ anvāvisitvā maṃ etadavoca:	Then Māra the Wicked took possession of a member of Brahmā’s retinue and said this to me:	“比丘，比丘！不要攻击这个！不要攻击这个！因为这是梵天，大梵天，不败者，冠军，普视者，权力执掌者，神主，创造者，作者，最胜者，生殖者，控制者，以及所有已生和未生之物的父亲。
‘bhikkhu bhikkhu, metamāsado metamāsado, eso hi, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ.	‘monk, monk! Don’t attack this one! Don’t attack this one! For this is Brahmā, the Great Brahmā, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the Best, the Begetter, the Controller, the Father of those who have been born and those yet to be born.	比丘，在你之前，曾有沙门和婆罗门批评和厌恶大地、水、空气、火、众生、神、创造者和梵天。
Ahesuṃ kho ye, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṃ pathavīgarahakā pathavījigucchakā, āpagarahakā āpajigucchakā, tejagarahakā tejajigucchakā, vāyagarahakā vāyajigucchakā, bhūtagarahakā bhūtajigucchakā, devagarahakā devajigucchakā, pajāpatigarahakā pajāpatijigucchakā, brahmagarahakā brahmajigucchakā—	There have been ascetics and brahmins before you, monk, who criticized and loathed earth, water, air, fire, creatures, gods, the Creator, and Brahmā.	当他们的身体坏散，呼吸停止时，他们投生到较低的境界。
te kāyassa bhedā pāṇupacchedā hīne kāye patiṭṭhitā ahesuṃ.	When their bodies broke up and their breath was cut off they were reborn in a lower realm.	比丘，在你之前，也曾有沙门和婆罗门赞扬和认可大地、水、空气、火、众生、神、创造者和梵天。
Ye pana, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṃ pathavīpasaṃsakā pathavābhinandino, āpapasaṃsakā āpābhinandino, tejapasaṃsakā tejābhinandino, vāyapasaṃsakā vāyābhinandino, bhūtapasaṃsakā bhūtābhinandino, devapasaṃsakā devābhinandino, pajāpatipasaṃsakā pajāpatābhinandino, brahmapasaṃsakā brahmābhinandino—	There have been ascetics and brahmins before you, monk, who praised and approved earth, water, air, fire, creatures, gods, the Creator, and Brahmā.	当他们的身体坏散，呼吸停止时，他们投生到较高的境界。
te kāyassa bhedā pāṇupacchedā paṇīte kāye patiṭṭhitā.	When their bodies broke up and their breath was cut off they were reborn in a higher realm.	所以，比丘，我告诉你：
Taṃ tāhaṃ, bhikkhu, evaṃ vadāmi:	So, monk, I tell you this:	请，善人，完全按照梵天所说的去做。不要超越梵天的话语。
“iṅgha tvaṃ, mārisa, yadeva te brahmā āha tadeva tvaṃ karohi, mā tvaṃ brahmuno vacanaṃ upātivattittho”.	please, good sir, do exactly what Brahmā says. Don’t go beyond the word of Brahmā.	如果你那样做，那么你的后果将像一个人，当幸运女神走近时，他用棍子把她赶走，或者像一个人掉入地狱深渊时，他推开地面。
Sace kho tvaṃ, bhikkhu, brahmuno vacanaṃ upātivattissasi, seyyathāpi nāma puriso siriṃ āgacchantiṃ daṇḍena paṭippaṇāmeyya, seyyathāpi vā pana, bhikkhu, puriso narakappapāte papatanto hatthehi ca pādehi ca pathaviṃ virādheyya, evaṃ sampadamidaṃ, bhikkhu, tuyhaṃ bhavissati.	If you do, then the consequence for you will be like that of a person who, when Lady Luck approaches, wards her off with a staff, or someone who shoves away the ground as they fall down the chasm into hell.	请，亲爱的先生，完全按照梵天所说的去做。不要超越梵天的话语。
Iṅgha tvaṃ, mārisa, yadeva te brahmā āha tadeva tvaṃ karohi, mā tvaṃ brahmuno vacanaṃ upātivattittho.	Please, dear sir, do exactly what Brahmā says. Don’t go beyond the word of Brahmā.	你难道没有看到这里聚集的梵天会众吗？”
Nanu tvaṃ, bhikkhu, passasi brahmaparisaṃ sannipatitan’ti?	Do you not see the assembly of Brahmā gathered here?’	邪恶的魔罗就是这样向我展示梵天会众作为例子。
Iti kho maṃ, bhikkhave, māro pāpimā brahmaparisaṃ upanesi.	And that is how Māra the Wicked presented the assembly of Brahmā to me as an example.

Evaṃ vutte, ahaṃ, bhikkhave, māraṃ pāpimantaṃ etadavocaṃ:	When he had spoken, I said to Māra:	他讲完后，我对比迦说道：
‘jānāmi kho tāhaṃ, pāpima; mā tvaṃ maññittho:	‘I know you, Wicked One. Do not think:	“我知道你，恶魔。不要以为：
“na maṃ jānātī”ti.	“He does not know me.”	‘他不知道我。’
Māro tvamasi, pāpima.	You are Māra the Wicked.	你是邪恶的魔罗。
Yo ceva, pāpima, brahmā, yā ca brahmaparisā, ye ca brahmapārisajjā, sabbeva tava hatthagatā sabbeva tava vasaṅgatā.	And Brahmā, Brahmā’s assembly, and Brahmā’s retinue have all fallen into your hands; they’re under your sway.	而梵天、梵天会众和梵天眷属都已落入你的手中；他们都在你的掌控之下。
Tuyhañhi, pāpima, evaṃ hoti:	And you think:	而你却以为：
“esopi me assa hatthagato, esopi me assa vasaṅgato”ti.	“Maybe this one, too, has fallen into my hands; maybe he’s under my sway!”	‘也许这个人也落入了我的手中；也许他也在我的掌控之下！’
Ahaṃ kho pana, pāpima, neva tava hatthagato neva tava vasaṅgato’ti.	But I haven’t fallen into your hands; I’m not under your sway.’	但我没有落入你的手中；我不在你的掌控之下。”

Evaṃ vutte, bhikkhave, bako brahmā maṃ etadavoca:	When I had spoken, Baka the Brahmā said to me:	我讲完后，梵天巴迦对我说：
‘ahañhi, mārisa, niccaṃyeva samānaṃ “niccan”ti vadāmi, dhuvaṃyeva samānaṃ “dhuvan”ti vadāmi, sassataṃyeva samānaṃ “sassatan”ti vadāmi, kevalaṃyeva samānaṃ “kevalan”ti vadāmi, acavanadhammaṃyeva samānaṃ “acavanadhamman”ti vadāmi, yattha ca pana na jāyati na jīyati na mīyati na cavati na upapajjati tadevāhaṃ vadāmi:	‘But, good sir, what I say is permanent, everlasting, eternal, complete, and imperishable is in fact permanent, everlasting, eternal, complete, and imperishable. And where I say there’s no being born, growing old, dying, passing away, or being reborn there is in fact	“但是，善人，我所说的常恒的、永存的、永恒的、完整的、不坏的，事实上就是常恒的、永存的、永恒的、完整的、不坏的。而且我说没有生、老、病、死、轮回的地方，事实上就是
“idañhi na jāyati na jīyati na mīyati na cavati na upapajjatī”ti.	no being born, growing old, dying, passing away, or being reborn.	没有生、老、病、死、轮回。
Asantañca panaññaṃ uttari nissaraṇaṃ “natthaññaṃ uttari nissaraṇan”ti vadāmi.	And when I say there’s no other escape beyond this there is in fact no other escape beyond this.	而且当我说除此之外没有其他解脱时，事实上除此之外没有其他解脱。
Ahesuṃ kho, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṃ yāvatakaṃ tuyhaṃ kasiṇaṃ āyu tāvatakaṃ tesaṃ tapokammameva ahosi.	There have been ascetics and brahmins in the world before you, monk, whose self-mortification lasted as long as your entire life.	比丘，在你之前，世上曾有沙门和婆罗门，他们的苦行持续了你整个生命那么长。
Te kho evaṃ jāneyyuṃ santañca panaññaṃ uttari nissaraṇaṃ “atthaññaṃ uttari nissaraṇan”ti, asantaṃ vā aññaṃ uttari nissaraṇaṃ “natthaññaṃ uttari nissaraṇan”ti.	When there was another escape beyond this they knew it, and when there was no other escape beyond this, they knew it.	当有其他解脱时，他们知道，当没有其他解脱时，他们也知道。
Taṃ tāhaṃ, bhikkhu, evaṃ vadāmi:	So, monk, I tell you this:	所以，比丘，我告诉你：
“na cevaññaṃ uttari nissaraṇaṃ dakkhissasi, yāvadeva ca pana kilamathassa vighātassa bhāgī bhavissasi.	you will never find another escape beyond this, and you will eventually get weary and frustrated.	你永远找不到除此之外的解脱，你最终会感到厌倦和沮丧。
Sace kho tvaṃ, bhikkhu, pathaviṃ ajjhosissasi, opasāyiko me bhavissasi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo.	If you attach to earth, you will lie close to me, in my domain, vulnerable and expendable.	如果你执着于地，你将靠近我，在我的领域中，脆弱且可牺牲。
Sace āpaṃ …	If you attach to water …	如果你执着于水……
tejaṃ …	fire …	火……
vāyaṃ …	air …	空气……
bhūte …	creatures …	众生……
deve …	gods …	神……
pajāpatiṃ …	[if you attach to] the Creator …	[如果你执着于]造物主……
brahmaṃ ajjhosissasi, opasāyiko me bhavissasi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo”’ti.	if you attach to Brahmā, you will lie close to me, in my domain, vulnerable and expendable.’	如果你执着于梵天，你将靠近我，在我的领域中，脆弱且可牺牲。”

‘Ahampi kho evaṃ, brahme, jānāmi:	‘Brahmā, I too know that	“梵天，我也知道
“sace pathaviṃ ajjhosissāmi, opasāyiko te bhavissāmi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo.	if I attach to earth, I will lie close to you, in your domain, vulnerable and expendable.	如果我执着于地，我将靠近你，在你的领域中，脆弱且可牺牲。
Sace āpaṃ …	If I attach to water …	如果我执着于水……
tejaṃ …	fire …	火……
vāyaṃ …	air …	空气……
bhūte …	creatures …	众生……
deve …	gods …	神……
pajāpatiṃ …	the Creator …	造物主……
brahmaṃ ajjhosissāmi, opasāyiko te bhavissāmi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo”ti api ca te ahaṃ, brahme, gatiñca pajānāmi, jutiñca pajānāmi:	If I attach to Brahmā, I will lie close to you, in your domain, vulnerable and expendable. And in addition, Brahmā, I understand your range and your light:	如果我执着于梵天，我将靠近你，在你的领域中，脆弱且可牺牲。此外，梵天，我理解你的范围和你的光明：
“evaṃ mahiddhiko bako brahmā, evaṃ mahānubhāvo bako brahmā, evaṃ mahesakkho bako brahmā”ti.	“That’s how powerful is Baka the Brahmā, how illustrious and mighty.”’	‘梵天巴迦就是如此强大，如此显赫和伟大。’”

+

49.8 – (Buddha’s verse describing Brahma’s power)

• (verse)
• (end verse)

Yathākathaṃ pana me tvaṃ, mārisa, gatiñca pajānāsi, jutiñca pajānāsi:	‘But in what way do you understand my range and my light?’	“但你以何种方式理解我的范围和我的光明？”
“evaṃ mahiddhiko bako brahmā, evaṃ mahānubhāvo bako brahmā, evaṃ mahesakkho bako brahmā”’ti?

‘Yāvatā candimasūriyā,	‘A galaxy extends a thousand times as far	“一个星系延伸的距离是月亮和太阳旋转的一千倍，
Pariharanti disā bhanti virocanā;	as the moon and sun revolve	发光者照亮四方。
Tāva sahassadhā loko,	and the shining ones light up the quarters.	在那里你掌握着你的力量。
Ettha te vattate vaso.	And there you wield your power.

Paroparañca jānāsi,	You know the high and low,	你知晓高低，
atho rāgavirāginaṃ;	the passionate and dispassionate,	有情和无情，
Itthabhāvaññathābhāvaṃ,	and the coming and going of sentient beings	以及有情众生从一个领域到另一个领域的来去。
sattānaṃ āgatiṃ gatinti.	from this realm to another.

Evaṃ kho te ahaṃ, brahme, gatiñca pajānāmi jutiñca pajānāmi:	That’s how I understand your range and your light.	这就是我理解你的范围和你的光明的方式。
“evaṃ mahiddhiko bako brahmā, evaṃ mahānubhāvo bako brahmā, evaṃ mahesakkho bako brahmā”ti.

+

49.9 – (Buddha tells Brahma he sees higher realms that Brahma can’t see)

• 49.9.5 – (Buddha knows everything as it actually is, as in MN 1)
• 49.9.7 – (Viññāṇaṃ anidassanaṃ anantaṃ: consciousness that is infinite and radiant)

Atthi kho, brahme, añño kāyo, taṃ tvaṃ na jānāsi na passasi;	But there is another realm that you don’t know or see.	但是，有一个你不知道或看不见的领域。
tamahaṃ jānāmi passāmi.	But I know it and see it.	但我知道它并看见它。
Atthi kho, brahme, ābhassarā nāma kāyo yato tvaṃ cuto idhūpapanno.	There is the realm named after the gods of streaming radiance. You passed away from there and were reborn here.	有一个领域以流光天神命名。你从那里死后转生到这里。
Tassa te aticiranivāsena sā sati pamuṭṭhā, tena taṃ tvaṃ na jānāsi na passasi;	You’ve dwelt here so long that you’ve forgotten about that, so you don’t know it or see it.	你在这里住了这么久，以至于你已经忘记了那个，所以你不知道它或看不见它。
tamahaṃ jānāmi passāmi.	But I know it and see it.	但我知道它并看见它。
Evampi kho ahaṃ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṃ?	So Brahmā, I am not your equal in knowledge, still less your inferior.	所以梵天，我在知识上不与你相等，更不用说比你差了。
Atha kho ahameva tayā bhiyyo.	Rather, I know more than you.	相反，我比你懂得更多。
Atthi kho, brahme, subhakiṇho nāma kāyo, vehapphalo nāma kāyo, abhibhū nāma kāyo, taṃ tvaṃ na jānāsi na passasi;	There is the realm named after the gods replete with glory … the realm named after the gods of abundant fruit … the realm named after the Overlord, which you don’t know or see.	有一个领域以遍净天命名……有一个领域以广果天命名……有一个领域以自在天命名，你不知道或看不见。
tamahaṃ jānāmi passāmi.	But I know it and see it.	但我知道它并看见它。
Evampi kho ahaṃ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṃ?	So Brahmā, I am not your equal in knowledge, still less your inferior.	所以梵天，我在知识上不与你相等，更不用说比你差了。
Atha kho ahameva tayā bhiyyo.	Rather, I know more than you.	相反，我比你懂得更多。

(compare with MN ¹)

Pathaviṃ kho ahaṃ, brahme, pathavito abhiññāya yāvatā pathaviyā pathavattena ananubhūtaṃ tadabhiññāya pathaviṃ nāpahosiṃ, pathaviyā nāpahosiṃ, pathavito nāpahosiṃ, pathaviṃ meti nāpahosiṃ, pathaviṃ nābhivadiṃ.	Having directly known earth as earth, and having directly known that which does not fall within the scope of experience based on earth, I did not identify with earth, I did not identify regarding earth, I did not identify as earth, I did not identify ‘earth is mine’, I did not enjoy earth.	直接了知地为地，直接了知不属于基于地之经验范围的事物，我没有执着于地，没有执着于关于地，没有执着于我是地，没有执着于“地是我的”，我没有享用地。
Evampi kho ahaṃ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṃ?	So Brahmā, I am not your equal in knowledge, still less your inferior.	所以梵天，我在知识上不与你相等，更不用说比你差了。
Atha kho ahameva tayā bhiyyo.	Rather, I know more than you.	相反，我比你懂得更多。
Āpaṃ kho ahaṃ, brahme … pe …	Having directly known water …	直接了知水……
tejaṃ kho ahaṃ, brahme … pe …	fire …	火……
vāyaṃ kho ahaṃ, brahme … pe …	air …	空气……
bhūte kho ahaṃ, brahme … pe …	creatures …	众生……
deve kho ahaṃ, brahme … pe …	gods …	神……
pajāpatiṃ kho ahaṃ, brahme … pe …	the Creator …	造物主……
brahmaṃ kho ahaṃ, brahme … pe …	Brahmā …	梵天……
ābhassare kho ahaṃ, brahme … pe …	the gods of streaming radiance …	流光天神……
subhakiṇhe kho ahaṃ, brahme …	the gods replete with glory …	遍净天神……
… pe …
vehapphale kho ahaṃ, brahme … pe …	the gods of abundant fruit …	广果天神……
abhibhuṃ kho ahaṃ, brahme … pe …	the Overlord …	自在天……
sabbaṃ kho ahaṃ, brahme, sabbato abhiññāya yāvatā sabbassa sabbattena ananubhūtaṃ tadabhiññāya sabbaṃ nāpahosiṃ sabbasmiṃ nāpahosiṃ sabbato nāpahosiṃ sabbaṃ meti nāpahosiṃ, sabbaṃ nābhivadiṃ.	Having directly known all as all, and having directly known that which does not fall within the scope of experience based on all, I did not identify with all, I did not identify regarding all, I did not identify as all, I did not identify ‘all is mine’, I did not enjoy all.	直接了知一切为一切，直接了知不属于基于一切之经验范围的事物，我没有执着于一切，没有执着于关于一切，没有执着于我是一切，没有执着于“一切是我的”，我没有享受一切。
Evampi kho ahaṃ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṃ?	So Brahmā, I am not your equal in knowledge, still less your inferior.	所以梵天，我在知识上不与你相等，更不用说比你差了。
Atha kho ahameva tayā bhiyyo’ti.	Rather, I know more than you.’	相反，我比你懂得更多。”

‘Sace kho, mārisa, sabbassa sabbattena ananubhūtaṃ, tadabhiññāya mā heva te rittakameva ahosi, tucchakameva ahosīti.

‘Well, good sir, if you have directly known that which is not within the scope of experience based on all, may your words not turn out to be void and hollow!

“那么，善人，如果你直接了知不属于基于一切之经验范围的事物，愿你的言语不至于空洞无物！”

Viññāṇaṃ anidassanaṃ anantaṃ sabbato pabhaṃ, taṃ pathaviyā pathavattena ananubhūtaṃ, āpassa āpattena ananubhūtaṃ, tejassa tejattena ananubhūtaṃ, vāyassa vāyattena ananubhūtaṃ, bhūtānaṃ bhūtattena ananubhūtaṃ, devānaṃ devattena ananubhūtaṃ, pajāpatissa pajāpatittena ananubhūtaṃ, brahmānaṃ brahmattena ananubhūtaṃ, ābhassarānaṃ ābhassarattena ananubhūtaṃ, subhakiṇhānaṃ subhakiṇhattena ananubhūtaṃ, vehapphalānaṃ vehapphalattena ananubhūtaṃ, abhibhussa abhibhuttena ananubhūtaṃ, sabbassa sabbattena ananubhūtaṃ.

Consciousness that is invisible, infinite, radiant all round—that’s what is not within the scope of experience based on earth, water, fire, air, creatures, gods, the Creator, Brahmā, the gods of streaming radiance, the gods replete with glory, the gods of abundant fruit, the Overlord, and the all.

无形的、无限的、遍布光芒的识——这不属于基于地、水、火、风、众生、神、造物主、梵天、流光天、遍净天、广果天、自在天和一切的经验范围。

Handa carahi te, mārisa, passa antaradhāyāmī’ti.	Well look now, good sir, I will vanish from you!’	“那么现在看，善人，我将从你面前消失！”
‘Handa carahi me tvaṃ, brahme, antaradhāyassu, sace visahasī’ti.	‘All right, then, Brahmā, vanish from me—if you can.’	“好的，那么梵天，从我面前消失吧——如果你能。”
Atha kho, bhikkhave, bako brahmā:	Then Baka the Brahmā said:	于是梵天巴迦说：
‘antaradhāyissāmi samaṇassa gotamassa, antaradhāyissāmi samaṇassa gotamassā’ti nevassu me sakkoti antaradhāyituṃ.	‘I will vanish from the ascetic Gotama! I will vanish from the ascetic Gotama!’ But he was unable to vanish from me.	“我将从沙门乔达摩面前消失！我将从沙门乔达摩面前消失！”但他无法从我面前消失。

+

49.11 – (Buddha vanishes from Brahma’s view successfully)

• +49.11.1 – (Buddha uses psychic power to speak while invisible to Brahma and his assembly)
  • (verse)
  • (they are impressed)

Evaṃ vutte, ahaṃ, bhikkhave, bakaṃ brahmānaṃ etadavocaṃ:	So I said to him:	于是我对他说：
‘handa carahi te brahme antaradhāyāmī’ti.	‘Well look now, Brahmā, I will vanish from you!’	“那么现在看，梵天，我将从你面前消失！”
‘Handa carahi me tvaṃ, mārisa, antaradhāyassu sace visahasī’ti.	‘All right, then, good sir, vanish from me—if you can.’	“好的，那么，善人，从我面前消失吧——如果你能。”

+

§11.1 – (Buddha uses psychic power to speak while invisible to Brahma and his assembly)

• (verse)
• (they are impressed)

Atha kho ahaṃ, bhikkhave, tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsiṃ:	Then I used my psychic power to will that	然后我运用我的神通力，使
‘ettāvatā brahmā ca brahmaparisā ca brahmapārisajjā ca saddañca me sossanti, na ca maṃ dakkhantī’ti.	my voice would extend so that Brahmā, his assembly, and his retinue would hear me, but they would not see me.	我的声音能让梵天、他的会众和他的眷属听到，但他们却看不到我。
Antarahito imaṃ gāthaṃ abhāsiṃ:	And while invisible I recited this verse:	我在隐身时念诵了这偈：

‘Bhavevāhaṃ bhayaṃ disvā,	‘Seeing the danger in continued existence—	“了知存在之危险——
bhavañca vibhavesinaṃ;	that life in any existence will cease to be—	任何存在中的生命都将终止——
Bhavaṃ nābhivadiṃ kiñci,	I didn’t welcome any kind of existence,	我不欢迎任何形式的存在，
nandiñca na upādiyin’ti.	and didn’t grasp at relishing.’	也不执着于享受。”

Atha kho, bhikkhave, brahmā ca brahmaparisā ca brahmapārisajjā ca acchariyabbhutacittajātā ahesuṃ:	Then Brahmā, his assembly, and his retinue, their minds full of wonder and amazement, thought:	然后，梵天、他的会众和他的眷属，心中充满惊奇和赞叹，想道：
‘acchariyaṃ vata bho, abbhutaṃ vata bho.	‘It’s incredible, it’s amazing!	“真是不可思议，真是令人惊叹！
Samaṇassa gotamassa mahiddhikatā mahānubhāvatā, na ca vata no ito pubbe diṭṭho vā, suto vā, añño samaṇo vā brāhmaṇo vā evaṃ mahiddhiko evaṃ mahānubhāvo yathāyaṃ samaṇo gotamo sakyaputto sakyakulā pabbajito.	The ascetic Gotama has such psychic power and might! We’ve never before seen or heard of any other ascetic or brahmin with psychic power and might like the ascetic Gotama, who has gone forth from the Sakyan clan.	沙门乔达摩拥有如此神通和力量！我们从未见过或听说过任何其他沙门或婆罗门拥有像沙门乔达摩这样来自释迦族的神通和力量。
Bhavarāmāya vata, bho, pajāya bhavaratāya bhavasammuditāya samūlaṃ bhavaṃ udabbahī’ti.	Though people enjoy continued existence, loving it so much, he has extracted it down to its root.’	尽管人们享受着持续的存在，如此热爱它，但他却已将其连根拔除。”

Atha kho, bhikkhave, māro pāpimā aññataraṃ brahmapārisajjaṃ anvāvisitvā maṃ etadavoca:	Then Māra the Wicked took possession of a member of Brahmā’s retinue and said this to me:	然后，邪恶的魔罗附身于梵天眷属中的一位成员，对我说道：
‘sace kho tvaṃ, mārisa, evaṃ pajānāsi, sace tvaṃ evaṃ anubuddho, mā sāvake upanesi, mā pabbajite;	‘If such is your understanding, good sir, do not present it to your disciples or those gone forth!	“如果你的理解是这样，善人，就不要将其呈现给你的弟子或出家者！
mā sāvakānaṃ dhammaṃ desesi, mā pabbajitānaṃ;	Do not teach this Dhamma to your disciples or those gone forth!	不要将此佛法教导给你的弟子或出家者！
mā sāvakesu gedhimakāsi, mā pabbajitesu.	Do not wish this for your disciples or those gone forth!	不要将此希望给予你的弟子或出家者！
Ahesuṃ kho, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṃ arahanto sammāsambuddhā paṭijānamānā.	There have been ascetics and brahmins before you, monk, who claimed to be perfected ones, fully awakened Buddhas.	比丘，在你之前，曾有沙门和婆罗门自称是圆满者、完全觉悟的佛陀。
Te sāvake upanesuṃ pabbajite, sāvakānaṃ dhammaṃ desesuṃ pabbajitānaṃ, sāvakesu gedhimakaṃsu pabbajitesu, te sāvake upanetvā pabbajite, sāvakānaṃ dhammaṃ desetvā pabbajitānaṃ, sāvakesu gedhitacittā pabbajitesu,	They presented, taught, and wished this for their disciples and those gone forth.	他们将此呈现、教导并希望给予他们的弟子和出家者。
kāyassa bhedā pāṇupacchedā hīne kāye patiṭṭhitā.	When their bodies broke up and their breath was cut off they were reborn in a lower realm.	当他们的身体坏散，呼吸停止时，他们投生到较低的境界。
Ahesuṃ ye pana, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṃ arahanto sammāsambuddhā paṭijānamānā.	But there have also been other ascetics and brahmins before you, monk, who claimed to be perfected ones, fully awakened Buddhas.	但比丘，在你之前，也有其他沙门和婆罗门自称是圆满者、完全觉悟的佛陀。
Te na sāvake upanesuṃ na pabbajite, na sāvakānaṃ dhammaṃ desesuṃ na pabbajitānaṃ, na sāvakesu gedhimakaṃsu na pabbajitesu, te na sāvake upanetvā na pabbajite, na sāvakānaṃ dhammaṃ desetvā na pabbajitānaṃ, na sāvakesu gedhitacittā na pabbajitesu,	They did not present, teach, or wish this for their disciples and those gone forth.	他们没有将此呈现、教导或希望给予他们的弟子和出家者。
kāyassa bhedā pāṇupacchedā paṇīte kāye patiṭṭhitā.	When their bodies broke up and their breath was cut off they were reborn in a higher realm.	当他们的身体坏散，呼吸停止时，他们投生到较高的境界。
Taṃ tāhaṃ, bhikkhu, evaṃ vadāmi—	So, monk, I tell you this:	所以，比丘，我告诉你：
iṅgha tvaṃ, mārisa, appossukko diṭṭhadhammasukhavihāramanuyutto viharassu, anakkhātaṃ kusalañhi, mārisa, mā paraṃ ovadāhī’ti.	please, good sir, remain passive, dwelling in pleasureful meditation in the present life, for this is better left unsaid. Good sir, do not instruct others.’	请，善人，保持被动，在今生安住于快乐的禅修中，因为这些最好不要说。善人，不要教导他人。”

Evaṃ vutte, ahaṃ, bhikkhave, māraṃ pāpimantaṃ etadavocaṃ:	When he had spoken, I said to Māra:	他讲完后，我对比迦说道：
‘jānāmi kho tāhaṃ, pāpima, mā tvaṃ maññittho:	‘I know you, Wicked One. Do not think:	“我知道你，恶魔。不要以为：
“na maṃ jānātī”ti.	“He doesn’t know me.”	‘他不知道我。’
Māro tvamasi, pāpima.	You are Māra the Wicked.	你是邪恶的魔罗。
Na maṃ tvaṃ, pāpima, hitānukampī evaṃ vadesi;	You don’t speak to me like this out of compassion,	你这样对我说话不是出于慈悲，
ahitānukampī maṃ tvaṃ, pāpima, evaṃ vadesi.	but with no compassion.	而是没有慈悲。
Tuyhañhi, pāpima, evaṃ hoti:	For you think:	因为你认为：
“yesaṃ samaṇo gotamo dhammaṃ desessati, te me visayaṃ upātivattissantī”ti.	“Those who the ascetic Gotama teaches will go beyond my reach.”	‘那些被沙门乔达摩教导的人将超越我的掌控。’
Asammāsambuddhāva pana te, pāpima, samānā sammāsambuddhāmhāti paṭijāniṃsu.	Those who formerly claimed to be fully awakened Buddhas were not in fact fully awakened Buddhas.	那些以前自称完全觉悟的佛陀，事实上并非完全觉悟的佛陀。
Ahaṃ kho pana, pāpima, sammāsambuddhova samāno sammāsambuddhomhīti paṭijānāmi.	But I am.	但我就是。
Desentopi hi, pāpima, tathāgato sāvakānaṃ dhammaṃ tādisova adesentopi hi, pāpima, tathāgato sāvakānaṃ dhammaṃ tādisova.	The Realized One remains as such whether or not he teaches disciples.	无论如来是否教导弟子，他都保持如是。
Upanentopi hi, pāpima, tathāgato sāvake tādisova, anupanentopi hi, pāpima, tathāgato sāvake tādisova.	The Realized One remains as such whether or not he presents the teaching to disciples.	无论如来是否向弟子呈现教法，他都保持如是。
Taṃ kissa hetu?	Why is that?	为什么会这样？
Tathāgatassa, pāpima, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā—	Because the Realized One has given up the defilements—corruptions that lead to future lives and are hurtful, resulting in suffering and future rebirth, old age, and death.	因为如来已经舍弃了烦恼——那些导致未来生命、有害、导致痛苦和未来生、老、死的染污。
te pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.	He has cut them off at the root, made them like a palm stump, obliterated them so they are unable to arise in the future.	他已将其连根拔除，使其如同棕榈树桩，彻底清除，使其未来无法生起。
Seyyathāpi, pāpima, tālo matthakacchinno abhabbo puna virūḷhiyā;	Just as a palm tree with its crown cut off is incapable of further growth,	就像一棵被砍去树冠的棕榈树无法再继续生长一样，
evameva kho, pāpima, tathāgatassa ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā—	the Realized One has given up the defilements—corruptions that lead to future lives and are hurtful, resulting in suffering and future rebirth, old age, and death.	如来已经舍弃了烦恼——那些导致未来生命、有害、导致痛苦和未来生、老、死的染污。
te pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā’ti.	He has cut them off at the root, made them like a palm stump, obliterated them so they are unable to arise in the future.’”	他已将其连根拔除，使其如同棕榈树桩，彻底清除，使其未来无法生起。”

Iti hidaṃ mārassa ca anālapanatāya brahmuno ca abhinimantanatāya, tasmā imassa veyyākaraṇassa brahmanimantanikantveva adhivacanan”ti.

And so, because of the silencing of Māra, and because of the invitation of Brahmā, the name of this discussion is “On the Invitation of Brahmā”.

因此，由于魔罗的噤声和梵天的邀请，这次讨论的名称是“梵天劝请经”。

+

MN 50 Māra-tajjanīya: Rebuke of Māra

+ all- all

• 50.1 - (moggallāna noticed māra had entered his belly)
• 50.2 - (moggallāna tells māra in previous life he was māra who harrassed previous Buddha Kausandha)
• 50.3 - (Venerable Sañjīva, while in cessation, was burned alive but impervious to fire)
• 50.4 - (Māra Dūsī (Moggallāna) possesses minds of brahmins to criticize monks)
• 50.5 - (Māra Dūsī then tries to flatter monks)
• +50.6 - (Māra Dūsī instantly reborn in hell after drawing blood on chief disciple)
  • (verse)

	(derived from B. Sujato 2018/12)	（摘自B. Sujato 2018/12）
Evaṃ me sutaṃ—​	So I have heard.	如是我闻。
ekaṃ samayaṃ āyasmā mahāmoggallāno bhaggesu viharati susumāragire bhesakaḷāvane migadāye.	At one time Venerable Mahāmoggallāna was staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.	一时，尊者大目犍连住在婆伽国鳄鱼山，在贝萨卡拉木鹿园。

Tena kho pana samayena āyasmā mahāmoggallāno abbhokāse caṅkamati.	At that time Moggallāna was walking meditation in the open air.	那时，目犍连在户外经行。
Tena kho pana samayena māro pāpimā āyasmato mahāmoggallānassa kucchigato hoti koṭṭhamanupaviṭṭho.	Now at that time Māra the Wicked had got inside Moggallāna’s belly.	那时，邪恶的魔罗进入了目犍连的腹部。
Atha kho āyasmato mahāmoggallānassa etadahosi:	Moggallāna thought:	目犍连心想：
“kiṃ nu kho me kucchi garugaro viya?	“Why now is my belly so very heavy,	“为什么我的肚子现在这么重，
Māsācitaṃ maññe”ti.	like I’ve just eaten a load of beans?”	就像刚吃了一堆豆子一样？”
Atha kho āyasmā mahāmoggallāno caṅkamā orohitvā vihāraṃ pavisitvā paññatte āsane nisīdi.	Then he stepped down from the walking path, entered his dwelling, sat down on the seat spread out,	然后他从经行道上下来，进入自己的住处，坐在铺好的座位上，
Nisajja kho āyasmā mahāmoggallāno paccattaṃ yoniso manasākāsi.	and investigated inside himself.	在自己内心观察。

Addasā kho āyasmā mahāmoggallāno māraṃ pāpimantaṃ kucchigataṃ koṭṭhamanupaviṭṭhaṃ.	He saw that Māra the Wicked had got inside his belly.	他看见邪恶的魔罗进入了他的腹部。
Disvāna māraṃ pāpimantaṃ etadavoca:	So he said to Māra:	于是他对魔罗说：
“nikkhama, pāpima;	“Come out, Wicked One,	“出来吧，恶魔，
nikkhama, pāpima.	come out!	出来吧！
Mā tathāgataṃ vihesesi, mā tathāgatasāvakaṃ.	Do not harass the Realized One or his disciple.	不要骚扰如来或他的弟子。
Mā te ahosi dīgharattaṃ ahitāya dukkhāyā”ti.	Don’t create lasting harm and suffering for yourself!”	不要给自己制造持久的伤害和痛苦！”

Atha kho mārassa pāpimato etadahosi:	Then Māra thought:	然后魔罗心想：
“ajānameva kho maṃ ayaṃ samaṇo apassaṃ evamāha:	“This ascetic doesn’t really know me or see me when he tells me to come out.	“这个沙门让我出来，他并不真正认识我或看见我。
‘nikkhama, pāpima;
nikkhama, pāpima.
Mā tathāgataṃ vihesesi, mā tathāgatasāvakaṃ.
Mā te ahosi dīgharattaṃ ahitāya dukkhāyā’ti.
Yopissa so satthā sopi maṃ neva khippaṃ jāneyya, kuto pana maṃ ayaṃ sāvako jānissatī”ti?	Not even the Teacher could recognize me so quickly, so how could a disciple?”	连导师都无法这么快认出我，一个弟子怎么能呢？”

Atha kho āyasmā mahāmoggallāno māraṃ pāpimantaṃ etadavoca:	Then Moggallāna said to Māra:	于是目犍连对魔罗说：
“evampi kho tāhaṃ, pāpima, jānāmi, mā tvaṃ maññittho:	“I know you even when you’re like this, Wicked One. Do not think:	“即使你这样，恶魔，我也知道你。不要以为：
‘na maṃ jānātī’ti.	‘He doesn’t know me.’	‘他不知道我。’
Māro tvamasi, pāpima;	You are Māra the Wicked.	你是邪恶的魔罗。
tuyhañhi, pāpima, evaṃ hoti:	And you think:	你以为：
‘ajānameva kho maṃ ayaṃ samaṇo apassaṃ evamāha—	‘This ascetic doesn’t really know me or see me when he tells me to come out.	‘这个沙门让我出来，他并不真正认识我或看见我。
nikkhama, pāpima;
nikkhama, pāpima.
Mā tathāgataṃ vihesesi, mā tathāgatasāvakaṃ.
Mā te ahosi dīgharattaṃ ahitāya dukkhāyāti.
Yopissa so satthā sopi maṃ neva khippaṃ jāneyya, kuto pana maṃ ayaṃ sāvako jānissatī’”ti?	Not even the Teacher could recognize me so quickly, so how could a disciple?’”	连导师都无法这么快认出我，一个弟子怎么能呢？’”

Atha kho mārassa pāpimato etadahosi:	Then Māra thought:	然后魔罗心想：
“jānameva kho maṃ ayaṃ samaṇo passaṃ evamāha:	“This ascetic really does know me and see me when he tells me to come out.”	“这个沙门真的认识我并看见我，他让我出来。”
‘nikkhama, pāpima;
nikkhama, pāpima.
Mā tathāgataṃ vihesesi, mā tathāgatasāvakaṃ.
Mā te ahosi dīgharattaṃ ahitāya dukkhāyā’”ti.
Atha kho māro pāpimā āyasmato mahāmoggallānassa mukhato uggantvā paccaggaḷe aṭṭhāsi.	Then Māra came up out of Moggallāna’s mouth and stood against the door bar.	然后魔罗从目犍连的嘴里出来，站在门闩旁。

Addasā kho āyasmā mahāmoggallāno māraṃ pāpimantaṃ paccaggaḷe ṭhitaṃ;	Moggallāna saw him there	目犍连在那里看见他
disvāna māraṃ pāpimantaṃ etadavoca:	and said:	便说：
“etthāpi kho tāhaṃ, pāpima, passāmi; mā tvaṃ maññittho	“I see you even there, Wicked One. Do not think:	“即使在那里，恶魔，我也看见你。不要以为：
‘na maṃ passatī’ti.	‘He doesn’t see me.’	‘他看不见我。’
Eso tvaṃ, pāpima, paccaggaḷe ṭhito.	That’s you, Wicked One, standing against the door bar.	那是你，恶魔，站在门闩旁。
Bhūtapubbāhaṃ, pāpima, dūsī nāma māro ahosiṃ, tassa me kāḷī nāma bhaginī.	Once upon a time, Wicked One, I was a Māra named Dūsī, and I had a sister named Kāḷī.	曾几何时，恶魔，我是一个名叫度思的魔罗，我有一个名叫迦利的妹妹。
Tassā tvaṃ putto.	You were her son,	你是她的儿子，
So me tvaṃ bhāgineyyo ahosi.	which made you my nephew.	这使你成为我的侄子。
Tena kho pana, pāpima, samayena kakusandho bhagavā arahaṃ sammāsambuddho loke uppanno hoti.	At that time Kakusandha, the Blessed One, the perfected one, the fully awakened Buddha arose in the world.	那时，世间出现了拘孙陀世尊，阿罗汉，正等正觉的佛陀。
Kakusandhassa kho pana, pāpima, bhagavato arahato sammāsambuddhassa vidhurasañjīvaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ.	Kakusandha had a fine pair of chief disciples named Vidhura and Sañjīva.	拘孙陀有两位优秀的首席弟子，名叫毘荼罗和善住。
Yāvatā kho pana, pāpima, kakusandhassa bhagavato arahato sammāsambuddhassa sāvakā.	Of all the disciples of the Buddha Kakusandha,	在拘孙陀佛的所有弟子中，
Tesu na ca koci āyasmatā vidhurena samasamo hoti yadidaṃ dhammadesanāya.	none were the equal of Venerable Vidhura in teaching Dhamma.	没有一个比尊者毘荼罗更善于说法。
Iminā kho evaṃ, pāpima, pariyāyena āyasmato vidhurassa vidhuroteva samaññā udapādi.	And that’s how he came to be known as Vidhura.	他因此被称为毘荼罗。

Āyasmā pana, pāpima, sañjīvo araññagatopi rukkhamūlagatopi suññāgāragatopi appakasireneva saññāvedayitanirodhaṃ samāpajjati.	But when Venerable Sañjīva had gone to a wilderness, or to the root of a tree, or to an empty hut, he easily attained the cessation of perception and feeling.	但当尊者善住去到荒野，或到树下，或到空屋时，他很容易就证得了想受灭定。
Bhūtapubbaṃ, pāpima, āyasmā sañjīvo aññatarasmiṃ rukkhamūle saññāvedayitanirodhaṃ samāpanno nisinno hoti.	Once upon a time, Sañjīva was sitting at the root of a certain tree having attained the cessation of perception and feeling.	曾几何时，善住坐在一棵树下，证得了想受灭定。
Addasaṃsu kho, pāpima, gopālakā pasupālakā kassakā pathāvino āyasmantaṃ sañjīvaṃ aññatarasmiṃ rukkhamūle saññāvedayitanirodhaṃ samāpannaṃ nisinnaṃ;	Some cowherds, shepherds, farmers, and passers-by saw him sitting there	一些牧牛人、牧羊人、农夫和路人看到他坐在那里
disvāna tesaṃ etadahosi:	and said:	便说：
‘acchariyaṃ vata bho, abbhutaṃ vata, bho.	‘It’s incredible, it’s amazing!	“真是不可思议，真是令人惊叹！
Ayaṃ samaṇo nisinnakova kālaṅkato.	This ascetic passed away while sitting.	这个沙门坐着时去世了。
Handa naṃ dahāmā’ti.	We should cremate him.’	我们应该火化他。”
Atha kho te, pāpima, gopālakā pasupālakā kassakā pathāvino tiṇañca kaṭṭhañca gomayañca saṅkaḍḍhitvā āyasmato sañjīvassa kāye upacinitvā aggiṃ datvā pakkamiṃsu.	They collected grass, wood, and cow-dung, heaped it all on Sañjīva’s body, set it on fire, and left.	他们收集了草、木柴和牛粪，全部堆在善住的身上，点燃后就离开了。
Atha kho, pāpima, āyasmā sañjīvo tassā rattiyā accayena tāya samāpattiyā vuṭṭhahitvā cīvarāni papphoṭetvā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ piṇḍāya pāvisi.	Then, when the night had passed, Sañjīva emerged from that attainment, shook out his robes, and, since it was morning, he robed up and entered the village for alms.	然后，夜过之后，善住从那个境界中出定，抖落袈裟，天亮时，他披上袈裟，进入村庄乞食。
Addasaṃsu kho te, pāpima, gopālakā pasupālakā kassakā pathāvino āyasmantaṃ sañjīvaṃ piṇḍāya carantaṃ;	Those cowherds, shepherds, farmers, and passers-by saw him wandering for alms	那些牧牛人、牧羊人、农夫和路人看到他乞食
disvāna nesaṃ etadahosi:	and said:	便说：
‘acchariyaṃ vata bho, abbhutaṃ vata, bho.	‘It’s incredible, it’s amazing!	“真是不可思议，真是令人惊叹！
Ayaṃ samaṇo nisinnakova kālaṅkato, svāyaṃ paṭisañjīvito’ti.	This ascetic passed away while sitting, and now he has come back to life!’	这个沙门坐着时去世了，现在他又活过来了！”
Iminā kho evaṃ, pāpima, pariyāyena āyasmato sañjīvassa sañjīvoteva samaññā udapādi.	And that’s how he came to be known as Sañjīva.	他因此被称为善住。

Atha kho, pāpima, dūsissa mārassa etadahosi:	Then it occurred to Māra Dūsī:	then it occurred to Māra Dūsī:
‘imesaṃ kho ahaṃ bhikkhūnaṃ sīlavantānaṃ kalyāṇadhammānaṃ neva jānāmi āgatiṃ vā gatiṃ vā.	‘I don’t know the course of rebirth of these ethical monks of good character.	“我不知道这些有道德、品行良好的比丘的轮回轨迹。
Yannūnāhaṃ brāhmaṇagahapatike anvāviseyyaṃ—	Why don’t I take possession of these brahmins and householders and say:	我为什么不附身于这些婆罗门和居士，然后说：
etha, tumhe bhikkhū sīlavante kalyāṇadhamme akkosatha paribhāsatha rosetha vihesetha.	“Come, all of you, abuse, attack, harass, and trouble the ethical monks of good character.	‘来吧，你们所有人，辱骂、攻击、骚扰、烦扰这些有道德、品行良好的比丘。
Appeva nāma tumhehi akkosiyamānānaṃ paribhāsiyamānānaṃ rosiyamānānaṃ vihesiyamānānaṃ siyā cittassa aññathattaṃ, yathā taṃ dūsī māro labhetha otāran’ti.	Hopefully by doing this we can upset their minds so that Māra Dūsī can find a vulnerability.”’	希望通过这样做，我们可以扰乱他们的心，以便魔罗度思可以找到一个可乘之机。’”
Atha kho te, pāpima, dūsī māro brāhmaṇagahapatike anvāvisi:	And that’s exactly what he did.	他确实这样做了。
‘etha, tumhe bhikkhū sīlavante kalyāṇadhamme akkosatha paribhāsatha rosetha vihesetha.
Appeva nāma tumhehi akkosiyamānānaṃ paribhāsiyamānānaṃ rosiyamānānaṃ vihesiyamānānaṃ siyā cittassa aññathattaṃ, yathā taṃ dūsī māro labhetha otāran’ti.

Atha kho te, pāpima, brāhmaṇagahapatikā anvāvisiṭṭhā dūsinā mārena bhikkhū sīlavante kalyāṇadhamme akkosanti paribhāsanti rosenti vihesenti:	Then those brahmins and householders abused, attacked, harassed, and troubled the ethical monks of good character:	然后那些婆罗门和居士辱骂、攻击、骚扰、烦扰那些有道德、品行良好的比丘：
‘ime pana muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā “jhāyinosmā jhāyinosmā”ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyanti.	‘These shavelings, fake ascetics, riffraff, black spawn from the feet of our Kinsman, say, “We practice jhāna! We practice jhāna!” And they meditate and concentrate and contemplate and ruminate.	“这些秃头，假沙门，乌合之众，我们亲属脚下的黑种，他们说：‘我们修禅！我们修禅！’他们禅定、专注、观想、沉思。
Seyyathāpi nāma ulūko rukkhasākhāyaṃ mūsikaṃ maggayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati;	They’re just like an owl on a branch, which meditates and concentrates and contemplates and ruminates as it hunts a mouse.	他们就像树枝上的猫头鹰，为了捕食老鼠而禅定、专注、观想、沉思。
evamevime muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā “jhāyinosmā jhāyinosmā”ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyanti.
Seyyathāpi nāma kotthu nadītīre macche maggayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati;	They’re just like a jackal on a river-bank, which meditates and concentrates and contemplates and ruminates as it hunts a fish.	他们就像河岸上的豺狼，为了捕食鱼而禅定、专注、观想、沉思。
evamevime muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā “jhāyinosmā jhāyinosmā”ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyanti.
Seyyathāpi nāma biḷāro sandhisamalasaṅkaṭīre mūsikaṃ maggayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati;	They’re just like a cat by an alley or a drain or a dustbin, which meditates and concentrates and contemplates and ruminates as it hunts a mouse.	他们就像巷道边、排水沟旁或垃圾桶旁的猫，为了捕食老鼠而禅定、专注、观想、沉思。
evamevime muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā “jhāyinosmā jhāyinosmā”ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyanti.
Seyyathāpi nāma gadrabho vahacchinno sandhisamalasaṅkaṭīre jhāyati pajjhāyati nijjhāyati apajjhāyati;	They’re just like an unladen donkey by an alley or a drain or a dustbin, which meditates and concentrates and contemplates and ruminates.	他们就像巷道边、排水沟旁或垃圾桶旁未装载的驴子，在那里禅定、专注、观想、沉思。
evamevime muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā “jhāyinosmā jhāyinosmā”ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyantī’ti.	In the same way, these shavelings, fake ascetics, riffraff, black spawn from the feet of our Kinsman, say, “We practice jhāna! We practice jhāna!” And they meditate and concentrate and contemplate and ruminate.’	同样地，这些秃头，假沙门，乌合之众，我们亲属脚下的黑种，他们说：‘我们修禅！我们修禅！’他们禅定、专注、观想、沉思。”

Ye kho pana, pāpima, tena samayena manussā kālaṃ karonti yebhuyyena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.

Most of the people who died at that time—when their body broke up, after death—were reborn in a place of loss, a bad place, the underworld, hell.

当时死亡的大多数人——当他们的身体坏散，死后——都投生到恶趣、恶处、地狱。

Atha kho, pāpima, kakusandho bhagavā arahaṃ sammāsambuddho bhikkhū āmantesi:	Then Kakusandha the Blessed One, the perfected one, the fully awakened Buddha, addressed the monks:	然后，拘孙陀世尊，阿罗汉，正等正觉的佛陀，对比丘们说：
‘anvāviṭṭhā kho, bhikkhave, brāhmaṇagahapatikā dūsinā mārena—	‘monks, the brahmins and householders have been possessed by Māra Dūsī.	“比丘们，婆罗门和居士们已被魔罗度思附身了。
etha, tumhe bhikkhū sīlavante kalyāṇadhamme akkosatha paribhāsatha rosetha vihesetha, appeva nāma tumhehi akkosiyamānānaṃ paribhāsiyamānānaṃ rosiyamānānaṃ vihesiyamānānaṃ siyā cittassa aññathattaṃ, yathā taṃ dūsī māro labhetha otāran’ti.	He told them to abuse you in the hope of upsetting your minds so that he can find a vulnerability.	他告诉他们侮辱你们，希望扰乱你们的心，以便他能找到一个可乘之机。
Etha, tumhe, bhikkhave, mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharatha.	Come, all of you monks, meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.	来吧，你们所有比丘，禅修时以充满慈爱的心遍满一个方向，然后是第二个，第三个，第四个。同样地，上方，下方，横向， সর্বত্র，四面八方，以充满慈爱的心遍满整个世界——广阔，广大，无量，没有敌意和恶意。
Karuṇāsahagatena cetasā … pe …	Meditate spreading a heart full of compassion …	禅修时以充满悲悯的心……
muditāsahagatena cetasā … pe …	Meditate spreading a heart full of rejoicing …	禅修时以充满随喜的心……
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharathā’ti.	Meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.’	禅修时以充满舍弃的心遍满一个方向，然后是第二个，第三个，第四个。同样地，上方，下方，横向， everywhere，四面八方，以充满舍弃的心遍满整个世界——广阔，广大，无量，没有敌意和恶意。”

Atha kho te, pāpima, bhikkhū kakusandhena bhagavatā arahatā sammāsambuddhena evaṃ ovadiyamānā evaṃ anusāsiyamānā araññagatāpi rukkhamūlagatāpi suññāgāragatāpi mettāsahagatena cetasā ekaṃ disaṃ pharitvā vihariṃsu, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihariṃsu.	When those monks were instructed and advised by the Buddha Kakusandha in this way, they went to a wilderness, or to the root of a tree, or to an empty hut, where they meditated spreading a heart full of love …	当那些比丘被拘孙陀佛这样教导和劝告后，他们去到荒野，或到树下，或到空屋，在那里禅修时以充满慈爱的心……
Karuṇāsahagatena cetasā … pe …	compassion …	悲悯心……
muditāsahagatena cetasā … pe …	rejoicing …	随喜心……
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā vihariṃsu, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihariṃsu.	equanimity.	舍弃心。

Atha kho, pāpima, dūsissa mārassa etadahosi:	Then it occurred to Māra Dūsī:	then it occurred to Māra Dūsī:
‘evampi kho ahaṃ karonto imesaṃ bhikkhūnaṃ sīlavantānaṃ kalyāṇadhammānaṃ neva jānāmi āgatiṃ vā gatiṃ vā, yannūnāhaṃ brāhmaṇagahapatike anvāviseyyaṃ:	‘Even when I do this I don’t know the course of rebirth of these ethical monks of good character. Why don’t I take possession of these brahmins and householders and say:	“即使我这样做，我也不知道这些有道德、品行良好的比丘的轮回轨迹。我为什么不附身于这些婆罗门和居士，然后说：
“etha, tumhe bhikkhū sīlavante kalyāṇadhamme sakkarotha garuṃ karotha mānetha pūjetha,	“Come, all of you, honor, respect, esteem, and venerate the ethical monks of good character.	‘来吧，你们所有人，尊敬、敬重、推崇、崇拜这些有道德、品行良好的比丘。
appeva nāma tumhehi sakkariyamānānaṃ garukariyamānānaṃ māniyamānānaṃ pūjiyamānānaṃ siyā cittassa aññathattaṃ, yathā taṃ dūsī māro labhetha otāran”’ti.	Hopefully by doing this we can upset their minds so that Māra Dūsī can find a vulnerability.”’	希望通过这样做，我们可以扰乱他们的心，以便魔罗度思可以找到一个可乘之机。’”

Atha kho te, pāpima, dūsī māro brāhmaṇagahapatike anvāvisi:	And that’s exactly what he did.	他确实这样做了。
‘etha, tumhe bhikkhū sīlavante kalyāṇadhamme sakkarotha garuṃ karotha mānetha pūjetha,
appeva nāma tumhehi sakkariyamānānaṃ garukariyamānānaṃ māniyamānānaṃ pūjiyamānānaṃ siyā cittassa aññathattaṃ, yathā taṃ dūsī māro labhetha otāran’ti.
Atha kho te, pāpima, brāhmaṇagahapatikā anvāviṭṭhā dūsinā mārena bhikkhū sīlavante kalyāṇadhamme sakkaronti garuṃ karonti mānenti pūjenti.	Then those brahmins and householders honored, respected, esteemed, and venerated the ethical monks of good character.	然后那些婆罗门和居士尊敬、敬重、推崇、崇拜那些有道德、品行良好的比丘。

Ye kho pana, pāpima, tena samayena manussā kālaṃ karonti yebhuyyena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.

Most of the people who died at that time—when their body broke up, after death—were reborn in a good place, a heavenly realm.

当时死亡的大多数人——当他们的身体坏散，死后——都投生到善趣、天界。

Atha kho, pāpima, kakusandho bhagavā arahaṃ sammāsambuddho bhikkhū āmantesi:	Then Kakusandha the Blessed One, the perfected one, the fully awakened Buddha, addressed the monks:	然后，拘孙陀世尊，阿罗汉，正等正觉的佛陀，对比丘们说：
‘anvāviṭṭhā kho, bhikkhave, brāhmaṇagahapatikā dūsinā mārena:	‘monks, the brahmins and householders have been possessed by Māra Dūsī.	“比丘们，婆罗门和居士们已被魔罗度思附身了。
“etha, tumhe bhikkhū sīlavante kalyāṇadhamme sakkarotha garuṃ karotha mānetha pūjetha,	He told them to venerate you	他告诉他们尊敬你们
appeva nāma tumhehi sakkariyamānānaṃ garukariyamānānaṃ māniyamānānaṃ pūjiyamānānaṃ siyā cittassa aññathattaṃ, yathā taṃ dūsī māro labhetha otāran”ti.	in the hope of upsetting your minds so that he can find a vulnerability.	希望扰乱你们的心，以便他能找到一个可乘之机。
Etha, tumhe, bhikkhave, asubhānupassino kāye viharatha, āhāre paṭikūlasaññino, sabbaloke anabhiratisaññino, sabbasaṅkhāresu aniccānupassino’ti.	Come, all you monks, meditate observing the ugliness of the body, perceiving the repulsiveness of food, perceiving dissatisfaction with the whole world, and observing the impermanence of all conditions.’	来吧，你们所有比丘，禅修时观察身体的丑陋，感受食物的厌恶，感受对整个世界的不满，并观察所有状况的无常。”

Atha kho te, pāpima, bhikkhū kakusandhena bhagavatā arahatā sammāsambuddhena evaṃ ovadiyamānā evaṃ anusāsiyamānā araññagatāpi rukkhamūlagatāpi suññāgāragatāpi asubhānupassino kāye vihariṃsu, āhāre paṭikūlasaññino, sabbaloke anabhiratisaññino, sabbasaṅkhāresu aniccānupassino.

When those monks were instructed and advised by the Buddha Kakusandha in this way, they went to a wilderness, or to the root of a tree, or to an empty hut, where they meditated observing the ugliness of the body, perceiving the repulsiveness of food, perceiving dissatisfaction with the whole world, and observing the impermanence of all conditions.

当那些比丘被拘孙陀佛这样教导和劝告后，他们去到荒野，或到树下，或到空屋，在那里禅修时观察身体的丑陋，感受食物的厌恶，感受对整个世界的不满，并观察所有状况的无常。

+

50.6 – (Māra Dūsī instantly reborn in hell after drawing blood on chief disciple)

• (verse)

Atha kho, pāpima, kakusandho bhagavā arahaṃ sammāsambuddho pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āyasmatā vidhurena pacchāsamaṇena gāmaṃ piṇḍāya pāvisi.	Then the Buddha Kakusandha robed up in the morning and, taking this bowl and robe, entered the village for alms with Venerable Vidhura as his second monk.	然后，拘孙陀佛早上披上袈裟，带着钵和袈裟，与尊者毘荼罗作为他的第二位比丘，进入村庄乞食。
Atha kho, pāpima, dūsī māro aññataraṃ kumārakaṃ anvāvisitvā sakkharaṃ gahetvā āyasmato vidhurassa sīse pahāramadāsi; sīsaṃ vobhindi.	Then Māra Dūsī took possession of a certain boy, picked up a rock, and hit Vidhura on the head, cracking it open.	然后魔罗度思附身于一个男孩，捡起一块石头，击中毘荼罗的头部，使其破裂。
Atha kho, pāpima, āyasmā vidhuro bhinnena sīsena lohitena gaḷantena kakusandhaṃyeva bhagavantaṃ arahantaṃ sammāsambuddhaṃ piṭṭhito piṭṭhito anubandhi.	Then Vidhura, with blood pouring from his cracked skull, still followed behind the Buddha Kakusandha.	然后毘荼罗，头上流着血，仍然跟在拘孙陀佛后面。
Atha kho, pāpima, kakusandho bhagavā arahaṃ sammāsambuddho nāgāpalokitaṃ apalokesi:	Then the Buddha Kakusandha turned his whole body, the way that elephants do, to look back, saying:	然后，拘孙陀佛全身转过来，像大象一样回头，说道：
‘na vāyaṃ dūsī māro mattamaññāsī’ti.	‘This Māra Dūsī knows no bounds.’	“这个魔罗度思不知分寸。”
Sahāpalokanāya ca pana, pāpima, dūsī māro tamhā ca ṭhānā cavi mahānirayañca upapajji.	And with that look Māra Dūsī fell from that place and was reborn in the Great Hell.	就那一眼，魔罗度思从那个地方坠落，投生到大地狱。

Tassa kho pana, pāpima, mahānirayassa tayo nāmadheyyā honti—	Now that Great Hell is known by three names:	那个大地狱有三个名字：
chaphassāyataniko itipi, saṅkusamāhato itipi, paccattavedaniyo itipi.	‘The Six Fields of Contact’ and also ‘The Impaling With Spikes’ and also ‘Individually Painful’.	“六触处”，又名“钉刺”，又名“个体痛苦”。
Atha kho maṃ, pāpima, nirayapālā upasaṅkamitvā etadavocuṃ:	Then the wardens of hell came to me and said:	然后地狱狱卒来对我说：
‘yadā kho te, mārisa, saṅkunā saṅku hadaye samāgaccheyya.	‘When stake meets stake in your heart,	“当桩与桩刺入你心时，
Atha naṃ tvaṃ jāneyyāsi:	you will know that	你将知道
“vassasahassaṃ me niraye paccamānassā”’ti.	you’ve been roasting in hell for a thousand years.’	你已在地狱中受苦千年。”

So kho ahaṃ, pāpima, bahūni vassāni bahūni vassasatāni bahūni vassasahassāni tasmiṃ mahāniraye apacciṃ.	I roasted for many years, many centuries, many millennia in that Great Hell.	我那个大地狱中受苦了许多年、许多世纪、许多千年。
Dasavassasahassāni tasseva mahānirayassa ussade apacciṃ vuṭṭhānimaṃ nāma vedanaṃ vediyamāno.	For ten thousand years I roasted in the annex of that Great Hell, experiencing the pain called ‘coming out’.	在一万年里，我那个大地狱的附地狱中受苦，经历着名为“出离”的痛苦。
Tassa mayhaṃ, pāpima, evarūpo kāyo hoti, seyyathāpi manussassa.	My body was in human form,	我的身体是人的形状，
Evarūpaṃ sīsaṃ hoti, seyyathāpi macchassa.	but I had the head of a fish.	但我有一个鱼头。

Kīdiso nirayo āsi,	What kind of hell was that,	那是什么样的地狱，
yattha dūsī apaccatha;	where Dūsī was roasted	度思在那里受苦，
Vidhuraṃ sāvakamāsajja,	after attacking the disciple Vidhura	在攻击了弟子毘荼罗
kakusandhañca brāhmaṇaṃ.	along with the brahmin Kakusandha?	和婆罗门拘孙陀之后？

Sataṃ āsi ayosaṅkū,	There were 100 iron spikes,	那里有100根铁刺，
sabbe paccattavedanā;	each one individually painful.	每一根都单独带来痛苦。
Īdiso nirayo āsi,	That’s the kind of hell	那就是那样的地狱，
yattha dūsī apaccatha;	where Dūsī was roasted	度思在那里受苦，
Vidhuraṃ sāvakamāsajja,	after attacking the disciple Vidhura	在攻击了弟子毘荼罗
kakusandhañca brāhmaṇaṃ.	along with the brahmin Kakusandha.	和婆罗门拘孙陀之后。

Yo etamabhijānāti,	Dark One, if you attack	黑暗者，如果你攻击
bhikkhu buddhassa sāvako;	a monk who directly knows this,	一个直接了知此法、
Tādisaṃ bhikkhumāsajja,	a disciple of the Buddha,	佛陀的弟子，
kaṇha dukkhaṃ nigacchasi.	you’ll fall into suffering.	你将堕入痛苦。

Majjhe sarassa tiṭṭhanti,	There are mansions that last for an aeon	有能持续一劫的宫殿，
vimānā kappaṭṭhāyino;	standing in the middle of a lake.	矗立在湖中央。
Veḷuriyavaṇṇā rucirā,	Sapphire-colored, brilliant,	蓝宝石色，璀璨夺目，
accimanto pabhassarā;	they sparkle and shine.	它们闪烁发光。
Accharā tattha naccanti,	Dancing there are nymphs	仙女们在那里跳舞，
puthu nānattavaṇṇiyo.	shining in all different colors.	以各种不同的颜色闪耀。

Yo etamabhijānāti,	Dark One, if you attack	黑暗者，如果你攻击
bhikkhu buddhassa sāvako;	a monk who directly knows this,	一个直接了知此法、
Tādisaṃ bhikkhumāsajja,	a disciple of the Buddha,	佛陀的弟子，
kaṇha dukkhaṃ nigacchasi.	you’ll fall into suffering.	你将堕入痛苦。

Yo ve buddhena codito,	I’m the one who, encouraged by the Buddha,	我就是那个，受佛陀鼓励，
bhikkhu saṅghassa pekkhato;	shook the stilt longhouse of Migāra’s mother	用我的大脚趾
Migāramātupāsādaṃ,	with his big toe	震撼了弥迦罗母亲的干栏式长屋，
pādaṅguṭṭhena kampayi.	as the Saṅgha of monks watched.	僧伽的比丘们都看着。

Yo etamabhijānāti,	Dark One, if you attack	黑暗者，如果你攻击
bhikkhu buddhassa sāvako;	a monk who directly knows this,	一个直接了知此法、
Tādisaṃ bhikkhumāsajja,	a disciple of the Buddha,	佛陀的弟子，
kaṇha dukkhaṃ nigacchasi.	you’ll fall into suffering.	你将堕入痛苦。

Yo vejayantaṃ pāsādaṃ,	I’m the one who shook the Palace of Victory	我就是那个，用我的大脚趾
pādaṅguṭṭhena kampayi;	with his big toe	震撼了胜利宫，
Iddhibalenupatthaddho,	relying on psychic power,	依靠神通力，
saṃvejesi ca devatā.	inspiring deities to awe.	令天神感到敬畏。

Yo etamabhijānāti,	Dark One, if you attack	黑暗者，如果你攻击
bhikkhu buddhassa sāvako;	a monk who directly knows this,	一个直接了知此法、
Tādisaṃ bhikkhumāsajja,	a disciple of the Buddha,	佛陀的弟子，
kaṇha dukkhaṃ nigacchasi.	you’ll fall into suffering.	你将堕入痛苦。

Yo vejayantapāsāde,	I’m the one who asked Sakka	我就是那个在胜利宫问帝释天的人：
sakkaṃ so paripucchati;	in the Palace of Victory:	“婆薮，你知道随着渴爱的止息而来的解脱吗？”
Api vāsava jānāsi,	‘Vāsava, do you know the freedom	我就是那个帝释天被问及后承认了真相的人。
taṇhākkhayavimuttiyo;	that comes with the ending of craving?’
Tassa sakko viyākāsi,	And I’m the one to whom Sakka
pañhaṃ puṭṭho yathātathaṃ.	admitted the truth when asked.

Yo etamabhijānāti,	Dark One, if you attack	黑暗者，如果你攻击
bhikkhu buddhassa sāvako;	a monk who directly knows this,	一个直接了知此法、
Tādisaṃ bhikkhumāsajja,	a disciple of the Buddha,	佛陀的弟子，
kaṇha dukkhaṃ nigacchasi.	you’ll fall into suffering.	你将堕入痛苦。

Yo brahmaṃ paripucchati,	I’m the one who asked Brahmā	我就是那个在审判殿上，在大众面前问梵天的人：
sudhammāyābhito sabhaṃ;	in the Hall of Justice before the assembly:	“朋友，你还持有你过去那样的见解吗？
Ajjāpi tyāvuso diṭṭhi,	‘Friend, do you still have the same view	或者你看到了超越梵天界的光芒吗？”
yā te diṭṭhi pure ahu;	that you had in the past?
Passasi vītivattantaṃ,	Or do you see the radiance
brahmaloke pabhassaraṃ.	transcending the Brahmā realm?’

Tassa brahmā viyākāsi,	And I’m the one to whom Brahmā	我就是那个梵天
anupubbaṃ yathātathaṃ;	truthfully admitted his progress:	如实承认其进步的人：
Na me mārisa sā diṭṭhi,	‘Friend, I don’t have that view	“朋友，我没有那种
yā me diṭṭhi pure ahu.	that I had in the past.	我过去那样的见解。

Passāmi vītivattantaṃ,	I see the radiance	我看到了超越梵天界的光芒。
brahmaloke pabhassaraṃ;	transcending the Brahmā realm.	那么我今天怎么能说
Sohaṃ ajja kathaṃ vajjaṃ,	So how could I say today	我是常恒和永恒的呢？”
ahaṃ niccomhi sassato.	that I am permanent and eternal?’

Yo etamabhijānāti,	Dark One, if you attack	黑暗者，如果你攻击
bhikkhu buddhassa sāvako;	a monk who directly knows this,	一个直接了知此法、
Tādisaṃ bhikkhumāsajja,	a disciple of the Buddha,	佛陀的弟子，
kaṇha dukkhaṃ nigacchasi.	you’ll fall into suffering.	你将堕入痛苦。

Yo mahāmeruno kūṭaṃ,	I’m the one who has touched the peak of Mount Meru	我就是那个以禅定解脱的力量
vimokkhena aphassayi;	using the power of meditative liberation.	触摸过须弥山顶的人。
Vanaṃ pubbavidehānaṃ,	I’ve visited the forests of the people	我曾造访东大陆居民的森林。
ye ca bhūmisayā narā.	who dwell in the Eastern Continent.

Yo etamabhijānāti,	Dark One, if you attack	黑暗者，如果你攻击
bhikkhu buddhassa sāvako;	a monk who directly knows this,	一个直接了知此法、
Tādisaṃ bhikkhumāsajja,	a disciple of the Buddha,	佛陀的弟子，
kaṇha dukkhaṃ nigacchasi.	you’ll fall into suffering.	你将堕入痛苦。

Na ve aggi cetayati,	Though a fire doesn’t think:	虽然火不认为：
‘ahaṃ bālaṃ ḍahāmī’ti;	‘I’ll burn the fool!’	“我将烧伤愚者！”
Bālo ca jalitaṃ aggiṃ,	Still the fool who attacks	然而攻击火的愚者
āsajja naṃ sa ḍayhati.	the fire gets burnt.	仍然会被烧伤。

Evameva tuvaṃ māra,	In the same way Māra,	同样地，魔罗，
āsajja naṃ tathāgataṃ;	in attacking the Realized One,	在攻击如来时，
Sayaṃ ḍahissasi attānaṃ,	you’ll only burn yourself,	你只会烧伤你自己，
bālo aggiṃva samphusaṃ.	like a fool touching the flames.	就像愚者触碰火焰一样。

Apuññaṃ pasavī māro,	Māra’s made bad karma	魔罗在攻击如来时造下了恶业。
āsajja naṃ tathāgataṃ;	in attacking the Realized One.	恶魔，你以为
Kiṃ nu maññasi pāpima,	Wicked One, do you imagine that	你的邪恶不会结果吗？
na me pāpaṃ vipaccati.	your wickedness won’t bear fruit?

Karoto cīyati pāpaṃ,	Your deeds heap up wickedness	你的行为堆积着邪恶，
cirarattāya antaka;	that will last a long time, Terminator!	那将持续很久，终结者！
Māra nibbinda buddhamhā,	Forget about the Buddha, Māra!	忘记佛陀吧，魔罗！
āsaṃ mākāsi bhikkhusu.	And give up your hopes for the monks!”	放弃你对比丘们的希望！”

Iti māraṃ atajjesi,	That is how, in the Bhesekaḷā grove	就这样，在贝塞卡拉林中，
bhikkhu bhesakaḷāvane;	the monk rebuked Māra.	比丘斥责了魔罗。
Tato so dummano yakkho,	That spirit, downcast,	那个沮丧的精灵，
tatthevantaradhāyathā”ti.	disappeared right there!	当场消失了！

MN‍-q ⁵¹ – MN 51 Kandaraka: With Kandaraka
MN‍-q ⁵² – MN 52 Aṭṭhakan-āgara: Man From the City of Aṭṭhaka
MN‍-q ⁵³ – MN 53 Sekha: A trainee
MN‍-q ⁵⁴ – MN 54 Potaliya: With Potaliya the Wanderer
MN‍-q ⁵⁵ – MN 55 Jīvaka: With Jīvaka
MN‍-q ⁵⁶ – MN 56 Upāli: (name of layperson)
MN‍-q ⁵⁷ – MN 57 Kukkuravatika: The Ascetic Who Behaved Like a Dog
MN‍-q ⁵⁸ – MN 58 Abhaya-rāja-kumāra: With Prince Abhaya
MN‍-q ⁵⁹ – MN 59 Bahu-vedanīya: Many [kinds of] sensations
MN‍-q ⁶⁰ – MN 60 Apaṇṇaka: Guaranteed

+

MN 51 Kandaraka: With Kandaraka

+ all- all

• 51.1 - (all Buddhas’ sangha at best equals Gotama)
• 51.2 - (monastics and lay people do 4sp🐘 )
• 51.3 - (humans are shady, animals more transparent)
• 51.4 - (four types of people, only arahants harm neither self or others)
• 51.5 - (first type: mortify themselves)
• 51.6 - (second type: mortifies others, butchers)
• 51.7 - (third type: mortifies self and others: kings)
• +51.8 - (fourth type: doesn’t mortify self or others)
  • 51.8.1 - (layperson ordains)
  • 51.8.2 - (removing wrong actions, wrong livelihood)
  • 51.8.3 - (noble ethics)
  • 51.8.4 - (guarding sense doors)
  • 51.8.5 - (lucid-discerning)
  • 51.8.6 - (abandon 5niv⛅ hindrances)
  • 51.8.7 - (four jhānas)
  • 51.8.8 - (three higher knowledges)

	(derived from B. Sujato 2018/12)	（摘自B. Sujato 2018/12）
Evaṃ me sutaṃ—​	So I have heard.	如是我闻。
ekaṃ samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṃghena saddhiṃ.	At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond together with a large Saṅgha of monks.	一时，佛陀与大比丘僧团一同住在瞻波城，伽伽拉莲池岸边。
Atha kho pesso ca hatthārohaputto kandarako ca paribbājako yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā pesso hatthārohaputto bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	Then Pessa the elephant driver’s son and Kandaraka the wanderer went to see the Buddha. When they had approached, Pessa bowed and sat down to one side.	那时，象夫之子佩萨和游方者坎达拉卡去见佛陀。他们走近后，佩萨顶礼，坐到一旁。
Kandarako pana paribbājako bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi.	But the wanderer Kandaraka exchanged greetings with the Buddha and stood to one side.	但游方者坎达拉卡与佛陀寒暄后，站到一旁。
Ekamantaṃ ṭhito kho kandarako paribbājako tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṃghaṃ anuviloketvā bhagavantaṃ etadavoca:	He looked around the monk Saṅgha, who were so very silent, and said to the Buddha:	他环顾四周，看到比丘僧团非常寂静，便对佛陀说：
“acchariyaṃ, bho gotama, abbhutaṃ, bho gotama.	“It’s incredible, Master Gotama, it’s amazing!	“乔达摩大师，真是不可思议，真是令人惊叹！
Yāvañcidaṃ bhotā gotamena sammā bhikkhusaṃgho paṭipādito.	How the monk Saṅgha has been led to practice properly by Master Gotama!	乔达摩大师是如何引导比丘僧团正确修行的！
Yepi te, bho gotama, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto etaparamaṃyeva sammā bhikkhusaṃghaṃ paṭipādesuṃ—	All the perfected ones, the fully awakened Buddhas in the past or the future who lead the monk Saṅgha to practice properly will at best do so	所有过去或未来引导比丘僧团正确修行的阿罗汉、正等正觉的佛陀，最多也只能做到
seyyathāpi etarahi bhotā gotamena sammā bhikkhusaṃgho paṭipādito.	like Master Gotama does in the present.”	像乔达摩大师现在这样。”
Yepi te, bho gotama, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto etaparamaṃyeva sammā bhikkhusaṃghaṃ paṭipādessanti—
seyyathāpi etarahi bhotā gotamena sammā bhikkhusaṃgho paṭipādito”ti.

“Evametaṃ, kandaraka, evametaṃ, kandaraka.	“That’s so true, Kandaraka! That’s so true!	“正是如此，坎达拉卡！正是如此！
Yepi te, kandaraka, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto etaparamaṃyeva sammā bhikkhusaṅghaṃ paṭipādesuṃ—	All the perfected ones, the fully awakened Buddhas in the past or the future who lead the monk Saṅgha to practice properly will at best do so	所有过去或未来引导比丘僧团正确修行的阿罗汉、正等正觉的佛陀，最多也只能做到
seyyathāpi etarahi mayā sammā bhikkhusaṅgho paṭipādito.	like I do in the present.	像我现在这样。
Yepi te, kandaraka, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto etaparamaṃyeva sammā bhikkhusaṅghaṃ paṭipādessanti—
seyyathāpi etarahi mayā sammā bhikkhusaṅgho paṭipādito.

Santi hi, kandaraka, bhikkhū imasmiṃ bhikkhusaṃghe arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññāvimuttā.	For in this monk Saṅgha there are perfected monks, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and are rightly freed through enlightenment.	因为这个比丘僧团中有阿罗汉比丘，他们已尽诸漏，梵行已立，所作已办，舍弃重担，证得己利，彻底断除轮回的系缚，并通过解脱而正解脱。
Santi hi, kandaraka, bhikkhū imasmiṃ bhikkhusaṃghe sekkhā santatasīlā santatavuttino nipakā nipakavuttino;	And in this monk Saṅgha there are trainee monks who are consistently ethical, living consistently, self-disciplined, living in a disciplined manner.	而这个比丘僧团中也有学处比丘，他们始终如一地遵守戒律，生活有规律，自律，生活有纪律。
te catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharanti.	They meditate with their minds firmly established in the four kinds of remembering meditation.	他们以心坚定地安住于四种念处而禅修。
Katamesu catūsu?	What four?	哪四种？
Idha, kandaraka, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;	It’s when a monk meditates by observing an aspect of the body—keen, aware, and rememberful, rid of desire and aversion for the world.	就是比丘禅修时观察身体的某一方面——精进、警觉、正念，离弃对世间的贪欲和厌恶。
vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;	They meditate observing an aspect of feelings—keen, aware, and rememberful, rid of desire and aversion for the world.	他们禅修时观察感受的某一方面——精进、警觉、正念，离弃对世间的贪欲和厌恶。
citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;	They meditate observing an aspect of the mind—keen, aware, and rememberful, rid of desire and aversion for the world.	他们禅修时观察心的某一方面——精进、警觉、正念，离弃对世间的贪欲和厌恶。
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassan”ti.	They meditate observing an aspect of principles—keen, aware, and rememberful, rid of desire and aversion for the world.”	他们禅修时观察法理的某一方面——精进、警觉、正念，离弃对世间的贪欲和厌恶。”

Evaṃ vutte, pesso hatthārohaputto bhagavantaṃ etadavoca:	When he had spoken, Pessa said to the Buddha:	他说完后，佩萨对佛陀说：
“acchariyaṃ, bhante, abbhutaṃ, bhante.	“It’s incredible, sir, it’s amazing,	“世尊，真是不可思议，真是令人惊叹，
Yāva supaññattā cime, bhante, bhagavatā cattāro satipaṭṭhānā sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya.	how much the Buddha has clearly described the four kinds of remembering meditation! They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize nirvana.	佛陀如此清楚地描述了四种念处！它们是为了净化有情众生，超越悲伤和哭泣，止息痛苦和忧伤，完成修行过程，并证得涅槃。
Mayampi hi, bhante, gihī odātavasanā kālena kālaṃ imesu catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharāma.	For we white-clothed laypeople also from time to time meditate with our minds well established in the four kinds of remembering meditation.	因为我们白衣居士也时不时地以心安住于四种念处而禅修。
Idha mayaṃ, bhante, kāye kāyānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṃ;	We meditate observing an aspect of the body …	我们禅修时观察身体的某一方面……
vedanāsu vedanānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṃ;	feelings …	感受……
citte cittānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṃ;	mind …	心……
dhammesu dhammānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṃ.	principles—keen, aware, and rememberful, rid of desire and aversion for the world.	法理——精进、警觉、正念，离弃对世间的贪欲和厌恶。
Acchariyaṃ, bhante, abbhutaṃ, bhante.	It’s incredible, sir, it’s amazing!	世尊，真是不可思议，真是令人惊叹！
Yāvañcidaṃ, bhante, bhagavā evaṃ manussagahane evaṃ manussakasaṭe evaṃ manussasāṭheyye vattamāne sattānaṃ hitāhitaṃ jānāti.	How the Buddha knows what’s best for sentient beings, even though people continue to be so shady, rotten, and tricky.	佛陀是如何知道最适合有情众生的方法的，即使人们仍然如此阴暗、腐朽、狡诈。

Gahanañhetaṃ, bhante, yadidaṃ manussā;	For human beings are shady, sir,	因为人类是阴暗的，世尊，
uttānakañhetaṃ, bhante, yadidaṃ pasavo.	while the animal is obvious.	而动物是显而易见的。
Ahañhi, bhante, pahomi hatthidammaṃ sāretuṃ.	For I can drive an elephant in training,	因为我可以训练一头大象，
Yāvatakena antarena campaṃ gatāgataṃ karissati sabbāni tāni sāṭheyyāni kūṭeyyāni vaṅkeyyāni jimheyyāni pātukarissati.	and while going back and forth in Campā it’ll try all the tricks, bluffs, ruses, and feints that it can.	它在瞻波来来回回时会使出所有能用的伎俩、虚张声势、诡计和假动作。
Amhākaṃ pana, bhante, dāsāti vā pessāti vā kammakarāti vā aññathāva kāyena samudācaranti aññathāva vācāya aññathāva nesaṃ cittaṃ hoti.	But my bondservants, employees, and workers behave one way by body, another by speech, and their minds another.	但我的佣人、雇员和工人，他们的身体行为是一回事，言语行为是另一回事，心又是另一回事。
Acchariyaṃ, bhante, abbhutaṃ, bhante.	It’s incredible, sir, it’s amazing!	世尊，真是不可思议，真是令人惊叹！
Yāvañcidaṃ, bhante, bhagavā evaṃ manussagahane evaṃ manussakasaṭe evaṃ manussasāṭheyye vattamāne sattānaṃ hitāhitaṃ jānāti.	How the Buddha knows what’s best for sentient beings, even though people continue to be so shady, rotten, and tricky.	佛陀是如何知道最适合有情众生的方法的，即使人们仍然如此阴暗、腐朽、狡诈。
Gahanañhetaṃ, bhante, yadidaṃ manussā;	For human beings are shady, sir,	因为人类是阴暗的，世尊，
uttānakañhetaṃ, bhante, yadidaṃ pasavo”ti.	while the animal is obvious.”	而动物是显而易见的。”

“Evametaṃ, pessa, evametaṃ, pessa.	“That’s so true, Pessa! That’s so true!	“正是如此，佩萨！正是如此！
Gahanañhetaṃ, pessa, yadidaṃ manussā;	For human beings are shady,	因为人类是阴暗的，
uttānakañhetaṃ, pessa, yadidaṃ pasavo.	while the animal is obvious.	而动物是显而易见的。
Cattārome, pessa, puggalā santo saṃvijjamānā lokasmiṃ.	Pessa, these four people are found in the world.	佩萨，世上有这四种人。
Katame cattāro?	What four?	哪四种？

Idha, pessa, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto;	One person mortifies themselves, committed to the practice of mortifying themselves.	一个人折磨自己，致力于折磨自己的修行。
idha pana, pessa, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto;	One person mortifies others, committed to the practice of mortifying others.	一个人折磨他人，致力于折磨他人的修行。
idha pana, pessa, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto;	One person mortifies themselves and others, committed to the practice of mortifying themselves and others.	一个人折磨自己和他人，致力于折磨自己和他人的修行。
idha pana, pessa, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto.	One person doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others.	一个人既不折磨自己也不折磨他人，致力于不折磨自己或他人的修行。
So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati.	They live without wishes in the present life, nirvana'd, cooled, experiencing pleasure, having become holy in themselves.	他们今生无欲无求地生活，已证涅槃，心已冷却，体验着快乐，自身已成圣洁。
Imesaṃ, pessa, catunnaṃ puggalānaṃ katamo te puggalo cittaṃ ārādhetī”ti?	Which one of these four people do you like the sound of?”	这四种人中，你喜欢听哪一种？”

“Yvāyaṃ, bhante, puggalo attantapo attaparitāpanānuyogamanuyutto, ayaṃ me puggalo cittaṃ nārādheti.	“Sir, I don’t like the sound of the first three people.	“世尊，我不喜欢听前三种人。
Yopāyaṃ, bhante, puggalo parantapo paraparitāpanānuyogamanuyutto, ayampi me puggalo cittaṃ nārādheti.
Yopāyaṃ, bhante, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto, ayampi me puggalo cittaṃ nārādheti.
Yo ca kho ayaṃ, bhante, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto, so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati—
ayameva me puggalo cittaṃ ārādhetī”ti.	I only like the sound of the last person, who doesn’t mortify either themselves or others.”	我只喜欢听最后一种人，他们既不折磨自己也不折磨他人。”

“Kasmā pana te, pessa, ime tayo puggalā cittaṃ nārādhentī”ti?	“But why don’t you like the sound of those three people?”	“但你为什么不喜欢听那三种人？”
“Yvāyaṃ, bhante, puggalo attantapo attaparitāpanānuyogamanuyutto so attānaṃ sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti—	“Sir, the person who mortifies themselves does so even though they want to be happy and recoil from pain.	“世尊，折磨自己的人这样做，即使他们想要快乐并回避痛苦。
iminā me ayaṃ puggalo cittaṃ nārādheti.	That’s why I don’t like the sound of that person.	这就是为什么我不喜欢听那种人。
Yopāyaṃ, bhante, puggalo parantapo paraparitāpanānuyogamanuyutto so paraṃ sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti—	The person who mortifies others does so even though others want to be happy and recoil from pain.	折磨他人的人这样做，即使他人想要快乐并回避痛苦。
iminā me ayaṃ puggalo cittaṃ nārādheti.	That’s why I don’t like the sound of that person.	这就是为什么我不喜欢听那种人。
Yopāyaṃ, bhante, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto so attānañca parañca sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti—	The person who mortifies themselves and others does so even though both themselves and others want to be happy and recoil from pain.	折磨自己和他人的人这样做，即使他们自己和他人想要快乐并回避痛苦。
iminā me ayaṃ puggalo cittaṃ nārādheti.	That’s why I don’t like the sound of that person.	这就是为什么我不喜欢听那种人。
Yo ca kho ayaṃ, bhante, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati;	The person who doesn’t mortify either themselves or others—living without wishes, nirvana'd, cooled, experiencing pleasure, having become holy in themselves—does not torment themselves or others, both of whom want to be happy and recoil from pain.	既不折磨自己也不折磨他人的人——无欲无求地生活，已证涅槃，心已冷却，体验着快乐，自身已成圣洁——他们不折磨自己也不折磨他人，而两者都想要快乐并回避痛苦。
so attānañca parañca sukhakāmaṃ dukkhapaṭikkūlaṃ neva ātāpeti na paritāpeti—
iminā me ayaṃ puggalo cittaṃ ārādheti.	That’s why I like the sound of that person.	这就是为什么我喜欢听那种人。
Handa ca dāni mayaṃ, bhante, gacchāma;	Well, now, sir, I must go.	那么，世尊，我必须走了。
bahukiccā mayaṃ bahukaraṇīyā”ti.	I have many duties, and much to do.”	我有很多职责，有很多事要做。”
“Yassadāni tvaṃ, pessa, kālaṃ maññasī”ti.	“Please, Pessa, go at your convenience.”	“请吧，佩萨，请便。”
Atha kho pesso hatthārohaputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	And then Pessa the elephant driver’s son approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.	于是，象夫之子佩萨赞同并同意了佛陀所说的话。他从座位上起身，顶礼，恭敬地右绕佛陀后离开。

Atha kho bhagavā acirapakkante pesse hatthārohaputte bhikkhū āmantesi:	Then, not long after he had left, the Buddha addressed the monks:	然后，在他离开后不久，佛陀对比丘们说：
“paṇḍito, bhikkhave, pesso hatthārohaputto;	“monks, Pessa the elephant driver’s son is astute.	“比丘们，象夫之子佩萨是明智的。
mahāpañño, bhikkhave, pesso hatthārohaputto.	He has great wisdom.	他有大智慧。
Sace, bhikkhave, pesso hatthārohaputto muhuttaṃ nisīdeyya yāvassāhaṃ ime cattāro puggale vitthārena vibhajissāmi, mahatā atthena saṃyutto abhavissa.	If he had sat here a little longer so that I could have analyzed these four people in detail, he would have greatly benefited.	如果他再坐久一点，我就可以详细分析这四种人，他就会受益匪浅。
Api ca, bhikkhave, ettāvatāpi pesso hatthārohaputto mahatā atthena saṃyutto”ti.	Still, even with this much he has already greatly benefited.”	尽管如此，即使只是这些，他已经受益匪浅了。”
“Etassa, bhagavā, kālo, etassa, sugata, kālo,	“Now is the time, Blessed One! Now is the time, Holy One!	“现在正是时候，世尊！现在正是时候，圣者！
yaṃ bhagavā ime cattāro puggale vitthārena vibhajeyya. Bhagavato sutvā bhikkhū dhāressantī”ti.	May the Buddha analyze these four people in detail. The monks will listen and remember it.”	愿佛陀详细分析这四种人。比丘们将聆听并记住。”
“Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	“Well then, monks, listen and pay close attention, I will speak.”	“那么，比丘们，仔细听，认真注意，我将要讲。”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.	“是的，世尊，”他们回答道。
Bhagavā etadavoca:	The Buddha said this:	佛陀如是说：

“Katamo ca, bhikkhave, puggalo attantapo attaparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco puggalo acelako hoti muttācāro hatthāpalekhano naehibhaddantiko natiṭṭhabhaddantiko; nābhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyati;	“And what person mortifies themselves, committed to the practice of mortifying themselves? It’s when someone goes naked, ignoring conventions. They lick their hands, and don’t come or wait when asked. They don’t consent to food brought to them, or food prepared for them, or an invitation for a meal.	“那么，哪种人折磨自己，致力于折磨自己的修行？就是有人裸体，不顾习俗。他们舔自己的手，被要求时既不来也不等。他们不接受别人送来的食物，不接受为他们准备的食物，也不接受餐宴的邀请。
so na kumbhimukhā paṭiggaṇhāti na kaḷopimukhā paṭiggaṇhāti na eḷakamantaraṃ na daṇḍamantaraṃ na musalamantaraṃ na dvinnaṃ bhuñjamānānaṃ na gabbhiniyā na pāyamānāya na purisantaragatāya na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī; na macchaṃ na maṃsaṃ na suraṃ na merayaṃ na thusodakaṃ pivati.	They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who has a man in her home; or where there’s a dog waiting or flies buzzing. They accept no fish or meat or liquor or wine, and drink no beer.	他们不从罐子或碗里接受任何东西；不从养羊的人那里接受；不从家里有武器或铲子的人那里接受；不从一对夫妇正在吃饭的地方接受；不从有孕妇、哺乳期妇女或家里有男人的人那里接受；不从有狗等待或苍蝇嗡嗡叫的地方接受。他们不接受鱼、肉、烈酒或葡萄酒，也不喝啤酒。
So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko … pe … sattāgāriko vā hoti sattālopiko;	They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls.	他们只去一家乞食，只吃一口，或两家吃两口，最多七家吃七口。
ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti … pe … sattahipi dattīhi yāpeti;	They feed on one saucer a day, two saucers a day, up to seven saucers a day.	他们每天吃一小碟，每天吃两小碟，最多每天吃七小碟。
ekāhikampi āhāraṃ āhāreti, dvīhikampi āhāraṃ āhāreti … pe … sattāhikampi āhāraṃ āhāreti—iti evarūpaṃ aḍḍhamāsikaṃ pariyāyabhattabhojanānuyogamanuyutto viharati.	They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live committed to the practice of eating food at set intervals.	他们每天吃一次，或每两天吃一次，最多每周吃一次，等等，甚至每两周吃一次。他们致力于间隔进食的修行。

So sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti; vanamūlaphalāhāro yāpeti pavattaphalabhojī.

They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit.

他们吃草药、小米、野米、劣质米、水生植物、米糠、米汤、芝麻粉、草或牛粪。他们靠森林的根和果实生存，或者吃掉落的果实。

So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṃsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti;	They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings.	他们穿着大麻布、混纺麻布、裹尸布、破布、罗德树皮、羚羊皮（整块或条状）、古沙草、树皮、木屑、人发、马尾毛或猫头鹰翅膀制成的袍子。
kesamassulocakopi hoti, kesamassulocanānuyogamanuyutto,	They tear out their hair and beard, committed to this practice.	他们拔掉头发和胡须，致力于这种修行。
ubbhaṭṭhakopi hoti āsanapaṭikkhitto,	They constantly stand, refusing seats.	他们一直站着，拒绝坐下。
ukkuṭikopi hoti ukkuṭikappadhānamanuyutto,	They squat, committed to the endeavor of squatting.	他们蹲着，致力于蹲着的努力。
kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṃ kappeti;	They lie on a mat of thorns, making a mat of thorns their bed.	他们躺在荆棘垫上，以荆棘垫为床。
sāyatatiyakampi udakorohanānuyogamanuyutto viharati—	They’re committed to the practice of undistractible-lucidity in water three times a day, including the evening.	他们致力于每天三次在水中保持不散乱的明晰，包括晚上。
iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati.	And so they live committed to practicing these various ways of mortifying and tormenting the body.	因此，他们致力于实践这些各种各样的折磨和苦恼身体的方式。
Ayaṃ vuccati, bhikkhave, puggalo attantapo attaparitāpanānuyogamanuyutto.	This is called a person who mortifies themselves, being committed to the practice of mortifying themselves.	这被称为折磨自己的人，致力于折磨自己的修行。

Katamo ca, bhikkhave, puggalo parantapo paraparitāpanānuyogamanuyutto?	And what person mortifies others, committed to the practice of mortifying others?	那么，哪种人折磨他人，致力于折磨他人的修行？
Idha, bhikkhave, ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko, ye vā panaññepi keci kurūrakammantā.	It’s when a person is a slaughterer of sheep, pigs, or poultry, a hunter or trapper, a fisher, a bandit, an executioner, a butcher, a jailer, or someone with some other kind of cruel livelihood.	就是一个人是屠宰牛羊猪禽的人，捕猎者或设陷阱者，渔夫，强盗，刽子手，屠夫，狱卒，或从事其他残忍生计的人。
Ayaṃ vuccati, bhikkhave, puggalo parantapo paraparitāpanānuyogamanuyutto.	This is called a person who mortifies others, being committed to the practice of mortifying others.	这被称为折磨他人的人，致力于折磨他人的修行。

Katamo ca, bhikkhave, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto?	And what person mortifies themselves and others, being committed to the practice of mortifying themselves and others?	那么，哪种人折磨自己和他人，致力于折磨自己和他人的修行？
Idha, bhikkhave, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto brāhmaṇo vā mahāsālo.	It’s when a person is an anointed king or a well-to-do brahmin.	就是一个人是受灌顶的国王或富裕的婆罗门。
So puratthimena nagarassa navaṃ santhāgāraṃ kārāpetvā kesamassuṃ ohāretvā kharājinaṃ nivāsetvā sappitelena kāyaṃ abbhañjitvā magavisāṇena piṭṭhiṃ kaṇḍuvamāno navaṃ santhāgāraṃ pavisati saddhiṃ mahesiyā brāhmaṇena ca purohitena.	He has a new temple built to the east of the city. He shaves off his hair and beard, dresses in a rough antelope hide, and smears his body with ghee and oil. Scratching his back with antlers, he enters the temple with his chief queen and the brahmin high priest.	他在城东建造了一座新庙。他剃光头发和胡须，穿上粗糙的羚羊皮，身体涂抹酥油和油。用鹿角挠背，他与王后和婆罗门大祭司一起进入庙宇。
So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṃ kappeti.	There he lies on the bare ground strewn with grass.	在那里他躺在铺着草的裸露地面上。
Ekissāya gāviyā sarūpavacchāya yaṃ ekasmiṃ thane khīraṃ hoti tena rājā yāpeti, yaṃ dutiyasmiṃ thane khīraṃ hoti tena mahesī yāpeti, yaṃ tatiyasmiṃ thane khīraṃ hoti tena brāhmaṇo purohito yāpeti, yaṃ catutthasmiṃ thane khīraṃ hoti tena aggiṃ juhati, avasesena vacchako yāpeti.	The king feeds on the milk from one teat of a cow that has a calf of the same color. The chief queen feeds on the milk from the second teat. The brahmin high priest feeds on the milk from the third teat. The milk from the fourth teat is offered to the flames. The calf feeds on the remainder.	国王喝一头同色小牛母牛的一个乳头的奶。王后喝第二个乳头的奶。婆罗门大祭司喝第三个乳头的奶。第四个乳头的奶被献给火焰。小牛喝剩下的奶。
So evamāha:	He says:	他说：
‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāya, ettakā assā haññantu yaññatthāya, ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā’ti.	‘Slaughter this many bulls, bullocks, heifers, goats, rams, and horses for the sacrifice! Fell this many trees and reap this much grass for the sacrificial equipment!’	“为祭祀宰杀这么多公牛、小公牛、小母牛、山羊、公羊和马！砍伐这么多树木，收割这么多草用于祭祀用品！”
Yepissa te honti dāsāti vā pessāti vā kammakarāti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti.	His bondservants, employees, and workers do their jobs under threat of punishment and danger, weeping with tearful faces.	他的佣人、雇员和工人在惩罚和危险的威胁下工作，哭泣着，脸上挂着泪水。
Ayaṃ vuccati, bhikkhave, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.	This is called a person who mortifies themselves and others, being committed to the practice of mortifying themselves and others.	这被称为折磨自己和他人的人，致力于折磨自己和他人的修行。

+

51.8 – (fourth type: doesn’t mortify self or others)

• 51.8.1 - (layperson ordains)
• 51.8.2 - (removing wrong actions, wrong livelihood)
• 51.8.3 - (noble ethics)
• 51.8.4 - (guarding sense doors)
• 51.8.5 - (lucid-discerning)
• 51.8.6 - (abandon 5niv⛅ hindrances)
• 51.8.7 - (four jhānas)
• 51.8.8 - (three higher knowledges)

Katamo ca, bhikkhave, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto, so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati?	And what person doesn’t mortify either themselves or others, but lives without wishes, nirvana'd, cooled, experiencing pleasure, having become holy in themselves?	那么，哪种人既不折磨自己也不折磨他人，而是无欲无求地生活，已证涅槃，心已冷却，体验着快乐，自身已成圣洁？
Idha, bhikkhave, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā.	It’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.	就是世间出现了一位如来，阿罗汉，正等正觉的佛陀，明行具足，善逝，世间解，无上士，调御丈夫，天人师，佛，世尊。
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.	He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.	他以自己的洞察力证得此世间——及其神、魔罗和梵天，此世间的沙门、婆罗门、天人和人类——并将其告知他人。
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.	He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.	他教导佛法，开端善，中间善，结尾善，有意义且措辞精妙。他揭示了一种完全圆满纯净的梵行。

Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto.	A householder hears that teaching, or a householder’s child, or someone reborn in some clan.	一位居士听闻此教法，或一位居士的儿子，或某个家族中出生的人。
So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati.	They gain faith in the Realized One,	他们对如来生起信心，
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:	and reflect:	并思惟：
‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā.	‘Living in a house is cramped and dirty, but the life of one gone forth is wide open.	“居家生活是狭窄和污秽的，而出家人的生活是广阔的。
Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ.	It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.	对于居家生活的人来说，要过上完全圆满纯净的梵行，像一个擦亮的贝壳一样，并不容易。
Yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.	Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’	我为什么不剃除头发和胡须，穿上袈裟，从居家生活出家为无家可归者呢？”
So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya, mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya, mahantaṃ vā ñātiparivaṭṭaṃ pahāya, kesamassuṃ ohāretvā, kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.	After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.	过了一段时间，他们放弃了或大或小的财富，或大或小的家庭圈子。他们剃除头发和胡须，穿上袈裟，从居家生活出家为无家可归者。

So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.	Once they’ve gone forth, they take up the training and livelihood of the monks. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.	一旦出家，他们就接受比丘的训练和生活。他们放弃杀生，舍弃棍棒和刀剑。他们细致谨慎，心怀慈悲地对待所有有情众生。
Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati.	They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.	他们放弃偷盗。他们只取所给，只期望所给。他们通过不偷盗来保持自身的清净。
Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.	They give up unchastity. They are celibate, set apart, avoiding the common practice of sex.	他们放弃不净行。他们是独身者，独自生活，避免普遍的性行为。
Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.	They give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words.	他们放弃妄语。他们说真话，坚持真话。他们诚实可靠，不以言语欺骗世人。
Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya—iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti.	They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.	他们放弃离间语。他们不把在这里听到的告诉那里，以便挑拨离间。相反，他们调和分裂的人，支持团结，乐于和谐，热爱和谐，说促进和谐的话。
Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti, yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti.	They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.	他们放弃恶口。他们说话温和，悦耳，可爱，入心，有礼，受人喜爱和赞同。
Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.	They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.	他们放弃无意义的话。他们的话语适时、真实、有意义，符合教义和训练。他们在适当的时候说有价值、合理、简洁、有益的话。
So bījagāmabhūtagāmasamārambhā paṭivirato hoti,	They avoid injuring plants and seeds.	他们避免伤害植物和种子。
ekabhattiko hoti rattūparato virato vikālabhojanā;	They eat in one part of the day, abstaining from eating at night and food at the wrong time.	他们在一天的某个时间进食，避免夜间进食和不合时宜的食物。
naccagītavāditavisūkadassanā paṭivirato hoti;	They avoid dancing, singing, music, and seeing shows.	他们避免跳舞、唱歌、音乐和看表演。
mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti;	They avoid beautifying and adorning themselves with garlands, perfumes, and makeup.	他们避免用花环、香水和化妆品美化和装饰自己。
uccāsayanamahāsayanā paṭivirato hoti;	They avoid high and luxurious beds.	他们避免高贵和奢华的床铺。
jātarūparajatapaṭiggahaṇā paṭivirato hoti;	They avoid receiving gold and money,	他们避免接受金钱，
āmakadhaññapaṭiggahaṇā paṭivirato hoti;	raw grains,	生谷物，
āmakamaṃsapaṭiggahaṇā paṭivirato hoti;	raw meat,	生肉，
itthikumārikapaṭiggahaṇā paṭivirato hoti;	women and girls,	妇女和女孩，
dāsidāsapaṭiggahaṇā paṭivirato hoti;	male and female bondservants,	男女佣人，
ajeḷakapaṭiggahaṇā paṭivirato hoti;	goats and sheep,	山羊和绵羊，
kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti;	chickens and pigs,	鸡和猪，
hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti;	elephants, cows, horses, and mares,	大象、牛、马和母马，
khettavatthupaṭiggahaṇā paṭivirato hoti;	and fields and land.	以及田地和土地。
dūteyyapahiṇagamanānuyogā paṭivirato hoti;	They avoid running errands and messages;	他们避免跑腿和送信；
kayavikkayā paṭivirato hoti;	buying and selling;	买卖；
tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti;	falsifying weights, metals, or measures;	伪造重量、金属或尺寸；
ukkoṭanavañcananikatisāciyogā paṭivirato hoti;	bribery, fraud, cheating, and duplicity;	贿赂、欺诈、欺骗和两面派；
chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.	mutilation, murder, abduction, banditry, plunder, and violence.	残害、谋杀、绑架、抢劫、掠夺和暴力。

So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati.	They’re content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things.	他们满足于用来遮身的袈裟和用来果腹的食物。无论走到哪里，他们只带这些东西。
Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti;	They’re like a bird: wherever it flies, wings are its only burden.	他们就像一只鸟：无论飞到哪里，翅膀是它唯一的负担。
evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati.	In the same way, a monk is content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things.	同样地，一个比丘满足于用来遮身的袈裟和用来果腹的食物。无论走到哪里，他们只带这些东西。
So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.	When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves.	当他们拥有这完整的圣洁戒律时，他们内心体验到一种无可指责的快乐。

So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī.	When they see a sight with their eyes, they don’t get caught up in the features and details.	当他们用眼睛看东西时，他们不执着于特征和细节。
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati.	If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.	如果视觉器官不受约束，贪欲和厌恶等不善法就会变得压倒性。因此，他们修行约束，保护视觉器官，并实现其约束。
Sotena saddaṃ sutvā … pe …	When they hear a sound with their ears …	当他们用耳朵听声音时……
ghānena gandhaṃ ghāyitvā … pe …	When they smell an odor with their nose …	当他们用鼻子闻气味时……
jivhāya rasaṃ sāyitvā … pe …	When they taste a flavor with their tongue …	当他们用舌头品尝味道时……
kāyena phoṭṭhabbaṃ phusitvā … pe …	When they feel a touch with their body …	当他们用身体感受触觉时……
manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.	When they know a thought with their mind, they don’t get caught up in the features and details.	当他们用心知道思想时，他们不执着于特征和细节。
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati.	If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.	如果心识器官不受约束，贪欲和厌恶等不善法就会变得压倒性。因此，他们修行约束，保护心识器官，并实现其约束。
So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.	When they have this noble sense restraint, they experience an unsullied pleasure inside themselves.	当他们拥有这种圣洁的感官约束时，他们内心体验到一种不受污染的快乐。

So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

They act with lucid-discerning when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.

他们外出和回来时，瞻前顾后时，屈伸肢体时，持外衣、钵和袈裟时，饮食、咀嚼、品尝时，大小便时，行、住、坐、卧、醒、说、默时，都以明晰的辨别力行事。

So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato	When they have this noble spectrum of ethics, this noble contentment, this noble sense restraint, and this noble remembering and lucid-discerning,	当他们拥有这种圣洁的戒律、这种圣洁的知足、这种圣洁的感官约束、以及这种圣洁的正念和明晰的辨别力时，
vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.	they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.	他们经常独居僻静的住处——荒野、树下、山丘、山谷、山洞、火葬场、森林、露天场所、草堆。
So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.	After the meal, they return from alms-round, sit down cross-legged with their body straight, and establish remembering right there.	饭后，他们从乞食回来，盘腿而坐，身体正直，并在那里建立正念。
So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti,	Giving up desire for the world, they meditate with a heart rid of desire, cleansing the mind of desire.	舍弃对世间的欲望，他们以无欲之心禅修，清除心中的欲望。
byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti;	Giving up ill will, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will and malevolence.	舍弃恶意，他们以无恶意之心禅修，对所有有情众生充满慈悲，清除心中的恶意和怨恨。
thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti;	Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, rememberful and aware, cleansing the mind of dullness and drowsiness.	舍弃昏沉和睡眠，他们以无昏沉和睡眠之心禅修，感知光明，正念和警觉，清除心中的昏沉和睡眠。
uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti;	Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse.	舍弃躁动和懊悔，他们无躁动地禅修，内心平静，清除心中的躁动和懊悔。
vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.	Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.	舍弃疑虑，他们已超越疑虑而禅修，不对善法犹豫不决，清除心中的疑虑。

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe,	They give up these five hindrances, corruptions of the heart that weaken wisdom.	他们舍弃这五种障碍，这些是削弱智慧的心之染污。
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati;	Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.	然后，完全远离感官享乐，远离不善法，他们进入并安住于初禅，初禅具有因远离而生的喜和乐，以及寻和伺。
vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati;	As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.	随着寻和伺的止息，他们进入并安住于第二禅，第二禅具有因不散乱的明晰而生的喜和乐，内心清明和自信，心意一境，没有寻和伺。
pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati;	And with the fading away of rapture, they enter and remain in the third jhāna, where they meditate with equanimity, rememberful and aware, personally experiencing the pleasure of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’	随着喜的消退，他们进入并安住于第三禅，在那里他们以舍心禅修，正念和警觉，亲自体验圣者所宣称的快乐：“具舍具念，安住乐中。”
sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.	Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and remembering.	舍弃乐和苦，止息先前的快乐和忧伤，他们进入并安住于第四禅，无苦无乐，以纯粹的舍心和正念。

So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives.	当他们的心以这种方式在三摩地中变得不散乱且明晰——清净、明亮、无瑕、无垢、柔顺、易用、稳定、不动——他们将其导向回忆前生。
So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe: ‘amutrāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.	They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.	他们回忆多种前生，即一世、二世、三世、四世、五世、十世、二十世、三十世、四十世、五十世、一百世、一千世、十万世的轮回；许多世界劫的收缩，许多世界劫的演变，许多世界劫的收缩和演变。他们记得：“在那里，我叫这个名字，我的家族是那个，我长这样，那是我的食物。我这样感受快乐和痛苦，我的生命就这样结束了。当我从那里死后，我转生到另一个地方。在那里，我也叫这个名字，我的家族是那个，我长这样，那是我的食物。我这样感受快乐和痛苦，我的生命就这样结束了。当我从那里死后，我转生到这里。”他们就这样回忆起多种前生，具有特征和细节。

So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.	当他们的心以这种方式在三摩地中变得不散乱且明晰——清净、明亮、无瑕、无垢、柔顺、易用、稳定、不动——他们将其导向了知有情众生的死和生。
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti.	With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.	他们以清净超人天眼，看见有情众生逝去和再生——低劣和高尚，美丽和丑陋，在善处或恶处。他们理解有情众生如何依其业报而转生：“这些可爱的众生在身、语、意方面做了坏事。他们诽谤圣者；他们有邪见；他们选择按照那邪见行事。当他们的身体坏散，死后，他们转生到恶趣、恶处、地狱。然而，这些可爱的众生在身、语、意方面做了好事。他们从不诽谤圣者；他们有正见；他们选择按照那正见行事。当他们的身体坏散，死后，他们转生到善处、天界。”因此，他们以清净超人天眼，看见有情众生逝去和再生——低劣和高尚，美丽和丑陋，在善处或恶处。他们理解有情众生如何依其业报而转生。

So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.	当他们的心以这种方式在三摩地中变得不散乱且明晰——清净、明亮、无瑕、无垢、柔顺、易用、稳定、不动——他们将其导向了知烦恼的止息。
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti. ‘Ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti. ‘Ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti. ‘Ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.	他们真实地理解：“这是苦”……“这是苦的起源”……“这是苦的止息”……“这是导致苦止息的修行”。
‘Ime āsavā’ti yathābhūtaṃ pajānāti. ‘Ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti. ‘Ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti. ‘Ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.	他们真实地理解：“这些是烦恼”……“这是烦恼的起源”……“这是烦恼的止息”……“这是导致烦恼止息的修行”。
Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati.	Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.	这样了知和看见，他们的心就从感官欲望、渴望再生和无明的烦恼中解脱出来。
Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	When they’re freed, they know they’re freed.	当他们解脱时，他们知道自己已解脱。
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’	他们理解：“再生已尽，梵行已立，所作已办，不再回到任何存在状态。”
Ayaṃ vuccati, bhikkhave, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto.	This is called a person who neither mortifies themselves or others, being committed to the practice of not mortifying themselves or others.	这被称为既不折磨自己也不折磨他人的人，致力于不折磨自己或他人的修行。
So attantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatī”ti.	They live without wishes in the present life, nirvana'd, cooled, experiencing pleasure, having become holy in themselves.”	他们今生无欲无求地生活，已证涅槃，心已冷却，体验着快乐，自身已成圣洁。”

Idamavoca bhagavā.	That is what the Buddha said.	佛陀如是说。
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.	比丘们心满意足，对佛陀所说的话感到欢喜。

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MN 52 Aṭṭhakan-āgara: Man From the City of Aṭṭhaka

+ all- all

• 52.0 - (householder Dasama asked Ānanda for one Dharma to nirvana)
• 52.1 - (four jhānas)
• 52.5 - (four brahma vihāras 4bv☮️ )
• 52.9 - (first three formless attainments)
• 52.12 - (householder asked for one Dharma, Ānanda gave him 11)

	(derived from B. Sujato 2018/12)	（摘自B. Sujato 2018/12）
Evaṃ me sutaṃ—​	So I have heard.	如是我闻。
ekaṃ samayaṃ āyasmā ānando vesāliyaṃ viharati beluvagāmake.	At one time Venerable Ānanda was staying near Vesālī in the little village of Beluva.	一时，尊者阿难陀住在毗舍离附近，在贝鲁瓦小村。
Tena kho pana samayena dasamo gahapati aṭṭhakanāgaro pāṭaliputtaṃ anuppatto hoti kenacideva karaṇīyena.	Now at that time the householder Dasama from the city of Aṭṭhaka had arrived at Pāṭaliputta on some business.	那时，阿吒迦城居士达舍摩因事来到了巴利普达。

Atha kho dasamo gahapati aṭṭhakanāgaro yena kukkuṭārāmo yena aññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho dasamo gahapati aṭṭhakanāgaro taṃ bhikkhuṃ etadavoca:	He went to the Chicken Monastery, approached a certain monk, bowed, sat down to one side, and said to him:	他去了鸡园精舍，走近一位比丘，顶礼后，坐到一旁，对他说道：
“kahaṃ nu kho, bhante, āyasmā ānando etarahi viharati?	“Sir, where is Venerable Ānanda now staying?	“世尊，尊者阿难陀现在住在哪里？
Dassanakāmā hi mayaṃ taṃ āyasmantaṃ ānandan”ti.	For I want to see him.”	因为我想见他。”
“Eso, gahapati, āyasmā ānando vesāliyaṃ viharati beluvagāmake”ti.	“Householder, Venerable Ānanda is staying near Vesālī in the little village of Beluva.”	“居士，尊者阿难陀住在毗舍离附近，在贝鲁瓦小村。”

Atha kho dasamo gahapati aṭṭhakanāgaro pāṭaliputte taṃ karaṇīyaṃ tīretvā yena vesālī yena beluvagāmako yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho dasamo gahapati aṭṭhakanāgaro āyasmantaṃ ānandaṃ etadavoca:

Then the householder Dasama, having concluded his business there, went to the little village of Beluva in Vesālī to see Ānanda. He bowed, sat down to one side, and said to Ānanda:

然后居士达舍摩在那里办完事后，去到毗舍离的贝鲁瓦小村见阿难陀。他顶礼后，坐到一旁，对阿难陀说：

“atthi nu kho, bhante ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṃ vimuccati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇātī”ti?

“Sir, Ānanda, is there one Dharma that has been rightly explained by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—practicing which a assiduous, ardent, and resolute monk’s mind is freed, their defilements are ended, and they arrive at the supreme sanctuary?”

“世尊阿难陀，世尊——知者、见者，阿罗汉，正等正觉的佛陀——是否正确解释了一种佛法，精进、热忱、坚定的比丘修行它，心便得解脱，烦恼止息，并达到至高无上的安稳处？”

“Atthi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṃ vimuccati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇātī”ti.

“There is, householder.”

“有，居士。”

“Katamo pana, bhante ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṃ vimuccati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇātī”ti?

“And what is that one Dharma?”

“那是一种什么佛法？”

“Idha, gahapati, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	“Householder, it’s when a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.	“居士，就是比丘完全远离感官享乐，远离不善法，进入并安住于初禅，初禅具有因远离而生的喜和乐，以及寻和伺。
So iti paṭisañcikkhati:	Then they reflect:	然后他们思惟：
‘idampi kho paṭhamaṃ jhānaṃ abhisaṅkhataṃ abhisañcetayitaṃ.	‘Even this first jhāna is produced by co-activities and intentions.’	‘即使这个初禅也是由共同活动和意图产生的。’
Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamman’ti pajānāti.	They understand: ‘But whatever is produced by co-activities and intentions is impermanent and liable to cessation.’	他们理解：‘但任何由共同活动和意图产生的事物都是无常的，容易止息的。’
So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti.	Abiding in that they attain the ending of defilements.	安住于此，他们证得烦恼的止息。
No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.	If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are nirvana'd there, and are not liable to return from that world.	如果他们没有证得烦恼的止息，随着五下分结的止息，他们会因为对那禅定的贪爱而自然转生。他们将在那里证得涅槃，且不会从那个世界返回。
Ayampi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṃ vimuccati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāti. (1)	This is one Dharma that has been rightly explained by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—practicing which a assiduous, ardent, and resolute monk’s mind is freed, their defilements are ended, and they arrive at the supreme sanctuary.	这就是世尊——知者、见者，阿罗汉，正等正觉的佛陀——正确解释的一种佛法，精进、热忱、坚定的比丘修行它，心便得解脱，烦恼止息，并达到至高无上的安稳处。

Puna caparaṃ, gahapati, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ … pe … dutiyaṃ jhānaṃ upasampajja viharati.	Furthermore, as the directed-thought and evaluation are stilled, they enter and remain in the second jhāna …	此外，随着寻和伺的止息，他们进入并安住于第二禅……
So iti paṭisañcikkhati:
‘idampi kho dutiyaṃ jhānaṃ abhisaṅkhataṃ abhisañcetayitaṃ … pe …
anuttaraṃ yogakkhemaṃ anupāpuṇāti. (2)

Puna caparaṃ, gahapati, bhikkhu pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati.	third jhāna …	第三禅……
So iti paṭisañcikkhati:
‘idampi kho tatiyaṃ jhānaṃ abhisaṅkhataṃ abhisañcetayitaṃ … pe …
anuttaraṃ yogakkhemaṃ anupāpuṇāti. (3)

Puna caparaṃ, gahapati, bhikkhu sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati.	fourth jhāna …	第四禅……
So iti paṭisañcikkhati:
‘idampi kho catutthaṃ jhānaṃ abhisaṅkhataṃ abhisañcetayitaṃ … pe …
anuttaraṃ yogakkhemaṃ anupāpuṇāti. (4)

Puna caparaṃ, gahapati, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati.	Furthermore, a monk meditates spreading a heart full of friendly-kindness to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of friendly-kindness to the whole world—abundant, expansive, limitless, free of enmity and ill will.	此外，比丘以充满慈爱的心遍满一个方向，然后是第二个，第三个，第四个。同样地，上方，下方，横向， everywhere，四面八方，以充满慈爱的心遍满整个世界——广阔，广大，无量，没有敌意和恶意。
So iti paṭisañcikkhati:	Then they reflect:	然后他们思惟：
‘ayampi kho mettācetovimutti abhisaṅkhatā abhisañcetayitā.	‘Even this heart’s release by friendly-kindness is produced by co-activities and intentions.’	‘即使这种慈心解脱也是由共同活动和意图产生的。’
Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamman’ti pajānāti.	They understand: ‘But whatever is produced by co-activities and intentions is impermanent and liable to cessation.’ …	他们理解：‘但任何由共同活动和意图产生的事物都是无常的，容易止息的。’……
So tattha ṭhito … pe …
anuttaraṃ yogakkhemaṃ anupāpuṇāti. (5)

Puna caparaṃ, gahapati, bhikkhu karuṇāsahagatena cetasā … pe …	Furthermore, a monk meditates spreading a heart full of compassion …	此外，比丘以充满悲悯心……
muditāsahagatena cetasā … pe …	rejoicing …	随喜心……
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati.	equanimous-observation …	舍心禅修……
So iti paṭisañcikkhati:
‘ayampi kho upekkhācetovimutti abhisaṅkhatā abhisañcetayitā.
Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamman’ti pajānāti.
So tattha ṭhito … pe …
anuttaraṃ yogakkhemaṃ anupāpuṇāti. (6–8.)

Puna caparaṃ, gahapati, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati.	Furthermore, householder, a monk, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.	此外，居士，比丘完全超越色想，随着冲击想的止息，不专注于多样想，了知‘虚空无边’，进入并安住于空无边处。
So iti paṭisañcikkhati:	Then they reflect:	然后他们思惟：
‘ayampi kho ākāsānañcāyatanasamāpatti abhisaṅkhatā abhisañcetayitā.	‘Even this attainment of the dimension of infinite space is produced by co-activities and intentions.’	‘即使这种空无边处定也是由共同活动和意图产生的。’
Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamman’ti pajānāti.	They understand: ‘But whatever is produced by co-activities and intentions is impermanent and liable to cessation.’ …	他们理解：‘但任何由共同活动和意图产生的事物都是无常的，容易止息的。’……
So tattha ṭhito … pe …
anuttaraṃ yogakkhemaṃ anupāpuṇāti. (9)

Puna caparaṃ, gahapati, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati.	Furthermore, a monk, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. …	此外，比丘完全超越空无边处，了知‘识无边’，进入并安住于识无边处。……
So iti paṭisañcikkhati:
‘ayampi kho viññāṇañcāyatanasamāpatti abhisaṅkhatā abhisañcetayitā.
Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamman’ti pajānāti.
So tattha ṭhito … pe …
anuttaraṃ yogakkhemaṃ anupāpuṇāti. (10)

Puna caparaṃ, gahapati, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.	Furthermore, a monk, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of noDharmaness.	此外，比丘完全超越识无边处，了知‘一无所有’，进入并安住于无所有处。
So iti paṭisañcikkhati:	Then they reflect:	然后他们思惟：
‘ayampi kho ākiñcaññāyatanasamāpatti abhisaṅkhatā abhisañcetayitā.	‘Even this attainment of the dimension of nothingness is produced by co-activities and intentions.’	‘即使这种无所有处定也是由共同活动和意图产生的。’
Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamman’ti pajānāti.	They understand: ‘But whatever is produced by co-activities and intentions is impermanent and liable to cessation.’	他们理解：‘但任何由共同活动和意图产生的事物都是无常的，容易止息的。’
So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti.	Abiding in that they attain the ending of defilements.	安住于此，他们证得烦恼的止息。
No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.	If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously because of their passion and friendly-kindness for that meditation. They are nirvana'd there, and are not liable to return from that world.	如果他们没有证得烦恼的止息，随着五下分结的止息，他们会因为对那禅定的贪爱而自然转生。他们将在那里证得涅槃，且不会从那个世界返回。
Ayampi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṃ vimuccati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇātī”ti. (11)	This too is one Dharma that has been rightly explained by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—practicing which a assiduous, ardent, and resolute monk’s mind is freed, their defilements are ended, and they arrive at the supreme sanctuary.”	这同样是世尊——知者、见者，阿罗汉，正等正觉的佛陀——正确解释的一种佛法，精进、热忱、坚定的比丘修行它，心便得解脱，烦恼止息，并达到至高无上的安稳处。”

Evaṃ vutte, dasamo gahapati aṭṭhakanāgaro āyasmantaṃ ānandaṃ etadavoca:	When he said this, the householder Dasama said to Venerable Ānanda:	他说完后，居士达舍摩对尊者阿难陀说：
“seyyathāpi, bhante ānanda, puriso ekaṃva nidhimukhaṃ gavesanto sakideva ekādasa nidhimukhāni adhigaccheyya;	“Sir, suppose a person was looking for an entrance to a hidden treasure. And all at once they’d come across eleven entrances!	“世尊，假设一个人正在寻找进入隐藏宝藏的入口。突然间，他发现了十一个入口！
evameva kho ahaṃ, bhante, ekaṃ amatadvāraṃ gavesanto sakideva ekādasa amatadvārāni alatthaṃ bhāvanāya.	In the same way, I was searching for the door to the deathless. And all at once I got to hear of eleven doors to the deathless.	同样地，我正在寻找通往不死之门的入口。突然间，我听说了通往不死的十一个门。
Seyyathāpi, bhante, purisassa agāraṃ ekādasadvāraṃ, so tasmiṃ agāre āditte ekamekenapi dvārena sakkuṇeyya attānaṃ sotthiṃ kātuṃ;	Suppose a person had a house with eleven doors. If the house caught fire they’d be able to flee to safety through any one of those doors.	假设一个人有一栋有十一个门的房子。如果房子着火了，他可以通过其中任何一个门逃到安全的地方。
evameva kho ahaṃ, bhante, imesaṃ ekādasannaṃ amatadvārānaṃ ekamekenapi amatadvārena sakkuṇissāmi attānaṃ sotthiṃ kātuṃ.	In the same way, I’m able to flee to safety through any one of these eleven doors to the deathless.	同样地，我能够通过这十一个通往不死之门中的任何一个逃到安全的地方。
Imehi nāma, bhante, aññatitthiyā ācariyassa ācariyadhanaṃ pariyesissanti, kimaṅgaṃ panāhaṃ āyasmato ānandassa pūjaṃ na karissāmī”ti.	Sir, those who follow other paths seek a fee for the teacher. Why shouldn’t I make an offering to Venerable Ānanda?”	世尊，那些遵循其他道路的人向老师寻求报酬。我为什么不向尊者阿难陀供养呢？”

Atha kho dasamo gahapati aṭṭhakanāgaro pāṭaliputtakañca vesālikañca bhikkhusaṅghaṃ sannipātetvā paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi,	Then the householder Dasama, having assembled the Saṅgha from Vesālī and Pāṭaliputta, served and satisfied them with his own hands with a variety of delicious foods.	于是居士达舍摩召集了毗舍离和巴利普达的僧伽，亲自用各种美味的食物供养并使他们心满意足。
ekamekañca bhikkhuṃ paccekaṃ dussayugena acchādesi, āyasmantañca ānandaṃ ticīvarena acchādesi, āyasmato ca ānandassa pañcasatavihāraṃ kārāpesīti.	He clothed each and every monk in a pair of garments, with a set of three robes for Ānanda. And he had a dwelling worth five hundred built for Ānanda.	他给每一位比丘一套衣服，给阿难陀一套三衣。他还为阿难陀建造了一座价值五百的住所。

+

MN 53 Sekha: A trainee

+ all- all

• +53.1 - (Buddha given honor as first speaker at new Sakyan hall)
  • 53.1.2 - (After Buddha’s talk, his back hurts and he naps, asks Ananda to talk further)
• +53.2 - (Ananda gives talk on gradual training of noble-one's-disciple)
  • 53.2.1 – (is ethical)
  • 53.2.2 – (guards the sense doors)
  • 53.2.3 – (eats in moderation)
  • 53.2.4 – (dedicated to wakefulness)
  • 53.2.5 – (has 7 true Dharmas)
  • 53.2.6 – (gets 4 jhānas easily)
• +53.3 - (simile of chicken hatching ↔ this we can deduce is stream entry)
  • 53.3.0 – (deduction: eggs hatching without wishing means sekha must a stream enterer)
  • +53.3.1 - (ariya savaka disciple gets promoted to sekha trainee status)
    • (these are the 3 higher knowledges of 6ab ⚡☸ )
  • 53.3.1.1 - (knows many rebirths ↔ chick first breaking shell)
  • 53.3.1.2 - (knows rebirth + karma ↔ chick second breaking shell)
  • 53.3.1.3 - (knows arahantship ↔ chick third breaking shell)
• +53.4 – (ariya savaka disciple who is an arahant with 3 higher knowledges is ‘accomplished in knowledge and conduct’)
  • (brahma’s verse)
• 53.5 - (conclusion)

(2023 SP-FLUENT translation by frankk‍ derived from B. Sujato‍)

+

53.1 – (Buddha given honor as first speaker at new Sakyan hall)

• 53.1.2 - (After Buddha’s talk, his back hurts and he naps, asks Ananda to talk further)

Sekhasutta	A Trainee	学处比丘
Evaṃ me sutaṃ—​	So I have heard.	如是我闻。
ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme.	At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.	一时，佛陀住在释迦国，迦毗罗卫城附近的榕树园精舍。
Tena kho pana samayena kāpilavatthavānaṃ sakyānaṃ navaṃ santhāgāraṃ acirakāritaṃ hoti anajjhāvuṭṭhaṃ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena.	Now at that time a new town hall had recently been constructed for the Sakyans of Kapilavatthu. It had not yet been occupied by an ascetic or brahmin or any person at all.	那时，迦毗罗卫城的释迦族刚刚建造了一个新的市政厅。它尚未被任何沙门、婆罗门或任何人占用。
Atha kho kāpilavatthavā sakyā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho kāpilavatthavā sakyā bhagavantaṃ etadavocuṃ:	Then the Sakyans of Kapilavatthu went up to the Buddha, bowed, sat down to one side, and said to him:	然后迦毗罗卫城的释迦族去见佛陀，顶礼后，坐到一旁，对佛陀说：
“idha, bhante, kāpilavatthavānaṃ sakyānaṃ navaṃ santhāgāraṃ acirakāritaṃ anajjhāvuṭṭhaṃ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena.	“Sir, a new town hall has recently been constructed for the Sakyans of Kapilavatthu. It has not yet been occupied by an ascetic or brahmin or any person at all.	“世尊，迦毗罗卫城的释迦族最近建造了一个新的市政厅。它尚未被任何沙门、婆罗门或任何人占用。
Taṃ, bhante, bhagavā paṭhamaṃ paribhuñjatu. Bhagavatā paṭhamaṃ paribhuttaṃ pacchā kāpilavatthavā sakyā paribhuñjissanti.	May the Buddha be the first to use it, and only then will the Sakyans of Kapilavatthu use it.	愿佛陀首先使用它，然后迦毗罗卫城的释迦族才会使用它。
Tadassa kāpilavatthavānaṃ sakyānaṃ dīgharattaṃ hitāya sukhāyā”ti.	That would be for the lasting welfare and happiness of the Sakyans of Kapilavatthu.”	这将给迦毗罗卫城的释迦族带来长久的利益和安乐。”
Adhivāsesi bhagavā tuṇhībhāvena.	The Buddha consented in silence.	佛陀默然应允。
Atha kho kāpilavatthavā sakyā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena navaṃ santhāgāraṃ tenupasaṅkamiṃsu; upasaṅkamitvā sabbasanthariṃ santhāgāraṃ santharitvā āsanāni paññapetvā udakamaṇikaṃ upaṭṭhapetvā telappadīpaṃ āropetvā yena bhagavā tenupasaṅkamiṃsu;	Then, knowing that the Buddha had accepted, the Sakyans got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right. Then they went to the new town hall, where they spread carpets all over, prepared seats, set up a water jar, and placed a lamp. Then they went back to the Buddha,	释迦族人知道佛陀已经同意，便从座位上起身，顶礼，恭敬地右绕佛陀。然后他们去了新的市政厅，在那里铺满地毯，准备好座位，设置了一个水罐，并点燃了一盏灯。随后他们回到佛陀那里，
upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu.	bowed, stood to one side,	顶礼后，站到一旁，
Ekamantaṃ ṭhitā kho kāpilavatthavā sakyā bhagavantaṃ etadavocuṃ:	and told him of their preparations, saying:	向他报告了他们的准备工作，说道：
“sabbasanthariṃ santhataṃ, bhante, santhāgāraṃ, āsanāni paññattāni, udakamaṇiko upaṭṭhāpito, telappadīpo āropito.
Yassadāni, bhante, bhagavā kālaṃ maññatī”ti.	“Please, sir, come at your convenience.”	“世尊，请您随时来。”
Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṃghena yena santhāgāraṃ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā santhāgāraṃ pavisitvā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisīdi.	Then the Buddha robed up and, taking his bowl and robe, went to the new town hall together with the Saṅgha of monks. Having washed his feet he entered the town hall and sat against the central column facing east.	于是佛陀穿好袈裟，拿起钵和衣，与比丘僧团一同前往新的市政厅。他洗净双脚，进入市政厅，坐在中央的柱子旁，面向东方。
Bhikkhusaṃghopi kho pāde pakkhāletvā santhāgāraṃ pavisitvā pacchimaṃ bhittiṃ nissāya puratthābhimukho nisīdi, bhagavantaṃyeva purakkhatvā.	The Saṅgha of monks also washed their feet, entered the town hall, and sat against the west wall facing east, with the Buddha right in front of them.	比丘僧团也洗净双脚，进入市政厅，坐在西墙边，面向东方，佛陀就在他们正前方。
Kāpilavatthavāpi kho sakyā pāde pakkhāletvā santhāgāraṃ pavisitvā puratthimaṃ bhittiṃ nissāya pacchimābhimukhā nisīdiṃsu, bhagavantaṃyeva purakkhatvā.	The Sakyans of Kapilavatthu also washed their feet, entered the town hall, and sat against the east wall facing west, with the Buddha right in front of them.	迦毗罗卫城的释迦族人也洗净双脚，进入市政厅，坐在东墙边，面向西方，佛陀就在他们正前方。
Atha kho bhagavā kāpilavatthave sakye bahudeva rattiṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā āyasmantaṃ ānandaṃ āmantesi:	The Buddha spent most of the night educating, encouraging, firing up, and inspiring the Sakyans with a Dhamma talk. Then he addressed Venerable Ānanda:	佛陀用大半个夜晚以佛法开示教导、鼓励、激励、启发释迦族人。然后他对尊者阿难陀说：

“paṭibhātu taṃ, ānanda, kāpilavatthavānaṃ sakyānaṃ sekho pāṭipado.	“Ānanda, speak about the practicing trainee to the Sakyans of Kapilavatthu as you feel inspired.	“阿难陀，你根据自己的感悟，向迦毗罗卫城的释迦族人宣讲修习学处比丘的法。
Piṭṭhi me āgilāyati;	My back is sore,	我背部酸痛，
tamahaṃ āyamissāmī”ti.	I’ll stretch it.”	我去伸展一下。”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.	“是的，世尊，”阿难陀回答。
Atha kho bhagavā catugguṇaṃ saṅghāṭiṃ paññāpetvā dakkhiṇena passena sīhaseyyaṃ kappesi, pāde pādaṃ accādhāya, sato sampajāno, uṭṭhānasaññaṃ manasi karitvā.	And then the Buddha spread out his outer robe folded in four and laid down in the lion’s posture—on the right side, placing one foot on top of the other—rememberful and aware, and focused on the time of getting up.	于是佛陀将外衣叠成四层铺开，以狮子卧姿躺下——右侧卧，两脚相叠——正念具足，清晰明辨，并专注于起身的时间。

+

53.2 – (Ananda gives talk on gradual training of noble-one's-disciple)

• 53.2.1 – (is ethical)
• 53.2.2 – (guards the sense doors)
• 53.2.3 – (eats in moderation)
• 53.2.4 – (dedicated to wakefulness)
• 53.2.5 – (has 7 true Dharmas)
• 53.2.6 – (gets 4 jhānas easily)

Atha kho āyasmā ānando mahānāmaṃ sakkaṃ āmantesi:	Then Ānanda addressed Mahānāma the Sakyan:	于是阿难陀对释迦族摩诃那摩说：
“idha, mahānāma, ariyasāvako	“Mahānāma, a noble-one's-disciple	“摩诃那摩，圣弟子
sīlasampanno hoti,	is accomplished in ethics,	戒行圆满，
indriyesu guttadvāro hoti,	guards the sense doors,	守护感官之门，
bhojane mattaññū hoti,	eats in moderation,	饮食适度，
jāgariyaṃ anuyutto hoti,	and is dedicated to wakefulness.	精勤于觉醒。
sattahi saddhammehi samannāgato hoti,	They have seven True Dharmas,	他们有七种真法，
catunnaṃ jhānānaṃ	and they get the four jhānas—	他们随心所欲，毫不费力地获得四禅——
ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ	pleasureful meditations in the present life that belong to the higher mind—	属于更高心境的今生安乐禅修。
nikāmalābhī hoti akicchalābhī akasiralābhī.	when they want, without trouble or difficulty.

Kathañca, mahānāma, ariyasāvako sīlasampanno hoti?	And how is a noble-one's-disciple accomplished in ethics?	圣弟子如何戒行圆满？
Idha, mahānāma, ariyasāvako sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.	It’s when a noble-one's-disciple is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.	就是圣弟子戒行具足，于戒律中有所节制，行为得体，乞食方式适当。即使是最小的过失，他们也能看到危险，并遵守所承担的戒律。
Evaṃ kho, mahānāma, ariyasāvako sīlasampanno hoti. (1)	That’s how a noble-one's-disciple is ethical.	圣弟子就是这样戒行圆满的。

Kathañca, mahānāma, ariyasāvako indriyesu guttadvāro hoti?	And how does a noble-one's-disciple guard the sense doors?	圣弟子如何守护感官之门？
Idha, mahānāma, ariyasāvako cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī.	When a noble-one's-disciple sees a sight with their eyes, they don’t get caught up in the features and details.	当圣弟子用眼睛看到景象时，他们不执着于特征和细节。
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati.	If the faculty of sight were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.	如果视觉器官不受约束，贪欲和厌恶等不善法就会变得压倒性。因此，他们修行约束，保护视觉器官，并实现其约束。
Sotena saddaṃ sutvā … pe …	When they hear a sound with their ears …	当他们用耳朵听到声音时……
ghānena gandhaṃ ghāyitvā … pe …	When they smell an odor with their nose …	当他们用鼻子闻到气味时……
jivhāya rasaṃ sāyitvā … pe …	When they taste a flavor with their tongue …	当他们用舌头品尝味道时……
kāyena phoṭṭhabbaṃ phusitvā … pe …	When they feel a touch with their body …	当他们用身体感受到触觉时……
manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.	When they know a thought with their mind, they don’t get caught up in the features and details.	当他们用心知道思想时，他们不执着于特征和细节。
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati.	If the faculty of mind were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.	如果心识器官不受约束，贪欲和厌恶等不善法就会变得压倒性。因此，他们修行约束，保护心识器官，并实现其约束。
Evaṃ kho, mahānāma, ariyasāvako indriyesu guttadvāro hoti. (2)	That’s how a noble-one's-disciple guards the sense doors.	圣弟子就是这样守护感官之门的。

Kathañca, mahānāma, ariyasāvako bhojane mattaññū hoti?	And how does a noble-one's-disciple eat in moderation?	圣弟子如何饮食适度？
Idha, mahānāma, ariyasāvako paṭisaṅkhā yoniso āhāraṃ āhāreti:	It’s when a noble-one's-disciple reflects properly on the food that they eat:	就是圣弟子正确地思惟所吃的食物：
‘neva davāya na madāya na maṇḍanāya na vibhūsanāya; yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti.	‘Not for fun, indulgence, adornment, or decoration, but only to continue and sustain this body, avoid harm, and support spiritual practice. So that I will put an end to old discomfort and not give rise to new discomfort, and so that I will keep on living blamelessly and at ease.’	“不是为了玩乐、放纵、美化或装饰，而只是为了维持和滋养这个身体，避免伤害，并支持梵行。这样我就能止息旧有的不适，不会产生新的不适，这样我就能无过失地、安乐地生活下去。”
Evaṃ kho, mahānāma, ariyasāvako bhojane mattaññū hoti. (3)	That’s how a noble-one's-disciple eats in moderation.	圣弟子就是这样饮食适度的。

Kathañca, mahānāma, ariyasāvako jāgariyaṃ anuyutto hoti?	And how is a noble-one's-disciple dedicated to wakefulness?	圣弟子如何精勤于觉醒？
Idha, mahānāma, ariyasāvako divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti,	It’s when a noble-one's-disciple practices walking and sitting meditation by day, purifying their mind from obstacles.	就是圣弟子白天修习行禅和坐禅，净化心灵，使其摆脱障碍。
rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti,	In the evening, they continue to practice walking and sitting meditation.	晚上，他们继续修习行禅和坐禅。
rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti, pāde pādaṃ accādhāya, sato sampajāno, uṭṭhānasaññaṃ manasi karitvā,	In the middle of the night, they lie down in the lion’s posture—on the right side, placing one foot on top of the other—rememberful and aware, and focused on the time of getting up.	夜半时分，他们以狮子卧姿躺下——右侧卧，两脚相叠——正念具足，清晰明辨，并专注于起身的时间。
rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti.	In the last part of the night, they get up and continue to practice walking and sitting meditation, purifying their mind from obstacles.	夜的最后部分，他们起身，继续修习行禅和坐禅，净化心灵，使其摆脱障碍。
Evaṃ kho, mahānāma, ariyasāvako jāgariyaṃ anuyutto hoti. (4)	That’s how a noble-one's-disciple is dedicated to wakefulness.	圣弟子就是这样精勤于觉醒的。

(7 sa-d-Dhamma🏰)

Kathañca, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti?	And how does a noble-one's-disciple have seven True Dharmas?	圣弟子如何拥有七种真法？
Idha, mahānāma, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ:	It’s when a noble-one's-disciple has earned-trust in the Realized One’s awakening:	就是圣弟子对如来的觉悟有确信：
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’	“那位世尊是阿罗汉，正等正觉的佛陀，明行具足，善逝，世间解，无上士，调御丈夫，天人师，佛，世尊。”
Hirimā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā.	They have a conscience. They’re conscientious about bad conduct by way of body, speech, and mind, and conscientious about having any bad, unskillful Dharmas.	他们有良心。他们对身体、言语和意念上的不良行为，以及任何不良、不善的法都心存顾虑。
Ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā.	They exercise prudence. They’re prudent when it comes to bad conduct by way of body, speech, and mind, and prudent when it comes to acquiring any bad, unskillful Dharmas.	他们谨慎。他们在身体、言语和意念上的不良行为方面，以及在获得任何不良、不善的法方面，都保持谨慎。
Bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.	They’re very learned, remembering and keeping what they’ve learned. These Dharmas are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such Dharmas, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.	他们博学多闻，记忆并保存所学。这些法在开端善，中间善，结尾善，有意义且措辞精妙，描述了一种完全圆满纯净的梵行。他们对这些法博学多闻，记忆它们，通过背诵来强化它们，在心智上仔细审视它们，并在理论上理解它们。
Āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.	They live with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.	他们以精进之心生活，致力于舍弃不善法和获得善法。他们坚强，坚定不移地精进，在发展善法方面不松懈。
Satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.	They’re rememberful. They have utmost remembering and alertness, and can remember and recall what was said and done long ago.	他们正念具足。他们具有最高的正念和警觉性，能够记住并回忆很久以前说过和做过的事情。
Paññavā hoti, udayatthagāminiyā paññāya samannāgato, ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.	They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.	他们有智慧。他们拥有生灭的智慧，这种智慧是圣洁的，具有穿透力，并能导向苦的完全止息。
Evaṃ kho, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti. (5–11)	That’s how a noble-one's-disciple has seven True Dharmas.	圣弟子就是这样拥有七种真法的。

Kathañca, mahānāma, ariyasāvako catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī?	And how does a noble-one's-disciple get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty?	圣弟子如何随心所欲，毫不费力地获得四禅——属于更高心境的今生安乐禅修？
Idha, mahānāma, ariyasāvako vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati;	It’s when a noble-one's-disciple, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna …	就是圣弟子完全远离感官享乐，远离不善法，进入并安住于初禅……
vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ … pe … dutiyaṃ jhānaṃ upasampajja viharati;	second jhāna …	第二禅……
pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati;	third jhāna …	第三禅……
sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā … pe … catutthaṃ jhānaṃ upasampajja viharati.	fourth jhāna.	第四禅。
Evaṃ kho, mahānāma, ariyasāvako catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī. (12–15.)	That’s how a noble-one's-disciple gets the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.	圣弟子就是这样随心所欲，毫不费力地获得四禅——属于更高心境的今生安乐禅修。

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53.3 – (simile of chicken hatching ↔ this we can deduce is stream entry)

• 53.3.0 – (deduction: eggs hatching without wishing means sekha must a stream enterer)
• +53.3.1 - (ariya savaka disciple gets promoted to sekha trainee status)
  • (these are the 3 higher knowledges of 6ab ⚡☸ )
• 53.3.1.1 - (knows many rebirths ↔ chick first breaking shell)
• 53.3.1.2 - (knows rebirth + karma ↔ chick second breaking shell)
• 53.3.1.3 - (knows arahantship ↔ chick third breaking shell)

Yato kho, mahānāma, ariyasāvako evaṃ sīlasampanno hoti, evaṃ indriyesu guttadvāro hoti, evaṃ bhojane mattaññū hoti, evaṃ jāgariyaṃ anuyutto hoti, evaṃ sattahi saddhammehi samannāgato hoti, evaṃ catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, ayaṃ vuccati, mahānāma, ariyasāvako sekho pāṭipado apuccaṇḍatāya samāpanno, bhabbo abhinibbhidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya.

When a noble-one's-disciple is accomplished in ethics, guards the sense doors, eats in moderation, and is dedicated to wakefulness; and they have seven True Dharmas, and they get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty, they are called a noble-one's-disciple who is a practicing trainee. Their eggs are unspoiled, and they are capable of breaking out of their shell, becoming awakened, and achieving the supreme sanctuary.

当圣弟子戒行圆满，守护感官之门，饮食适度，精勤于觉醒；并且他们有七种真法，并且他们随心所欲，毫不费力地获得四禅——属于更高心境的今生安乐禅修时，他们被称为修习学处比丘的圣弟子。他们的蛋没有腐坏，他们能够破壳而出，觉醒，并达到至高无上的安稳处。

Seyyathāpi, mahānāma, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā tānāssu kukkuṭiyā sammā adhisayitāni sammā pariseditāni sammā paribhāvitāni, kiñcāpi tassā kukkuṭiyā na evaṃ icchā uppajjeyya:	Suppose there was a chicken with eight or ten or twelve eggs. And she properly sat on them to keep them warm and incubated. Even if that chicken doesn’t wish:	假设有一只鸡，有八个、十个或十二个蛋。她正确地孵化它们，使其保持温暖并孵化。即使那只鸡不希望：
‘aho vatime kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyun’ti,	‘If only my chicks could break out of the eggshell with their claws and beak and hatch safely!’	“如果我的小鸡能用它们的爪子和喙破壳而出并安全孵化就好了！”
atha kho bhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ.	Still they can break out and hatch safely.	它们仍然可以破壳而出并安全孵化。

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§3.1 – (ariya savaka disciple gets promoted to sekha trainee status)

• (these are the 3 higher knowledges of 6ab ⚡☸ )

Evameva kho, mahānāma, yato ariyasāvako evaṃ sīlasampanno hoti, evaṃ indriyesu guttadvāro hoti, evaṃ bhojane mattaññū hoti, evaṃ jāgariyaṃ anuyutto hoti, evaṃ sattahi saddhammehi samannāgato hoti, evaṃ catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, ayaṃ vuccati, mahānāma, ariyasāvako sekho pāṭipado apuccaṇḍatāya samāpanno, bhabbo abhinibbhidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya.

In the same way, when a noble-one's-disciple is practicing all these things they are called a noble-one's-disciple who is a practicing trainee. Their eggs are unspoiled, and they are capable of breaking out of their shell, becoming awakened, and achieving the supreme sanctuary.

同样地，当圣弟子修习所有这些事情时，他们被称为修习学处比丘的圣弟子。他们的蛋没有腐坏，他们能够破壳而出，觉醒，并达到至高无上的安稳处。

Sa kho so, mahānāma, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma anekavihitaṃ pubbenivāsaṃ anussarati,	Relying on this supreme purity of remembering and equanimous-observation, that noble-one's-disciple recollects their many kinds of past lives.	依靠这种正念和舍心的至高纯净，那位圣弟子回忆起他们的多种前生。
seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati,	That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. … And so they recollect their many kinds of past lives, with features and details.	即：一世、二世、三世、四世、五世、十世、二十世、三十世、四十世、五十世、一百世、一千世、十万世的轮回；许多世界劫的收缩，许多世界劫的演变，许多世界劫的收缩和演变。……他们就这样回忆起多种前生，具有特征和细节。
ayamassa paṭhamābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā. (1)	This is their first breaking out, like a chick from an eggshell.	这是他们的第一次破壳而出，就像小鸡破壳而出一样。

Sa kho so, mahānāma, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate … pe … yathākammūpage satte pajānāti,	Relying on this supreme purity of remembering and equanimous-observation, that noble-one's-disciple, with clairvoyance that is purified and superhuman, sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. … They understand how sentient beings are reborn according to their deeds.	依靠这种正念和舍心的至高纯净，那位圣弟子以清净超人天眼，看见有情众生逝去和再生——低劣和高尚，美丽和丑陋，在善处或恶处。……他们理解有情众生如何依其业报而转生。
ayamassa dutiyābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā. (2)	This is their second breaking out, like a chick from an eggshell.	这是他们的第二次破壳而出，就像小鸡破壳而出一样。

Sa kho so, mahānāma, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati,	Relying on this supreme purity of remembering and equanimous-observation, that noble-one's-disciple realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.	依靠这种正念和舍心的至高纯净，那位圣弟子今生就证得无染的心解脱和慧解脱。并且他们因为烦恼的止息，以自己的洞察力证得它并安住。
ayamassa tatiyābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā. (3)	This is their third breaking out, like a chick from an eggshell.	这是他们的第三次破壳而出，就像小鸡破壳而出一样。

Yampi, mahānāma, ariyasāvako sīlasampanno hoti, idampissa hoti caraṇasmiṃ;	A noble-one's-disciple’s conduct includes the following: being accomplished in ethics,	圣弟子的行为包括：戒行圆满，
yampi, mahānāma, ariyasāvako indriyesu guttadvāro hoti, idampissa hoti caraṇasmiṃ;	guarding the sense doors,	守护感官之门，
yampi, mahānāma, ariyasāvako bhojane mattaññū hoti, idampissa hoti caraṇasmiṃ;	moderation in eating,	饮食适度，
yampi, mahānāma, ariyasāvako jāgariyaṃ anuyutto hoti, idampissa hoti caraṇasmiṃ;	being dedicated to wakefulness,	精勤于觉醒，
yampi, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti, idampissa hoti caraṇasmiṃ;	having seven True Dharmas,	拥有七种真法，
yampi, mahānāma, ariyasāvako catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, idampissa hoti caraṇasmiṃ.	and getting the four jhānas when they want, without trouble or difficulty.	以及随心所欲，毫不费力地获得四禅。

+

53.4 – (ariya savaka disciple who is an arahant with 3 higher knowledges is ‘accomplished in knowledge and conduct’)

• (brahma’s verse)

Yañca kho, mahānāma, ariyasāvako anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, idampissa hoti vijjāya;	A noble-one's-disciple’s knowledge includes the following: recollecting their past lives,	圣弟子的知识包括：回忆前生，
yampi, mahānāma, ariyasāvako dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate … pe … yathākammūpage satte pajānāti, idampissa hoti vijjāya.	clairvoyance that is purified and superhuman,	清净超人天眼，
Yampi, mahānāma, ariyasāvako āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, idampissa hoti vijjāya.	and realizing the undefiled freedom of heart and freedom by wisdom in this very life due to the ending of defilements.	以及今生就证得无染的心解脱和慧解脱，因为烦恼的止息。

Ayaṃ vuccati, mahānāma, ariyasāvako vijjāsampanno itipi caraṇasampanno itipi vijjācaraṇasampanno itipi.

This noble-one's-disciple is said to be ‘accomplished in knowledge’, and also ‘accomplished in conduct’, and also ‘accomplished in knowledge and conduct’.

这位圣弟子被称为“知识圆满者”，也称为“行为圆满者”，也称为“知识和行为都圆满者”。

Brahmunāpesā, mahānāma, sanaṅkumārena gāthā bhāsitā:

And Brahmā Sanaṅkumāra also spoke this verse:

而且，梵天萨南库马拉也说了这首偈：

‘Khattiyo seṭṭho janetasmiṃ,	‘The warrior-noble is best of those people	“战士贵族是那些人中最好的，
ye gottapaṭisārino;	who take clan as the standard.	他们以氏族为标准。
Vijjācaraṇasampanno,	But one accomplished in knowledge and conduct	但知识和行为都圆满的人
so seṭṭho devamānuse’ti.	is best of gods and humans.’	是天人和人类中最好的。”

(end verse)

Sā kho panesā, mahānāma, brahmunā sanaṅkumārena gāthā sugītā no duggītā, subhāsitā no dubbhāsitā, atthasaṃhitā no anatthasaṃhitā, anumatā bhagavatā”ti.

And that verse was well sung by Brahmā Sanaṅkumāra, not poorly sung; well spoken, not poorly spoken, beneficial, not harmful, and it was approved by the Buddha.”

那首偈是梵天萨南库马拉唱得很好的，不是唱得不好的；说得很好，不是说得不好的，有益的，无害的，而且得到了佛陀的认可。”

Atha kho bhagavā uṭṭhahitvā āyasmantaṃ ānandaṃ āmantesi:	Then the Buddha got up and said to Venerable Ānanda:	然后佛陀起身对尊者阿难陀说：
“sādhu sādhu, ānanda,	“Good, good, Ānanda!	“好，好，阿难陀！
sādhu kho tvaṃ, ānanda, kāpilavatthavānaṃ sakyānaṃ sekhaṃ pāṭipadaṃ abhāsī”ti.	It’s good that you spoke to the Sakyans of Kapilavatthu about the practicing trainee.”	你向迦毗罗卫城的释迦族人宣讲修习学处比丘的法，这很好。”

Idamavocāyasmā ānando.	This is what Venerable Ānanda said,	这就是尊者阿难陀所说的，
Samanuñño satthā ahosi.	and the teacher approved.	老师也认可了。
Attamanā kāpilavatthavā sakyā āyasmato ānandassa bhāsitaṃ abhinandunti.	Satisfied, the Sakyans of Kapilavatthu were happy with what Venerable Ānanda said.	迦毗罗卫城的释迦族人感到心满意足，对尊者阿难陀所说的话感到欢喜。

+

MN 54 Potaliya: With Potaliya the Wanderer

+ all- all

• 54.3 - (how householder refused all work and cut off all judgments)
• 54.4 - (cutting off of judgments in the noble one’s training is quite different)
• 54.8 - (eight Dharmas lead to the cutting off of judgments in the noble one’s training)
• +54.10 – (similes for The Dangers of Sensual Pleasures)
  • 54.10.1 – (dog Gnawing on such a fleshless skeleton)
  • 54.10.2 - (vulture grab a piece of flesh and fly away, others chase)
  • 54.10.3 - (person carrying grass torch walks against wind)
  • 54.10.4 – (pit of glowing coals deeper than a man’s height)
  • 54.10.5 - (person sees delightful parks, lotus ponds in dream)
  • 54.10.6 - (Suppose a man had borrowed some goods)
  • 54.10.7 - (tree laden with fruit, man climbs)
• 54.11 - (upekkhā nānattā compared to upekkhā ekattā)
• 54.12 - (purified 4th jhāna link to 3 higher knowledges)

	(derived from B. Sujato 2018/12)	（摘自B. Sujato 2018/12）
Evaṃ me sutaṃ—​	So I have heard.	如是我闻。
ekaṃ samayaṃ bhagavā aṅguttarāpesu viharati āpaṇaṃ nāma aṅguttarāpānaṃ nigamo.	At one time the Buddha was staying in the land of the Northern Āpaṇas, near the town of theirs named Āpaṇa.	一时，佛陀住在北阿波那国，他们名为阿波那的城镇附近。
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āpaṇaṃ piṇḍāya pāvisi.	Then the Buddha robed up in the morning and, taking his bowl and robe, entered Āpaṇa for alms.	然后佛陀早上穿好袈裟，拿起钵和衣，进入阿波那乞食。
Āpaṇe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yenaññataro vanasaṇḍo tenupasaṅkami divāvihārāya.	He wandered for alms in Āpaṇa. After the meal, on his return from alms-round, he went to a certain forest grove for the day’s meditation.	他在阿波那乞食。饭后，从乞食回来，他去了一个森林小树林进行日间禅修。
Taṃ vanasaṇḍaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.	Having plunged deep into it, he sat at the root of a certain tree for the day’s meditation.	他深入其中，在一棵树下坐下来进行日间禅修。
Potaliyopi kho gahapati sampannanivāsanapāvuraṇo chattupāhanāhi jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena so vanasaṇḍo tenupasaṅkami; upasaṅkamitvā taṃ vanasaṇḍaṃ ajjhogāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Potaliya the householder also approached that forest grove while going for a walk. He was well dressed in a cloak and sarong, with parasol and sandals. Having plunged deep into it, he went up to the Buddha, and exchanged greetings with him.	居士波塔利亚也在散步时来到那个森林小树林。他穿着斗篷和纱笼，戴着阳伞和凉鞋，穿着考究。他深入其中，走到佛陀面前，与佛陀寒暄。
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho potaliyaṃ gahapatiṃ bhagavā etadavoca:	When the greetings and polite conversation were over, he stood to one side, and the Buddha said to him:	寒暄和客套结束后，他站到一旁，佛陀对他说：
“saṃvijjanti kho, gahapati, āsanāni; sace ākaṅkhasi nisīdā”ti.	“There are seats, householder. Please sit if you wish.”	“有座位，居士。如果您愿意，请坐。”
Evaṃ vutte, potaliyo gahapati “gahapativādena maṃ samaṇo gotamo samudācaratī”ti kupito anattamano tuṇhī ahosi.	When he said this, Potaliya was angry and upset. Thinking, “The ascetic Gotama addresses me as ‘householder’!” he stayed silent.	他说这话时，波塔利亚又生气又沮丧。他想：“沙门乔达摩称我为‘居士’！”他保持沉默。

Dutiyampi kho bhagavā … pe …	For a second time …	第二次……
tatiyampi kho bhagavā potaliyaṃ gahapatiṃ etadavoca:	and a third time the Buddha said to him:	第三次佛陀对他说道：
“saṃvijjanti kho, gahapati, āsanāni; sace ākaṅkhasi nisīdā”ti.	“There are seats, householder. Please sit if you wish.”	“有座位，居士。如果您愿意，请坐。”
Evaṃ vutte, potaliyo gahapati “gahapativādena maṃ samaṇo gotamo samudācaratī”ti kupito anattamano bhagavantaṃ etadavoca:	When he said this, Potaliya was angry and upset. Thinking, “The ascetic Gotama addresses me as ‘householder’!” he said to the Buddha:	他说这话时，波塔利亚又生气又沮丧。他想：“沙门乔达摩称我为‘居士’！”他对比陀陀说：

“tayidaṃ, bho gotama, nacchannaṃ, tayidaṃ nappatirūpaṃ, yaṃ maṃ tvaṃ gahapativādena samudācarasī”ti.	“Master Gotama, it is neither proper nor appropriate for you to address me as ‘householder’.”	“乔达摩大师，您称我为‘居士’既不合适也不恰当。”
“Te hi te, gahapati, ākārā, te liṅgā, te nimittā yathā taṃ gahapatissā”ti.	“Well, householder, you have the features, attributes, and signs of a householder.”	“居士，你有居士的特征、属性和标志。”
“Tathā hi pana me, bho gotama, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti.	“Master Gotama, it’s because I have refused all work and cut off all judgments.”	“乔达摩大师，那是因为我已拒绝所有工作并切断所有判断。”
“Yathā kathaṃ pana te, gahapati, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti?	“Householder, in what way have you refused all work and cut off all judgments?”	“居士，你是如何拒绝所有工作并切断所有判断的？”
“Idha me, bho gotama, yaṃ ahosi dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā sabbaṃ taṃ puttānaṃ dāyajjaṃ niyyātaṃ, tatthāhaṃ anovādī anupavādī ghāsacchādanaparamo viharāmi.	“Master Gotama, all the money, grain, gold, and silver I used to have has been handed over to my children as their inheritance. And in this matter I do not advise or reprimand them, but live with nothing more than food and clothes.	“乔达摩大师，我过去所有的金钱、谷物、黄金和白银都已作为遗产交给我的孩子们。在这件事上，我不给他们建议也不责备他们，只靠食物和衣服生活。
Evaṃ kho me, bho gotama, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti.	That’s how I have refused all work and cut off all judgments.”	我就是这样拒绝所有工作并切断所有判断的。”

“Aññathā kho tvaṃ, gahapati, vohārasamucchedaṃ vadasi, aññathā ca pana ariyassa vinaye vohārasamucchedo hotī”ti.	“The cutting off of judgments as you describe it is one thing, householder, but the cutting off of judgments in the noble one’s training is quite different.”	“您所描述的切断判断是一回事，居士，但圣者训练中的切断判断则完全不同。”
“Yathā kathaṃ pana, bhante, ariyassa vinaye vohārasamucchedo hoti?	“But what, sir, is cutting off of judgments in the noble one’s training?	“但是，世尊，圣者训练中的切断判断是什么？
Sādhu me, bhante, bhagavā tathā dhammaṃ desetu yathā ariyassa vinaye vohārasamucchedo hotī”ti.	Sir, please teach me this.”	世尊，请您教导我这个。”
“Tena hi, gahapati, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti.	“Well then, householder, listen and pay close attention, I will speak.”	“那么，居士，请听好，认真注意，我将要讲。”
“Evaṃ, bhante”ti kho potaliyo gahapati bhagavato paccassosi.	“Yes, sir,” said Potaliya.	“是的，世尊，”波塔利亚说。

Bhagavā etadavoca:	The Buddha said this:	佛陀如是说：
“aṭṭha kho ime, gahapati, dhammā ariyassa vinaye vohārasamucchedāya saṃvattanti.	“Householder, these eight Dharmas lead to the cutting off of judgments in the noble one’s training.	“居士，这八种法导致圣者训练中的判断被切断。
Katame aṭṭha?	What eight?	哪八种？
Apāṇātipātaṃ nissāya pāṇātipāto pahātabbo;	Killing living creatures should be given up, relying on not killing living creatures.	应该放弃杀生，依靠不杀生。
dinnādānaṃ nissāya adinnādānaṃ pahātabbaṃ;	Stealing should be given up, relying on not stealing.	应该放弃偷盗，依靠不偷盗。
saccavācaṃ nissāya musāvādo pahātabbo;	Lying should be given up, relying on speaking the truth.	应该放弃妄语，依靠说真话。
apisuṇaṃ vācaṃ nissāya pisuṇā vācā pahātabbā;	Divisive speech should be given up, relying on speech that isn’t divisive.	应该放弃离间语，依靠不离间语。
agiddhilobhaṃ nissāya giddhilobho pahātabbo;	Greed and lust should be given up, relying on not being greedy and lustful.	应该放弃贪婪和欲望，依靠不贪婪和不欲望。
anindārosaṃ nissāya nindāroso pahātabbo;	Blaming and insulting should be given up, relying on not blaming and not insulting.	应该放弃责备和侮辱，依靠不责备和不侮辱。
akkodhūpāyāsaṃ nissāya kodhūpāyāso pahātabbo;	Anger and distress should be given up, relying on not being angry and distressed.	应该放弃愤怒和苦恼，依靠不愤怒和不苦恼。
anatimānaṃ nissāya atimāno pahātabbo.	Arrogance should be given up, relying on not being arrogant.	应该放弃傲慢，依靠不傲慢。
Ime kho, gahapati, aṭṭha dhammā saṃkhittena vuttā, vitthārena avibhattā, ariyassa vinaye vohārasamucchedāya saṃvattantī”ti.	These are the eight Dharmas—stated in brief without being analyzed in detail—that lead to the cutting off of judgments in the noble one’s training.”	这些是八种法——简而言之，没有详细分析——它们导致圣者训练中的判断被切断。”
“Ye me, bhante, bhagavatā aṭṭha dhammā saṃkhittena vuttā, vitthārena avibhattā, ariyassa vinaye vohārasamucchedāya saṃvattanti, sādhu me, bhante, bhagavā ime aṭṭha dhamme vitthārena vibhajatu anukampaṃ upādāyā”ti.	“Sir, please teach me these eight Dharmas in detail out of compassion.”	“世尊，请您慈悲地详细教导我这八种法。”
“Tena hi, gahapati, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti.	“Well then, householder, listen and pay close attention, I will speak.”	“那么，居士，请听好，认真注意，我将要讲。”
“Evaṃ, bhante”ti kho potaliyo gahapati bhagavato paccassosi.	“Yes, sir,” said Potaliya.	“是的，世尊，”波塔利亚说。
Bhagavā etadavoca:	The Buddha said this:	佛陀如是说：

“‘Apāṇātipātaṃ nissāya pāṇātipāto pahātabbo’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ?	“‘Killing living creatures should be given up, relying on not killing living creatures.’ That’s what I said, but why did I say it?	“‘应该放弃杀生，依靠不杀生。’我这样说了，但为什么这样说？
Idha, gahapati, ariyasāvako iti paṭisañcikkhati:	It’s when a noble-one's-disciple reflects:	就是圣弟子思惟：
‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu pāṇātipātī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno.	‘I am practicing to give up and cut off the fetters that might cause me to kill living creatures.	‘我正在练习放弃和切断可能导致我杀生的束缚。
Ahañceva kho pana pāṇātipātī assaṃ, attāpi maṃ upavadeyya pāṇātipātapaccayā, anuviccāpi maṃ viññū garaheyyuṃ pāṇātipātapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā pāṇātipātapaccayā.	But if I were to kill living creatures, because of that I would reprimand myself; sensible people, after examination, would criticize me; and when my body breaks up, after death, I could expect to be reborn in a bad place.	但如果我杀生，我会因此自责；明智的人，经过考察，会批评我；当我的身体坏散，死后，我可能会转生到恶趣。
Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ pāṇātipāto.	And killing living creatures is itself a fetter and a hindrance.	而杀生本身就是一种束缚和障碍。
Ye ca pāṇātipātapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, pāṇātipātā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti’.	The distressing and feverish defilements that might arise because of killing living creatures do not occur in someone who does not kill living creatures.’	因杀生而可能产生的苦恼和热病的烦恼，在不杀生的人身上不会发生。’
‘Apāṇātipātaṃ nissāya pāṇātipāto pahātabbo’ti—	‘Killing living creatures should be given up, relying on not killing living creatures.’	‘应该放弃杀生，依靠不杀生。’
iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.	That’s what I said, and this is why I said it.	我这样说了，这就是我这样说的原因。

‘Dinnādānaṃ nissāya adinnādānaṃ pahātabban’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ?	‘Stealing …	偷盗……
Idha, gahapati, ariyasāvako iti paṭisañcikkhati:
‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu adinnādāyī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno.
Ahañceva kho pana adinnādāyī assaṃ, attāpi maṃ upavadeyya adinnādānapaccayā, anuviccāpi maṃ viññū garaheyyuṃ adinnādānapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā adinnādānapaccayā.
Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ adinnādānaṃ.
Ye ca adinnādānapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā adinnādānā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti’.
‘Dinnādānaṃ nissāya adinnādānaṃ pahātabban’ti—
iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

‘Saccavācaṃ nissāya musāvādo pahātabbo’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ?	lying …	妄语……
Idha, gahapati, ariyasāvako iti paṭisañcikkhati:
‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu musāvādī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno.
Ahañceva kho pana musāvādī assaṃ, attāpi maṃ upavadeyya musāvādapaccayā, anuviccāpi maṃ viññū garaheyyuṃ musāvādapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā musāvādapaccayā.
Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ musāvādo.
Ye ca musāvādapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, musāvādā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti’.
‘Saccavācaṃ nissāya musāvādo pahātabbo’ti—
iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

‘Apisuṇaṃ vācaṃ nissāya pisuṇā vācā pahātabbā’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ?	divisive speech …	离间语……
Idha, gahapati, ariyasāvako iti paṭisañcikkhati:
‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu pisuṇavāco assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno.
Ahañceva kho pana pisuṇavāco assaṃ, attāpi maṃ upavadeyya pisuṇavācāpaccayā, anuviccāpi maṃ viññū garaheyyuṃ pisuṇavācāpaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā pisuṇavācāpaccayā.
Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ pisuṇā vācā.
Ye ca pisuṇavācāpaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, pisuṇāya vācāya paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti’.
‘Apisuṇaṃ vācaṃ nissāya pisuṇā vācā pahātabbā’ti—
iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

‘Agiddhilobhaṃ nissāya giddhilobho pahātabbo’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ?	greed and lust …	贪婪和欲望……
Idha, gahapati, ariyasāvako iti paṭisañcikkhati:
‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu giddhilobhī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno.
Ahañceva kho pana giddhilobhī assaṃ, attāpi maṃ upavadeyya giddhilobhapaccayā, anuviccāpi maṃ viññū garaheyyuṃ giddhilobhapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā giddhilobhapaccayā.
Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ giddhilobho.
Ye ca giddhilobhapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, giddhilobhā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti’.
‘Agiddhilobhaṃ nissāya giddhilobho pahātabbo’ti—
iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

‘Anindārosaṃ nissāya nindāroso pahātabbo’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ?	blaming and insulting …	责备和侮辱……
Idha, gahapati, ariyasāvako iti paṭisañcikkhati:
‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu nindārosī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno.
Ahañceva kho pana nindārosī assaṃ, attāpi maṃ upavadeyya nindārosapaccayā, anuviccāpi maṃ viññū garaheyyuṃ nindārosapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā nindārosapaccayā.
Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ nindāroso.
Ye ca nindārosapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, anindārosissa evaṃsa te āsavā vighātapariḷāhā na honti’.
‘Anindārosaṃ nissāya nindāroso pahātabbo’ti—
iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

‘Akkodhūpāyāsaṃ nissāya kodhūpāyāso pahātabbo’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ?	anger and distress …	愤怒和苦恼……
Idha, gahapati, ariyasāvako iti paṭisañcikkhati:
‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu kodhūpāyāsī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno.
Ahañceva kho pana kodhūpāyāsī assaṃ, attāpi maṃ upavadeyya kodhūpāyāsapaccayā, anuviccāpi maṃ viññū garaheyyuṃ kodhūpāyāsapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā kodhūpāyāsapaccayā.
Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ kodhūpāyāso.
Ye ca kodhūpāyāsapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, akkodhūpāyāsissa evaṃsa te āsavā vighātapariḷāhā na honti’.
‘Akkodhūpāyāsaṃ nissāya kodhūpāyāso pahātabbo’ti—
iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

‘Anatimānaṃ nissāya atimāno pahātabbo’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ?	Arrogance should be given up, relying on not being arrogant.’ That’s what I said, but why did I say it?	傲慢应该放弃，依靠不傲慢。’我这样说了，但为什么这样说？
Idha, gahapati, ariyasāvako iti paṭisañcikkhati:	It’s when a noble-one's-disciple reflects:	就是圣弟子思惟：
‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu atimānī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno.	‘I am practicing to give up and cut off the fetters that might cause me to be arrogant.	‘我正在练习放弃和切断可能导致我傲慢的束缚。
Ahañceva kho pana atimānī assaṃ, attāpi maṃ upavadeyya atimānapaccayā, anuviccāpi maṃ viññū garaheyyuṃ atimānapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā atimānapaccayā.	But if I were to be arrogant, because of that I would reprimand myself; sensible people, after examination, would criticize me; and when my body breaks up, after death, I could expect to be reborn in a bad place.	但如果我傲慢，我会因此自责；明智的人，经过考察，会批评我；当我的身体坏散，死后，我可能会转生到恶趣。
Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ atimāno.	And arrogance is itself a fetter and a hindrance.	而傲慢本身就是一种束缚和障碍。
Ye ca atimānapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, anatimānissa evaṃsa te āsavā vighātapariḷāhā na honti’.	The distressing and feverish defilements that might arise because of arrogance do not occur in someone who is not arrogant.’	因傲慢而可能产生的苦恼和热病的烦恼，在不傲慢的人身上不会发生。’
‘Anatimānaṃ nissāya atimāno pahātabbo’ti—	‘Arrogance should be given up by not being arrogant.’	‘傲慢应该通过不傲慢而放弃。’
iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.	That’s what I said, and this is why I said it.	我这样说了，这就是我这样说的原因。

Ime kho, gahapati, aṭṭha dhammā saṃkhittena vuttā, vitthārena vibhattā, ye ariyassa vinaye vohārasamucchedāya saṃvattanti;	These are the eight Dharmas—stated in brief and analyzed in detail—that lead to the cutting off of judgments in the noble one’s training.	这些是八种法——简要陈述并详细分析——它们导致圣者训练中的判断被切断。
na tveva tāva ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hotī”ti.	But just this much does not constitute the cutting off of judgments in each and every respect in the noble one’s training.”	但仅仅这些并不构成圣者训练中在各方面切断判断。”

“Yathā kathaṃ pana, bhante, ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hoti?	“But, sir, how is there the cutting off of judgments in each and every respect in the noble one’s training?	“但是，世尊，圣者训练中在各方面切断判断是如何实现的？
Sādhu me, bhante, bhagavā tathā dhammaṃ desetu yathā ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hotī”ti.	Sir, please teach me this.”	世尊，请您教导我这个。”
“Tena hi, gahapati, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti.	“Well then, householder, listen and pay close attention, I will speak.”	“那么，居士，请听好，认真注意，我将要讲。”
“Evaṃ, bhante”ti kho potaliyo gahapati bhagavato paccassosi.	“Yes, sir,” said Potaliya.	“是的，世尊，”波塔利亚说。
Bhagavā etadavoca:	The Buddha said this:	佛陀如是说：

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54.10 – (similes for The Dangers of Sensual Pleasures)

• 54.10.1 – (dog Gnawing on such a fleshless skeleton)
• 54.10.2 - (vulture grab a piece of flesh and fly away, others chase)
• 54.10.3 - (person carrying grass torch walks against wind)
• 54.10.4 – (pit of glowing coals deeper than a man’s height)
• 54.10.5 - (person sees delightful parks, lotus ponds in dream)
• 54.10.6 - (Suppose a man had borrowed some goods)
• 54.10.7 - (tree laden with fruit, man climbs)

1. Kāmādīnavakathā

1. The Dangers of Sensual Pleasures

1. 感官享乐的危险

“No hetaṃ, bhante”.

“No, sir.

“不能，世尊。

“Taṃ kissa hetu”?

Why not?

为什么不能？

“Aduñhi, bhante, aṭṭhikaṅkalaṃ sunikkantaṃ nikkantaṃ nimmaṃsaṃ lohitamakkhitaṃ.	Because that skeleton is scraped clean of flesh and smeared in blood.	因为那副骨架是刮干净肉，沾满血的。
Yāvadeva pana so kukkuro kilamathassa vighātassa bhāgī assā”ti.	That dog will eventually get weary and frustrated.”	那条狗最终会感到疲惫和沮丧。”
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati:	“In the same way, a noble-one's-disciple reflects:	“同样地，圣弟子思惟：
‘aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti.	‘With the simile of a skeleton the Buddha said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.’	‘佛陀用骨架的比喻说，感官享乐带来的满足很少，痛苦和苦恼很多，而且它们充满了缺点。’
Evametaṃ yathābhūtaṃ sammappaññāya disvā yāyaṃ upekkhā nānattā nānattasitā taṃ abhinivajjetvā, yāyaṃ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṃ bhāveti.	Having truly seen this with proper understanding, they reject equanimous-observation based on diversity and develop only the equanimous-observation based on unity, where all kinds of grasping to the world’s carnal delights cease without anything left over.	真正以正确的理解看到这一点后，他们摒弃基于多样性的舍心，只发展基于统一的舍心，在那里对世间肉欲的所有执着都彻底止息，毫无剩余。

“Evaṃ, bhante”.

“Yes, sir.” …

“是的，世尊。”……

“Evaṃ, bhante”.

“Yes, sir.” …

“是的，世尊。”……

“Evaṃ, bhante”.

“Yes, sir.

“是的，世尊。

“Taṃ kissa hetu”?

Why is that?

为什么会这样？

“Viditañhi, bhante, tassa purisassa imañcāhaṃ aṅgārakāsuṃ papatissāmi, tatonidānaṃ maraṇaṃ vā nigacchissāmi maraṇamattaṃ vā dukkhan”ti.	For that person knows: ‘If I fall in that pit of glowing coals, that’d result in my death or deadly pain.’” …	因为那个人知道：‘如果我掉进那个炽热的炭火坑，那会导致我的死亡或致命的痛苦。’”……
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati:
‘aṅgārakāsūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti.
Evametaṃ yathābhūtaṃ sammappaññāya disvā … pe … tamevūpekkhaṃ bhāveti.

Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati:
‘supinakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti … pe …
tamevūpekkhaṃ bhāveti.

“Evaṃ, bhante”.

“Yes, sir.

“是的，世尊。

“Taṃ kissa hetu”?

Why is that?

为什么会这样？

“Sāmino hi, bhante, sāni harantī”ti.	Because the owners took back what was theirs.” …	因为主人拿回了属于他们的东西。”……
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati:
‘yācitakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti … pe …
tamevūpekkhaṃ bhāveti.

“Evaṃ, bhante”.

“Yes, sir.”

“是的，世尊。”

“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati:	“In the same way, a noble-one's-disciple reflects:	“同样地，圣弟子思惟：
‘rukkhaphalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti.	‘With the simile of the fruit tree the Buddha said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.’	‘佛陀用果树的比喻说，感官享乐带来的满足很少，痛苦和苦恼很多，而且它们充满了缺点。’

Evametaṃ yathābhūtaṃ sammappaññāya disvā	Having truly seen this with proper understanding,	真正以正确的理解看到这一点后，
yāyaṃ upekkhā nānattā nānattasitā taṃ abhinivajjetvā	they reject equanimous-observation based on diversity	他们摒弃基于多样性的舍心，
yāyaṃ upekkhā ekattā ekattasitā	and develop only the equanimous-observation based on unity,	只发展基于统一的舍心，
yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṃ bhāveti.	where all kinds of grasping to the world’s carnal delights cease without anything left over.	在那里对世间肉欲的所有执着都彻底止息，毫无剩余。

Sa kho so, gahapati, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma anekavihitaṃ pubbenivāsaṃ anussarati,	Relying on this supreme purity of remembering and equanimous-observation, that noble-one's-disciple recollects their many kinds of past lives.	依靠这种正念和舍心的至高纯净，那位圣弟子回忆起他们的多种前生。
seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.	That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. … They recollect their many kinds of past lives, with features and details.	即：一世、二世、三世、四世、五世、十世、二十世、三十世、四十世、五十世、一百世、一千世、十万世的轮回；许多世界劫的收缩，许多世界劫的演变，许多世界劫的收缩和演变。……他们回忆起多种前生，具有特征和细节。

Sa kho so, gahapati, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate … pe … yathākammūpage satte pajānāti.

Relying on this supreme purity of remembering and equanimous-observation, that noble-one's-disciple, with clairvoyance that is purified and superhuman, sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. … They understand how sentient beings are reborn according to their deeds.

依靠这种正念和舍心的至高纯净，那位圣弟子以清净超人天眼，看见有情众生逝去和再生——低劣和高尚，美丽和丑陋，在善处或恶处。……他们理解有情众生如何依其业报而转生。

Sa kho so, gahapati, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	Relying on this supreme purity of remembering and equanimous-observation, that noble-one's-disciple realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.	依靠这种正念和舍心的至高纯净，那位圣弟子今生就证得无染的心解脱和慧解脱。并且他们因为烦恼的止息，以自己的洞察力证得它并安住。
Ettāvatā kho, gahapati, ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hoti.	That’s how there is the cutting off of judgments in each and every respect in the noble one’s training.	这就是圣者训练中在各方面切断判断的方式。

Taṃ kiṃ maññasi, gahapati,	What do you think, householder?	你认为呢，居士？
yathā ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hoti, api nu tvaṃ evarūpaṃ vohārasamucchedaṃ attani samanupassasī”ti?	Do you regard yourself as having cut off judgments in a way comparable to the cutting off of judgments in each and every respect in the noble one’s training?”	你是否认为自己已经以一种与圣者训练中在各方面切断判断相媲美的方式切断了判断？”
“Ko cāhaṃ, bhante, ko ca ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo.	“Who am I compared to one who has cut off judgments in each and every respect in the noble one’s training?	“与圣者训练中在各方面切断判断的人相比，我算什么？
Ārakā ahaṃ, bhante, ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedā.	I am far from that.	我远远达不到。
Mayañhi, bhante, pubbe aññatitthiye paribbājake anājānīyeva samāne ājānīyāti amaññimha, anājānīyeva samāne ājānīyabhojanaṃ bhojimha, anājānīyeva samāne ājānīyaṭhāne ṭhapimha;	Sir, I used to think that the wanderers following other paths were thoroughbreds, and I fed them and treated them accordingly, but they were not actually thoroughbreds.	世尊，我以前以为追随其他道路的游方者是纯种马，我也按照纯种马对待他们，但他们实际上并非纯种马。
bhikkhū pana mayaṃ, bhante, ājānīyeva samāne anājānīyāti amaññimha, ājānīyeva samāne anājānīyabhojanaṃ bhojimha, ājānīyeva samāne anājānīyaṭhāne ṭhapimha;	I thought that the monks were not thoroughbreds, and I fed them and treated them accordingly, but they actually were thoroughbreds.	我以为比丘们不是纯种马，我也按照不是纯种马对待他们，但他们实际上是纯种马。
idāni pana mayaṃ, bhante, aññatitthiye paribbājake anājānīyeva samāne anājānīyāti jānissāma, anājānīyeva samāne anājānīyabhojanaṃ bhojessāma, anājānīyeva samāne anājānīyaṭhāne ṭhapessāma.	But now I shall understand that the wanderers following other paths are not actually thoroughbreds, and I will feed them and treat them accordingly.	但现在我将明白，追随其他道路的游方者实际上并非纯种马，我也将按照不是纯种马对待他们。
Bhikkhū pana mayaṃ, bhante, ājānīyeva samāne ājānīyāti jānissāma, ājānīyeva samāne ājānīyabhojanaṃ bhojessāma, ājānīyeva samāne ājānīyaṭhāne ṭhapessāma.	And I shall understand that the monks actually are thoroughbreds, and I will feed them and treat them accordingly.	而我将明白，比丘们实际上是纯种马，我也将按照纯种马对待他们。
Ajanesi vata me, bhante, bhagavā samaṇesu samaṇappemaṃ, samaṇesu samaṇappasādaṃ, samaṇesu samaṇagāravaṃ.	The Buddha has inspired me to have love, confidence, and respect for ascetics!	佛陀激励我对比丘们产生了爱、信心和尊敬！
Abhikkantaṃ, bhante, abhikkantaṃ, bhante.	Excellent, sir! Excellent!	太好了，世尊！太好了！
Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ kho, bhante, bhagavatā anekapariyāyena dhammo pakāsito.	As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, the Buddha has made The Dharma clear in many ways.	就像他扶正倾覆的，揭示隐藏的，为迷路者指出道路，或者在黑暗中点亮一盏灯，让明眼人能看到那里有什么，佛陀以多种方式阐明了佛法。
Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.	I go for refuge to the Buddha, to The Dharma, and to the monk Saṅgha.	我皈依佛、皈依法、皈依僧。
Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”	从今天起，愿佛陀将我记为终身皈依的在家弟子。”

+

MN 55 Jīvaka: With Jīvaka

+ all- all

• 55.1 - (rumor: Gotama knowingly eats meat prepared on purpose for him)
• 55.2 - (‘meat may not be eaten’ if it’s seen, heard, or suspected it was killed for monk)
• 55.3 - (monk does metta for village, invited for meal)
• 55.4 - (they eat food unattached, seeing danger, therefore blameless)
• 55.5 - (Buddha interprets Brahma’s metta analogy with Buddha’s complete ending of defilements)
• 55.6 - (repeat for remaining 3 brahma-vihāras)
• 55.7 - (conclusion: monks indeed eat allowable, blameless food)

	(derived from B. Sujato 2018/12)	（摘自B. Sujato 2018/12）
Evaṃ me sutaṃ—​	So I have heard.	如是我闻。
ekaṃ samayaṃ bhagavā rājagahe viharati jīvakassa komārabhaccassa ambavane.	At one time the Buddha was staying near Rājagaha in the Mango Grove of Jīvaka Komārabhacca.	一时，佛陀住在王舍城附近，耆婆伽·拘摩罗跋伽的芒果园里。
Atha kho jīvako komārabhacco yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jīvako komārabhacco bhagavantaṃ etadavoca:	Then Jīvaka went up to the Buddha, bowed, sat down to one side, and said to the Buddha:	那时耆婆伽去见佛陀，顶礼后，坐到一旁，对佛陀说：

“sutaṃ metaṃ, bhante:	“Sir, I have heard this:	“世尊，我听说：
‘samaṇaṃ gotamaṃ uddissa pāṇaṃ ārabhanti, taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamman’ti.	‘They slaughter living creatures specially for the ascetic Gotama. The ascetic Gotama knowingly eats meat prepared on purpose for him: this is a deed he caused.’	‘他们特意为沙门乔达摩宰杀活物。沙门乔达摩明知故犯地吃特意为他准备的肉：这是他造成的行为。’
Ye te, bhante, evamāhaṃsu: ‘samaṇaṃ gotamaṃ uddissa pāṇaṃ ārabhanti, taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamman’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī”ti?	I trust that those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism?”	我相信那些这样说的人是重复佛陀所说的话，而不是以不实之词歪曲他吧？他们的解释符合教义吗？有没有任何正当的理由可以责备和批评？”

“Ye te, jīvaka, evamāhaṃsu: ‘samaṇaṃ gotamaṃ uddissa pāṇaṃ ārabhanti, taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamman’ti na me te vuttavādino, abbhācikkhanti ca maṃ te asatā abhūtena.	“Jīvaka, those who say this do not repeat what I have said. They misrepresent me with what is false and untrue.	“耆婆伽，那些这样说的人并没有重复我所说的话。他们以虚假不实之词歪曲我。
Tīhi kho ahaṃ, jīvaka, ṭhānehi maṃsaṃ aparibhoganti vadāmi.	For three reasons I say ‘meat may not be eaten’:	我有三个原因说‘肉不可食’：
Diṭṭhaṃ, sutaṃ, parisaṅkitaṃ—	it’s seen, heard, or suspected.	眼见、耳闻或怀疑。
imehi kho ahaṃ, jīvaka, tīhi ṭhānehi maṃsaṃ aparibhoganti vadāmi.	These are three reasons I say ‘meat may not be eaten’.	这就是我说‘肉不可食’的三个原因。
Tīhi kho ahaṃ, jīvaka, ṭhānehi maṃsaṃ paribhoganti vadāmi.	For three reasons I say ‘meat may be eaten’:	我有三个原因说‘肉可食’：
Adiṭṭhaṃ, asutaṃ, aparisaṅkitaṃ—	it’s not seen, heard, or suspected.	不见、不闻或不怀疑。
imehi kho ahaṃ, jīvaka, tīhi ṭhānehi maṃsaṃ paribhoganti vadāmi.	These are three reasons I say ‘meat may be eaten’.	这就是我说‘肉可食’的三个原因。

Idha, jīvaka, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati.	Take the case of a monk living supported by a town or village.	举例来说，一位比丘住在城镇或乡村，受其供养。
So mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati.	They meditate spreading a heart full of friendly-kindness to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of friendly-kindness to the whole world—abundant, expansive, limitless, free of enmity and ill will.	他们以充满慈爱的心遍满一个方向，然后是第二个，第三个，第四个。同样地，上方，下方，横向， everywhere，四面八方，以充满慈爱的心遍满整个世界——广阔，广大，无量，没有敌意和恶意。
Tamenaṃ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti.	A householder or their child approaches and invites them for the next day’s meal.	一位居士或他们的孩子走上前，邀请他们第二天用餐。
Ākaṅkhamānova, jīvaka, bhikkhu adhivāseti.	The monk accepts if they want.	比丘如果愿意就接受。
So tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena tassa gahapatissa vā gahapatiputtassa vā nivesanaṃ tenupasaṅkamati; upasaṅkamitvā paññatte āsane nisīdati.	When the night has passed, they robe up in the morning, take their bowl and robe, and approach that householder’s home, where they sit on the seat spread out.	夜过天明，他们早上穿好袈裟，拿起钵和衣，来到那位居士的家里，坐在铺好的座位上。
Tamenaṃ so gahapati vā gahapatiputto vā paṇītena piṇḍapātena parivisati.	That householder or their child serves them with delicious alms-food.	那位居士或他们的孩子用美味的食物供养他们。
Tassa na evaṃ hoti:	It never occurs to them:	他们从不这样想：
‘sādhu vata māyaṃ gahapati vā gahapatiputto vā paṇītena piṇḍapātena pariviseyyāti.	‘It’s so good that this householder serves me with delicious alms-food!	“这位居士用美味的食物供养我真是太好了！
Aho vata māyaṃ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena piṇḍapātena pariviseyyā’ti—	I hope they serve me with such delicious alms-food in the future!’	我希望他们将来也能用这样美味的食物供养我！”
evampissa na hoti.	They don’t think that.	他们不那样想。

So taṃ piṇḍapātaṃ agathito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati.	They eat that alms-food untied, unstupefied, unattached, seeing the drawback, and understanding the escape.	他们吃那些食物，不执着，不迷惑，不贪恋，看见过患，并理解解脱。
Taṃ kiṃ maññasi, jīvaka,	What do you think, Jīvaka?	你认为呢，耆婆伽？
api nu so bhikkhu tasmiṃ samaye attabyābādhāya vā ceteti, parabyābādhāya vā ceteti, ubhayabyābādhāya vā cetetī”ti?	At that time is that monk intending to hurt themselves, hurt others, or hurt both?”	那时那位比丘是否打算伤害自己、伤害他人或两者都伤害？”

“No hetaṃ, bhante”.

“No, sir.”

“不，世尊。”

“Nanu so, jīvaka, bhikkhu tasmiṃ samaye anavajjaṃyeva āhāraṃ āhāretī”ti?

“Aren’t they eating blameless food at that time?”

“那时他们吃的不是无可指责的食物吗？”

“Evaṃ, bhante.	“Yes, sir.	“是的，世尊。
Sutaṃ metaṃ, bhante:	Sir, I have heard that	世尊，我听说
‘brahmā mettāvihārī’ti.	Brahmā abides in friendly-kindness.	梵天安住于慈爱。
Taṃ me idaṃ, bhante, bhagavā sakkhidiṭṭho;	Now, I’ve seen the Buddha with my own eyes,	现在，我亲眼见到了佛陀，
bhagavā hi, bhante, mettāvihārī”ti.	and it is the Buddha who truly abides in friendly-kindness.”	正是佛陀真正安住于慈爱。”

“Yena kho, jīvaka, rāgena yena dosena yena mohena byāpādavā assa so rāgo so doso so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo.	“Any greed, hate, or delusion that might give rise to ill will has been given up by the Realized One, cut off at the root, made like a palm stump, obliterated, and is unable to arise in the future.	“如来已舍弃任何可能引起恶意的贪欲、嗔恨或痴念，斩草除根，像棕榈树桩一样，彻底消灭，未来再也无法生起。
Sace kho te, jīvaka, idaṃ sandhāya bhāsitaṃ anujānāmi te etan”ti.	If that’s what you were referring to, I acknowledge it.”	如果你指的是这个，我承认。”
“Etadeva kho pana me, bhante, sandhāya bhāsitaṃ”.	“That’s exactly what I was referring to.”	“我指的正是这个。”

“Idha, jīvaka, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati.	“Take the case, Jīvaka, of a monk living supported by a town or village.	“耆婆伽，举例来说，一位比丘住在城镇或乡村，受其供养。
So karuṇāsahagatena cetasā … pe …	They meditate spreading a heart full of compassion …	他们以充满悲悯心禅修……
muditāsahagatena cetasā … pe …	They meditate spreading a heart full of rejoicing …	他们以充满随喜心禅修……
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ.	They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth.	他们以充满舍心遍满一个方向，然后是第二个，第三个，第四个。
Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati.	In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.	同样地，上方，下方，横向， everywhere，四面八方，以充满舍心遍满整个世界——广阔，广大，无量，没有敌意和恶意。
Tamenaṃ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti.	A householder or their child approaches and invites them for the next day’s meal.	一位居士或他们的孩子走上前，邀请他们第二天用餐。
Ākaṅkhamānova, jīvaka, bhikkhu adhivāseti.	The monk accepts if they want.	比丘如果愿意就接受。
So tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena gahapatissa vā gahapatiputtassa vā nivesanaṃ tenupasaṅkamati; upasaṅkamitvā paññatte āsane nisīdati.	When the night has passed, they robe up in the morning, take their bowl and robe, and approach that householder’s home, where they sit on the seat spread out.	夜过天明，他们早上穿好袈裟，拿起钵和衣，来到那位居士的家里，坐在铺好的座位上。
Tamenaṃ so gahapati vā gahapatiputto vā paṇītena piṇḍapātena parivisati.	That householder or their child serves them with delicious alms-food.	那位居士或他们的孩子用美味的食物供养他们。
Tassa na evaṃ hoti:	It never occurs to them:	他们从不这样想：
‘sādhu vata māyaṃ gahapati vā gahapatiputto vā paṇītena piṇḍapātena pariviseyyāti.	‘It’s so good that this householder serves me with delicious alms-food!	“这位居士用美味的食物供养我真是太好了！
Aho vata māyaṃ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena piṇḍapātena pariviseyyā’ti—	I hope they serve me with such delicious alms-food in the future!’	我希望他们将来也能用这样美味的食物供养我！”
evampissa na hoti.	They don’t think that.	他们不那样想。
So taṃ piṇḍapātaṃ agathito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati.	They eat that alms-food untied, unstupefied, unattached, seeing the drawback, and understanding the escape.	他们吃那些食物，不执着，不迷惑，不贪恋，看见过患，并理解解脱。
Taṃ kiṃ maññasi, jīvaka,	What do you think, Jīvaka?	你认为呢，耆婆伽？
api nu so bhikkhu tasmiṃ samaye attabyābādhāya vā ceteti, parabyābādhāya vā ceteti, ubhayabyābādhāya vā cetetī”ti?	At that time is that monk intending to hurt themselves, hurt others, or hurt both?”	那时那位比丘是否打算伤害自己、伤害他人或两者都伤害？”

“No hetaṃ, bhante”.

“No, sir.”

“不，世尊。”

“Nanu so, jīvaka, bhikkhu tasmiṃ samaye anavajjaṃyeva āhāraṃ āhāretī”ti?

“Aren’t they eating blameless food at that time?”

“那时他们吃的不是无可指责的食物吗？”

“Evaṃ, bhante.	“Yes, sir.	“是的，世尊。
Sutaṃ metaṃ, bhante:	Sir, I have heard that	世尊，我听说
‘brahmā upekkhāvihārī’ti.	Brahmā abides in equanimity.	梵天安住于舍。
Taṃ me idaṃ, bhante, bhagavā sakkhidiṭṭho;	Now, I’ve seen the Buddha with my own eyes,	现在，我亲眼见到了佛陀，
bhagavā hi, bhante, upekkhāvihārī”ti.	and it is the Buddha who truly abides in equanimity.”	正是佛陀真正安住于舍。”
“Yena kho, jīvaka, rāgena yena dosena yena mohena vihesavā assa arativā assa paṭighavā assa so rāgo so doso so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo.	“Any greed, hate, or delusion that might give rise to cruelty, negativity, or repulsion has been given up by the Realized One, cut off at the root, made like a palm stump, obliterated, and is unable to arise in the future.	“任何可能引起残忍、消极或厌恶的贪欲、嗔恨或痴念，如来都已舍弃，斩草除根，像棕榈树桩一样，彻底消灭，未来再也无法生起。
Sace kho te, jīvaka, idaṃ sandhāya bhāsitaṃ, anujānāmi te etan”ti.	If that’s what you were referring to, I acknowledge it.”	如果你指的是这个，我承认。”
“Etadeva kho pana me, bhante, sandhāya bhāsitaṃ”.	“That’s exactly what I was referring to.”	“我指的正是这个。”

“Yo kho, jīvaka, tathāgataṃ vā tathāgatasāvakaṃ vā uddissa pāṇaṃ ārabhati so pañcahi ṭhānehi bahuṃ apuññaṃ pasavati.	“Jīvaka, anyone who slaughters a living creature specially for the Realized One or the Realized One’s disciple makes much bad karma for five reasons.	“耆婆伽，任何人特意为如来或如来的弟子宰杀活物，会因五个原因而造下大量恶业。
Yampi so, gahapati, evamāha:	When they say:	当他们说：
‘gacchatha, amukaṃ nāma pāṇaṃ ānethā’ti, iminā paṭhamena ṭhānena bahuṃ apuññaṃ pasavati.	‘Go, fetch that living creature,’ this is the first reason.	‘去，把那个活物弄来，’这是第一个原因。
Yampi so pāṇo galappaveṭhakena ānīyamāno dukkhaṃ domanassaṃ paṭisaṃvedeti, iminā dutiyena ṭhānena bahuṃ apuññaṃ pasavati.	When that living creature experiences pain and sadness as it’s led along by a collar, this is the second reason.	当那个活物被项圈牵着时经历痛苦和悲伤，这是第二个原因。
Yampi so evamāha:	When they say:	当他们说：
‘gacchatha imaṃ pāṇaṃ ārabhathā’ti, iminā tatiyena ṭhānena bahuṃ apuññaṃ pasavati.	‘Go, slaughter that living creature,’ this is the third reason.	‘去，宰杀那个活物，’这是第三个原因。
Yampi so pāṇo ārabhiyamāno dukkhaṃ domanassaṃ paṭisaṃvedeti, iminā catutthena ṭhānena bahuṃ apuññaṃ pasavati.	When that living creature experiences pain and sadness as it’s being slaughtered, this is the fourth reason.	当那个活物被宰杀时经历痛苦和悲伤，这是第四个原因。
Yampi so tathāgataṃ vā tathāgatasāvakaṃ vā akappiyena āsādeti, iminā pañcamena ṭhānena bahuṃ apuññaṃ pasavati.	When they provide the Realized One or the Realized One’s disciple with unallowable food, this is the fifth reason.	当他们向如来或如来的弟子提供不允许的食物，这是第五个原因。
Yo kho, jīvaka, tathāgataṃ vā tathāgatasāvakaṃ vā uddissa pāṇaṃ ārabhati so imehi pañcahi ṭhānehi bahuṃ apuññaṃ pasavatī”ti.	Anyone who slaughters a living creature specially for the Realized One or the Realized One’s disciple makes much bad karma for five reasons.”	任何人特意为如来或如来的弟子宰杀活物，会因五个原因而造下大量恶业。”

Evaṃ vutte, jīvako komārabhacco bhagavantaṃ etadavoca:	When he had spoken, Jīvaka said to the Buddha:	他说完后，耆婆伽对佛陀说：
“acchariyaṃ, bhante, abbhutaṃ, bhante.	“It’s incredible, sir, it’s amazing!	“真是不可思议，世尊，真是令人惊叹！
Kappiyaṃ vata, bhante, bhikkhū āhāraṃ āhārenti;	The monks indeed eat allowable food.	比丘们确实吃合法的食物。
anavajjaṃ vata, bhante, bhikkhū āhāraṃ āhārenti.	The monks indeed eat blameless food.	比丘们确实吃无可指责的食物。
Abhikkantaṃ, bhante, abhikkantaṃ, bhante … pe …	Excellent, sir! Excellent! …	太好了，世尊！太好了！……
upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”	从今天起，愿佛陀将我记为终身皈依的在家弟子。”

+

MN 56 Upāli: (name of layperson)

+ all- all

• +56.1 - (Jain leader explains 3 types of action: bodily, verbal, mental)
  • 56.1.1 – (3 types of action distinct from each other)
  • 56.1.2 - (Jain leader says bodily action is most potent of 3, Buddha is incredulous)
• +56.2 – (Buddha explains his 3 types of action: bodily, verbal, mental)
  • 56.2.1 – (3 types of action distinct from each other)
  • 56.2.2 - (Buddha says mental action is most potent of 3)
• 56.3 – (Dīgha goes to Jain leader to report conversation, they all agree Buddha is wrong)
• 56.4 – (Upali intends to see Buddha and beat him in debate)
• +56.5 – (Digha tells Jain leader it’s a bad idea, Buddha is a formidable ‘magician’, can convert Upali )
  • 56.5.1 – (Jain leader thinks Upali will convert Buddha!)
• +56.6 – (Upali goes to see Buddha and confirm what he said on his view of 3 actions with Digha)
  • 56.6.1 – (Upali affirms Jain leader is right, Buddha is wrong)
  • 56.6.2 – (Buddha establishes ground rules for fair debate)
  • 56.6.11 – (Buddha’s example #1 showing Jain contradiction: dying and rebirth caused by mental action instead of physical one)
  • 56.6.12 – (example #2: accidentally killing bugs, intentional makes it blameworthy)
  • 56.6.13 – (example #3: evil yogi with psychic power can kill with mind/mano, without bodily karma)
  • 56.6.14 – (example #4: wilderness of some areas had become that way because of evil mental actions of some hermits)
• +56.7 – (for the 4th time, Buddha points out Upali’s contradiction violates rules of fair debate)
  • 56.7.1 – (Upali confesses to Buddha: “Sir, you had me at hello, with the first simile.”)
  • 56.7.2 – (Upali converts, takes refuge in Buddha)
  • 56.7.3 – (Buddha advises Upali to consider carefully before converting)
  • 56.7.4 – (Buddha advises Upali to continue offering support to Jains)
• +56.8 – (Buddha leads Upali to Dharma eye and stream entry with talk on gradual training)
  • 56.8.1 – (Upali attains stream entry with a sufficient first jhāna, free of 5 hindrances, hearing and thinking while it happened)
• +56.9 – (Jains hear about Upali’s conversion and are shocked)
  • 56.9.1 – (Jains not allowed on main property, relegated to visitor area)
  • 56.9.2 – (Jain leader hears about that from Digha, then in denial about conversion)
  • 56.9.3 – (Digha visits Upali to confirm)
  • 56.9.4 – (Jain leader still in denial after Digha’s report, decides to visit Upali)
  • 56.9.5 – (Upali makes Jains and Jain leader sit in a visitor area for meal, and Upali himself occupies high seat of honor)
  • 56.9.6 – (Jain leader criticizes Upali for getting converted ‘by magic’, Upali says it would benefit whole world to get converted)
  • +56.9.7 – (Upali makes simile Comparing Jain doctrine to monkey abuse)
    • (punchline: Jain doctrine looks fine at first, but can’t handle pounding from scrutiny )
    • (punchline part 2: Buddha’s Dharma also looks fine at first, and it easily withstands pounding from scrutiny )
  • 56.9.20 – (Upali’s verse praising Buddha)
  • 56.9.21 – (Jain leader, Nātaputta, spews hot blood)

(2022 SP-FLUENT translation by frankk‍ derived from B. Sujato‍ 2018/12)

Upālisutta	With Upāli	与优婆离
Evaṃ me sutaṃ—​	So I have heard.	如是我闻。
ekaṃ samayaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane.	At one time the Buddha was staying near Nālandā in Pāvārika’s mango grove.	一时，佛陀住在那烂陀附近，在波婆利迦的芒果园里。
Tena kho pana samayena nigaṇṭho nāṭaputto nāḷandāyaṃ paṭivasati mahatiyā nigaṇṭhaparisāya saddhiṃ.	At that time Nigaṇṭha Nāṭaputta was residing at Nāḷandā together with a large assembly of Jain ascetics.	那时，尼乾陀·那吒弗多与大批耆那教苦行僧一同居住在那烂陀。
Atha kho dīghatapassī nigaṇṭho nāḷandāyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena pāvārikambavanaṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then the Jain ascetic Dīgha Tapassī wandered for alms in Nāḷandā. After the meal, on his return from alms-round, he went to Pāvārika’s mango grove. There he approached the Buddha, and exchanged greetings with him.	然后耆那教苦行僧长苦行者迪迦·塔帕西在那烂陀乞食。饭后，从乞食回来，他去到波婆利迦的芒果园。在那里他走到佛陀面前，与佛陀寒暄。
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho dīghatapassiṃ nigaṇṭhaṃ bhagavā etadavoca:	When the greetings and polite conversation were over, he stood to one side. The Buddha said to him:	寒暄和客套结束后，他站到一旁。佛陀对他说道：
“saṃvijjanti kho, tapassi, āsanāni; sace ākaṅkhasi nisīdā”ti.	“There are seats, Tapassī. Please sit if you wish.”	“有座位，塔帕西。如果您愿意，请坐。”
Evaṃ vutte, dīghatapassī nigaṇṭho aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.	When he said this, Dīgha Tapassī took a low seat and sat to one side.	他说这话时，迪迦·塔帕西坐到一张低矮的座位上，坐到一旁。
Ekamantaṃ nisinnaṃ kho dīghatapassiṃ nigaṇṭhaṃ bhagavā etadavoca:	The Buddha said to him:	佛陀对他说道：
“kati pana, tapassi, nigaṇṭho nāṭaputto kammāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti?	“Tapassī, how many kinds of deed does Nigaṇṭha Nātaputta describe for performing bad deeds?”	“塔帕西，尼乾陀·那吒弗多描述了多少种行为来行恶？”

“Na kho, āvuso gotama, āciṇṇaṃ nigaṇṭhassa nāṭaputtassa ‘kammaṃ, kamman’ti paññapetuṃ;	“Reverend Gotama, Nigaṇṭha Nātaputta doesn’t usually speak in terms of ‘deeds’.	“乔达摩尊者，尼乾陀·那吒弗多通常不说‘行为’。
‘daṇḍaṃ, daṇḍan’ti kho, āvuso gotama, āciṇṇaṃ nigaṇṭhassa nāṭaputtassa paññapetun”ti.	He usually speaks in terms of ‘rods’.”	他通常说‘棍棒’。”

+

56.1 – (Jain leader explains 3 types of action: bodily, verbal, mental)

• 56.1.1 – (3 types of action distinct from each other)
• 56.1.2 - (Jain leader says bodily action is most potent of 3, Buddha is incredulous)

“Kati pana, tapassi, nigaṇṭho nāṭaputto daṇḍāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti?

“Then how many kinds of rod does Nigaṇṭha Nātaputta describe for performing bad deeds?”

“那么尼乾陀·那吒弗多描述了多少种棍棒来行恶？”

“Tīṇi kho, āvuso gotama, nigaṇṭho nāṭaputto daṇḍāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyāti, seyyathidaṃ—	“Nigaṇṭha Nātaputta describes three kinds of rod for performing bad deeds:	“尼乾陀·那吒弗多描述了三种棍棒来行恶：
kāyadaṇḍaṃ, vacīdaṇḍaṃ, manodaṇḍan”ti.	the physical rod, the verbal rod, and the mental rod.”	身棒、语棒和意棒。”

“Kiṃ pana, tapassi, aññadeva kāyadaṇḍaṃ, aññaṃ vacīdaṇḍaṃ, aññaṃ manodaṇḍan”ti?

“But are these kinds of rod all distinct from each other?”

“但是这些棍棒彼此都不同吗？”

“Aññadeva, āvuso gotama, kāyadaṇḍaṃ, aññaṃ vacīdaṇḍaṃ, aññaṃ manodaṇḍan”ti.

“Yes, each is quite distinct.”

“是的，每一种都完全不同。”

“Imesaṃ pana, tapassi, tiṇṇaṃ daṇḍānaṃ evaṃ paṭivibhattānaṃ evaṃ paṭivisiṭṭhānaṃ katamaṃ daṇḍaṃ nigaṇṭho nāṭaputto mahāsāvajjataraṃ paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, yadi vā kāyadaṇḍaṃ, yadi vā vacīdaṇḍaṃ, yadi vā manodaṇḍan”ti?

“Of the three rods thus analyzed and differentiated, which rod does Nigaṇṭha Nātaputta describe as being the most blameworthy for performing bad deeds: the physical rod, the verbal rod, or the mental rod?”

“在这三种如此分析和区分的棍棒中，尼乾陀·那吒弗多描述哪种棍棒在行恶方面是最应受谴责的：身棒、语棒还是意棒？”

“Imesaṃ kho, āvuso gotama, tiṇṇaṃ daṇḍānaṃ evaṃ paṭivibhattānaṃ evaṃ paṭivisiṭṭhānaṃ kāyadaṇḍaṃ nigaṇṭho nāṭaputto mahāsāvajjataraṃ paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍaṃ, no tathā manodaṇḍan”ti.

“Nigaṇṭha Nātaputta describes the physical rod as being the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.”

尼乾陀·那提子说身体上的行为是造恶业中最应受谴责的，而不是言语或思想上的行为。

“Kāyadaṇḍanti, tapassi, vadesi”?

“Do you say the physical rod, Tapassī?”

“你说的是身体上的行为吗，塔帕西？”

“Kāyadaṇḍanti, āvuso gotama, vadāmi”.

“I say the physical rod, Reverend Gotama.”

“我说的是身体上的行为，尊敬的乔达摩。”

“Kāyadaṇḍanti, tapassi, vadesi”?

“Do you say the physical rod, Tapassī?”

“你说的是身体上的行为吗，塔帕西？”

“Kāyadaṇḍanti, āvuso gotama, vadāmi”.

“I say the physical rod, Reverend Gotama.”

“我说的是身体上的行为，尊敬的乔达摩。”

“Kāyadaṇḍanti, tapassi, vadesi”?

“Do you say the physical rod, Tapassī?”

“你说的是身体上的行为吗，塔帕西？”

“Kāyadaṇḍanti, āvuso gotama, vadāmī”ti.

“I say the physical rod, Reverend Gotama.”

“我说的是身体上的行为，尊敬的乔达摩。”

Itiha bhagavā dīghatapassiṃ nigaṇṭhaṃ imasmiṃ kathāvatthusmiṃ yāvatatiyakaṃ patiṭṭhāpesi.

Thus the Buddha made Dīgha Tapassī stand by this point up to the third time.

就这样，佛陀让迪迦·塔帕西三次坚持这个观点。

Evaṃ vutte, dīghatapassī nigaṇṭho bhagavantaṃ etadavoca:	When this was said, Dīgha Tapassī said to the Buddha:	听他这么说，迪迦·塔帕西对佛陀说：
“tvaṃ panāvuso gotama, kati daṇḍāni paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti?	“But Reverend Gotama, how many kinds of rod do you describe for performing bad deeds?”	“但是尊敬的乔达摩，您说造恶业有多少种行为？”

“Na kho, tapassi, āciṇṇaṃ tathāgatassa ‘daṇḍaṃ, daṇḍan’ti paññapetuṃ;	“Tapassī, the Realized One doesn’t usually speak in terms of ‘rods’.	“塔帕西，如来通常不说‘行为’。
‘kammaṃ, kamman’ti kho, tapassi, āciṇṇaṃ tathāgatassa paññapetun”ti?	He usually speaks in terms of ‘deeds’.”	他通常说‘业’。”

+

56.2 – (Buddha explains his 3 types of action: bodily, verbal, mental)

• 56.2.1 – (3 types of action distinct from each other)
• 56.2.2 - (Buddha says mental action is most potent of 3)

“Tvaṃ panāvuso gotama, kati kammāni paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti?

“Then how many kinds of deed do you describe for performing bad deeds?”

“那么，您说造恶业有多少种业？”

“Tīṇi kho ahaṃ, tapassi, kammāni paññapemi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, seyyathidaṃ—	“I describe three kinds of deed for performing bad deeds:	“我说造恶业有三种业：
kāyakammaṃ, vacīkammaṃ, manokamman”ti.	physical deeds, verbal deeds, and mental deeds.”	身体业、言语业和思想业。”

“Kiṃ panāvuso gotama, aññadeva kāyakammaṃ, aññaṃ vacīkammaṃ, aññaṃ manokamman”ti?

“But are these kinds of deed all distinct from each other?”

“但是这些业彼此之间都不同吗？”

“Aññadeva, tapassi, kāyakammaṃ, aññaṃ vacīkammaṃ, aññaṃ manokamman”ti.

“Yes, each is quite distinct.”

“是的，每一种都截然不同。”

“Imesaṃ panāvuso gotama, tiṇṇaṃ kammānaṃ evaṃ paṭivibhattānaṃ evaṃ paṭivisiṭṭhānaṃ katamaṃ kammaṃ mahāsāvajjataraṃ paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, yadi vā kāyakammaṃ, yadi vā vacīkammaṃ, yadi vā manokamman”ti?

“Of the three deeds thus analyzed and differentiated, which deed do you describe as being the most blameworthy for performing bad deeds: physical deeds, verbal deeds, or mental deeds?”

“在这三种如此分析和区分的业中，您认为哪种业是造恶业中最应受谴责的：身体业、言语业还是思想业？”

“Imesaṃ kho ahaṃ, tapassi, tiṇṇaṃ kammānaṃ evaṃ paṭivibhattānaṃ evaṃ paṭivisiṭṭhānaṃ manokammaṃ mahāsāvajjataraṃ paññapemi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā kāyakammaṃ, no tathā vacīkamman”ti.

“I describe mental deeds as being the most blameworthy for performing bad deeds, not so much physical deeds or verbal deeds.”

“我认为思想业是造恶业中最应受谴责的，而不是身体业或言语业。”

“Manokammanti, āvuso gotama, vadesi”?

“Do you say mental deeds, Reverend Gotama?”

“您说的是思想业吗，尊敬的乔达摩？”

“Manokammanti, tapassi, vadāmi”.

“I say mental deeds, Tapassī.”

“我说的是思想业，塔帕西。”

“Manokammanti, āvuso gotama, vadesi”?

“Do you say mental deeds, Reverend Gotama?”

“您说的是思想业吗，尊敬的乔达摩？”

“Manokammanti, tapassi, vadāmi”.

“I say mental deeds, Tapassī.”

“我说的是思想业，塔帕西。”

“Manokammanti, āvuso gotama, vadesi”?

“Do you say mental deeds, Reverend Gotama?”

“您说的是思想业吗，尊敬的乔达摩？”

“Manokammanti, tapassi, vadāmī”ti.

“I say mental deeds, Tapassī.”

“我说的是思想业，塔帕西。”

Itiha dīghatapassī nigaṇṭho bhagavantaṃ imasmiṃ kathāvatthusmiṃ yāvatatiyakaṃ patiṭṭhāpetvā uṭṭhāyāsanā yena nigaṇṭho nāṭaputto tenupasaṅkami.

Thus the Jain ascetic Dīgha Tapassī made the Buddha stand by this point up to the third time, after which he got up from his seat and went to see Nigaṇṭha Nātaputta.

于是，耆那教苦行僧迪迦·塔帕西让佛陀三次坚持这个观点，之后他起身离开座位，去见尼乾陀·那提子。

Tena kho pana samayena nigaṇṭho nāṭaputto mahatiyā gihiparisāya saddhiṃ nisinno hoti bālakiniyā parisāya upālipamukhāya.	Now at that time Nigaṇṭha Nātaputta was sitting together with a large assembly of laypeople of Bālaka headed by Upāli.	当时，尼乾陀·那提子正和以优婆离为首的大批巴拉卡居士坐在一起。
Addasā kho nigaṇṭho nāṭaputto dīghatapassiṃ nigaṇṭhaṃ dūratova āgacchantaṃ;	Nigaṇṭha Nātaputta saw Dīgha Tapassī coming off in the distance	尼乾陀·那提子远远地看到迪迦·塔帕西走过来，
disvāna dīghatapassiṃ nigaṇṭhaṃ etadavoca:	and said to him:	对他说：
“handa kuto nu tvaṃ, tapassi, āgacchasi divā divassā”ti?	“So, Tapassī, where are you coming from in the middle of the day?”	“那么，塔帕西，你大中午从哪里来？”
“Ito hi kho ahaṃ, bhante, āgacchāmi samaṇassa gotamassa santikā”ti.	“Just now, sir, I’ve come from the presence of the ascetic Gotama.”	“先生，我刚刚从乔达摩沙门那里来。”
“Ahu pana te, tapassi, samaṇena gotamena saddhiṃ kocideva kathāsallāpo”ti?	“But did you have some discussion with him?”	“但是你和他有过一些讨论吗？”
“Ahu kho me, bhante, samaṇena gotamena saddhiṃ kocideva kathāsallāpo”ti.	“I did.”	“有。”
“Yathā kathaṃ pana te, tapassi, ahu samaṇena gotamena saddhiṃ kocideva kathāsallāpo”ti?	“And what kind of discussion did you have with him?”	“你和他有什么样的讨论？”
Atha kho dīghatapassī nigaṇṭho yāvatako ahosi bhagavatā saddhiṃ kathāsallāpo taṃ sabbaṃ nigaṇṭhassa nāṭaputtassa ārocesi.	Then Dīgha Tapassī informed Nigaṇṭha Nātaputta of all they had discussed.	于是迪迦·塔帕西把他们讨论的所有内容都告诉了尼乾陀·那提子。
Evaṃ vutte, nigaṇṭho nāṭaputto dīghatapassiṃ nigaṇṭhaṃ etadavoca:	When he had spoken, Nigaṇṭha said to him:	他说完后，尼乾陀对他说：
“sādhu sādhu, tapassi.	“Good, good, Tapassī!	“好，好，塔帕西！
Yathā taṃ sutavatā sāvakena sammadeva satthusāsanaṃ ājānantena evameva dīghatapassinā nigaṇṭhena samaṇassa gotamassa byākataṃ.	Dīgha Tapassī has answered the ascetic Gotama like an educated disciple who rightly understands their teacher’s instructions.	迪迦·塔帕西回答乔达摩沙门就像一个受过教育的弟子，正确理解了老师的教诲。
Kiñhi sobhati chavo manodaṇḍo imassa evaṃ oḷārikassa kāyadaṇḍassa upanidhāya.	For how impressive is the measly mental rod when compared with the substantial physical rod?	因为与实质性的身体行为相比，微不足道的精神行为又有多大的影响力呢？
Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti.	Rather, the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.”	相反，身体行为是造恶业中最应受谴责的，而不是言语或思想上的行为。”

Evaṃ vutte, upāli gahapati nigaṇṭhaṃ nāṭaputtaṃ etadavoca:	When he said this, the householder Upāli said to him:	听他这么说，居士优婆离对他说：
“sādhu sādhu, bhante dīghatapassī.	“Good, sir! Well done, Dīgha Tapassī!	“先生，太好了！迪迦·塔帕西做得好！
Yathā taṃ sutavatā sāvakena sammadeva satthusāsanaṃ ājānantena evamevaṃ bhadantena tapassinā samaṇassa gotamassa byākataṃ.	The honorable Tapassī has answered the ascetic Gotama like an educated disciple who rightly understands their teacher’s instructions.	尊敬的塔帕西回答乔达摩沙门就像一个受过教育的弟子，正确理解了老师的教诲。
Kiñhi sobhati chavo manodaṇḍo imassa evaṃ oḷārikassa kāyadaṇḍassa upanidhāya.	For how impressive is the measly mental rod when compared with the substantial physical rod?	因为与实质性的身体行为相比，微不足道的精神行为又有多大的影响力呢？
Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo.	Rather, the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.	相反，身体行为是造恶业中最应受谴责的，而不是言语或思想上的行为。
Handa cāhaṃ, bhante, gacchāmi samaṇassa gotamassa imasmiṃ kathāvatthusmiṃ vādaṃ āropessāmi.	I’d better go and refute the ascetic Gotama’s doctrine regarding this point.	我最好去驳斥乔达摩沙门关于这一点的教义。
Sace me samaṇo gotamo tathā patiṭṭhahissati yathā bhadantena tapassinā patiṭṭhāpitaṃ; seyyathāpi nāma balavā puriso dīghalomikaṃ eḷakaṃ lomesu gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya; evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi.	If he stands by the position that he stated to Dīgha Tapassī, I’ll take him on in debate and drag him to and fro and round about, like a strong man would drag a fleecy sheep to and fro and round about!	如果他坚持他对迪迦·塔帕西所说的立场，我就会和他辩论，来回拖他，就像一个强壮的人来回拖一只多毛的羊一样！
Seyyathāpi nāma balavā soṇḍikākammakāro mahantaṃ soṇḍikākilañjaṃ gambhīre udakarahade pakkhipitvā kaṇṇe gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya; evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi.	Taking him on in debate, I’ll drag him to and fro and round about, like a strong brewer’s worker would toss a large brewer’s sieve into a deep lake, grab it by the corners, and drag it to and fro and round about!	和他辩论，我会来回拖他，就像一个强壮的酿酒工人把一个大酿酒筛子扔进深湖里，抓住它的角，来回拖它一样！
Seyyathāpi nāma balavā soṇḍikādhutto vālaṃ kaṇṇe gahetvā odhuneyya niddhuneyya nipphoṭeyya; evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ odhunissāmi niddhunissāmi nipphoṭessāmi.	Taking him on in debate, I’ll shake him down and about and give him a beating, like a strong brewer’s mixer would grab a strainer by the corners and shake it down and about, and give it a beating!	和他辩论，我会把他摇下来，打他一顿，就像一个强壮的酿酒搅拌器抓住一个过滤器的角，把它摇下来，打它一顿一样！
Seyyathāpi nāma kuñjaro saṭṭhihāyano gambhīraṃ pokkharaṇiṃ ogāhetvā sāṇadhovikaṃ nāma kīḷitajātaṃ kīḷati; evamevāhaṃ samaṇaṃ gotamaṃ sāṇadhovikaṃ maññe kīḷitajātaṃ kīḷissāmi.	I’ll play a game of ear-washing with the ascetic Gotama, like a sixty year old elephant would plunge into a deep lotus pond and play a game of ear-washing!	我要和乔达摩沙门玩‘洗耳朵’的游戏，就像一头六十岁的象会跳进一个深荷塘里玩‘洗耳朵’的游戏一样！
Handa cāhaṃ, bhante, gacchāmi samaṇassa gotamassa imasmiṃ kathāvatthusmiṃ vādaṃ āropessāmī”ti.	Sir, I’d better go and refute the ascetic Gotama’s doctrine on this point.”	先生，我最好去驳斥乔达摩沙门关于这一点的教义。”
“Gaccha tvaṃ, gahapati, samaṇassa gotamassa imasmiṃ kathāvatthusmiṃ vādaṃ āropehi.	“Go, householder, refute the ascetic Gotama’s doctrine on this point.	“去吧，居士，驳斥乔达摩沙门关于这一点的教义。
Ahaṃ vā hi, gahapati, samaṇassa gotamassa vādaṃ āropeyyaṃ, dīghatapassī vā nigaṇṭho, tvaṃ vā”ti.	For either I should do so, or Dīgha Tapassī, or you.”	因为要么我应该这样做，要么迪迦·塔帕西，要么你。”

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56.5 – (Digha tells Jain leader it’s a bad idea, Buddha is a formidable ‘magician’, can convert Upali )

• 56.5.1 – (Jain leader thinks Upali will convert Buddha!)

Evaṃ vutte, dīghatapassī nigaṇṭho nigaṇṭhaṃ nāṭaputtaṃ etadavoca:	When he said this, Dīgha Tapassī said to Nigaṇṭha Nātaputta:	听他这么说，迪迦·塔帕西对尼乾陀·那提子说：
“na kho metaṃ, bhante, ruccati yaṃ upāli gahapati samaṇassa gotamassa vādaṃ āropeyya.	“Sir, I don’t think it’s a good idea for the householder Upāli to rebut the ascetic Gotama’s doctrine.	“先生，我不认为居士优婆离驳斥乔达摩沙门的教义是个好主意。
Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṃ māyaṃ jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetī”ti.	For the ascetic Gotama is a magician. He knows a conversion magic, and uses it to convert the disciples of those who follow other paths.”	因为乔达摩沙门是个魔术师。他知道一种转化魔术，并用它来转化那些追随其他道路的弟子的。”
“Aṭṭhānaṃ kho etaṃ, tapassi, anavakāso yaṃ upāli gahapati samaṇassa gotamassa sāvakattaṃ upagaccheyya.	“It is impossible, Tapassī, it cannot happen that Upāli could become Gotama’s disciple.	“不可能，塔帕西，优婆离不可能成为乔达摩的弟子。
Ṭhānañca kho etaṃ vijjati yaṃ samaṇo gotamo upālissa gahapatissa sāvakattaṃ upagaccheyya.	But it is possible that Gotama could become Upāli’s disciple.	但是乔达摩有可能成为优婆离的弟子。
Gaccha tvaṃ, gahapati, samaṇassa gotamassa imasmiṃ kathāvatthusmiṃ vādaṃ āropehi.	Go, householder, refute the ascetic Gotama’s doctrine on this point.	去吧，居士，驳斥乔达摩沙门关于这一点的教义。
Ahaṃ vā hi, gahapati, samaṇassa gotamassa vādaṃ āropeyyaṃ, dīghatapassī vā nigaṇṭho, tvaṃ vā”ti.	For either I should do so, or Dīgha Tapassī, or you.”	因为要么我应该这样做，要么迪迦·塔帕西，要么你。”
Dutiyampi kho dīghatapassī … pe …	For a second time …	第二次……
tatiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṃ nāṭaputtaṃ etadavoca:	and a third time, Dīgha Tapassī said to Nigaṇṭha Nātaputta:	第三次，迪迦·塔帕西对尼乾陀·那提子说：
“na kho metaṃ, bhante, ruccati yaṃ upāli gahapati samaṇassa gotamassa vādaṃ āropeyya.	“Sir, I don’t think it’s a good idea for the householder Upāli to rebut the ascetic Gotama’s doctrine.	“先生，我不认为居士优婆离驳斥乔达摩沙门的教义是个好主意。
Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṃ māyaṃ jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetī”ti.	For the ascetic Gotama is a magician. He knows a conversion magic, and uses it to convert the disciples of those who follow other paths.”	因为乔达摩沙门是个魔术师。他知道一种转化魔术，并用它来转化那些追随其他道路的弟子的。”

“Aṭṭhānaṃ kho etaṃ, tapassi, anavakāso yaṃ upāli gahapati samaṇassa gotamassa sāvakattaṃ upagaccheyya.	“It is impossible, Tapassī, it cannot happen that Upāli could become Gotama’s disciple.	“不可能，塔帕西，优婆离不可能成为乔达摩的弟子。
Ṭhānañca kho etaṃ vijjati yaṃ samaṇo gotamo upālissa gahapatissa sāvakattaṃ upagaccheyya.	But it is possible that Gotama could become Upāli’s disciple.	但是乔达摩有可能成为优婆离的弟子。
Gaccha tvaṃ, gahapati, samaṇassa gotamassa imasmiṃ kathāvatthusmiṃ vādaṃ āropehi.	Go, householder, refute the ascetic Gotama’s doctrine on this point.	去吧，居士，驳斥乔达摩沙门关于这一点的教义。
Ahaṃ vā hi, gahapati, samaṇassa gotamassa vādaṃ āropeyyaṃ, dīghatapassī vā nigaṇṭho, tvaṃ vā”ti.	For either I should do so, or Dīgha Tapassī, or you.”	因为要么我应该这样做，要么迪迦·塔帕西，要么你。”

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56.6 – (Upali goes to see Buddha and confirm what he said on his view of 3 actions with Digha)

• 56.6.1 – (Upali affirms Jain leader is right, Buddha is wrong)
• 56.6.2 – (Buddha establishes ground rules for fair debate)
• 56.6.11 – (Buddha’s example #1 showing Jain contradiction: dying and rebirth caused by mental action instead of physical one)
• 56.6.12 – (example #2: accidentally killing bugs, intentional makes it blameworthy)
• 56.6.13 – (example #3: evil yogi with psychic power can kill with mind/mano, without bodily karma)
• 56.6.14 – (example #4: wilderness of some areas had become that way because of evil mental actions of some hermits)

“Evaṃ, bhante”ti kho upāli gahapati nigaṇṭhassa nāṭaputtassa paṭissutvā uṭṭhāyāsanā nigaṇṭhaṃ nāṭaputtaṃ abhivādetvā padakkhiṇaṃ katvā yena pāvārikambavanaṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho upāli gahapati bhagavantaṃ etadavoca:	“Yes, sir,” replied the householder Upāli to Nigaṇṭha Nāṭaputta. He got up from his seat, bowed, and respectfully circled him, keeping him on his right. Then he went to the Buddha, bowed, sat down to one side, and said to him:	“是的，先生，”居士优婆离回答尼乾陀·那提子。他从座位上站起来，鞠躬，恭敬地绕着他转了一圈，让他保持在他的右边。然后他去见佛陀，鞠躬，坐在一边，对他说：
“āgamā nu khvidha, bhante, dīghatapassī nigaṇṭho”ti?	“Sir, did the Jain ascetic Dīgha Tapassī come here?”	“先生，耆那教苦行僧迪迦·塔帕西来过这里吗？”

“Āgamā khvidha, gahapati, dīghatapassī nigaṇṭho”ti.

“He did, householder.”

“来过，居士。”

“Ahu kho pana te, bhante, dīghatapassinā nigaṇṭhena saddhiṃ kocideva kathāsallāpo”ti?

“But did you have some discussion with him?”

“但是你和他有过一些讨论吗？”

“Ahu kho me, gahapati, dīghatapassinā nigaṇṭhena saddhiṃ kocideva kathāsallāpo”ti.

“I did.”

“有。”

“Yathā kathaṃ pana te, bhante, ahu dīghatapassinā nigaṇṭhena saddhiṃ kocideva kathāsallāpo”ti?

“And what kind of discussion did you have with him?”

“你和他有什么样的讨论？”

Atha kho bhagavā yāvatako ahosi dīghatapassinā nigaṇṭhena saddhiṃ kathāsallāpo taṃ sabbaṃ upālissa gahapatissa ārocesi.

Then the Buddha informed Upāli of all they had discussed.

于是佛陀把他们讨论的所有内容都告诉了优婆离。

Evaṃ vutte, upāli gahapati bhagavantaṃ etadavoca:	When he said this, the householder Upāli said to him:	听他这么说，居士优婆离对他说：
“sādhu sādhu, bhante tapassī.	“Good, sir, well done by Tapassī!	“先生，塔帕西做得好，做得妙！
Yathā taṃ sutavatā sāvakena sammadeva satthusāsanaṃ ājānantena evamevaṃ dīghatapassinā nigaṇṭhena bhagavato byākataṃ.	The honorable Tapassī has answered the ascetic Gotama like an educated disciple who rightly understands their teacher’s instructions.	尊敬的塔帕西回答乔达摩沙门就像一个受过教育的弟子，正确理解了老师的教诲。
Kiñhi sobhati chavo manodaṇḍo imassa evaṃ oḷārikassa kāyadaṇḍassa upanidhāya?	For how impressive is the measly mental rod when compared with the substantial physical rod?	因为与实质性的身体行为相比，微不足道的精神行为又有多大的影响力呢？
Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti.	Rather, the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.”	相反，身体行为是造恶业中最应受谴责的，而不是言语或思想上的行为。”

“Sace kho tvaṃ, gahapati, sacce patiṭṭhāya manteyyāsi siyā no ettha kathāsallāpo”ti.	“Householder, so long as you debate on the basis of truth, we can have some discussion about this.”	“居士，只要你以真理为基础进行辩论，我们就可以讨论这个问题。”
“Sacce ahaṃ, bhante, patiṭṭhāya mantessāmi;	“I will debate on the basis of truth, sir.	“我将以真理为基础进行辩论，先生。
hotu no ettha kathāsallāpo”ti.	Let us have some discussion about this.”	让我们讨论这个问题。”

“Taṃ kiṃ maññasi, gahapati,	“What do you think, householder?	“居士，你觉得怎么样？
idhassa nigaṇṭho ābādhiko dukkhito bāḷhagilāno sītodakapaṭikkhitto uṇhodakapaṭisevī.	Take a Jain ascetic who is sick, suffering, gravely ill. They reject cold water and use only hot water.	假设一个耆那教苦行僧生病了，受苦了，病得很重。他们拒绝冷水，只用热水。
So sītodakaṃ alabhamāno kālaṃ kareyya.	Not getting cold water, they might die.	得不到冷水，他们可能会死。
Imassa pana, gahapati, nigaṇṭho nāṭaputto katthūpapattiṃ paññapetī”ti?	Now, where does Nigaṇṭha Nātaputta say they would be reborn?”	那么，尼乾陀·那提子说他们会投生到哪里？”

“Atthi, bhante, manosattā nāma devā tattha so upapajjati”.

“Sir, there are gods called ‘mind-bound’. They would be reborn there.

“先生，有一种神叫做‘意生身’。他们会投生到那里。

“Taṃ kissa hetu”?

Why is that?

为什么呢？

“Asu hi, bhante, manopaṭibaddho kālaṃ karotī”ti.

Because they died with mental attachment.”

因为他们带着心识执着而死。”

“Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi.	“Think about it, householder! You should think before answering.	“想一想，居士！你回答之前应该三思。
Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ.	What you said before and what you said after don’t match up.	你之前说的和之后说的对不上。
Bhāsitā kho pana te, gahapati, esā vācā:	But you said that you would debate on the basis of truth.”	但是你说过你会以真理为基础进行辩论。”
‘sacce ahaṃ, bhante, patiṭṭhāya mantessāmi,
hotu no ettha kathāsallāpo’”ti.
“Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti.	“Even though the Buddha says this, still the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.”	“即使佛陀这么说，身体上的行为仍然是造恶业中最应受谴责的，而不是言语或思想上的行为。”

“Taṃ kiṃ maññasi, gahapati,	“What do you think, householder?	“居士，你觉得怎么样？
idhassa nigaṇṭho nāṭaputto cātuyāmasaṃvarasaṃvuto sabbavārivārito sabbavāriyutto sabbavāridhuto sabbavāriphuṭo.	Take a Jain ascetic who is restrained in the fourfold restraint: obstructed by all water, devoted to all water, shaking off all water, pervaded by all water.	假设一个耆那教苦行僧被四重束缚所束缚：被所有水阻碍，致力于所有水，抖落所有水，被所有水充满。
So abhikkamanto paṭikkamanto bahū khuddake pāṇe saṅghātaṃ āpādeti.	When going out and coming back they accidentally injure many little creatures.	当他们外出和回来时，不小心伤害了许多小生物。
Imassa pana, gahapati, nigaṇṭho nāṭaputto kaṃ vipākaṃ paññapetī”ti?	Now, what result does Nigaṇṭha Nātaputta say they would incur?”	那么，尼乾陀·那提子说他们会招致什么结果？”

“Asañcetanikaṃ, bhante, nigaṇṭho nāṭaputto no mahāsāvajjaṃ paññapetī”ti.

“Sir, Nigaṇṭha Nātaputta says that unintentional acts are not very blameworthy.”

“先生，尼乾陀·那提子说无意的行为不怎么应受谴责。”

“Sace pana, gahapati, cetetī”ti?

“But if they are intentional?”

“但是如果是有意的呢？”

“Mahāsāvajjaṃ, bhante, hotī”ti.

“Then they are very blameworthy.”

“那么它们就非常应受谴责。”

“Cetanaṃ pana, gahapati, nigaṇṭho nāṭaputto kismiṃ paññapetī”ti?

“But where does Nigaṇṭha Nātaputta say that intention is classified?”

“但是尼乾陀·那提子说意图被归类在哪里？”

“Manodaṇḍasmiṃ, bhante”ti.

“In the mental rod, sir.”

“在精神行为中，先生。”

“Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi.	“Think about it, householder! You should think before answering.	“想一想，居士！你回答之前应该三思。
Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ.	What you said before and what you said after don’t match up.	你之前说的和之后说的对不上。
Bhāsitā kho pana te, gahapati, esā vācā:	But you said that you would debate on the basis of truth.”	但是你说过你会以真理为基础进行辩论。”
‘sacce ahaṃ, bhante, patiṭṭhāya mantessāmi;
hotu no ettha kathāsallāpo’”ti.
“Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti.	“Even though the Buddha says this, still the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.”	“即使佛陀这么说，身体上的行为仍然是造恶业中最应受谴责的，而不是言语或思想上的行为。”

“Taṃ kiṃ maññasi, gahapati,	“What do you think, householder?	“居士，你觉得怎么样？
ayaṃ nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā”ti?	Is this Nāḷandā successful and prosperous and full of people?”	这个那烂陀城是成功繁荣、人烟稠密吗？”

“Evaṃ, bhante, ayaṃ nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā”ti.

“Indeed it is, sir.”

“确实如此，先生。”

“Taṃ kiṃ maññasi, gahapati,	“What do you think, householder?	“居士，你觉得怎么样？
idha puriso āgaccheyya ukkhittāsiko.	Suppose a man were to come along with a drawn sword	假设一个人拿着一把拔出的剑走过来
So evaṃ vadeyya:	and say:	说：
‘ahaṃ yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ karissāmī’ti.	‘In one moment I will reduce all the living creatures within the bounds of Nāḷandā to one heap and mass of flesh!’	‘一瞬间，我要把那烂陀城境内所有的生物都变成一堆肉块！’
Taṃ kiṃ maññasi, gahapati,	What do you think, householder?	居士，你觉得怎么样？
pahoti nu kho so puriso yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kātun”ti?	Could he do that?”	他能做到吗？”

“Dasapi, bhante, purisā, vīsampi, bhante, purisā, tiṃsampi, bhante, purisā, cattārīsampi, bhante, purisā, paññāsampi, bhante, purisā nappahonti yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kātuṃ.	“Sir, even ten, twenty, thirty, forty, or fifty men couldn’t do that.	“先生，即使是十个、二十个、三十个、四十个或五十个人也做不到。
Kiñhi sobhati eko chavo puriso”ti.	How impressive is one measly man?”	一个人微不足道，能有多大力量？”

“Taṃ kiṃ maññasi, gahapati,	“What do you think, householder?	“居士，你觉得怎么样？
idha āgaccheyya samaṇo vā brāhmaṇo vā iddhimā cetovasippatto.	Suppose an ascetic or brahmin with psychic power, who has achieved mastery of the mind, were to come along	假设一位拥有神通，已证得心识自在的沙门或婆罗门走过来
So evaṃ vadeyya:	and say:	说：
‘ahaṃ imaṃ nāḷandaṃ ekena manopadosena bhasmaṃ karissāmī’ti.	‘I will reduce Nāḷandā to ashes with a single malevolent act of will!’	‘我要用一次恶意的意念把那烂陀城烧成灰烬！’
Taṃ kiṃ maññasi, gahapati,	What do you think, householder?	居士，你觉得怎么样？
pahoti nu kho so samaṇo vā brāhmaṇo vā iddhimā cetovasippatto imaṃ nāḷandaṃ ekena manopadosena bhasmaṃ kātun”ti?	Could he do that?”	他能做到吗？”

“Dasapi, bhante, nāḷandā, vīsampi nāḷandā, tiṃsampi nāḷandā, cattārīsampi nāḷandā, paññāsampi nāḷandā pahoti so samaṇo vā brāhmaṇo vā iddhimā cetovasippatto ekena manopadosena bhasmaṃ kātuṃ.	“Sir, an ascetic or brahmin with psychic power, who has achieved mastery of the mind, could reduce ten, twenty, thirty, forty, or fifty Nāḷandās to ashes with a single malevolent act of will.	“先生，一位拥有神通，已证得心识自在的沙门或婆罗门，可以用一次恶意的意念把十个、二十个、三十个、四十个或五十个那烂陀城烧成灰烬。
Kiñhi sobhati ekā chavā nāḷandā”ti.	How impressive is one measly Nāḷandā?”	一个微不足道的那烂陀城，能有多大力量？”

“Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi.	“Think about it, householder! You should think before answering.	“想一想，居士！你回答之前应该三思。
Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ.	What you said before and what you said after don’t match up.	你之前说的和之后说的对不上。
Bhāsitā kho pana te, gahapati, esā vācā:	But you said that you would debate on the basis of truth.”	但是你说过你会以真理为基础进行辩论。”
‘sacce ahaṃ, bhante, patiṭṭhāya mantessāmi;
hotu no ettha kathāsallāpo’”ti.

“Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti.

“Even though the Buddha says this, still the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.”

“即使佛陀这么说，身体上的行为仍然是造恶业中最应受谴责的，而不是言语或思想上的行为。”

“Taṃ kiṃ maññasi, gahapati,	“What do you think, householder?	“居士，你觉得怎么样？
sutaṃ te daṇḍakīraññaṃ kāliṅgāraññaṃ majjhāraññaṃ mātaṅgāraññaṃ araññaṃ araññabhūtan”ti?	Have you heard how the wildernesses of Daṇḍaka, Kāliṅga, Mejjha, and Mātaṅga came to be that way?”	你听说过丹达卡、卡林加、梅杰和马坦加的荒野是如何形成的吗？”

“Evaṃ, bhante, sutaṃ me daṇḍakīraññaṃ kāliṅgāraññaṃ majjhāraññaṃ mātaṅgāraññaṃ araññaṃ araññabhūtan”ti.

“I have, sir.”

“听说过，先生。”

“Taṃ kiṃ maññasi, gahapati, kinti te sutaṃ kena taṃ daṇḍakīraññaṃ kāliṅgāraññaṃ majjhāraññaṃ mātaṅgāraññaṃ araññaṃ araññabhūtan”ti?

“What have you heard?”

“你听说了什么？”

“Sutaṃ metaṃ, bhante, isīnaṃ manopadosena taṃ daṇḍakīraññaṃ kāliṅgāraññaṃ majjhāraññaṃ mātaṅgāraññaṃ araññaṃ araññabhūtan”ti.

“I heard that it was because of a malevolent act of will by hermits that the wildernesses of Daṇḍaka, Kāliṅga, Mejjha, and Mātaṅga came to be that way.”

“我听说是因为隐士恶意的意念，丹达卡、卡林加、梅杰和马坦加的荒野才变成那样的。”

+

56.7 – (for the 4th time, Buddha points out Upali’s contradiction violates rules of fair debate)

• 56.7.1 – (Upali confesses to Buddha: “Sir, you had me at hello, with the first simile.”)
• 56.7.2 – (Upali converts, takes refuge in Buddha)
• 56.7.3 – (Buddha advises Upali to consider carefully before converting)
• 56.7.4 – (Buddha advises Upali to continue offering support to Jains)

“Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi.	“Think about it, householder! You should think before answering.	“想一想，居士！你回答之前应该三思。
Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ.	What you said before and what you said after don’t match up.	你之前说的和之后说的对不上。
Bhāsitā kho pana te, gahapati, esā vācā:	But you said that you would debate on the basis of truth.”	但是你说过你会以真理为基础进行辩论。”
‘sacce ahaṃ, bhante, patiṭṭhāya mantessāmi;
hotu no ettha kathāsallāpo’”ti.

“Purimenevāhaṃ, bhante, opammena bhagavato attamano abhiraddho.	“Sir, I was already delighted and satisfied by the Buddha’s very first simile.	“先生，我一开始就被佛陀的第一个比喻所感动和满足了。
Api cāhaṃ imāni bhagavato vicitrāni pañhapaṭibhānāni sotukāmo, evāhaṃ bhagavantaṃ paccanīkaṃ kātabbaṃ amaññissaṃ.	Nevertheless, I wanted to hear the Buddha’s various solutions to the problem, so I thought I’d oppose you in this way.	然而，我想听听佛陀对这个问题的各种解决方案，所以我才想这样反对您。
Abhikkantaṃ, bhante, abhikkantaṃ, bhante.	Excellent, sir! Excellent!	太好了，先生！太好了！
Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito.	As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, the Buddha has made The Dharma clear in many ways.	佛陀以多种方式阐明了佛法，就像他扶正了翻倒的，揭示了隐藏的，指出了迷失的道路，或者在黑暗中点亮了一盏灯，让眼睛好的人能看到那里有什么。

Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.	I go for refuge to the Buddha, to The Dharma, and to the monk Saṅgha.	我皈依佛、法、僧。
Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”	从今天起，愿佛陀记住我是一个终身皈依的在家弟子。”

“Anuviccakāraṃ kho, gahapati, karohi, anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī”ti.	“Householder, you should act after careful consideration. It’s good for well-known people such as yourself to act after careful consideration.”	“居士，你应该慎重行事。像你这样有名望的人，慎重行事是好的。”
“Imināpāhaṃ, bhante, bhagavato bhiyyoso mattāya attamano abhiraddho yaṃ maṃ bhagavā evamāha: ‘anuviccakāraṃ kho, gahapati, karohi, anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī’ti.	“Now I’m even more delighted and satisfied with the Buddha, since he tells me to act after careful consideration.	“现在我对佛陀更加高兴和满意了，因为他告诉我应该慎重行事。
Mañhi, bhante, aññatitthiyā sāvakaṃ labhitvā kevalakappaṃ nāḷandaṃ paṭākaṃ parihareyyuṃ:	For if the followers of other paths were to gain me as a disciple, they’d carry a banner all over Nāḷandā, saying:	因为如果其他教派的追随者把我收为弟子，他们会拿着旗帜在那烂陀城到处宣扬：
‘upāli amhākaṃ gahapati sāvakattaṃ upagato’ti.	‘The householder Upāli has become our disciple!’	‘居士优婆离已经成为我们的弟子了！’
Atha ca pana maṃ bhagavā evamāha:	And yet the Buddha says:	然而佛陀却说：
‘anuviccakāraṃ kho, gahapati, karohi, anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī’ti.	‘Householder, you should act after careful consideration. It’s good for well-known people such as yourself to act after careful consideration.’	‘居士，你应该慎重行事。像你这样有名望的人，慎重行事是好的。’
Esāhaṃ, bhante, dutiyampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.	For a second time, I go for refuge to the Buddha, to The Dharma, and to the monk Saṅgha.	第二次，我皈依佛、法、僧。
Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”	从今天起，愿佛陀记住我是一个终身皈依的在家弟子。”

“Dīgharattaṃ kho te, gahapati, nigaṇṭhānaṃ opānabhūtaṃ kulaṃ yena nesaṃ upagatānaṃ piṇḍakaṃ dātabbaṃ maññeyyāsī”ti.	“For a long time now, householder, your family has been a well-spring of support for the Jain ascetics. You should consider giving to them when they come.”	“居士，长期以来，你的家族一直是耆那教苦行僧的支柱。他们来的时候，你应该考虑施舍给他们。”
“Imināpāhaṃ, bhante, bhagavato bhiyyoso mattāya attamano abhiraddho yaṃ maṃ bhagavā evamāha: ‘dīgharattaṃ kho te, gahapati, nigaṇṭhānaṃ opānabhūtaṃ kulaṃ yena nesaṃ upagatānaṃ piṇḍakaṃ dātabbaṃ maññeyyāsī’ti.	“Now I’m even more delighted and satisfied with the Buddha, since he tells me to consider giving to the Jain ascetics when they come.	“现在我对佛陀更加高兴和满意了，因为他告诉我当耆那教苦行僧来的时候，要考虑施舍给他们。
Sutaṃ metaṃ, bhante, samaṇo gotamo evamāha:	I have heard, sir, that the ascetic Gotama says this:	先生，我听说乔达摩沙门这样说：
‘mayhameva dānaṃ dātabbaṃ, nāññesaṃ dānaṃ dātabbaṃ;	‘Gifts should only be given to me, not to others.	‘布施只应该给我，不应该给其他人。
mayhameva sāvakānaṃ dānaṃ dātabbaṃ, nāññesaṃ sāvakānaṃ dānaṃ dātabbaṃ;	Gifts should only be given to my disciples, not to the disciples of others.	布施只应该给我的弟子，不应该给其他人的弟子。
mayhameva dinnaṃ mahapphalaṃ, nāññesaṃ dinnaṃ mahapphalaṃ;	Only what is given to me is very fruitful, not what is given to others.	只有施舍给我的才有丰厚的回报，而不是施舍给其他人的。
mayhameva sāvakānaṃ dinnaṃ mahapphalaṃ, nāññesaṃ sāvakānaṃ dinnaṃ mahapphalan’ti.	Only what is given to my disciples is very fruitful, not what is given to the disciples of others.’	只有施舍给我的弟子才有丰厚的回报，而不是施舍给其他人的弟子。’
Atha ca pana maṃ bhagavā nigaṇṭhesupi dāne samādapeti.	Yet the Buddha encourages me to give to the Jain ascetics.	然而佛陀却鼓励我施舍给耆那教苦行僧。
Api ca, bhante, mayamettha kālaṃ jānissāma.	Well, sir, we’ll know the proper time for that.	那么，先生，我们会知道合适的时机。
Esāhaṃ, bhante, tatiyampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.	For a third time, I go for refuge to the Buddha, to The Dharma, and to the monk Saṅgha.	第三次，我皈依佛、法、僧。
Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”	从今天起，愿佛陀记住我是一个终身皈依的在家弟子。”

+

56.8 – (Buddha leads Upali to Dharma eye and stream entry with talk on gradual training)

• 56.8.1 – (Upali attains stream entry with a sufficient first jhāna, free of 5 hindrances, hearing and thinking while it happened)

Atha kho bhagavā upālissa gahapatissa anupubbiṃ kathaṃ kathesi, seyyathidaṃ—	Then the Buddha taught the householder Upāli step by step, with	于是，佛陀循序渐进地教导居士优婆离，
dānakathaṃ sīlakathaṃ saggakathaṃ, kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi.	a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation.	讲述布施、戒律和天堂。他解释了感官享乐的缺点，它们是如此肮脏和腐败，以及出离的益处。

Yadā bhagavā aññāsi upāliṃ gahapatiṃ kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi—	And when he knew that Upāli’s mind was ready, pliable, rid of hindrances, joyful, and confident he explained the special teaching of the Buddhas:	当他知道优婆离的心已经准备好、柔软、没有障碍、喜悦和自信时，他解释了佛陀的特殊教义：
dukkhaṃ, samudayaṃ, nirodhaṃ, maggaṃ.	suffering, its origin, its cessation, and the path.	苦、苦的起源、苦的止息和道。
Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya;	Just as a clean cloth rid of stains would properly absorb dye,	正如一块干净的布，去除污渍后能很好地吸收染料一样，
evameva upālissa gahapatissa tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi:	in that very seat the stainless, immaculate vision of the Dhamma arose in Upāli:	就在那个座位上，优婆离生起了无染、纯净的法眼：
“yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman”ti.	“Everything that has a beginning has an end.”	“凡有始者，皆有终。”
Atha kho upāli gahapati diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca:	Then Upāli saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He said to the Buddha:	然后优婆离见法、得法、解法、悟法。他超越了疑惑，摆脱了犹豫，在导师的教诲方面变得自信和独立。他对佛陀说：
“handa ca dāni mayaṃ, bhante, gacchāma, bahukiccā mayaṃ bahukaraṇīyā”ti.	“Well, now, sir, I must go. I have many duties, and much to do.”	“那么，先生，我必须走了。我有很多职责，还有很多事情要做。”
“Yassadāni tvaṃ, gahapati, kālaṃ maññasī”ti.	“Please, householder, go at your convenience.”	“请吧，居士，你方便的时候就去吧。”

+

56.9 – (Jains hear about Upali’s conversion and are shocked)

• 56.9.1 – (Jains not allowed on main property, relegated to visitor area)
• 56.9.2 – (Jain leader hears about that from Digha, then in denial about conversion)
• 56.9.3 – (Digha visits Upali to confirm)
• 56.9.4 – (Jain leader still in denial after Digha’s report, decides to visit Upali)
• 56.9.5 – (Upali makes Jains and Jain leader sit in a visitor area for meal, and Upali himself occupies high seat of honor)
• 56.9.6 – (Jain leader criticizes Upali for getting converted ‘by magic’, Upali says it would benefit whole world to get converted)
• +56.9.7 – (Upali makes simile Comparing Jain doctrine to monkey abuse)
  • (punchline: Jain doctrine looks fine at first, but can’t handle pounding from scrutiny )
  • (punchline part 2: Buddha’s Dharma also looks fine at first, and it easily withstands pounding from scrutiny )
• 56.9.20 – (Upali’s verse praising Buddha)
• 56.9.21 – (Jain leader, Nātaputta, spews hot blood)

Atha kho upāli gahapati bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena sakaṃ nivesanaṃ tenupasaṅkami; upasaṅkamitvā dovārikaṃ āmantesi:	And then the householder Upāli approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he went back to his own home, where he addressed the gatekeeper:	于是，居士优婆离赞同并同意了佛陀所说的话。他从座位上站起来，鞠躬，恭敬地绕着佛陀转了一圈，让他保持在他的右边。然后他回到自己家里，对守门人说：
“ajjatagge, samma dovārika, āvarāmi dvāraṃ nigaṇṭhānaṃ nigaṇṭhīnaṃ, anāvaṭaṃ dvāraṃ bhagavato bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ.	“My good gatekeeper, from this day forth close the gate to Jain monks and nuns, and open it for the Buddha’s monks, nuns, laymen, and laywomen.	“我的好守门人，从今天起，关上耆那教僧尼的大门，为佛陀的僧尼、居士、居士信女打开大门。
Sace koci nigaṇṭho āgacchati tamenaṃ tvaṃ evaṃ vadeyyāsi:	If any Jain ascetics come, say this to them:	如果有耆那教苦行僧来，就对他们说：

‘tiṭṭha, bhante, mā pāvisi.	‘Wait, sir, do not enter.	‘请稍等，先生，请勿入内。
Ajjatagge upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato.	From now on the householder Upāli has become a disciple of the ascetic Gotama.	从现在起，居士优婆离已经成为乔达摩沙门的弟子。
Āvaṭaṃ dvāraṃ nigaṇṭhānaṃ nigaṇṭhīnaṃ, anāvaṭaṃ dvāraṃ bhagavato bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ.	His gate is closed to Jain monks and nuns, and opened for the Buddha’s monks, nuns, laymen, and laywomen.	他的大门对耆那教僧尼关闭，对佛陀的僧尼、居士、居士信女开放。
Sace te, bhante, piṇḍakena attho, ettheva tiṭṭha, ettheva te āharissantī’”ti.	If you require alms-food, wait here, they will bring it to you.’”	如果您需要施食，请在这里等候，他们会给您送来。’”
“Evaṃ, bhante”ti kho dovāriko upālissa gahapatissa paccassosi.	“Yes, sir,” replied the gatekeeper.	“是的，先生，”守门人回答道。

Assosi kho dīghatapassī nigaṇṭho:	Dīgha Tapassī heard that	迪迦·塔帕西听说了
“upāli kira gahapati samaṇassa gotamassa sāvakattaṃ upagato”ti.	Upāli had become a disciple of the ascetic Gotama.	优婆离已经成为乔达摩沙门的弟子。
Atha kho dīghatapassī nigaṇṭho yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca:	He went to Nigaṇṭha Nātaputta and said to him:	他去见尼乾陀·那提子，对他说：
“sutaṃ metaṃ, bhante, upāli kira gahapati samaṇassa gotamassa sāvakattaṃ upagato”ti.	“Sir, they say that the householder Upāli has become a disciple of the ascetic Gotama.”	“先生，他们说居士优婆离已经成为乔达摩沙门的弟子了。”
“Aṭṭhānaṃ kho etaṃ, tapassi, anavakāso yaṃ upāli gahapati samaṇassa gotamassa sāvakattaṃ upagaccheyya.	“It is impossible, Tapassī, it cannot happen that Upāli could become Gotama’s disciple.	“不可能，塔帕西，优婆离不可能成为乔达摩的弟子。
Ṭhānañca kho etaṃ vijjati yaṃ samaṇo gotamo upālissa gahapatissa sāvakattaṃ upagaccheyyā”ti.	But it is possible that Gotama could become Upāli’s disciple.”	但是乔达摩有可能成为优婆离的弟子。”
Dutiyampi kho dīghatapassī nigaṇṭho … pe …	For a second time …	第二次……
tatiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṃ nāṭaputtaṃ etadavoca:	and a third time, Dīgha Tapassī said to Nigaṇṭha Nātaputta:	第三次，迪迦·塔帕西对尼乾陀·那提子说：
“sutaṃ metaṃ, bhante …	“Sir, they say that the householder Upāli has become a disciple of the ascetic Gotama.”	“先生，他们说居士优婆离已经成为乔达摩沙门的弟子了。”
pe …	“It is impossible, Tapassī, it cannot happen that Upāli could become Gotama’s disciple.	“不可能，塔帕西，优婆离不可能成为乔达摩的弟子。
upālissa gahapatissa sāvakattaṃ upagaccheyyā”ti.	But it is possible that Gotama could become Upāli’s disciple.”	但是乔达摩有可能成为优婆离的弟子。”
“Handāhaṃ, bhante, gacchāmi yāva jānāmi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato yadi vā no”ti.	“Well, sir, I’d better go and find out whether or not Upāli has become Gotama’s disciple.”	“那么，先生，我最好去查清楚优婆离是否真的成了乔达摩的弟子。”
“Gaccha tvaṃ, tapassi, jānāhi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato yadi vā no”ti.	“Go, Tapassī, and find out whether or not Upāli has become Gotama’s disciple.”	“去吧，塔帕西，去查清楚优婆离是否真的成了乔达摩的弟子。”

Atha kho dīghatapassī nigaṇṭho yena upālissa gahapatissa nivesanaṃ tenupasaṅkami.	Then Dīgha Tapassī went to Upāli’s home.	于是迪迦·塔帕西去了优婆离的家。
Addasā kho dovāriko dīghatapassiṃ nigaṇṭhaṃ dūratova āgacchantaṃ.	The gatekeeper saw him coming off in the distance	守门人远远地看到他走过来
Disvāna dīghatapassiṃ nigaṇṭhaṃ etadavoca:	and said to him:	对他说：
“tiṭṭha, bhante, mā pāvisi.	“Wait, sir, do not enter.	“请稍等，先生，请勿入内。
Ajjatagge upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato.	From now on the householder Upāli has become a disciple of the ascetic Gotama.	从现在起，居士优婆离已经成为乔达摩沙门的弟子。
Āvaṭaṃ dvāraṃ nigaṇṭhānaṃ nigaṇṭhīnaṃ, anāvaṭaṃ dvāraṃ bhagavato bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ.	His gate is closed to Jain monks and nuns, and opened for the Buddha’s monks, nuns, laymen, and laywomen.	他的大门对耆那教僧尼关闭，对佛陀的僧尼、居士、居士信女开放。
Sace te, bhante, piṇḍakena attho, ettheva tiṭṭha, ettheva te āharissantī”ti.	If you require alms-food, wait here, they will bring it to you.”	如果您需要施食，请在这里等候，他们会给您送来。”
“Na me, āvuso, piṇḍakena attho”ti vatvā tato paṭinivattitvā yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca:	Saying, “No, mister, I do not require alms-food,” he turned back and went to Nigaṇṭha Nātaputta and said to him:	他说：“不，先生，我不需要施食。”他转过身，回到尼乾陀·那提子那里，对他说：
“saccaṃyeva kho, bhante, yaṃ upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato.	“Sir, it’s really true that Upāli has become Gotama’s disciple.	“先生，优婆离真的成了乔达摩的弟子了。
Etaṃ kho te ahaṃ, bhante, nālatthaṃ, na kho me, bhante, ruccati yaṃ upāli gahapati samaṇassa gotamassa vādaṃ āropeyya.	Sir, I couldn’t get you to accept that it wasn’t a good idea for the householder Upāli to rebut the ascetic Gotama’s doctrine.	先生，我没能让您接受居士优婆离驳斥乔达摩沙门的教义不是个好主意。
Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṃ māyaṃ jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetīti.	For the ascetic Gotama is a magician. He knows a conversion magic, and uses it to convert the disciples of those who follow other paths.	因为乔达摩沙门是个魔术师。他知道一种转化魔术，并用它来转化那些追随其他道路的弟子的。
Āvaṭṭo kho te, bhante, upāli gahapati samaṇena gotamena āvaṭṭaniyā māyāyā”ti.	The householder Upāli has been converted by the ascetic Gotama’s conversion magic!”	居士优婆离已经被乔达摩沙门的转化魔术转化了！”
“Aṭṭhānaṃ kho etaṃ, tapassi, anavakāso yaṃ upāli gahapati samaṇassa gotamassa sāvakattaṃ upagaccheyya.	“It is impossible, Tapassī, it cannot happen that Upāli could become Gotama’s disciple.	“不可能，塔帕西，优婆离不可能成为乔达摩的弟子。
Ṭhānañca kho etaṃ vijjati yaṃ samaṇo gotamo upālissa gahapatissa sāvakattaṃ upagaccheyyā”ti.	But it is possible that Gotama could become Upāli’s disciple.”	但是乔达摩有可能成为优婆离的弟子。”
Dutiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṃ nāṭaputtaṃ etadavoca:	For a second time …	第二次……
“saccaṃyeva, bhante … pe …
upālissa gahapatissa sāvakattaṃ upagaccheyyā”ti.
Tatiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṃ nāṭaputtaṃ etadavoca:	and a third time, Dīgha Tapassī said to Nigaṇṭha Nātaputta:	第三次，迪迦·塔帕西对尼乾陀·那提子说：
“saccaṃyeva kho, bhante …	“It’s really true …”	“是真的……”
pe …	“It is impossible …	“不可能……
upālissa gahapatissa sāvakattaṃ upagaccheyyā”ti.
“Handa cāhaṃ, tapassi, gacchāmi yāva cāhaṃ sāmaṃyeva jānāmi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato yadi vā no”ti.	Well, Tapassī, I’d better go and find out for myself whether or not Upāli has become Gotama’s disciple.”	那么，塔帕西，我最好亲自去查清楚优婆离是否真的成了乔达摩的弟子。”

Atha kho nigaṇṭho nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṃ yena upālissa gahapatissa nivesanaṃ tenupasaṅkami.	Then Nigaṇṭha Nātaputta went to Upāli’s home together with a large following of Jain ascetics.	于是尼乾陀·那提子和一大批耆那教苦行僧一起去了优婆离的家。
Addasā kho dovāriko nigaṇṭhaṃ nāṭaputtaṃ dūratova āgacchantaṃ.	The gatekeeper saw him coming off in the distance	守门人远远地看到他走过来
Disvāna nigaṇṭhaṃ nāṭaputtaṃ etadavoca:	and said to him:	对他说：
“tiṭṭha, bhante, mā pāvisi.	‘Wait, sir, do not enter.	“请稍等，先生，请勿入内。
Ajjatagge upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato.	From now on the householder Upāli has become a disciple of the ascetic Gotama.	从现在起，居士优婆离已经成为乔达摩沙门的弟子。
Āvaṭaṃ dvāraṃ nigaṇṭhānaṃ nigaṇṭhīnaṃ, anāvaṭaṃ dvāraṃ bhagavato bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ.	His gate is closed to Jain monks and nuns, and opened for the Buddha’s monks, nuns, laymen, and laywomen.	他的大门对耆那教僧尼关闭，对佛陀的僧尼、居士、居士信女开放。
Sace te, bhante, piṇḍakena attho, ettheva tiṭṭha, ettheva te āharissantī”ti.	If you require alms-food, wait here, they will bring it to you.”	如果您需要施食，请在这里等候，他们会给您送来。”
“Tena hi, samma dovārika, yena upāli gahapati tenupasaṅkama; upasaṅkamitvā upāliṃ gahapatiṃ evaṃ vadehi:	“Well then, my good gatekeeper, go to Upāli and say:	“那么，我的好守门人，你去对优婆离说：
‘nigaṇṭho, bhante, nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṃ bahidvārakoṭṭhake ṭhito;	‘Sir, Nigaṇṭha Nātaputta is waiting outside the gates together with a large following of Jain ascetics.	‘先生，尼乾陀·那提子和一大批耆那教苦行僧在门外等候。
so te dassanakāmo’”ti.	He wishes to see you.’”	他想见您。’”
“Evaṃ, bhante”ti kho dovāriko nigaṇṭhassa nāṭaputtassa paṭissutvā yena upāli gahapati tenupasaṅkami; upasaṅkamitvā upāliṃ gahapatiṃ etadavoca:	“Yes, sir,” replied the gatekeeper. He went to Upāli and relayed what was said.	“是的，先生，”守门人回答道。他去见优婆离，转达了所说的话。
“nigaṇṭho, bhante, nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṃ bahidvārakoṭṭhake ṭhito;
so te dassanakāmo”ti.
“Tena hi, samma dovārika, majjhimāya dvārasālāya āsanāni paññapehī”ti.	Upāli said to him: “Well, then, my good gatekeeper, prepare seats in the hall of the middle gate.”	优婆离对他说：“那么，我的好守门人，在中门厅里准备座位。”
“Evaṃ, bhante”ti kho dovāriko upālissa gahapatissa paṭissutvā majjhimāya dvārasālāya āsanāni paññapetvā yena upāli gahapati tenupasaṅkami; upasaṅkamitvā upāliṃ gahapatiṃ etadavoca:	“Yes, sir,” replied the gatekeeper. He did as he was asked, then returned to Upāli and said:	“是的，先生，”守门人回答道。他照做了，然后回到优婆离那里，说：
“paññattāni kho, bhante, majjhimāya dvārasālāya āsanāni.	“Sir, seats have been prepared in the hall of the middle gate.	“先生，中门厅里已经准备好座位了。
Yassadāni kālaṃ maññasī”ti.	Please go at your convenience.”	请您方便的时候过去。”

Atha kho upāli gahapati yena majjhimā dvārasālā tenupasaṅkami; upasaṅkamitvā yaṃ tattha āsanaṃ aggañca seṭṭhañca uttamañca paṇītañca tattha sāmaṃ nisīditvā dovārikaṃ āmantesi:	Then Upāli went to the hall of the middle gate, where he sat on the highest and finest seat. He addressed the gatekeeper:	于是优婆离去了中门厅，坐在最高最好的座位上。他对守门人说：
“tena hi, samma dovārika, yena nigaṇṭho nāṭaputto tenupasaṅkama; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ evaṃ vadehi:	“Well then, my good gatekeeper, go to Nigaṇṭha Nātaputta and say to him:	“那么，我的好守门人，你去对尼乾陀·那提子说：
‘upāli, bhante, gahapati evamāha—	‘Sir, Upāli says	‘先生，优婆离说
pavisa kira, bhante, sace ākaṅkhasī’”ti.	you may enter if you wish.’”	如果您愿意，可以进来。’”
“Evaṃ, bhante”ti kho dovāriko upālissa gahapatissa paṭissutvā yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca:	“Yes, sir,” replied the gatekeeper. He went to Nigaṇṭha Nātaputta and relayed what was said.	“是的，先生，”守门人回答道。他去见尼乾陀·那提子，转达了所说的话。
“upāli, bhante, gahapati evamāha:
‘pavisa kira, bhante, sace ākaṅkhasī’”ti.
Atha kho nigaṇṭho nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṃ yena majjhimā dvārasālā tenupasaṅkami.	Then Nigaṇṭha Nātaputta went to the hall of the middle gate together with a large following of Jain ascetics.	于是尼乾陀·那提子和一大批耆那教苦行僧一起去了中门厅。
Atha kho upāli gahapati—
yaṃ sudaṃ pubbe yato passati nigaṇṭhaṃ nāṭaputtaṃ dūratova āgacchantaṃ disvāna tato paccuggantvā yaṃ tattha āsanaṃ aggañca seṭṭhañca uttamañca paṇītañca taṃ uttarāsaṅgena sammajjitvā pariggahetvā nisīdāpeti so—	Previously, when Upāli saw Nigaṇṭha Nātaputta coming, he would go out to greet him and, having wiped off the highest and finest seat with his upper robe, he would put his arms around him and sit him down.	以前，当优婆离看到尼乾陀·那提子来的时候，他会出去迎接他，然后用上衣擦干净最高最好的座位，然后拥抱他，让他坐下。
dāni yaṃ tattha āsanaṃ aggañca seṭṭhañca uttamañca paṇītañca tattha sāmaṃ nisīditvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca:	But today, having seated himself on the highest and finest seat, he said to Nigaṇṭha Nātaputta:	但是今天，他坐在最高最好的座位上，对尼乾陀·那提子说：
“saṃvijjanti kho, bhante, āsanāni;	“There are seats, sir.	“有座位，先生。
sace ākaṅkhasi, nisīdā”ti.	Please sit if you wish.”	如果您愿意，请坐。”
Evaṃ vutte, nigaṇṭho nāṭaputto upāliṃ gahapatiṃ etadavoca:	When he said this, Nigaṇṭha Nātaputta said to him:	听他这么说，尼乾陀·那提子对他说：
“ummattosi tvaṃ, gahapati, dattosi tvaṃ, gahapati.	“You’re mad, householder! You’re a moron!	“你疯了，居士！你是个白痴！
‘Gacchāmahaṃ, bhante, samaṇassa gotamassa vādaṃ āropessāmī’ti gantvā mahatāsi vādasaṅghāṭena paṭimukko āgato.	You said: ‘I’ll go and refute the ascetic Gotama’s doctrine.’ But you come back caught in the vast net of his doctrine.	你说：‘我要去驳斥乔达摩沙门的教义。’但是你却回来，被他的教义的巨大罗网所困。
Seyyathāpi, gahapati, puriso aṇḍahārako gantvā ubbhatehi aṇḍehi āgaccheyya, seyyathā vā pana gahapati puriso akkhikahārako gantvā ubbhatehi akkhīhi āgaccheyya;	Suppose a man went to deliver a pair of balls, but came back castrated. Or they went to deliver eyes, but came back blinded.	假设一个人去送一对睾丸，但却被阉割了回来。或者他们去送眼睛，但却被弄瞎了眼睛回来了。
evameva kho tvaṃ, gahapati, ‘gacchāmahaṃ, bhante, samaṇassa gotamassa vādaṃ āropessāmī’ti gantvā mahatāsi vādasaṅghāṭena paṭimukko āgato.	In the same way, you said: ‘I’ll go and refute the ascetic Gotama’s doctrine.’ But you come back caught in the vast net of his doctrine.	同样，你说：‘我要去驳斥乔达摩沙门的教义。’但是你却回来，被他的教义的巨大罗网所困。
Āvaṭṭosi kho tvaṃ, gahapati, samaṇena gotamena āvaṭṭaniyā māyāyā”ti.	You’ve been converted by the ascetic Gotama’s conversion magic!”	你已经被乔达摩沙门的转化魔术转化了！”

“Bhaddikā, bhante, āvaṭṭanī māyā;	“Sir, this conversion magic is excellent.	“先生，这种转化魔术太好了。
kalyāṇī, bhante, āvaṭṭanī māyā;	This conversion magic is lovely!	这种转化魔术太可爱了！
piyā me, bhante, ñātisālohitā imāya āvaṭṭaniyā āvaṭṭeyyuṃ; piyānampi me assa ñātisālohitānaṃ dīgharattaṃ hitāya sukhāya;	If my loved ones—relatives and kin—were to be converted by this, it would be for their lasting welfare and happiness.	如果我的亲朋好友被这种魔术转化，那将是他们持久的幸福和快乐。
sabbe cepi, bhante, khattiyā imāya āvaṭṭaniyā āvaṭṭeyyuṃ; sabbesānampissa khattiyānaṃ dīgharattaṃ hitāya sukhāya; sabbe cepi, bhante, brāhmaṇā … pe … vessā … pe … suddā imāya āvaṭṭaniyā āvaṭṭeyyuṃ; sabbesānampissa suddānaṃ dīgharattaṃ hitāya sukhāya;	If all the warrior-nobles, brahmins, merchants, and workers were to be converted by this, it would be for their lasting welfare and happiness.	如果所有的刹帝利、婆罗门、商人、劳动者都被这种魔术转化，那将是他们持久的幸福和快乐。
sadevako cepi, bhante, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā imāya āvaṭṭaniyā āvaṭṭeyyuṃ; sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṃ hitāya sukhāyāti.	If the whole world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—were to be converted by this, it would be for their lasting welfare and happiness.	如果整个世界——包括天神、魔罗、梵天，以及沙门、婆罗门、天神和人类——都被这种魔术转化，那将是他们持久的幸福和快乐。
Tena hi, bhante, upamaṃ te karissāmi.	Well then, sir, I shall give you a simile.	那么，先生，我给您讲个比喻。
Upamāyapidhekacce viññū purisā bhāsitassa atthaṃ ājānanti.	For by means of a simile some sensible people understand the meaning of what is said.	因为通过比喻，一些明智的人能够理解所说的话的含义。

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§9.7 – (Upali makes simile Comparing Jain doctrine to monkey abuse)

• (punchline: Jain doctrine looks fine at first, but can’t handle pounding from scrutiny )
• (punchline part 2: Buddha’s Dharma also looks fine at first, and it easily withstands pounding from scrutiny )

Bhūtapubbaṃ, bhante, aññatarassa brāhmaṇassa jiṇṇassa vuḍḍhassa mahallakassa daharā māṇavikā pajāpatī ahosi gabbhinī upavijaññā.	Once upon a time there was an old brahmin, elderly and senior. His wife was a young brahmin lady who was pregnant and approaching the time for giving birth.	从前，有一位年迈的婆罗门，年纪很大，很资深。他的妻子是一位年轻的婆罗门女子，她怀孕了，快要分娩了。
Atha kho, bhante, sā māṇavikā taṃ brāhmaṇaṃ etadavoca:	Then she said to the brahmin:	于是她对婆罗门说：
‘gaccha tvaṃ, brāhmaṇa, āpaṇā makkaṭacchāpakaṃ kiṇitvā ānehi, yo me kumārakassa kīḷāpanako bhavissatī’ti.	‘Go, brahmin, buy a baby monkey from the market and bring it back so it can be a playmate for my child.’	“去吧，婆罗门，从市场上买一只小猴子回来，让它成为我孩子的玩伴。”
Evaṃ vutte, so brāhmaṇo taṃ māṇavikaṃ etadavoca:	When she said this, the brahmin said to her:	听她这么说，婆罗门对她说：
‘āgamehi tāva, bhoti, yāva vijāyati.	‘Wait, my dear, until you give birth.	“亲爱的，等生完孩子吧。
Sace tvaṃ, bhoti, kumārakaṃ vijāyissasi, tassā te ahaṃ āpaṇā makkaṭacchāpakaṃ kiṇitvā ānessāmi, yo te kumārakassa kīḷāpanako bhavissati.	If your child is a boy, I’ll buy you a male monkey,	如果你的孩子是男孩，我就给你买一只公猴，
Sace pana tvaṃ, bhoti, kumārikaṃ vijāyissasi, tassā te ahaṃ āpaṇā makkaṭacchāpikaṃ kiṇitvā ānessāmi, yā te kumārikāya kīḷāpanikā bhavissatī’ti.	but if it’s a girl, I’ll buy a female monkey.’	但如果是女孩，我就给你买一只母猴。”
Dutiyampi kho, bhante, sā māṇavikā … pe …	For a second time,	第二次，
tatiyampi kho, bhante, sā māṇavikā taṃ brāhmaṇaṃ etadavoca:	and a third time she said to the brahmin:	第三次她对婆罗门说：
‘gaccha tvaṃ, brāhmaṇa, āpaṇā makkaṭacchāpakaṃ kiṇitvā ānehi, yo me kumārakassa kīḷāpanako bhavissatī’ti.	‘Go, brahmin, buy a baby monkey from the market and bring it back so it can be a playmate for my child.’	“去吧，婆罗门，从市场上买一只小猴子回来，让它成为我孩子的玩伴。”

Atha kho, bhante, so brāhmaṇo tassā māṇavikāya sāratto paṭibaddhacitto āpaṇā makkaṭacchāpakaṃ kiṇitvā ānetvā taṃ māṇavikaṃ etadavoca:	Then that brahmin, because of his infatuation with the brahmin lady, bought a male baby monkey at the market, brought it to her, and said:	于是那个婆罗门，因为对那个婆罗门女子的迷恋，在市场上买了一只雄性小猴子，带给她，说：
‘ayaṃ te, bhoti, āpaṇā makkaṭacchāpako kiṇitvā ānīto, yo te kumārakassa kīḷāpanako bhavissatī’ti.	‘I’ve bought this male baby monkey for you so it can be a playmate for your child.’	“我给你买的这只雄性小猴子，可以成为你孩子的玩伴。”
Evaṃ vutte, bhante, sā māṇavikā taṃ brāhmaṇaṃ etadavoca:	When he said this, she said to him:	听他这么说，她对他说：
‘gaccha tvaṃ, brāhmaṇa, imaṃ makkaṭacchāpakaṃ ādāya yena rattapāṇi rajakaputto tenupasaṅkama; upasaṅkamitvā rattapāṇiṃ rajakaputtaṃ evaṃ vadehi—	‘Go, brahmin, take this monkey to Rattapāṇi the dyer and say:	“去吧，婆罗门，把这只猴子带给染匠拉塔帕尼，对他说：
icchāmahaṃ, samma rattapāṇi, imaṃ makkaṭacchāpakaṃ pītāvalepanaṃ nāma raṅgajātaṃ rajitaṃ ākoṭitapaccākoṭitaṃ ubhatobhāgavimaṭṭhan’ti.	“Mister Rattapāṇi, I wish to have this monkey dyed the color of yellow greasepaint, pounded and re-pounded, and pressed on both sides.”’	‘拉塔帕尼先生，我希望把这只猴子染成黄色油彩的颜色，反复捶打，两面压实。’”

Atha kho, bhante, so brāhmaṇo tassā māṇavikāya sāratto paṭibaddhacitto taṃ makkaṭacchāpakaṃ ādāya yena rattapāṇi rajakaputto tenupasaṅkami; upasaṅkamitvā rattapāṇiṃ rajakaputtaṃ etadavoca:	Then that brahmin, because of his infatuation with the brahmin lady, took the monkey to Rattapāṇi the dyer and said:	于是那个婆罗门，因为对那个婆罗门女子的迷恋，把猴子带给染匠拉塔帕尼，说：
‘icchāmahaṃ, samma rattapāṇi, imaṃ makkaṭacchāpakaṃ pītāvalepanaṃ nāma raṅgajātaṃ rajitaṃ ākoṭitapaccākoṭitaṃ ubhatobhāgavimaṭṭhan’ti.	‘Mister Rattapāṇi, I wish to have this monkey dyed the color of yellow greasepaint, pounded and re-pounded, and pressed on both sides.’	“拉塔帕尼先生，我希望把这只猴子染成黄色油彩的颜色，反复捶打，两面压实。”
Evaṃ vutte, bhante, rattapāṇi rajakaputto taṃ brāhmaṇaṃ etadavoca:	When he said this, Rattapāṇi said to him:	听他这么说，拉塔帕尼对他说：
‘ayaṃ kho te, bhante, makkaṭacchāpako raṅgakkhamo hi kho, no ākoṭanakkhamo, no vimajjanakkhamo’ti.	‘Sir, this monkey can withstand a dying, but not a pounding or a pressing.’	“先生，这只猴子能承受染色，但不能承受捶打或压实。”
Evameva kho, bhante, bālānaṃ nigaṇṭhānaṃ vādo raṅgakkhamo hi kho bālānaṃ no paṇḍitānaṃ, no anuyogakkhamo, no vimajjanakkhamo.	In the same way, the doctrine of the foolish Jains looks fine initially—for fools, not for the astute—but can’t withstand being scrutinized or pressed.	同样，愚蠢的耆那教义乍看之下很好——对愚蠢的人而言，而不是对明智的人而言——但经不起审视或推敲。

Atha kho, bhante, so brāhmaṇo aparena samayena navaṃ dussayugaṃ ādāya yena rattapāṇi rajakaputto tenupasaṅkami; upasaṅkamitvā rattapāṇiṃ rajakaputtaṃ etadavoca:	Then some time later that brahmin took a new pair of garments to Rattapāṇi the dyer and said:	然后过了一段时间，那个婆罗门拿着一件新衣服给染匠拉塔帕尼，说：
‘icchāmahaṃ, samma rattapāṇi, imaṃ navaṃ dussayugaṃ pītāvalepanaṃ nāma raṅgajātaṃ rajitaṃ ākoṭitapaccākoṭitaṃ ubhatobhāgavimaṭṭhan’ti.	‘Mister Rattapāṇi, I wish to have this new pair of garments dyed the color of yellow greasepaint, pounded and re-pounded, and pressed on both sides.’	“拉塔帕尼先生，我希望把这件新衣服染成黄色油彩的颜色，反复捶打，两面压实。”
Evaṃ vutte, bhante, rattapāṇi rajakaputto taṃ brāhmaṇaṃ etadavoca:	When he said this, Rattapāṇi said to him:	听他这么说，拉塔帕尼对他说：
‘idaṃ kho te, bhante, navaṃ dussayugaṃ raṅgakkhamañceva ākoṭanakkhamañca vimajjanakkhamañcā’ti.	‘Sir, this pair of garments can withstand a dying, a pounding, and a pressing.’	“先生，这件衣服能承受染色、捶打和压实。”
Evameva kho, bhante, tassa bhagavato vādo arahato sammāsambuddhassa raṅgakkhamo ceva paṇḍitānaṃ no bālānaṃ, anuyogakkhamo ca vimajjanakkhamo cā”ti.	In the same way, the doctrine of the Buddha looks fine initially—for the astute, not for fools—and it can withstand being scrutinized and pressed.”	同样，佛陀的教义乍看之下很好——对明智的人而言，而不是对愚蠢的人而言——而且它能经受住审视和推敲。”

“Sarājikā kho, gahapati, parisā evaṃ jānāti:	“Householder, the king and his retinue know you as	“居士，国王和他的随从都知道您是
‘upāli gahapati nigaṇṭhassa nāṭaputtassa sāvako’ti.	a disciple of Nigaṇṭha Nātaputta.	尼乾陀·那提子的弟子。
Kassa taṃ, gahapati, sāvakaṃ dhāremā”ti?	Whose disciple should we remember you as?”	我们应该记住您是谁的弟子？”
Evaṃ vutte, upāli gahapati uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca:	When he had spoken, the householder Upāli got up from his seat, arranged his robe over one shoulder, raised his joined palms in the direction of the Buddha, and said to Nigaṇṭha Nātaputta:	他说完后，居士优婆离从座位上站起来，将袍子披在一肩上，双手合十，朝向佛陀，对尼乾陀·那提子说：
“tena hi, bhante, suṇohi yassāhaṃ sāvako”ti:	“Well then, sir, hear whose disciple I am:	“那么，先生，请听我是谁的弟子：

“Dhīrassa vigatamohassa,	The wise one, free of delusion,	智者，无痴，
Pabhinnakhīlassa vijitavijayassa;	rid of barrenness, victor in battle;	离垢，战胜者；
Anīghassa susamacittassa,	he’s untroubled and so even-minded,	他无忧无虑，心境平和，
Vuddhasīlassa sādhupaññassa;	with the virtue of an elder and the wisdom of a saint,	具长老之德与圣人之智，
Vesamantarassa vimalassa,	stainless in the midst of it all:	身处其中，一尘不染：
Bhagavato tassa sāvakohamasmi.	he is the Buddha, and I am his disciple.	他是佛陀，我是他的弟子。

Akathaṅkathissa tusitassa,	He has no indecision, he’s content,	他没有犹豫，他满足，
Vantalokāmisassa muditassa;	joyful, he has spat out the world’s bait;	喜悦，他已吐出世间的诱饵；
Katasamaṇassa manujassa,	he has completed the ascetic’s task as a human,	他已完成苦行者的任务，作为一个人，
Antimasārīrassa narassa;	a man who bears his final body;	一个承载他最后身体的人；
Anopamassa virajassa,	he’s beyond compare, he’s stainless:	他无与伦比，他一尘不染：
Bhagavato tassa sāvakohamasmi.	he is the Buddha, and I am his disciple.	他是佛陀，我是他的弟子。

Asaṃsayassa kusalassa,	He’s free of doubt, he’s skillful,	他没有疑惑，他很熟练，
Venayikassa sārathivarassa;	he’s a trainer, an excellent charioteer;	他是一名训练师，一名优秀的驾车者；
Anuttarassa ruciradhammassa,	supreme, with brilliant qualities,	至高无上，品质卓越，
Nikkaṅkhassa pabhāsakassa;	confident, his light shines forth;	自信，他的光芒四射；
Mānacchidassa vīrassa,	he has cut off conceit, he’s a hero:	他已断除慢心，他是一名英雄：
Bhagavato tassa sāvakohamasmi.	he is the Buddha, and I am his disciple.	他是佛陀，我是他的弟子。

Nisabhassa appameyyassa,	The chief bull, immeasurable,	主牛，不可估量，
Gambhīrassa monapattassa;	profound, sagacious;	深奥，明智；
Khemaṅkarassa vedassa,	he is the builder of sanctuary, knowledgeable,	他是避难所的建造者，知识渊博，
Dhammaṭṭhassa saṃvutattassa;	firm in dharma and restrained;	佛法坚定，克制；
Saṅgātigassa muttassa,	he has got over clinging and is liberated:	他已克服执着并获得解脱：
Bhagavato tassa sāvakohamasmi.	he is the Buddha, and I am his disciple.	他是佛陀，我是他的弟子。

Nāgassa pantasenassa,	He’s a Dragon, living remotely,	他是龙，远离尘嚣，
Khīṇasaṃyojanassa muttassa;	he’s ended the fetters and is liberated;	他已断除束缚并获得解脱；
Paṭimantakassa dhonassa,	he’s skilled in dialogue and cleansed,	他擅长对话且清净，
Pannadhajassa vītarāgassa;	with banner put down, desireless;	旗帜放下，无欲；
Dantassa nippapañcassa,	he’s tamed, and doesn’t proliferate:	他已被驯服，不再繁衍：
Bhagavato tassa sāvakohamasmi.	he is the Buddha, and I am his disciple.	他是佛陀，我是他的弟子。

Isisattamassa akuhassa,	He is the seventh sage, free of deceit,	他是第七位圣人，没有欺骗，
Tevijjassa brahmapattassa;	with three knowledges, he has attained to holiness,	具三明，他已证得圣果，
Nhātakassa padakassa,	he has bathed, he knows philology,	他已沐浴，他懂语文学，
Passaddhassa viditavedassa;	he’s pacified, he understands what is known;	他已平息，他理解已知；
Purindadassa sakkassa,	he crushes resistance, he is the lord:	他压制反抗，他是主宰：
Bhagavato tassa sāvakohamasmi.	he is the Buddha, and I am his disciple.	他是佛陀，我是他的弟子。

Ariyassa bhāvitattassa,	The noble one, self-developed,	尊贵者，自我发展，
Pattipattassa veyyākaraṇassa;	he has attained the goal and explains it;	他已达到目标并解释之；
Satimato vipassissa,	he is rememberful [of the Dharma], clear-seeing,	他忆念（佛法），清晰洞察，
Anabhinatassa no apanatassa;	neither leaning forward nor pulling back,	不前倾，不后退，
Anejassa vasippattassa,	he’s unperturbed, attained to mastery:	他安然不动，已达自在：
Bhagavato tassa sāvakohamasmi.	he is the Buddha, and I am his disciple.	他是佛陀，我是他的弟子。

Samuggatassa jhāyissa,	He has risen up, he practices jhāna,	他已站起，他修禅，
An-anugat-antarassa suddhassa;	Internally-unafflicted, he is pure,	内心无苦，他纯净，
Asitassa hitassa,	independent, and fearless;	独立，无畏；
Pavivittassa aggappattassa;	secluded, he has reached the peak,	隐居，他已达到顶峰，
Tiṇṇassa tārayantassa,	crossed over, he helps others across:	已渡过，他帮助他人渡过：
Bhagavato tassa sāvakohamasmi.	he is the Buddha, and I am his disciple.	他是佛陀，我是他的弟子。

Santassa bhūripaññassa,	He’s peaceful, his wisdom is vast,	他平静，他的智慧广阔，
Mahāpaññassa vītalobhassa;	with great wisdom, he’s free of greed;	大智慧，他无贪婪；
Tathāgatassa sugatassa,	he is the Realized One, the Holy One,	他是如来，是圣者，
Appaṭipuggalassa asamassa;	unrivaled, unequaled,	无可匹敌，无与伦比，
Visāradassa nipuṇassa,	assured, and subtle:	确凿，微妙：
Bhagavato tassa sāvakohamasmi.	he is the Buddha, and I am his disciple.	他是佛陀，我是他的弟子。

Taṇhacchidassa buddhassa,	He has cut off craving and is awakened,	他已断除渴爱并已觉醒，
Vītadhūmassa anupalittassa;	free of fuming, unsullied;	无怒，无垢；
Āhuneyyassa yakkhassa,	a mighty spirit worthy of offerings,	一个值得供养的强大灵魂，
Uttamapuggalassa atulassa;	best of men, inestimable,	人中之最，不可估量，
Mahato yasaggapattassa,	grand, he has reached the peak of glory:	伟大，他已达到荣耀的顶峰：
Bhagavato tassa sāvakohamasmī”ti.	he is the Buddha, and I am his disciple.”	他是佛陀，我是他的弟子。”

“Kadā saññūḷhā pana te, gahapati, ime samaṇassa gotamassa vaṇṇā”ti?	“But when did you compose these praises of the ascetic Gotama’s beautiful qualities, householder?”	“但是，居士，您是什么时候创作出这些赞美乔达摩沙门美德的诗句的呢？”
“Seyyathāpi, bhante, nānāpupphānaṃ mahāpuppharāsi, tamenaṃ dakkho mālākāro vā mālākārantevāsī vā vicittaṃ mālaṃ gantheyya;	“Sir, suppose there was a large heap of many different flowers. An expert garland-maker or their apprentice could tie them into a colorful garland.	“先生，假设有一大堆各种各样的鲜花。一位熟练的花环匠或他的学徒可以将它们编织成一个五彩缤纷的花环。
evameva kho, bhante, so bhagavā anekavaṇṇo anekasatavaṇṇo.	In the same way, the Buddha has many beautiful qualities to praise, many hundreds of such qualities.	同样，佛陀有许多美好的品质值得赞美，有数百种这样的品质。
Ko hi, bhante, vaṇṇārahassa vaṇṇaṃ na karissatī”ti?	Who, sir, would not praise the praiseworthy?”	先生，谁会不赞美值得赞美的人呢？”
Atha kho nigaṇṭhassa nāṭaputtassa bhagavato sakkāraṃ asahamānassa tattheva uṇhaṃ lohitaṃ mukhato uggacchīti.	Then, unable to bear this honor paid to the Buddha, Nigaṇṭha Nātaputta spewed hot blood from his mouth there and then.	于是，尼乾陀·那提子无法忍受对佛陀的这份尊敬，当场口吐热血。

+

MN 57 Kukkuravatika: The Ascetic Who Behaved Like a Dog

+ all- all

• 57.1 - (dog ascetic practice leads to animal realm or hell)
• 57.2 - (cow ascetic practice leads to animal realm or hell)
• +57.4 - (four kinds of karma / action )
  • 57.4.1 - (And what are dark deeds with dark results?)
  • 57.4.2 - (And what are bright deeds with bright results?)
  • 57.4.3 - (And what are dark and bright deeds with dark and bright results?)
  • 57.4.4 - (And what are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds?)
• 57.5 - (cow ascetic becomes lay follower)
• 57.6 - (dog ascetic ordains, and soon becomes arahant)

	(derived from B. Sujato 2018/12)	（选自B. Sujato 2018/12）
Evaṃ me sutaṃ—​	So I have heard.	我曾这样听说。
ekaṃ samayaṃ bhagavā koliyesu viharati haliddavasanaṃ nāma koliyānaṃ nigamo.	At one time the Buddha was staying in the land of the Koliyans, where they have a town named Haliddavasana.	有一次，佛陀住在拘利耶人的土地上，那里有一个名叫哈利达瓦萨纳的城镇。
Atha kho puṇṇo ca koliyaputto govatiko acelo ca seniyo kukkuravatiko yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā puṇṇo koliyaputto govatiko bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Acelo pana seniyo kukkuravatiko bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā kukkurova palikujjitvā ekamantaṃ nisīdi.	Then Puṇṇa Koliyaputta, who had taken a vow to behave like a cow, and Seniya, a naked ascetic who had taken a vow to behave like a dog, went to see the Buddha. Puṇṇa bowed to the Buddha and sat down to one side, while Seniya exchanged greetings and polite conversation with him before sitting down to one side curled up like a dog.	然后，发愿行为像牛的普纳·拘利耶子，以及发愿行为像狗的裸体苦行僧塞尼亚，去见佛陀。普纳向佛陀鞠躬，然后坐在一旁，而塞尼亚则与佛陀交换了问候和客套话，然后像狗一样蜷缩着坐在一旁。
Ekamantaṃ nisinno kho puṇṇo koliyaputto govatiko bhagavantaṃ etadavoca:	Puṇṇa said to the Buddha:	普纳对佛陀说：
“ayaṃ, bhante, acelo seniyo kukkuravatiko dukkarakārako chamānikkhittaṃ bhojanaṃ bhuñjati.	“Sir, this naked dog ascetic Seniya does a hard thing: he eats food placed on the ground.	“先生，这位裸体狗苦行僧塞尼亚做了一件艰难的事情：他吃地上放的食物。
Tassa taṃ kukkuravataṃ dīgharattaṃ samattaṃ samādinnaṃ.	For a long time he has undertaken that observance to behave like a dog.	他长期以来一直遵守这种像狗一样的行为。
Tassa kā gati, ko abhisamparāyo”ti?	Where will he be reborn in his next life?”	他来世会投生到哪里？”
“Alaṃ, puṇṇa, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī”ti.	“Enough, Puṇṇa, let it be. Don’t ask me that.”	“够了，普纳，就这样吧。别问我了。”
Dutiyampi kho puṇṇo koliyaputto govatiko … pe …	For a second time …	第二次……
tatiyampi kho puṇṇo koliyaputto govatiko bhagavantaṃ etadavoca:	and a third time, Puṇṇa said to the Buddha:	第三次，普纳对佛陀说：
“ayaṃ, bhante, acelo seniyo kukkuravatiko dukkarakārako chamānikkhittaṃ bhojanaṃ bhuñjati.	“Sir, this naked dog ascetic Seniya does a hard thing: he eats food placed on the ground.	“先生，这位裸体狗苦行僧塞尼亚做了一件艰难的事情：他吃地上放的食物。
Tassa taṃ kukkuravataṃ dīgharattaṃ samattaṃ samādinnaṃ.	For a long time he has undertaken that observance to behave like a dog.	他长期以来一直遵守这种像狗一样的行为。
Tassa kā gati, ko abhisamparāyo”ti?	Where will he be reborn in his next life?”	他来世会投生到哪里？”

“Addhā kho te ahaṃ, puṇṇa, na labhāmi.	“Clearly, Puṇṇa, I’m not getting through to you when I say:	“显然，普纳，当我说：
Alaṃ, puṇṇa, tiṭṭhatetaṃ; mā maṃ etaṃ pucchīti;	‘Enough, Puṇṇa, let it be. Don’t ask me that.’	‘够了，普纳，就这样吧。别问我了。’的时候，我并没有让你明白。
api ca tyāhaṃ byākarissāmi.	Nevertheless, I will answer you.	尽管如此，我还是要回答你。
Idha, puṇṇa, ekacco kukkuravataṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, kukkurasīlaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, kukkuracittaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, kukkurākappaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ.	Take someone who develops the dog observance fully and uninterruptedly. They develop a dog’s ethics, a dog’s mentality, and a dog’s behavior fully and uninterruptedly.	假设一个人完全且不间断地遵守狗戒。他们完全且不间断地发展狗的道德、狗的心态和狗的行为。
So kukkuravataṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, kukkurasīlaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, kukkuracittaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, kukkurākappaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ kāyassa bhedā paraṃ maraṇā kukkurānaṃ sahabyataṃ upapajjati.	When their body breaks up, after death, they’re reborn in the company of dogs.	当他们的身体散坏，死后，他们投生到狗的伴侣中。
Sace kho panassa evaṃdiṭṭhi hoti: ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, sāssa hoti micchādiṭṭhi.	But if they have such a view: ‘By this precept or observance or mortification or spiritual life, may I become one of the gods!’ This is their wrong view.	但如果他们有这样的观点：‘通过这个戒律、戒行、苦行或灵修生活，我可能会成为诸神之一！’这是他们的邪见。
Micchādiṭṭhissa kho ahaṃ, puṇṇa, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi—nirayaṃ vā tiracchānayoniṃ vā.	An individual with wrong view is reborn in one of two places, I say: hell or the animal realm.	我说，有邪见的人投生到两个地方之一：地狱或畜生道。
Iti kho, puṇṇa, sampajjamānaṃ kukkuravataṃ kukkurānaṃ sahabyataṃ upaneti, vipajjamānaṃ nirayan”ti.	So if the dog observance succeeds it leads to rebirth in the company of dogs, but if it fails it leads to hell.”	所以，如果狗戒成功，它会导致投生到狗的伴侣中，但如果失败，它会导致地狱。”
Evaṃ vutte, acelo seniyo kukkuravatiko parodi, assūni pavattesi.	When he said this, Seniya cried and burst out in tears.	听他这么说，塞尼亚哭了，泪流满面。

Atha kho bhagavā puṇṇaṃ koliyaputtaṃ govatikaṃ etadavoca:	The Buddha said to Puṇṇa:	佛陀对普纳说：
“etaṃ kho te ahaṃ, puṇṇa, nālatthaṃ.	“This is what I didn’t get through to you when I said:	“这就是我当时对你说：
Alaṃ, puṇṇa, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī”ti.	‘Enough, Puṇṇa, let it be. Don’t ask me that.’”	‘够了，普纳，就这样吧。别问我了。’的原因。”
“Nāhaṃ, bhante, etaṃ rodāmi yaṃ maṃ bhagavā evamāha;	“Sir, I’m not crying because of what the Buddha said.	“先生，我不是因为佛陀说的话而哭。
api ca me idaṃ, bhante, kukkuravataṃ dīgharattaṃ samattaṃ samādinnaṃ.	But, sir, for a long time I have undertaken this observance to behave like a dog.	但是，先生，我长期以来一直遵守这种像狗一样的行为。”

Ayaṃ, bhante, puṇṇo koliyaputto govatiko.	Sir, this Puṇṇa has taken a vow to behave like a cow.	先生，这位普纳发愿行为像牛。
Tassa taṃ govataṃ dīgharattaṃ samattaṃ samādinnaṃ.	For a long time he has undertaken that observance to behave like a cow.	他长期以来一直遵守这种像牛一样的行为。
Tassa kā gati, ko abhisamparāyo”ti?	Where will he be reborn in his next life?”	他来世会投生到哪里？”
“Alaṃ, seniya, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī”ti.	“Enough, Seniya, let it be. Don’t ask me that.”	“够了，塞尼亚，就这样吧。别问我了。”
Dutiyampi kho acelo seniyo … pe …	For a second time …	第二次……
tatiyampi kho acelo seniyo kukkuravatiko bhagavantaṃ etadavoca:	and a third time Seniya said to the Buddha:	第三次塞尼亚对佛陀说：
“ayaṃ, bhante, puṇṇo koliyaputto govatiko.	“Sir, this Puṇṇa has taken a vow to behave like a cow.	“先生，这位普纳发愿行为像牛。
Tassa taṃ govataṃ dīgharattaṃ samattaṃ samādinnaṃ.	For a long time he has undertaken that observance to behave like a cow.	他长期以来一直遵守这种像牛一样的行为。
Tassa kā gati, ko abhisamparāyo”ti?	Where will he be reborn in his next life?”	他来世会投生到哪里？”

“Addhā kho te ahaṃ, seniya, na labhāmi.	“Clearly, Seniya, I’m not getting through to you when I say:	“显然，塞尼亚，当我说：
Alaṃ, seniya, tiṭṭhatetaṃ; mā maṃ etaṃ pucchīti;	‘Enough, Seniya, let it be. Don’t ask me that.’	‘够了，塞尼亚，就这样吧。别问我了。’的时候，我并没有让你明白。
api ca tyāhaṃ byākarissāmi.	Nevertheless, I will answer you.	尽管如此，我还是要回答你。
Idha, seniya, ekacco govataṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, gosīlaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, gocittaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, gavākappaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ.	Take someone who develops the cow observance fully and uninterruptedly. They develop a cow’s ethics, a cow’s mentality, and a cow’s behavior fully and uninterruptedly.	假设一个人完全且不间断地遵守牛戒。他们完全且不间断地发展牛的道德、牛的心态和牛的行为。
So govataṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, gosīlaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, gocittaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, gavākappaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ kāyassa bhedā paraṃ maraṇā gunnaṃ sahabyataṃ upapajjati.	When their body breaks up, after death, they’re reborn in the company of cows.	当他们的身体散坏，死后，他们投生到牛的伴侣中。
Sace kho panassa evaṃdiṭṭhi hoti: ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, sāssa hoti micchādiṭṭhi.	But if they have such a view: ‘By this precept or observance or mortification or spiritual life, may I become one of the gods!’ This is their wrong view.	但如果他们有这样的观点：‘通过这个戒律、戒行、苦行或灵修生活，我可能会成为诸神之一！’这是他们的邪见。
Micchādiṭṭhissa kho ahaṃ, seniya, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi—nirayaṃ vā tiracchānayoniṃ vā.	An individual with wrong view is reborn in one of two places, I say: hell or the animal realm.	我说，有邪见的人投生到两个地方之一：地狱或畜生道。
Iti kho, seniya, sampajjamānaṃ govataṃ gunnaṃ sahabyataṃ upaneti, vipajjamānaṃ nirayan”ti.	So if the cow observance succeeds it leads to rebirth in the company of cows, but if it fails it leads to hell.”	所以，如果牛戒成功，它会导致投生到牛的伴侣中，但如果失败，它会导致地狱。”
Evaṃ vutte, puṇṇo koliyaputto govatiko parodi, assūni pavattesi.	When he said this, Puṇṇa cried and burst out in tears.	听他这么说，普纳哭了，泪流满面。

Atha kho bhagavā acelaṃ seniyaṃ kukkuravatikaṃ etadavoca:	The Buddha said to Seniya:	佛陀对塞尼亚说：
“etaṃ kho te ahaṃ, seniya, nālatthaṃ.	“This is what I didn’t get through to you when I said:	“这就是我当时对你说：
Alaṃ, seniya, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī”ti.	‘Enough, Seniya, let it be. Don’t ask me that.’”	‘够了，塞尼亚，就这样吧。别问我了。’的原因。”
“Nāhaṃ, bhante, etaṃ rodāmi yaṃ maṃ bhagavā evamāha;	“Sir, I’m not crying because of what the Buddha said.	“先生，我不是因为佛陀说的话而哭。
api ca me idaṃ, bhante, govataṃ dīgharattaṃ samattaṃ samādinnaṃ.	But, sir, for a long time I have undertaken this observance to behave like a cow.	但是，先生，我长期以来一直遵守这种像牛一样的行为。
Evaṃ pasanno ahaṃ, bhante, bhagavati;	I am quite confident that the Buddha	我非常相信佛陀
pahoti bhagavā tathā dhammaṃ desetuṃ yathā ahaṃ cevimaṃ govataṃ pajaheyyaṃ, ayañceva acelo seniyo kukkuravatiko taṃ kukkuravataṃ pajaheyyā”ti.	is capable of teaching me so that I can give up this cow observance, and the naked ascetic Seniya can give up that dog observance.”	能够教导我放弃这种牛戒，而裸体苦行僧塞尼亚也能放弃那种狗戒。”
“Tena hi, puṇṇa, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti.	“Well then, Puṇṇa, listen and pay close attention, I will speak.”	“那么，普纳，仔细听好，我将要说。”
“Evaṃ, bhante”ti kho puṇṇo koliyaputto govatiko bhagavato paccassosi.	“Yes, sir,” he replied.	“是的，先生，”他回答道。
Bhagavā etadavoca:	The Buddha said this:	佛陀这样说：

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57.4 – (four kinds of karma / action )

• 57.4.1 - (And what are dark deeds with dark results?)
• 57.4.2 - (And what are bright deeds with bright results?)
• 57.4.3 - (And what are dark and bright deeds with dark and bright results?)
• 57.4.4 - (And what are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds?)

“Cattārimāni, puṇṇa, kammāni mayā sayaṃ abhiññā sacchikatvā paveditāni.	“Puṇṇa, I declare these four kinds of deeds, having realized them with my own insight.	“普纳，我凭自己的洞察力证悟了这四种业。
Katamāni cattāri?	What four?	哪四种呢？

Atthi, puṇṇa, kammaṃ kaṇhaṃ kaṇhavipākaṃ;	There are dark deeds with dark results;	有黑业，有黑报；
atthi, puṇṇa, kammaṃ sukkaṃ sukkavipākaṃ;	bright deeds with bright results;	有白业，有白报；
atthi, puṇṇa, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ;	dark and bright deeds with dark and bright results; and	有黑白业，有黑白报；以及
atthi, puṇṇa, kammaṃ akaṇhaṃ asukkaṃ akaṇhaasukkavipākaṃ, kammakkhayāya saṃvattati.	neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.	非黑非白业，有非黑非白报，导致业尽。

Katamañca, puṇṇa, kammaṃ kaṇhaṃ kaṇhavipākaṃ?	And what are dark deeds with dark results?	那么，什么是黑业，有黑报呢？
Idha, puṇṇa, ekacco sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ manosaṅkhāraṃ abhisaṅkharoti.	It’s when someone makes hurtful co-doings by way of body, speech, and mind.	就是有人通过身体、言语和思想造作了有害的共同行为。
So sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ manosaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ lokaṃ upapajjati.	Having made these co-doings, they’re reborn in a hurtful world,	造作了这些共同行为之后，他们投生到一个有害的世界，
Tamenaṃ sabyābajjhaṃ lokaṃ upapannaṃ samānaṃ sabyābajjhā phassā phusanti.	where hurtful contacts touch them.	在那里有害的接触触及他们。
So sabyābajjhehi phassehi phuṭṭho samāno sabyābajjhaṃ vedanaṃ vedeti ekantadukkhaṃ, seyyathāpi sattā nerayikā.	Touched by hurtful contacts, they experience hurtful feelings that are exclusively painful—like the beings in hell.	被有害的接触触及，他们体验到纯粹痛苦的有害感受——就像地狱中的众生一样。
Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti;	This is how a being is born from a being.	这就是众生从众生中诞生的方式。
yaṃ karoti tena upapajjati,	For your deeds determine your rebirth,	因为你的业决定了你的投生，
upapannamenaṃ phassā phusanti.	and when you’re reborn contacts affect you.	当你投生时，接触会影响你。
Evampāhaṃ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi.	This is why I say that sentient beings are heirs to their deeds.	这就是为什么我说众生是他们业的继承者。
Idaṃ vuccati, puṇṇa, kammaṃ kaṇhaṃ kaṇhavipākaṃ. (1)	These are called dark deeds with dark results.	这些被称为黑业，有黑报。

Katamañca, puṇṇa, kammaṃ sukkaṃ sukkavipākaṃ?	And what are bright deeds with bright results?	那么，什么是白业，有白报呢？
Idha, puṇṇa, ekacco abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti, abyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, abyābajjhaṃ manosaṅkhāraṃ abhisaṅkharoti.	It’s when someone makes pleasing co-doings by way of body, speech, and mind.	就是有人通过身体、言语和思想造作了令人愉悦的共同行为。
So abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharitvā, abyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharitvā, abyābajjhaṃ manosaṅkhāraṃ abhisaṅkharitvā abyābajjhaṃ lokaṃ upapajjati.	Having made these co-doings, they are reborn in a pleasing world,	造作了这些共同行为之后，他们投生到一个令人愉悦的世界，
Tamenaṃ abyābajjhaṃ lokaṃ upapannaṃ samānaṃ abyābajjhā phassā phusanti.	where pleasing contacts touch them.	在那里令人愉悦的接触触及他们。
So abyābajjhehi phassehi phuṭṭho samāno abyābajjhaṃ vedanaṃ vedeti ekantasukhaṃ, seyyathāpi devā subhakiṇhā.	Touched by pleasing contacts, they experience pleasing feelings that are exclusively happy—like the gods replete with glory.	被令人愉悦的接触触及，他们体验到纯粹快乐的令人愉悦的感受——就像充满荣耀的诸神一样。
Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti;	This is how a being is born from a being.	这就是众生从众生中诞生的方式。
yaṃ karoti tena upapajjati,	For your deeds determine your rebirth,	因为你的业决定了你的投生，
upapannamenaṃ phassā phusanti.	and when you’re reborn contacts affect you.	当你投生时，接触会影响你。
Evampāhaṃ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi.	This is why I say that sentient beings are heirs to their deeds.	这就是为什么我说众生是他们业的继承者。
Idaṃ vuccati, puṇṇa, kammaṃ sukkaṃ sukkavipākaṃ. (2)	These are called bright deeds with bright results.	这些被称为白业，有白报。

Katamañca, puṇṇa, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ?	And what are dark and bright deeds with dark and bright results?	那么，什么是黑白业，有黑白报呢？
Idha, puṇṇa, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharoti, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṃ abhisaṅkharoti, sabyābajjhampi abyābajjhampi manosaṅkhāraṃ abhisaṅkharoti.	It’s when someone makes both hurtful and pleasing co-doings by way of body, speech, and mind.	就是有人通过身体、言语和思想造作了既有害又令人愉悦的共同行为。
So sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṃ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi manosaṅkhāraṃ abhisaṅkharitvā sabyābajjhampi abyābajjhampi lokaṃ upapajjati.	Having made these co-doings, they are reborn in a world that is both hurtful and pleasing,	造作了这些共同行为之后，他们投生到一个既有害又令人愉悦的世界，
Tamenaṃ sabyābajjhampi abyābajjhampi lokaṃ upapannaṃ samānaṃ sabyābajjhāpi abyābajjhāpi phassā phusanti.	where hurtful and pleasing contacts touch them.	在那里有害和令人愉悦的接触触及他们。
So sabyābajjhehipi abyābajjhehipi phassehi phuṭṭho samāno sabyābajjhampi abyābajjhampi vedanaṃ vedeti vokiṇṇasukhadukkhaṃ, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.	Touched by both hurtful and pleasing contacts, they experience both hurtful and pleasing feelings that are a mixture of pleasure and pain—like humans, some gods, and some beings in the underworld.	被有害和令人愉悦的接触触及，他们体验到既有害又令人愉悦的感受，是苦乐的混合体——就像人类、一些天神和一些地狱众生。
Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti;	This is how a being is born from a being.	这就是众生从众生中诞生的方式。
yaṃ karoti tena upapajjati.	For what you do brings about your rebirth,	因为你的所作所为导致了你的投生，
Upapannamenaṃ phassā phusanti.	and when you’re reborn contacts affect you.	当你投生时，接触会影响你。
Evampāhaṃ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi.	This is why I say that sentient beings are heirs to their deeds.	这就是为什么我说众生是他们业的继承者。
Idaṃ vuccati, puṇṇa, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ. (3)	These are called dark and bright deeds with dark and bright results.	这些被称为黑白业，有黑白报。

Katamañca, puṇṇa, kammaṃ akaṇhaṃ asukkaṃ akaṇhaasukkavipākaṃ, kammakkhayāya saṃvattati?	And what are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds?	那么，什么是非黑非白业，有非黑非白报，导致业尽呢？
Tatra, puṇṇa, yamidaṃ kammaṃ kaṇhaṃ kaṇhavipākaṃ tassa pahānāya yā cetanā, yamidaṃ kammaṃ sukkaṃ sukkavipākaṃ tassa pahānāya yā cetanā, yamidaṃ kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ tassa pahānāya yā cetanā—	It’s the intention to give up dark deeds with dark results, bright deeds with bright results, and both dark and bright deeds with both dark and bright results.	就是意欲放弃黑业黑报、白业白报，以及黑白业黑白报。
idaṃ vuccati, puṇṇa, kammaṃ akaṇhaṃ asukkaṃ akaṇhaasukkavipākaṃ, kammakkhayāya saṃvattatīti.	These are called neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.	这些被称为非黑非白业，有非黑非白报，导致业尽。
Imāni kho, puṇṇa, cattāri kammāni mayā sayaṃ abhiññā sacchikatvā paveditānī”ti. (4)	These are the four kinds of deeds that I declare, having realized them with my own insight.”	这些就是我凭自己的洞察力所宣说的四种业。”

Evaṃ vutte, puṇṇo koliyaputto govatiko bhagavantaṃ etadavoca:	When he had spoken, Puṇṇa Koliyaputta the observer of cow behavior said to the Buddha:	他说完后，遵守牛行仪的普纳·拘利耶子对佛陀说：
“abhikkantaṃ, bhante, abhikkantaṃ, bhante.	“Excellent, sir! Excellent! …	“太好了，先生！太好了！……
Seyyathāpi, bhante … pe …
upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”	从今以后，愿佛陀记住我是一个终身皈依的在家弟子。”

Acelo pana seniyo kukkuravatiko bhagavantaṃ etadavoca:	And Seniya the naked dog ascetic said to the Buddha:	裸体狗苦行僧塞尼亚对佛陀说：
“abhikkantaṃ, bhante, abhikkantaṃ, bhante.	“Excellent, sir! Excellent! …	“太好了，先生！太好了！……
Seyyathāpi, bhante … pe … pakāsito.
Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.	I go for refuge to the Buddha, to the teaching, and to the monk Saṅgha.	我皈依佛、法、僧。
Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampadan”ti.	Sir, may I receive the going forth, the ordination in the Buddha’s presence?”	先生，我能否在佛陀座下出家，受具足戒？”
“Yo kho, seniya, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ so cattāro māse parivasati. Catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya.	“Seniya, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this teaching and training, they must spend four months on probation. When four months have passed, if the monks are satisfied, they’ll give the going forth, the ordination into monkhood.	“塞尼亚，如果以前在其他教派出家的人，希望在这个教法中出家受戒，他们必须经过四个月的考察期。四个月过后，如果僧众满意，就会让他们出家，受具足戒。
Api ca mettha puggalavemattatā viditā”ti.	However, I have recognized individual differences in this matter.”	然而，我在这方面认识到个体差异。”

“Sace, bhante, aññatitthiyapubbā imasmiṃ dhammavinaye ākaṅkhantā pabbajjaṃ ākaṅkhantā upasampadaṃ te cattāro māse parivasanti catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya, ahaṃ cattāri vassāni parivasissāmi catunnaṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu, upasampādentu bhikkhubhāvāyā”ti.

“Sir, if four months probation are required in such a case, I’ll spend four years on probation. When four years have passed, if the monks are satisfied, let them give me the going forth, the ordination into monkhood.”

“先生，如果在这种情况下需要四个月的考察期，我愿意考察四年。四年过后，如果僧众满意，就让我出家，受具足戒。”

Alattha kho acelo seniyo kukkuravatiko bhagavato santike pabbajjaṃ, alattha upasampadaṃ.	And the naked dog ascetic Seniya received the going forth, the ordination in the Buddha’s presence.	裸体狗苦行僧塞尼亚在佛陀座下出家，受具足戒。
Acirūpasampanno kho panāyasmā seniyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, Tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.	Not long after his ordination, Venerable Seniya, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.	出家后不久，尊者塞尼亚独居、离群、精进、热忱、坚决，很快就在这一生中证得了精神道路的最高目标。他凭借自己的洞察力，实现了善家子弟离家出家所应达到的目标。

“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi.	He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”	他明白了：“轮回已尽；精神之旅已完成；该做的都已做完；不再回到任何存在状态。”
Aññataro kho panāyasmā seniyo arahataṃ ahosīti.	And Venerable Seniya became one of the perfected.	尊者塞尼亚成为阿罗汉之一。

+

MN 58 Abhaya-rāja-kumāra: With Prince Abhaya

+ all- all

• 58.1 - (Nigaṇṭha Nātaputta tells prince to debate Buddha)
• 58.2 - (prince Abhaya goes to see Buddha)
• 58.4 - (simile of nurse harming boy)
• 58.5 - (right speech in more detail than STED)
• 58.6 - (does Buddha use premeditated answers or think on the spot?)

	(derived from B. Sujato 2018/12)	（选自B. Sujato 2018/12）
Evaṃ me sutaṃ—​	So I have heard.	我曾这样听说。
ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.	有一次，佛陀住在王舍城附近，竹林精舍，松鼠饲喂地。
Atha kho abhayo rājakumāro yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho abhayaṃ rājakumāraṃ nigaṇṭho nāṭaputto etadavoca:	Then Prince Abhaya went up to Nigaṇṭha Nātaputta, bowed, and sat down to one side. Nigaṇṭha Nātaputta said to him:	然后阿巴亚王子去见尼乾陀·那提子，鞠躬，坐在一旁。尼乾陀·那提子对他说：

“ehi tvaṃ, rājakumāra, samaṇassa gotamassa vādaṃ āropehi.	“Come, prince, refute the ascetic Gotama’s doctrine.	“来吧，王子，驳斥乔达摩沙门的教义。
Evaṃ te kalyāṇo kittisaddo abbhuggacchissati:	Then you will get a good reputation:	那样你就会有好名声：
‘abhayena rājakumārena samaṇassa gotamassa evaṃ mahiddhikassa evaṃ mahānubhāvassa vādo āropito’”ti.	‘Prince Abhaya refuted the doctrine of the ascetic Gotama, so mighty and powerful!’”	‘阿巴亚王子驳斥了如此强大有力的乔达摩沙门的教义！’”
“Yathā kathaṃ panāhaṃ, bhante, samaṇassa gotamassa evaṃ mahiddhikassa evaṃ mahānubhāvassa vādaṃ āropessāmī”ti?	“But sir, how am I to do this?”	“但是先生，我该怎么做呢？”
“Ehi tvaṃ, rājakumāra, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṃ gotamaṃ evaṃ vadehi:	“Here, prince, go to the ascetic Gotama and say to him:	“王子，你去见乔达摩沙门，对他说：
‘bhāseyya nu kho, bhante, tathāgato taṃ vācaṃ yā sā vācā paresaṃ appiyā amanāpā’ti?	‘Sir, might the Realized One utter speech that is disliked by others?’	‘先生，如来会说出令他人不悦的话吗？’
Sace te samaṇo gotamo evaṃ puṭṭho evaṃ byākaroti:	When he’s asked this, if he answers:	当他被问到这个问题时，如果他回答：
‘bhāseyya, rājakumāra, tathāgato taṃ vācaṃ yā sā vācā paresaṃ appiyā amanāpā’ti, tamenaṃ tvaṃ evaṃ vadeyyāsi:	‘He might, prince,’ say this to him:	‘他可能会，王子，’你就对他说：
‘atha kiñcarahi te, bhante, puthujjanena nānākaraṇaṃ?	‘Then, sir, what exactly is the difference between you and an ordinary person?	‘那么，先生，您和普通人之间究竟有什么区别呢？
Puthujjanopi hi taṃ vācaṃ bhāseyya yā sā vācā paresaṃ appiyā amanāpā’ti.	For even an ordinary person might utter speech that is disliked by others.’	因为即使是普通人也可能会说出令他人不悦的话。’
Sace pana te samaṇo gotamo evaṃ puṭṭho evaṃ byākaroti:	But if he answers:	但是如果他回答：
‘na, rājakumāra, tathāgato taṃ vācaṃ bhāseyya yā sā vācā paresaṃ appiyā amanāpā’ti, tamenaṃ tvaṃ evaṃ vadeyyāsi:	‘He would not, prince,’ say this to him:	‘他不会，王子，’你就对他说：
‘atha kiñcarahi te, bhante, devadatto byākato:	‘Then, sir, why exactly did you declare of Devadatta:	‘那么，先生，您当初为什么宣称提婆达多：
“āpāyiko devadatto, nerayiko devadatto, kappaṭṭho devadatto, atekiccho devadatto”ti?	“Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable”?	“提婆达多将堕入恶道，下地狱，在那里停留一劫，不可救赎”呢？
Tāya ca pana te vācāya devadatto kupito ahosi anattamano’ti.	Devadatta was angry and upset with what you said.’	提婆达多对您说的话感到愤怒和不悦。’
Imaṃ kho te, rājakumāra, samaṇo gotamo ubhatokoṭikaṃ pañhaṃ puṭṭho samāno neva sakkhiti uggilituṃ na sakkhiti ogilituṃ.	When you put this dilemma to him, the Buddha won’t be able to either spit it out or swallow it down.	当你向他提出这个难题时，佛陀将无法吞吐。
Seyyathāpi nāma purisassa ayosiṅghāṭakaṃ kaṇṭhe vilaggaṃ, so neva sakkuṇeyya uggilituṃ na sakkuṇeyya ogilituṃ;	He’ll be like a man with an iron cross stuck in his throat, unable to either spit it out or swallow it down.”	他会像一个人喉咙里卡着一根铁十字架，无法吞也无法吐。”
evameva kho te, rājakumāra, samaṇo gotamo imaṃ ubhatokoṭikaṃ pañhaṃ puṭṭho samāno neva sakkhiti uggilituṃ na sakkhiti ogilitun”ti.
“Evaṃ, bhante”ti kho abhayo rājakumāro nigaṇṭhassa nāṭaputtassa paṭissutvā uṭṭhāyāsanā nigaṇṭhaṃ nāṭaputtaṃ abhivādetvā padakkhiṇaṃ katvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	“Yes, sir,” replied Abhaya. He got up from his seat, bowed, and respectfully circled Nigaṇṭha Nāṭaputta, keeping him on his right. Then he went to the Buddha, bowed, and sat down to one side.	“是的，先生，”阿巴亚回答道。他从座位上站起来，鞠躬，恭敬地绕着尼乾陀·那提子转了一圈，让他保持在他的右边。然后他去见佛陀，鞠躬，坐在一旁。

Ekamantaṃ nisinnassa kho abhayassa rājakumārassa sūriyaṃ ulloketvā etadahosi:	Then he looked up at the sun and thought:	然后他抬头看了看太阳，心想：
“akālo kho ajja bhagavato vādaṃ āropetuṃ.	“It’s too late to refute the Buddha’s doctrine today.	“今天驳斥佛陀的教义太晚了。
Sve dānāhaṃ sake nivesane bhagavato vādaṃ āropessāmī”ti bhagavantaṃ etadavoca:	I shall refute his doctrine in my own home tomorrow.” He said to the Buddha:	我明天要在自己家里驳斥他的教义。”他对佛陀说：
“adhivāsetu me, bhante, bhagavā svātanāya attacatuttho bhattan”ti.	“Sir, may the Buddha please accept tomorrow’s meal from me, together with three other monks.”	“先生，愿佛陀明天能接受我的供养，连同其他三位比丘。”
Adhivāsesi bhagavā tuṇhībhāvena.	The Buddha consented in silence.	佛陀默许了。
Atha kho abhayo rājakumāro bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	Then, knowing that the Buddha had accepted, Abhaya got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.	然后，知道佛陀已经接受了，阿巴亚从座位上站起来，鞠躬，恭敬地绕着佛陀转了一圈，让他保持在他的右边，然后离开了。
Atha kho bhagavā tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena abhayassa rājakumārassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then when the night had passed, the Buddha robed up in the morning and, taking his bowl and robe, went to Abhaya’s home, and sat down on the seat spread out.	然后，夜过之后，佛陀早上披上袈裟，拿着钵和僧袍，去了阿巴亚的家，坐在铺好的座位上。
Atha kho abhayo rājakumāro bhagavantaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.	Then Abhaya served and satisfied the Buddha with his own hands with a variety of delicious foods.	然后阿巴亚亲手用各种美味的食物侍奉并满足了佛陀。
Atha kho abhayo rājakumāro bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.	When the Buddha had eaten and washed his hand and bowl, Abhaya took a low seat, sat to one side,	当佛陀吃完饭，洗完手和钵后，阿巴亚坐在一张低矮的座位上，坐在一旁，

Ekamantaṃ nisinno kho abhayo rājakumāro bhagavantaṃ etadavoca:	and said to him:	对他说：
“bhāseyya nu kho, bhante, tathāgato taṃ vācaṃ yā sā vācā paresaṃ appiyā amanāpā”ti?	“Sir, might the Realized One utter speech that is disliked by others?”	“先生，如来会说出令他人不悦的话吗？”
“Na khvettha, rājakumāra, ekaṃsenā”ti.	“This is no simple matter, prince.”	“王子，这不是一件简单的事情。”
“Ettha, bhante, anassuṃ nigaṇṭhā”ti.	“Then the Jains have lost in this, sir.”	“那么耆那教徒在这方面输了，先生。”
“Kiṃ pana tvaṃ, rājakumāra, evaṃ vadesi:	“But prince, why do you say that	“但是王子，你为什么说
‘ettha, bhante, anassuṃ nigaṇṭhā’”ti?	the Jains have lost in this?”	耆那教徒在这方面输了呢？”
“Idhāhaṃ, bhante, yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ abhivādetvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinnaṃ kho maṃ, bhante, nigaṇṭho nāṭaputto etadavoca:	Then Abhaya told the Buddha all that had happened.	于是阿巴亚将所有发生的事情告诉了佛陀。
‘ehi tvaṃ, rājakumāra, samaṇassa gotamassa vādaṃ āropehi.
Evaṃ te kalyāṇo kittisaddo abbhuggacchissati—
abhayena rājakumārena samaṇassa gotamassa evaṃ mahiddhikassa evaṃ mahānubhāvassa vādo āropito’ti.
Evaṃ vutte, ahaṃ, bhante, nigaṇṭhaṃ nāṭaputtaṃ etadavocaṃ:
‘yathā kathaṃ panāhaṃ, bhante, samaṇassa gotamassa evaṃ mahiddhikassa evaṃ mahānubhāvassa vādaṃ āropessāmī’ti?
‘Ehi tvaṃ, rājakumāra, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṃ gotamaṃ evaṃ vadehi:
“bhāseyya nu kho, bhante, tathāgato taṃ vācaṃ yā sā vācā paresaṃ appiyā amanāpā”ti?
Sace te samaṇo gotamo evaṃ puṭṭho evaṃ byākaroti:
“bhāseyya, rājakumāra, tathāgato taṃ vācaṃ yā sā vācā paresaṃ appiyā amanāpā”ti, tamenaṃ tvaṃ evaṃ vadeyyāsi:
“atha kiñcarahi te, bhante, puthujjanena nānākaraṇaṃ?
Puthujjanopi hi taṃ vācaṃ bhāseyya yā sā vācā paresaṃ appiyā amanāpā”ti.
Sace pana te samaṇo gotamo evaṃ puṭṭho evaṃ byākaroti:
“na, rājakumāra, tathāgato taṃ vācaṃ bhāseyya yā sā vācā paresaṃ appiyā amanāpā”ti, tamenaṃ tvaṃ evaṃ vadeyyāsi—
atha kiñcarahi te, bhante, devadatto byākato:
“āpāyiko devadatto, nerayiko devadatto, kappaṭṭho devadatto, atekiccho devadatto”ti?
Tāya ca pana te vācāya devadatto kupito ahosi anattamano’ti.
Imaṃ kho te, rājakumāra, samaṇo gotamo ubhatokoṭikaṃ pañhaṃ puṭṭho samāno neva sakkhiti uggilituṃ na sakkhiti ogilituṃ.
Seyyathāpi nāma purisassa ayosiṅghāṭakaṃ kaṇṭhe vilaggaṃ, so neva sakkuṇeyya uggilituṃ na sakkuṇeyya ogilituṃ;
evameva kho te, rājakumāra, samaṇo gotamo imaṃ ubhatokoṭikaṃ pañhaṃ puṭṭho samāno neva sakkhiti uggilituṃ na sakkhiti ogilitun”ti.

Tena kho pana samayena daharo kumāro mando uttānaseyyako abhayassa rājakumārassa aṅke nisinno hoti.	Now at that time a little baby boy was sitting in Prince Abhaya’s lap.	当时，阿巴亚王子腿上坐着一个小男婴。
Atha kho bhagavā abhayaṃ rājakumāraṃ etadavoca:	Then the Buddha said to Abhaya:	然后佛陀对阿巴亚说：
“Taṃ kiṃ maññasi, rājakumāra,	“What do you think, prince?	“王子，你觉得怎么样？
sacāyaṃ kumāro tuyhaṃ vā pamādamanvāya dhātiyā vā pamādamanvāya kaṭṭhaṃ vā kaṭhalaṃ vā mukhe āhareyya, kinti naṃ kareyyāsī”ti?	If—because of your negligence or his nurse’s negligence—your boy was to put a stick or stone in his mouth, what would you do to him?”	如果——因为你的疏忽或他护士的疏忽——你的孩子把一根棍子或一块石头放进嘴里，你会怎么做？”
“Āhareyyassāhaṃ, bhante.	“I’d try to take it out, sir.	“我会试着把它拿出来，先生。
Sace, bhante, na sakkuṇeyyaṃ ādikeneva āhattuṃ, vāmena hatthena sīsaṃ pariggahetvā dakkhiṇena hatthena vaṅkaṅguliṃ karitvā salohitampi āhareyyaṃ.	If that didn’t work, I’d hold his head with my left hand, and take it out using a hooked finger of my right hand, even if it drew blood.	如果不行，我会用左手扶住他的头，用右手弯曲的手指把它拿出来，即使会流血。
Taṃ kissa hetu?	Why is that?	为什么呢？
Atthi me, bhante, kumāre anukampā”ti.	Because I have compassion for the boy, sir.”	因为我同情这个孩子，先生。”

“Evameva kho, rājakumāra, yaṃ tathāgato vācaṃ jānāti abhūtaṃ atacchaṃ anatthasaṃhitaṃ sā ca paresaṃ appiyā amanāpā, na taṃ tathāgato vācaṃ bhāsati.	“In the same way, prince, the Realized One does not utter speech that he knows to be untrue, false, and harmful, and which is disliked by others.	“同样，王子，如来不会说出他知道是不真实、虚假、有害且令人不悦的话。
Yampi tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ anatthasaṃhitaṃ sā ca paresaṃ appiyā amanāpā, tampi tathāgato vācaṃ na bhāsati.	The Realized One does not utter speech that he knows to be true and substantive, but which is harmful and disliked by others.	如来不会说出他知道是真实且有实质内容，但有害且令人不悦的话。
Yañca kho tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ atthasaṃhitaṃ sā ca paresaṃ appiyā amanāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāya.	The Realized One knows the right time to speak so as to explain what he knows to be true, substantive, and beneficial, but which is disliked by others.	如来知道何时适当地说出他知道是真实、有实质内容、有益但令人不悦的话。
Yaṃ tathāgato vācaṃ jānāti abhūtaṃ atacchaṃ anatthasaṃhitaṃ sā ca paresaṃ piyā manāpā, na taṃ tathāgato vācaṃ bhāsati.	The Realized One does not utter speech that he knows to be untrue, false, and harmful, but which is liked by others.	如来不会说出他知道是不真实、虚假、有害但令人喜欢的话。
Yampi tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ anatthasaṃhitaṃ sā ca paresaṃ piyā manāpā tampi tathāgato vācaṃ na bhāsati.	The Realized One does not utter speech that he knows to be true and substantive, but which is harmful, even if it is liked by others.	如来不会说出他知道是真实且有实质内容，但有害，即使令人喜欢的话。
Yañca tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ atthasaṃhitaṃ sā ca paresaṃ piyā manāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāya.	The Realized One knows the right time to speak so as to explain what he knows to be true, substantive, and beneficial, and which is liked by others.	如来知道何时适当地说出他知道是真实、有实质内容、有益且令人喜欢的话。
Taṃ kissa hetu?	Why is that?	为什么呢？
Atthi, rājakumāra, tathāgatassa sattesu anukampā”ti.	Because the Realized One has compassion for sentient beings.”	因为如来对众生有慈悲心。”

“Yeme, bhante, khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi pañhaṃ abhisaṅkharitvā tathāgataṃ upasaṅkamitvā pucchanti,	“Sir, there are clever aristocrats, brahmins, householders, or ascetics who come to see you with a question already planned.	“先生，有些聪明的贵族、婆罗门、居士或沙门，带着预先计划好的问题来见您。
pubbeva nu kho, etaṃ, bhante, bhagavato cetaso parivitakkitaṃ hoti ‘ye maṃ upasaṅkamitvā evaṃ pucchissanti tesāhaṃ evaṃ puṭṭho evaṃ byākarissāmī’ti, udāhu ṭhānasovetaṃ tathāgataṃ paṭibhātī”ti?	Do you think beforehand that if they ask you like this, you’ll answer like that, or does the answer just appear to you on the spot?”	您是事先思考，如果他们这样问您，您就那样回答，还是答案当下就出现在您面前？”

“Tena hi, rājakumāra, taññevettha paṭipucchissāmi, yathā te khameyya tathā naṃ byākareyyāsi.	“Well then, prince, I’ll ask you about this in return, and you can answer as you like.	“那么，王子，我反过来问你这个问题，你可以随意回答。
Taṃ kiṃ maññasi, rājakumāra,	What do you think, prince?	王子，你觉得怎么样？
kusalo tvaṃ rathassa aṅgapaccaṅgānan”ti?	Are you skilled in the various parts of a chariot?”	你精通马车的各个部件吗？”

“Evaṃ, bhante, kusalo ahaṃ rathassa aṅgapaccaṅgānan”ti.

“I am, sir.”

“是的，先生。”

“Taṃ kiṃ maññasi, rājakumāra,	“What do you think, prince?	“王子，你觉得怎么样？
ye taṃ upasaṅkamitvā evaṃ puccheyyuṃ:	When they come to you and ask:	当他们来问你：
‘kiṃ nāmidaṃ rathassa aṅgapaccaṅgan’ti?	‘What’s the name of this chariot part?’	‘这个马车部件叫什么名字？’
Pubbeva nu kho te etaṃ cetaso parivitakkitaṃ assa ‘ye maṃ upasaṅkamitvā evaṃ pucchissanti tesāhaṃ evaṃ puṭṭho evaṃ byākarissāmī’ti, udāhu ṭhānasovetaṃ paṭibhāseyyā”ti?	Do you think beforehand that if they ask you like this, you’ll answer like that, or does the answer appear to you on the spot?”	您是事先思考，如果他们这样问您，您就那样回答，还是答案当下就出现在您面前？”

“Ahañhi, bhante, rathiko saññāto kusalo rathassa aṅgapaccaṅgānaṃ.	“Sir, I’m well-known as a charioteer skilled in a chariot’s parts.	“先生，我作为一名精通马车部件的马车夫而闻名。
Sabbāni me rathassa aṅgapaccaṅgāni suviditāni.	All the parts are well-known to me.	所有部件我都很熟悉。
Ṭhānasovetaṃ maṃ paṭibhāseyyā”ti.	The answer just appears to me on the spot.”	答案当下就出现在我面前。”

“Evameva kho, rājakumāra, ye te khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi pañhaṃ abhisaṅkharitvā tathāgataṃ upasaṅkamitvā pucchanti, ṭhānasovetaṃ tathāgataṃ paṭibhāti.	“In the same way, when clever aristocrats, brahmins, householders, or ascetics come to see me with a question already planned, the answer just appears to me on the spot.	“同样，当聪明的贵族、婆罗门、居士或沙门带着预先计划好的问题来见我时，答案当下就出现在我面前。
Taṃ kissa hetu?	Why is that?	为什么呢？
Sā hi, rājakumāra, tathāgatassa dhammadhātu suppaṭividdhā yassā dhammadhātuyā suppaṭividdhattā ṭhānasovetaṃ tathāgataṃ paṭibhātī”ti.	Because the Realized One has clearly comprehended the principle of the teachings, so that the answer just appears to him on the spot.”	因为如来已经清晰地理解了教义的原理，所以答案当下就出现在他面前。”

Evaṃ vutte, abhayo rājakumāro bhagavantaṃ etadavoca:	When he had spoken, Prince Abhaya said to the Buddha:	他说完后，阿巴亚王子对佛陀说：
“abhikkantaṃ, bhante, abhikkantaṃ, bhante … pe …	“Excellent, sir! Excellent! …	“太好了，先生！太好了！……
ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”	从今以后，愿乔达摩大师记住我是一个终身皈依的在家弟子。”

+

MN 59 Bahu-vedanīya: Many [kinds of] sensations

+ all- all

• 59.1 - (Buddha spoke of many classifications on vedana )
• 59.2 – (sensual-strings 5kg is one type of sukha)
• +59.3 - (four jhānas and 9 samādhi attainments are progressively better sukha)
  • (1st jhāna a better sukha than 5kg)
  • (2nd jhāna a better sukha than that)
  • (3rd jhāna a better sukha than that)
  • (4th jhāna a better sukha than that)
  • (smd5 a better sukha than that)
  • (smd6 a better sukha than that)
  • (smd7 a better sukha than that)
  • (smd8 a better sukha than that)
  • (smd9 a better sukha than that)
• 59.4 - (even though smd9 has no vedana, it’s metaphorically still ‘sukha’)

	(derived from B. Sujato 2018/12)	（选自B. Sujato 2018/12）
Evaṃ me sutaṃ—​	So I have heard.	我曾这样听说。
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.	有一次，佛陀住在舍卫城附近的祇园精舍，孤独园。
Atha kho pañcakaṅgo thapati yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṃ udāyiṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca:	Then the master builder Pañcakaṅga went up to Venerable Udāyī, bowed, sat down to one side, and said to him:	然后匠师班扎卡加去见尊者优陀夷，鞠躬，坐在一旁，对他说：

“kati nu kho, bhante udāyi, vedanā vuttā bhagavatā”ti?	“Sir, how many sensations has the Buddha spoken of?”	“先生，佛陀说了多少种受？”
“Tisso kho, thapati, vedanā vuttā bhagavatā.	“Master builder, the Buddha has spoken of three sensations:	“匠师，佛陀说了三种受：
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—	pleasant, painful, and neutral.	乐受、苦受和不苦不乐受。
imā kho, thapati, tisso vedanā vuttā bhagavatā”ti.	The Buddha has spoken of these three sensations.”	佛陀说了这三种受。”
Evaṃ vutte, pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca:	When he said this, Pañcakaṅga said to Udāyī:	听他这么说，班扎卡加对优陀夷说：
“na kho, bhante udāyi, tisso vedanā vuttā bhagavatā;	“Sir, Udāyī, the Buddha hasn’t spoken of three sensations.	“优陀夷先生，佛陀没有说三种受。
dve vedanā vuttā bhagavatā—	He’s spoken of two sensations:	他说了两种受：
sukhā vedanā, dukkhā vedanā.	pleasant and painful.	乐受和苦受。
Yāyaṃ, bhante, adukkhamasukhā vedanā santasmiṃ esā paṇīte sukhe vuttā bhagavatā”ti.	The Buddha said that neutral sensation is included as a peaceful and subtle kind of pleasure.”	佛陀说不苦不乐受被包含在一种平静而微妙的乐受中。”

Dutiyampi kho āyasmā udāyī pañcakaṅgaṃ thapatiṃ etadavoca:	For a second time, Udāyī said to Pañcakaṅga:	第二次，优陀夷对班扎卡加说：
“na kho, gahapati, dve vedanā vuttā bhagavatā;	“The Buddha hasn’t spoken of two sensations,	“佛陀没有说两种受，
tisso vedanā vuttā bhagavatā.	he’s spoken of three.”	他说了三种。”
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—
imā kho, thapati, tisso vedanā vuttā bhagavatā”ti.
Dutiyampi kho pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca:	For a second time, Pañcakaṅga said to Udāyī:	第二次，班扎卡加对优陀夷说：
“na kho, bhante udāyi, tisso vedanā vuttā bhagavatā;	“The Buddha hasn’t spoken of three sensations,	“佛陀没有说三种受，
dve vedanā vuttā bhagavatā—	he’s spoken of two.”	他说了两种。”
sukhā vedanā, dukkhā vedanā.
Yāyaṃ, bhante, adukkhamasukhā vedanā santasmiṃ esā paṇīte sukhe vuttā bhagavatā”ti.

Tatiyampi kho āyasmā udāyī pañcakaṅgaṃ thapatiṃ etadavoca:	And for a third time, Udāyī said to Pañcakaṅga:	第三次，优陀夷对班扎卡加说：
“na kho, thapati, dve vedanā vuttā bhagavatā;	“The Buddha hasn’t spoken of two sensations,	“佛陀没有说两种受，
tisso vedanā vuttā bhagavatā.	he’s spoken of three.”	他说了三种。”
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—
imā kho, thapati, tisso vedanā vuttā bhagavatā”ti.
Tatiyampi kho pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca:	And for a third time, Pañcakaṅga said to Udāyī:	第三次，班扎卡加对优陀夷说：
“na kho, bhante udāyi, tisso vedanā vuttā bhagavatā,	“The Buddha hasn’t spoken of three sensations,	“佛陀没有说三种受，
dve vedanā vuttā bhagavatā—	he’s spoken of two.”	他说了两种。”
sukhā vedanā, dukkhā vedanā.
Yāyaṃ, bhante, adukkhamasukhā vedanā santasmiṃ esā paṇīte sukhe vuttā bhagavatā”ti.
Neva kho sakkhi āyasmā udāyī pañcakaṅgaṃ thapatiṃ saññāpetuṃ, na panāsakkhi pañcakaṅgo thapati āyasmantaṃ udāyiṃ saññāpetuṃ.	But neither was able to persuade the other.	但两人都无法说服对方。

Assosi kho āyasmā ānando āyasmato udāyissa pañcakaṅgena thapatinā saddhiṃ imaṃ kathāsallāpaṃ.	Venerable Ānanda heard this discussion between Udāyī and Pañcakaṅga.	尊者阿难陀听到了优陀夷和班扎卡加的这场讨论。
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	Then he went up to the Buddha, bowed, sat down to one side,	然后他去见佛陀，鞠躬，坐在一旁，
Ekamantaṃ nisinno kho āyasmā ānando yāvatako ahosi āyasmato udāyissa pañcakaṅgena thapatinā saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.	and informed the Buddha of all they had discussed.	并把他们讨论的所有内容告诉了佛陀。
Evaṃ vutte, bhagavā āyasmantaṃ ānandaṃ etadavoca:	When he had spoken, the Buddha said to him:	他说完后，佛陀对他说：
“santaññeva kho, ānanda, pariyāyaṃ pañcakaṅgo thapati udāyissa nābbhanumodi, santaññeva ca pana pariyāyaṃ udāyī pañcakaṅgassa thapatissa nābbhanumodi.	“Ānanda, the explanation by the monk Udāyī, which the master builder Pañcakaṅga didn’t agree with, was quite correct. But the explanation by Pañcakaṅga, which Udāyī didn’t agree with, was also quite correct.	“阿难陀，优陀夷比丘的解释，匠师班扎卡加不同意的，是完全正确的。但是班扎卡加的解释，优陀夷不同意的，也是完全正确的。
Dvepānanda, vedanā vuttā mayā pariyāyena, tissopi vedanā vuttā mayā pariyāyena, pañcapi vedanā vuttā mayā pariyāyena, chapi vedanā vuttā mayā pariyāyena, aṭṭhārasapi vedanā vuttā mayā pariyāyena, chattiṃsapi vedanā vuttā mayā pariyāyena, aṭṭhasatampi vedanā vuttā mayā pariyāyena.	In one explanation I’ve spoken of two sensations. In another explanation I’ve spoken of three sensations, or five, six, eighteen, thirty-six, or a hundred and eight sensations.	在一种解释中，我说过两种受。在另一种解释中，我说过三种受，或者五种、六种、十八种、三十六种，或者一百零八种受。
Evaṃ pariyāyadesito kho, ānanda, mayā dhammo.	I’ve explained the teaching in all these different ways.	我以所有这些不同的方式解释了教义。
Evaṃ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṃ sulapitaṃ na samanujānissanti na samanumaññissanti na samanumodissanti tesametaṃ pāṭikaṅkhaṃ—bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharissanti.	This being so, you can expect that those who don’t concede, approve, or agree with what has been well spoken will argue, quarrel, and fight, continually wounding each other with barbed words.	既然如此，你可以预料到，那些不承认、不赞同或不同意说得好的话的人，会争论、吵架、打架，不断地用带刺的话互相伤害。
Evaṃ pariyāyadesito kho, ānanda, mayā dhammo.	I’ve explained the teaching in all these different ways.	我以所有这些不同的方式解释了教义。
Evaṃ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṃ sulapitaṃ samanujānissanti samanumaññissanti samanumodissanti tesametaṃ pāṭikaṅkhaṃ—samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharissanti.	This being so, you can expect that those who do concede, approve, or agree with what has been well spoken will live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes.	既然如此，你可以预料到，那些承认、赞同或同意说得好的话的人，会和睦相处，互相欣赏，不争吵，像水乳交融一样，互相慈眼相待。

Pañca kho ime, ānanda, kāmaguṇā.	There are these five kinds of sensual stimulation.	有这五种感官刺激。
Katame pañca?	What five?	哪五种？
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā,	Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.	眼睛所见的、令人喜欢、渴望、愉悦、快乐、感官的、令人兴奋的景象。
sotaviññeyyā saddā … pe …	Sounds known by the ear …	耳朵所闻的声音……
ghānaviññeyyā gandhā … pe …	Smells known by the nose …	鼻子所嗅的气味……
jivhāviññeyyā rasā … pe …	Tastes known by the tongue …	舌头所尝的味道……
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā—	Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.	身体所触的、令人喜欢、渴望、愉悦、快乐、感官的、令人兴奋的触觉。
ime kho, ānanda, pañca kāmaguṇā.	These are the five kinds of sensual stimulation.	这些就是五种感官刺激。
Yaṃ kho, ānanda, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ idaṃ vuccati kāmasukhaṃ.	The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure.	从这五种感官刺激中产生的快乐和幸福，称为感官快乐。

+

59.3 – (four jhānas and 9 samādhi attainments are progressively better sukha)

• (1st jhāna a better sukha than 5kg)
• (2nd jhāna a better sukha than that)
• (3rd jhāna a better sukha than that)
• (4th jhāna a better sukha than that)
• (smd5 a better sukha than that)
• (smd6 a better sukha than that)
• (smd7 a better sukha than that)
• (smd8 a better sukha than that)
• (smd9 a better sukha than that)

Yo kho, ānanda, evaṃ vadeyya: ‘etaparamaṃ sattā sukhaṃ somanassaṃ paṭisaṃvedentī’ti, idamassa nānujānāmi.	There are those who would say that this is the highest pleasure and happiness that sentient beings experience. But I don’t grant them that.	有些人会说这是众生体验到的最高级的快乐和幸福。但我不承认这一点。
Taṃ kissa hetu?	Why is that?	为什么呢？
Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.	Because there is another pleasure that is finer than that.	因为还有一种比这更精微的快乐。
Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca?	And what is that pleasure?	那是什么快乐呢？
Idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati.	It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.	就是当比丘完全离于感官快乐，离于不善法，进入并安住于初禅，初禅具有离于感官快乐和不善法所生的喜悦和快乐，同时还有寻和伺。
Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.	This is a pleasure that is finer than that.	这是一种比那更精微的快乐。

Yo kho, ānanda, evaṃ vadeyya: ‘etaparamaṃ sattā sukhaṃ somanassaṃ paṭisaṃvedentī’ti, idamassa nānujānāmi.	There are those who would say that this is the highest pleasure and happiness that sentient beings experience. But I don’t grant them that.	有些人会说这是众生体验到的最高级的快乐和幸福。但我不承认这一点。
Taṃ kissa hetu?	Why is that?	为什么呢？
Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.	Because there is another pleasure that is finer than that.	因为还有一种比这更精微的快乐。
Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca?	And what is that pleasure?	那是什么快乐呢？
Idhānanda, bhikkhu vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati.	It’s when, as the directed-thought and evaluation are stilled, a monk enters and remains in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation. …	就是当寻和伺止息时，比丘进入并安住于第二禅，第二禅具有由无散乱明晰所生的喜悦和快乐，内心清明和自信，心意统一，没有寻和伺。……
Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

Yo kho, ānanda, evaṃ vadeyya …
pe ….	There is another pleasure that is finer than that.	还有一种比这更精微的快乐。
Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca?	And what is that pleasure?	那是什么快乐呢？
Idhānanda, bhikkhu pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati.	It’s when, with the fading away of rapture, a monk enters and remains in the third jhāna, where they meditate with equanimity, rememberful and aware, personally experiencing the pleasure of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’ …	就是当喜悦消退时，比丘进入并安住于第三禅，他们在那里以舍心禅修，正念正知，亲身体验圣者所宣称的快乐，‘心平气和，正念正知，安住于乐。’……
Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

Yo kho, ānanda, evaṃ vadeyya …
pe ….	There is another pleasure that is finer than that.	还有一种比这更精微的快乐。
Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca?	And what is that pleasure?	那是什么快乐呢？
Idhānanda, bhikkhu sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati.	It’s when, giving up pleasure and pain, and ending former happiness and sadness, a monk enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimity and remembering. …	就是当舍弃乐受和苦受，以及昔日的快乐和忧伤，比丘进入并安住于第四禅，没有乐受或苦受，只有纯粹的平等舍和正念。……
Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

Yo kho, ānanda, evaṃ vadeyya …
pe ….	There is another pleasure that is finer than that.	还有一种比这更精微的快乐。
Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca?	And what is that pleasure?	那是什么快乐呢？
Idhānanda, bhikkhu sabbaso rūpasaññānaṃ samatikkamā, paṭighasaññānaṃ atthaṅgamā, nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati.	It’s when a monk, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. …	就是当比丘完全超越色想，随着冲击想的止息，不专注于多样想，意识到‘空间是无限的’，进入并安住于无边空处。……
Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

Yo kho, ānanda, evaṃ vadeyya …
pe ….	There is another pleasure that is finer than that.	还有一种比这更精微的快乐。
Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca?	And what is that pleasure?	那是什么快乐呢？
Idhānanda, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati.	It’s when a monk, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. …	就是当比丘完全超越无边空处，意识到‘识是无限的’，进入并安住于无边识处。……
Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

Yo kho, ānanda, evaṃ vadeyya …
pe ….	There is another pleasure that is finer than that.	还有一种比这更精微的快乐。
Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca?	And what is that pleasure?	那是什么快乐呢？
Idhānanda, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.	It’s when a monk, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. …	就是当比丘完全超越无边识处，意识到‘一无所有’，进入并安住于无所有处。……
Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

Yo kho, ānanda, evaṃ vadeyya …
pe ….	There is another pleasure that is finer than that.	还有一种比这更精微的快乐。
Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca?	And what is that pleasure?	那是什么快乐呢？
Idhānanda, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati.	It’s when a monk, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception.	就是当比丘完全超越非想非非想处，进入并安住于想受灭。
Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.	This is a pleasure that is finer than that.	这是一种比那更精微的快乐。

Yo kho, ānanda, evaṃ vadeyya: ‘etaparamaṃ sattā sukhaṃ somanassaṃ paṭisaṃvedentī’ti, idamassa nānujānāmi.	There are those who would say that this is the highest pleasure and happiness that sentient beings experience. But I don’t grant them that.	其他教派的游方者可能会说：
Taṃ kissa hetu?	Why is that?	“乔达摩沙门谈到想受灭，并将其包含在快乐之中。
Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.	Because there is another pleasure that is finer than that.	那是什么意思？”
Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca?	And what is that pleasure?	当其他教派的游方者这样说时，你们应该对他们说：
Idhānanda, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati.	It’s when a monk, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and sensation.	“各位尊者，佛陀在描述包含在快乐中的内容时，不仅仅是指乐受。
Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.	This is a pleasure that is finer than that.	如来描述快乐是包含在快乐中的，无论它在哪里被发现，无论在什么语境中。”

Ṭhānaṃ kho panetaṃ, ānanda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ:	It’s possible that wanderers who follow other paths might say:	这就是佛陀所说。
‘saññāvedayitanirodhaṃ samaṇo gotamo āha; tañca sukhasmiṃ paññapeti.	‘The ascetic Gotama spoke of the cessation of perception and sensation, and he includes it in happiness.	尊者阿难陀感到满意，并对佛陀所说的话感到高兴。
Tayidaṃ kiṃsu, tayidaṃ kathaṃsū’ti?	What’s up with that?’
Evaṃvādino, ānanda, aññatitthiyā paribbājakā evamassu vacanīyā:	When wanderers who follow other paths say this, you should say to them:
‘na kho, āvuso, bhagavā sukhaṃyeva vedanaṃ sandhāya sukhasmiṃ paññapeti;	‘Reverends, when the Buddha describes what’s included in happiness, he’s not just referring to pleasant sensation.
api ca, āvuso, yattha yattha sukhaṃ upalabbhati yahiṃ yahiṃ taṃ taṃ tathāgato sukhasmiṃ paññapetī’”ti.	The Realized One describes pleasure as included in happiness wherever it’s found, and in whatever context.’”

Idamavoca bhagavā.	That is what the Buddha said.
Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.	Satisfied, Venerable Ānanda was happy with what the Buddha said.

+

MN 60 Apaṇṇaka: Guaranteed

+ all- all

• 60.0 - (what is guaranteed Dharma?)
• +60.1 - (wrong view: no karmic efficacy of skillful actions)
  • (sensible person reflects…)
  • (sensible person reflects…)
• +60.3 - (wrong view: no karmic efficacy for killing)
  • (sensible person reflects…)
  • (sensible person reflects…)
• +60.4 - (wrong view: no cause and condition)
  • (sensible person reflects…)
  • (sensible person reflects…)
• +60.5 - (wrong view: there are no āruppā samādhi attainments)
  • (sensible person reflects…)
• +60.6 - (wrong view: no cessation of future lives)
  • (sensible person reflects…)
• 60.7 - (four kinds of people in the world)

	(derived from B. Sujato 2018/12)	（选自B. Sujato 2018/12）
Evaṃ me sutaṃ—​	So I have heard.	我曾这样听说。
ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena sālā nāma kosalānaṃ brāhmaṇagāmo tadavasari.	At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of monks when he arrived at a village of the Kosalan brahmins named Sālā.	有一次，佛陀与一大群比丘僧团在憍萨罗国游化，到达了一个名叫萨拉的憍萨罗婆罗门村。
Assosuṃ kho sāleyyakā brāhmaṇagahapatikā:	The brahmins and householders of Sālā heard:	萨拉的婆罗门和居士们听说：
“samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ sālaṃ anuppatto.	“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—wandering in the land of the Kosalans has arrived at Sālā, together with a large Saṅgha of monks.	“看来乔达摩沙门——一位释迦族人，从释迦族出家——正在憍萨罗国游化，带着一大群比丘僧团来到了萨拉。
Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation:	他有这样的好名声：
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’	‘那位世尊是阿罗汉，一位完全觉悟的佛陀，明行具足，善逝，世间解，无上士，调御丈夫，天人师，佛，世尊。’
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.	He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.	他凭自己的洞察力证悟了这个世界——包括天神、魔罗、梵天，以及沙门、婆罗门、天神和人类——并将其告知他人。
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.	He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.	他教导的佛法初善、中善、后善，义理深远，措辞精妙。他揭示了一种完全圆满纯净的精神修习。
Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.	It’s good to see such perfected ones.”	见到这样的阿罗汉是很好的。”
Atha kho sāleyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Appekacce bhagavatā saddhiṃ sammodiṃsu; sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu. Appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu. Appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho sāleyyake brāhmaṇagahapatike bhagavā etadavoca:	Then the brahmins and householders of Sālā went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent. The Buddha said to them:	然后萨拉的婆罗门和居士们去见佛陀。在坐在一旁之前，有些人鞠躬，有些人交换了问候和客套话，有些人向佛陀合十，有些人报上自己的姓名和氏族，而有些人则保持沉默。佛陀对他们说：

“atthi pana vo, gahapatayo, koci manāpo satthā yasmiṃ vo ākāravatī saddhā paṭiladdhā”ti?	“So, householders, is there some other teacher you’re happy with, in whom you have acquired grounded justifiable-trust?”	“那么，居士们，你们对其他老师满意吗，你们是否对他们获得了坚实的、正当的信任？”
“Natthi kho no, bhante, koci manāpo satthā yasmiṃ no ākāravatī saddhā paṭiladdhā”ti.	“No, sir.”	“不，先生。”

“Manāpaṃ vo, gahapatayo, satthāraṃ alabhantehi ayaṃ apaṇṇako dhammo samādāya vattitabbo.	“Since you haven’t found a teacher you’re happy with, you should undertake and implement this guaranteed Dharma.	“既然你们没有找到满意的老师，你们就应该承担并实践这个有保障的佛法。
Apaṇṇako hi, gahapatayo, dhammo samatto samādinno, so vo bhavissati dīgharattaṃ hitāya sukhāya.	For when the guaranteed Dharma is undertaken, it will be for your lasting welfare and happiness.	因为当有保障的佛法被实践时，它将为你们带来持久的幸福和快乐。
Katamo ca, gahapatayo, apaṇṇako dhammo?	And what is the guaranteed Dharma?	那什么是有保障的佛法呢？

+

60.1 – (wrong view: no karmic efficacy of skillful actions)

• (sensible person reflects…)
• (sensible person reflects…)

Santi, gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	There are some ascetics and brahmins who have this doctrine and view:	有一些沙门和婆罗门有这样的教义和观点：
‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ; natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko; natthi mātā, natthi pitā; natthi sattā opapātikā; natthi loke samaṇabrāhmaṇā sammaggatā sammā paṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti.	‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no obligation to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’	‘布施、祭祀、供养都没有意义。善恶业没有果报。没有来世。对父母没有义务。没有众生是自然出生的。也没有沙门或婆罗门是善证、善行的，他们凭自己的洞察力描述来世。’
Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā.	And there are some ascetics and brahmins whose doctrine directly contradicts this.	还有一些沙门和婆罗门的教义与此直接相反。
Te evamāhaṃsu:	They say:	他们说：
‘atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ; atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko; atthi ayaṃ loko, atthi paro loko; atthi mātā, atthi pitā; atthi sattā opapātikā; atthi loke samaṇabrāhmaṇā sammaggatā sammā paṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti.	‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There is obligation to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’	‘布施、祭祀、供养都有意义。善恶业有果报。有来世。对父母有义务。有众生是自然出生的。也有沙门或婆罗门是善证、善行的，他们凭自己的洞察力描述来世。’
Taṃ kiṃ maññatha, gahapatayo:	What do you think, householders?	居士们，你们觉得怎么样？
‘nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā’”ti?	Don’t these doctrines directly contradict each other?”	这些教义是不是直接矛盾的？”
“Evaṃ, bhante”.	“Yes, sir.”	“是的，先生。”

“Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	“Since this is so, consider those ascetics and brahmins whose view is that	“既然如此，请考虑那些沙门和婆罗门，他们的观点是
‘natthi dinnaṃ, natthi yiṭṭhaṃ … pe … ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti	there’s no meaning in giving, etc.	布施等都没有意义。
tesametaṃ pāṭikaṅkhaṃ—yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ—ime tayo kusale dhamme abhinivajjetvā yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ—ime tayo akusale dhamme samādāya vattissanti.	You can expect that they will reject good conduct by way of body, speech, and mind, and undertake and implement bad conduct by way of body, speech, and mind.	你可以预料到，他们会拒绝身体、言语和思想上的善行，并实行身体、言语和思想上的恶行。
Taṃ kissa hetu?	Why is that?	为什么呢？
Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ.	Because those ascetics and brahmins don’t see that unskillful Dharmas are full of drawbacks, depravity, and corruption, or that skillful Dharmas have the benefit and cleansing power of renunciation.	因为那些沙门和婆罗门看不到不善法充满了缺点、堕落和腐败，也看不到善法具有出离的益处和净化力量。
Santaṃyeva pana paraṃ lokaṃ ‘natthi paro loko’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi.	Moreover, since there actually is another world, their view that there is no other world is wrong view.	此外，既然确实有另一个世界，他们认为没有另一个世界的观点是错误的。
Santaṃyeva kho pana paraṃ lokaṃ ‘natthi paro loko’ti saṅkappeti; svāssa hoti micchāsaṅkappo.	Since there actually is another world, their thought that there is no other world is wrong thought.	既然确实有另一个世界，他们认为没有另一个世界的想法是错误的。
Santaṃyeva kho pana paraṃ lokaṃ ‘natthi paro loko’ti vācaṃ bhāsati; sāssa hoti micchāvācā.	Since there actually is another world, their speech that there is no other world is wrong speech.	既然确实有另一个世界，他们说没有另一个世界的言语是错误的。
Santaṃyeva kho pana paraṃ lokaṃ ‘natthi paro loko’ti āha; ye te arahanto paralokaviduno tesamayaṃ paccanīkaṃ karoti.	Since there actually is another world, in saying that there is no other world they contradict those perfected ones who know the other world.	既然确实有另一个世界，他们说没有另一个世界就与那些知道另一个世界的阿罗汉相矛盾。
Santaṃyeva kho pana paraṃ lokaṃ ‘natthi paro loko’ti paraṃ saññāpeti; sāssa hoti asaddhammasaññatti.	Since there actually is another world, in convincing another that there is no other world they are convincing them to accept an untrue Dharma.	既然确实有另一个世界，他们说服别人相信没有另一个世界就是说服他们接受一个不真实的佛法。
Tāya ca pana asaddhammasaññattiyā attānukkaṃseti, paraṃ vambheti.	And on account of that they glorify themselves and put others down.	因此他们赞美自己，贬低他人。
Iti pubbeva kho panassa susīlyaṃ pahīnaṃ hoti, dussīlyaṃ paccupaṭṭhitaṃ—	So they give up their former ethical conduct and are established in unethical conduct.	所以他们放弃了以前的道德行为，并安住于不道德行为。
ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṃ paccanīkatā asaddhammasaññatti attukkaṃsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā.	And that is how wrong view gives rise to these many bad, unskillful Dharmas—wrong view, wrong thought, wrong speech, contradicting the noble ones, convincing others to accept untrue Dharmas, and glorifying oneself and putting others down.	这就是邪见如何导致这些许多恶劣、不善的佛法——邪见、邪思、邪语、与圣者相矛盾、说服他人接受不真实的佛法，以及赞美自己和贬低他人。

Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati:	A sensible person reflects on this matter in this way:	一个明智的人这样反思这个问题：
‘sace kho natthi paro loko evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā sotthimattānaṃ karissati;	‘If there is no other world, when this individual’s body breaks up they will keep themselves safe.	‘如果没有另一个世界，当这个人的身体散坏时，他们会保护自己。
sace kho atthi paro loko, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati.	And if there is another world, when their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.	如果有一个另一个世界，当他们的身体散坏，死后，他们将投生到恶趣、恶道、地狱。
Kāmaṃ kho pana māhu paro loko, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ;	But let’s assume that those who say that there is no other world are correct.	但让我们假设那些说没有另一个世界的人是正确的。
atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ gārayho—dussīlo purisapuggalo micchādiṭṭhi natthikavādo’ti.	Regardless, that individual is still criticized by sensible people in the present life as being an immoral individual of wrong view, a nihilist.’	无论如何，这个人仍然在今生受到明智之人的批评，认为他们是一个邪见的不道德之人，一个虚无主义者。’
Sace kho attheva paro loko, evaṃ imassa bhoto purisapuggalassa ubhayattha kaliggaho—	But if there really is another world, they lose on both counts.	但是如果真的有另一个世界，他们就两头都输了。
yañca diṭṭheva dhamme viññūnaṃ gārayho, yañca kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati.	For they are criticized by sensible people in the present life, and when their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.	因为他们在今生受到明智之人的批评，当他们的身体散坏，死后，他们将投生到恶趣、恶道、地狱。
Evamassāyaṃ apaṇṇako dhammo dussamatto samādinno, ekaṃsaṃ pharitvā tiṭṭhati, riñcati kusalaṃ ṭhānaṃ.	They have wrongly undertaken this guaranteed Dharma in such a way that it encompasses the positive outcomes of one side only, leaving out the skillful premise.	他们错误地承担了这个有保障的佛法，以至于它只包含了其中一方的积极结果，而忽略了善巧的前提。

Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	Since this is so, consider those ascetics and brahmins whose view is that	既然如此，请考虑那些沙门和婆罗门，他们的观点是
‘atthi dinnaṃ … pe … ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti	there is meaning in giving, etc.	布施等有意义。
tesametaṃ pāṭikaṅkhaṃ—yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ—ime tayo akusale dhamme abhinivajjetvā yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ—ime tayo kusale dhamme samādāya vattissanti.	You can expect that they will reject bad conduct by way of body, speech, and mind, and undertake and implement good conduct by way of body, speech, and mind.	你可以预料到，他们会拒绝身体、言语和思想上的恶行，并实行身体、言语和思想上的善行。
Taṃ kissa hetu?	Why is that?	为什么呢？
Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṅkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ.	Because those ascetics and brahmins see that unskillful Dharmas are full of drawbacks, depravity, and corruption, and that skillful Dharmas have the benefit and cleansing power of renunciation.	因为那些沙门和婆罗门看到不善法充满了缺点、堕落和腐败，而且善法具有出离的益处和净化力量。
Santaṃyeva kho pana paraṃ lokaṃ ‘atthi paro loko’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi.	Moreover, since there actually is another world, their view that there is another world is right view.	此外，既然确实有另一个世界，他们认为有另一个世界的观点是正见。
Santaṃyeva kho pana paraṃ lokaṃ ‘atthi paro loko’ti saṅkappeti; svāssa hoti sammāsaṅkappo.	Since there actually is another world, their thought that there is another world is right thought.	既然确实有另一个世界，他们认为有另一个世界的想法是正思。
Santaṃyeva kho pana paraṃ lokaṃ ‘atthi paro loko’ti vācaṃ bhāsati; sāssa hoti sammāvācā.	Since there actually is another world, their speech that there is another world is right speech.	既然确实有另一个世界，他们说有另一个世界的言语是正语。
Santaṃyeva kho pana paraṃ lokaṃ ‘atthi paro loko’ti āha; ye te arahanto paralokaviduno tesamayaṃ na paccanīkaṃ karoti.	Since there actually is another world, in saying that there is another world they don’t contradict those perfected ones who know the other world.	既然确实有另一个世界，他们说有另一个世界就不与那些知道另一个世界的阿罗汉相矛盾。
Santaṃyeva kho pana paraṃ lokaṃ ‘atthi paro loko’ti paraṃ saññāpeti; sāssa hoti saddhammasaññatti.	Since there actually is another world, in convincing another that there is another world they are convincing them to accept a true Dharma.	既然确实有另一个世界，他们说服别人相信有另一个世界就是说服他们接受一个真实的佛法。
Tāya ca pana saddhammasaññattiyā nevattānukkaṃseti, na paraṃ vambheti.	And on account of that they don’t glorify themselves or put others down.	因此他们不赞美自己，也不贬低他人。
Iti pubbeva kho panassa dussīlyaṃ pahīnaṃ hoti, susīlyaṃ paccupaṭṭhitaṃ—	So they give up their former unethical conduct and are established in ethical conduct.	所以他们放弃了以前的不道德行为，并安住于道德行为。
ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṃ apaccanīkatā saddhammasaññatti anattukkaṃsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā.	And that is how right view gives rise to these many skillful Dharmas—right view, right thought, right speech, not contradicting the noble ones, convincing others to accept true Dharmas, and not glorifying oneself or putting others down.	这就是正见如何导致这些许多善巧的佛法——正见、正思、正语、不与圣者相矛盾、说服他人接受真实的佛法，以及不赞美自己或贬低他人。

Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati:	A sensible person reflects on this matter in this way:	一个明智的人这样反思这个问题：
‘sace kho atthi paro loko, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati.	‘If there is another world, when this individual’s body breaks up, after death, they will be reborn in a good place, a heavenly realm.	‘如果有一个另一个世界，当这个人的身体散坏，死后，他们将投生到善趣、天界。
Kāmaṃ kho pana māhu paro loko, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ;	But let’s assume that those who say that there is no other world are correct.	但让我们假设那些说没有另一个世界的人是正确的。
atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ pāsaṃso—sīlavā purisapuggalo sammādiṭṭhi atthikavādo’ti.	Regardless, that individual is still praised by sensible people in the present life as being a moral individual of right view, who affirms a positive Dharma.’	无论如何，这个人仍然在今生受到明智之人的赞扬，认为他们是一个有正见、肯定积极佛法的有道德之人。’
Sace kho attheva paro loko, evaṃ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho—	So if there really is another world, they win on both counts.	所以如果真的有另一个世界，他们就两头都赢了。
yañca diṭṭheva dhamme viññūnaṃ pāsaṃso, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati.	For they are praised by sensible people in the present life, and when their body breaks up, after death, they will be reborn in a good place, a heavenly realm.	因为他们在今生受到明智之人的赞扬，当他们的身体散坏，死后，他们将投生到善趣、天界。
Evamassāyaṃ apaṇṇako dhammo susamatto samādinno ubhayaṃsaṃ pharitvā tiṭṭhati, riñcati akusalaṃ ṭhānaṃ.	They have rightly undertaken this guaranteed Dharma in such a way that it encompasses the positive outcomes of both sides, leaving out the unskillful premise.	他们正确地承担了这个有保障的佛法，以至于它包含了双方的积极结果，而忽略了不善巧的前提。

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60.3 – (wrong view: no karmic efficacy for killing)

• (sensible person reflects…)
• (sensible person reflects…)

Santi, gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	There are some ascetics and brahmins who have this doctrine and view:	有一些沙门和婆罗门有这样的教义和观点：
‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato; karoto na karīyati pāpaṃ.	‘The one who acts does nothing wrong when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. They do nothing wrong when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie.	‘行为者在惩罚、残害、折磨、悲伤、压迫、恐吓，或者鼓励他人做同样的事情时，没有做错任何事。他们在杀戮、偷窃、闯入房屋、掠夺财富、从偏僻建筑物偷窃、拦路抢劫、通奸和撒谎时，没有做错任何事。
Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo.	If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, no evil comes of that, and no outcome of evil.	如果你用锋利的轮盘把地球上所有的生物都变成一堆肉块，那也不会带来任何罪恶，也不会产生任何罪恶的后果。
Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento; natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo.	If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, no evil comes of that, and no outcome of evil.	如果你沿着恒河南岸杀戮、残害和折磨，并鼓励他人做同样的事情，那也不会带来任何罪恶，也不会产生任何罪恶的后果。
Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento; natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo.	If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, no merit comes of that, and no outcome of merit.	如果你沿着恒河北岸布施和祭祀，并鼓励他人做同样的事情，那也不会带来任何功德，也不会产生任何功德的后果。
Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti.	In giving, self-control, restraint, and truthfulness there is no merit or outcome of merit.’	在布施、自制、节制和诚实中，没有功德，也没有功德的后果。’
Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā te evamāhaṃsu:	And there are some ascetics and brahmins whose doctrine directly contradicts this. They say:	还有一些沙门和婆罗门的教义与此直接相反。他们说：
‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato; karoto karīyati pāpaṃ.	‘The one who acts does a bad deed when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. They do a bad deed when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie.	‘行为者在惩罚、残害、折磨、悲伤、压迫、恐吓，或者鼓励他人做同样的事情时，做了坏事。他们在杀戮、偷窃、闯入房屋、掠夺财富、从偏僻建筑物偷窃、拦路抢劫、通奸和撒谎时，做了坏事。
Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo.	If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, evil comes of that, and an outcome of evil.	如果你用锋利的轮盘把地球上所有的生物都变成一堆肉块，那会带来罪恶，也会产生罪恶的后果。
Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento; atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo.	If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, evil comes of that, and an outcome of evil.	如果你沿着恒河南岸杀戮、残害和折磨，并鼓励他人做同样的事情，那会带来罪恶，也会产生罪恶的后果。
Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento; atthi tatonidānaṃ puññaṃ, atthi puññassa āgamo.	If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, merit comes of that, and an outcome of merit.	如果你沿着恒河北岸布施和祭祀，并鼓励他人做同样的事情，那会带来功德，也会产生功德的后果。
Dānena damena saṃyamena saccavajjena atthi puññaṃ, atthi puññassa āgamo’ti.	In giving, self-control, restraint, and truthfulness there is merit and outcome of merit.’	在布施、自制、节制和诚实中，有功德，也有功德的后果。’
Taṃ kiṃ maññatha, gahapatayo,	What do you think, householders?	居士们，你们觉得怎么样？
nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti?	Don’t these doctrines directly contradict each other?”	这些教义是不是直接矛盾的？”
“Evaṃ, bhante”.	“Yes, sir.”	“是的，先生。”

“Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	“Since this is so, consider those ascetics and brahmins whose view is that	“既然如此，请考虑那些沙门和婆罗门，他们的观点是
‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato; karoto na karīyati pāpaṃ.	the one who acts does nothing wrong when they punish, etc.	行为者在惩罚等方面没有做错任何事。
Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo.
Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento … pe … dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti
tesametaṃ pāṭikaṅkhaṃ—yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ—ime tayo kusale dhamme abhinivajjetvā yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ—ime tayo akusale dhamme samādāya vattissanti.	You can expect that they will reject good conduct by way of body, speech, and mind, and undertake and implement bad conduct by way of body, speech, and mind.	你可以预料到，他们会拒绝身体、言语和思想上的善行，并实行身体、言语和思想上的恶行。
Taṃ kissa hetu?	Why is that?	为什么呢？
Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṅkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ.	Because those ascetics and brahmins don’t see that unskillful Dharmas are full of drawbacks, depravity, and corruption, or that skillful Dharmas have the benefit and cleansing power of renunciation.	因为那些沙门和婆罗门看不到不善法充满了缺点、堕落和腐败，也看不到善法具有出离的益处和净化力量。
Santaṃyeva kho pana kiriyaṃ ‘natthi kiriyā’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi.	Moreover, since action actually does have an effect, their view that action is ineffective is wrong view.	此外，既然行为确实有效果，他们认为行为无效的观点是错误的。
Santaṃyeva kho pana kiriyaṃ ‘natthi kiriyā’ti saṅkappeti; svāssa hoti micchāsaṅkappo.	Since action actually does have an effect, their thought that action is ineffective is wrong thought.	既然行为确实有效果，他们认为行为无效的想法是错误的。
Santaṃyeva kho pana kiriyaṃ ‘natthi kiriyā’ti vācaṃ bhāsati; sāssa hoti micchāvācā.	Since action actually does have an effect, their speech that action is ineffective is wrong speech.	既然行为确实有效果，他们说行为无效的言语是错误的。
Santaṃyeva kho pana kiriyaṃ ‘natthi kiriyā’ti āha, ye te arahanto kiriyavādā tesamayaṃ paccanīkaṃ karoti.	Since action actually does have an effect, in saying that action is ineffective they contradict those perfected ones who teach that action is effective.	既然行为确实有效果，他们说行为无效就与那些教导行为有效的阿罗汉相矛盾。
Santaṃyeva kho pana kiriyaṃ ‘natthi kiriyā’ti paraṃ saññāpeti; sāssa hoti asaddhammasaññatti.	Since action actually does have an effect, in convincing another that action is ineffective they are convincing them to accept an untrue Dharma.	既然行为确实有效果，他们说服别人相信行为无效就是说服他们接受一个不真实的佛法。
Tāya ca pana asaddhammasaññattiyā attānukkaṃseti, paraṃ vambheti.	And on account of that they glorify themselves and put others down.	因此他们赞美自己，贬低他人。
Iti pubbeva kho panassa susīlyaṃ pahīnaṃ hoti, dussīlyaṃ paccupaṭṭhitaṃ—	So they give up their former ethical conduct and are established in unethical conduct.	所以他们放弃了以前的道德行为，并安住于不道德行为。
ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṃ paccanīkatā asaddhammasaññatti attukkaṃsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā.	And that is how wrong view gives rise to these many bad, unskillful Dharmas—wrong view, wrong thought, wrong speech, contradicting the noble ones, convincing others to accept untrue Dharmas, and glorifying oneself and putting others down.	这就是邪见如何导致这些许多恶劣、不善的佛法——邪见、邪思、邪语、与圣者相矛盾、说服他人接受不真实的佛法，以及赞美自己和贬低他人。

Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati:	A sensible person reflects on this matter in this way:	一个明智的人这样反思这个问题：
‘sace kho natthi kiriyā, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā sotthimattānaṃ karissati;	‘If there is no effective action, when this individual’s body breaks up they will keep themselves safe.	‘如果没有任何有效的行为，当这个人的身体散坏时，他们会保护自己。
sace kho atthi kiriyā evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati.	And if there is effective action, when their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.	如果存在有效的行为，当他们的身体散坏，死后，他们将投生到恶趣、恶道、地狱。
Kāmaṃ kho pana māhu kiriyā, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ;	But let’s assume that those who say that there is no effective action are correct.	但让我们假设那些说没有有效行为的人是正确的。
atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ gārayho—dussīlo purisapuggalo micchādiṭṭhi akiriyavādo’ti.	Regardless, that individual is still criticized by sensible people in the present life as being an immoral individual of wrong view, one who denies the efficacy of action.’	无论如何，这个人仍然在今生受到明智之人的批评，认为他们是一个邪见的不道德之人，一个否认行为有效性的人。’
Sace kho attheva kiriyā, evaṃ imassa bhoto purisapuggalassa ubhayattha kaliggaho—	But if there really is effective action, they lose on both counts.	但是如果真的存在有效的行为，他们就两头都输了。
yañca diṭṭheva dhamme viññūnaṃ gārayho, yañca kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati.	For they are criticized by sensible people in the present life, and when their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.	因为他们在今生受到明智之人的批评，当他们的身体散坏，死后，他们将投生到恶趣、恶道、地狱。
Evamassāyaṃ apaṇṇako dhammo dussamatto samādinno, ekaṃsaṃ pharitvā tiṭṭhati, riñcati kusalaṃ ṭhānaṃ.	They have wrongly undertaken this guaranteed Dharma in such a way that it encompasses the positive outcomes of one side only, leaving out the skillful premise.	他们错误地承担了这个有保障的佛法，以至于它只包含了其中一方的积极结果，而忽略了善巧的前提。

Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	Since this is so, consider those ascetics and brahmins whose view is that	既然如此，请考虑那些沙门和婆罗门，他们的观点是
‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato; karoto karīyati pāpaṃ.	the one who acts does a bad deed when they punish, etc.	行为者在惩罚等方面做了坏事。
Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo.
Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo.
Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṃ puññaṃ, atthi puññassa āgamo. Dānena damena saṃyamena saccavajjena atthi puññaṃ, atthi puññassa āgamo’ti
tesametaṃ pāṭikaṅkhaṃ yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ—ime tayo akusale dhamme abhinivajjetvā yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ—ime tayo kusale dhamme samādāya vattissanti.	You can expect that they will reject bad conduct by way of body, speech, and mind, and undertake and implement good conduct by way of body, speech, and mind.	你可以预料到，他们会拒绝身体、言语和思想上的恶行，并实行身体、言语和思想上的善行。
Taṃ kissa hetu?	Why is that?	为什么这么说？
Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṅkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ.	Because those ascetics and brahmins see that unskillful Dharmas are full of drawbacks, depravity, and corruption, and that skillful Dharmas have the benefit and cleansing power of renunciation.	因为那些苦行者和婆罗门看到不善法充满弊端、堕落和腐败，而善法具有出离的利益和净化力量。
Santaṃyeva kho pana kiriyaṃ ‘atthi kiriyā’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi.	Moreover, since action actually does have an effect, their view that action is effective is right view.	此外，既然行为确实有影响，他们认为行为有效力的观点是正见。
Santaṃyeva kho pana kiriyaṃ ‘atthi kiriyā’ti saṅkappeti; svāssa hoti sammāsaṅkappo.	Since action actually does have an effect, their thought that action is effective is right thought.	既然行为确实有影响，他们认为行为有效的思想是正思。
Santaṃyeva kho pana kiriyaṃ ‘atthi kiriyā’ti vācaṃ bhāsati; sāssa hoti sammāvācā.	Since action actually does have an effect, their speech that action is effective is right speech.	既然行为确实有影响，他们认为行为有效的言语是正语。
Santaṃyeva kho pana kiriyaṃ ‘atthi kiriyā’ti āha; ye te arahanto kiriyavādā tesamayaṃ na paccanīkaṃ karoti.	Since action actually does have an effect, in saying that action is effective they don’t contradict those perfected ones who teach that action is effective.	既然行为确实有影响，他们说行为有效力，这与那些教导行为有效力的圆满者不矛盾。
Santaṃyeva kho pana kiriyaṃ ‘atthi kiriyā’ti paraṃ saññāpeti; sāssa hoti saddhammasaññatti.	Since action actually does have an effect, in convincing another that action is effective they are convincing them to accept a true Dharma.	既然行为确实有影响，他们说服他人相信行为有效力，就是说服他们接受真实的佛法。
Tāya ca pana saddhammasaññattiyā nevattānukkaṃseti, na paraṃ vambheti.	And on account of that they don’t glorify themselves or put others down.	因此，他们不自吹自擂，也不贬低他人。
Iti pubbeva kho panassa dussīlyaṃ pahīnaṃ hoti, susīlyaṃ paccupaṭṭhitaṃ—	So they give up their former unethical conduct and are established in ethical conduct.	所以他们放弃了以前的不道德行为，建立了道德行为。
ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṃ apaccanīkatā saddhammasaññatti anattukkaṃsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā.	And that is how right view gives rise to these many skillful Dharmas—right view, right thought, right speech, not contradicting the noble ones, convincing others to accept true Dharmas, and not glorifying oneself or putting others down.	正见就是这样生起了这许多善法——正见、正思、正语、不与圣者相悖、说服他人接受真法、不自吹自擂也不贬低他人。

Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati:	A sensible person reflects on this matter in this way:	一个明智的人会这样思考这个问题：
‘sace kho atthi kiriyā, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati.	‘If there is effective action, when this individual’s body breaks up, after death, they will be reborn in a good place, a heavenly realm.	“如果行动有效，那么当这个人的身体坏灭，死后，他将重生于善处，一个天界。
Kāmaṃ kho pana māhu kiriyā, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ;	But let’s assume that those who say that there is no effective action are correct.	但我们假设那些说行动无效的人是正确的。
atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ pāsaṃso—sīlavā purisapuggalo sammādiṭṭhi kiriyavādo’ti.	Regardless, that individual is still praised by sensible people in the present life as being a moral individual of right view, who affirms the efficacy of action.’	无论如何，这个人仍然在今生受到明智之人的称赞，认为他是一个有道德、有正见、肯定行动效力的人。”
Sace kho attheva kiriyā, evaṃ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho—	So if there really is effective action, they win on both counts.	所以如果行动真的有效，他两方面都赢了。
yañca diṭṭheva dhamme viññūnaṃ pāsaṃso, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati.	For they are praised by sensible people in the present life, and when their body breaks up, after death, they will be reborn in a good place, a heavenly realm.	因为他在今生受到明智之人的称赞，而且当他的身体坏灭，死后，他将重生于善处，一个天界。
Evamassāyaṃ apaṇṇako dhammo susamatto samādinno, ubhayaṃsaṃ pharitvā tiṭṭhati, riñcati akusalaṃ ṭhānaṃ.	They have rightly undertaken this guaranteed Dharma in such a way that it encompasses the positive outcomes of both sides, leaving out the unskillful premise.	他们正确地承担了这种有保障的佛法，使其涵盖了双方的积极结果，排除了不善的前提。

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60.4 – (wrong view: no cause and condition)

• (sensible person reflects…)
• (sensible person reflects…)

Santi, gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	There are some ascetics and brahmins who have this doctrine and view:	有些苦行者和婆罗门持有这种学说和观点：
‘natthi hetu, natthi paccayo sattānaṃ saṃkilesāya;	‘There is no cause or condition for the corruption of sentient beings.	“众生堕落没有原因或条件。
ahetū appaccayā sattā saṅkilissanti.	Sentient beings are corrupted without cause or reason.	众生无因无缘地堕落。
Natthi hetu, natthi paccayo sattānaṃ visuddhiyā;	There’s no cause or condition for the purification of sentient beings.	众生净化没有原因或条件。
ahetū appaccayā sattā visujjhanti.	Sentient beings are purified without cause or reason.	众生无因无缘地净化。
Natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo, natthi purisaparakkamo;	There is no power, no energy, no manly strength or vigor.	没有力量，没有能量，没有人的力量或活力。
sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṃgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti.	All sentient beings, all living creatures, all beings, all souls lack control, power, and energy. Molded by destiny, circumstance, and nature, they experience pleasure and pain in the six classes of rebirth.’	所有众生，所有有情众生，所有生灵，所有灵魂都缺乏控制、力量和能量。他们被命运、境遇和本性塑造，在六道轮回中体验苦乐。”
Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā.	And there are some ascetics and brahmins whose doctrine directly contradicts this.	还有一些苦行者和婆罗门，他们的学说直接与此相矛盾。
Te evamāhaṃsu:	They say:	他们说：
‘atthi hetu, atthi paccayo sattānaṃ saṃkilesāya;	‘There is a cause and condition for the corruption of sentient beings.	“众生堕落有原因和条件。
sahetū sappaccayā sattā saṅkilissanti.	Sentient beings are corrupted with cause and reason.	众生有因有缘地堕落。
Atthi hetu, atthi paccayo sattānaṃ visuddhiyā;	There is a cause and condition for the purification of sentient beings.	众生净化有原因和条件。
sahetū sappaccayā sattā visujjhanti.	Sentient beings are purified with cause and reason.	众生有因有缘地净化。
Atthi balaṃ, atthi vīriyaṃ, atthi purisathāmo, atthi purisaparakkamo;	There is power, energy, manly strength and vigor.	有力量，有能量，有人的力量和活力。
na sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṃgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti.	It is not the case that all sentient beings, all living creatures, all beings, all souls lack control, power, and energy, or that, molded by destiny, circumstance, and nature, they experience pleasure and pain in the six classes of rebirth.’	并非所有众生，所有有情众生，所有生灵，所有灵魂都缺乏控制、力量和能量，也并非他们被命运、境遇和本性塑造，在六道轮回中体验苦乐。”
Taṃ kiṃ maññatha, gahapatayo,	What do you think, householders?	你们认为怎么样，居士们？
nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti?	Don’t these doctrines directly contradict each other?”	这些学说不是直接相互矛盾吗？”
“Evaṃ, bhante”.	“Yes, sir.”	“是的，先生。”

“Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	“Since this is so, consider those ascetics and brahmins whose view is that	“既然如此，请看那些苦行者和婆罗门，他们的观点是
‘natthi hetu, natthi paccayo sattānaṃ saṅkilesāya;	there’s no cause or condition for the corruption of sentient beings, etc.	众生堕落没有原因或条件，等等。
ahetū appaccayā sattā saṅkilissanti.
Natthi hetu, natthi paccayo sattānaṃ visuddhiyā;
ahetū appaccayā sattā visujjhanti.
Natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo, natthi purisaparakkamo; sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti
tesametaṃ pāṭikaṅkhaṃ—yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ—ime tayo kusale dhamme abhinivajjetvā yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ—ime tayo akusale dhamme samādāya vattissanti.	You can expect that they will reject good conduct by way of body, speech, and mind, and undertake and implement bad conduct by way of body, speech, and mind.	你可以预料，他们会拒绝身体、言语和意念上的善行，并实行身体、言语和意念上的恶行。
Taṃ kissa hetu?	Why is that?	为什么这么说？
Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṅkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ.	Because those ascetics and brahmins don’t see that unskillful Dharmas are full of drawbacks, depravity, and corruption, or that skillful Dharmas have the benefit and cleansing power of renunciation.	因为那些苦行者和婆罗门没有看到不善法充满了弊端、堕落和腐败，也没有看到善法具有出离的益处和净化力量。
Santaṃyeva kho pana hetuṃ ‘natthi hetū’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi.	Moreover, since there actually is causality, their view that there is no causality is wrong view.	此外，既然确实存在因果关系，他们认为没有因果关系的观点是邪见。
Santaṃyeva kho pana hetuṃ ‘natthi hetū’ti saṅkappeti; svāssa hoti micchāsaṅkappo.	Since there actually is causality, their thought that there is no causality is wrong thought.	既然确实存在因果关系，他们认为没有因果关系的想法是邪思。
Santaṃyeva kho pana hetuṃ ‘natthi hetū’ti vācaṃ bhāsati; sāssa hoti micchāvācā.	Since there actually is causality, their speech that there is no causality is wrong speech.	既然确实存在因果关系，他们认为没有因果关系的言论是邪语。
Santaṃyeva kho pana hetuṃ ‘natthi hetū’ti āha; ye te arahanto hetuvādā tesamayaṃ paccanīkaṃ karoti.	Since there actually is causality, in saying that there is no causality they contradict those perfected ones who teach that there is causality.	既然确实存在因果关系，他们说没有因果关系，这与那些教导因果关系的圆满者相矛盾。
Santaṃyeva kho pana hetuṃ ‘natthi hetū’ti paraṃ saññāpeti; sāssa hoti asaddhammasaññatti.	Since there actually is causality, in convincing another that there is no causality they are convincing them to accept an untrue Dharma.	既然确实存在因果关系，他们说服他人相信没有因果关系，就是说服他们接受不真实的佛法。
Tāya ca pana asaddhammasaññattiyā attānukkaṃseti, paraṃ vambheti.	And on account of that they glorify themselves and put others down.	因此，他们自吹自擂，贬低他人。
Iti pubbeva kho panassa susīlyaṃ pahīnaṃ hoti, dussīlyaṃ paccupaṭṭhitaṃ—	So they give up their former ethical conduct and are established in unethical conduct.	所以他们放弃了以前的道德行为，建立了不道德行为。
ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṃ paccanīkatā asaddhammasaññatti attānukkaṃsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā.	And that is how wrong view gives rise to these many bad, unskillful Dharmas—wrong view, wrong thought, wrong speech, contradicting the noble ones, convincing others to accept untrue Dharmas, and glorifying oneself and putting others down.	邪见就是这样生起了这许多不善、不善法——邪见、邪思、邪语、与圣者相悖、说服他人接受不真实的佛法、自吹自擂和贬低他人。

Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati:	A sensible person reflects on this matter in this way:	一个明智的人会这样思考这个问题：
‘sace kho natthi hetu, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā sotthimattānaṃ karissati;	‘If there is no causality, when this individual’s body breaks up they will keep themselves safe.	‘如果不存在因果关系，那么当这个人的身体坏灭时，他们会保护自己。
sace kho atthi hetu, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati.	And if there is causality, when their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.	而如果存在因果关系，那么当他们的身体坏灭，死后，他们将重生于恶趣，一个恶处，地狱。
Kāmaṃ kho pana māhu hetu, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ;	But let’s assume that those who say that there is no causality are correct.	但我们假设那些说没有因果关系的人是正确的。
atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ gārayho—dussīlo purisapuggalo micchādiṭṭhi ahetukavādo’ti.	Regardless, that individual is still criticized by sensible people in the present life as being an immoral individual of wrong view, one who denies causality.’	无论如何，那个人在今生仍然受到明智之人的批评，认为他是一个不道德的、持有邪见、否定因果关系的人。’
Sace kho attheva hetu, evaṃ imassa bhoto purisapuggalassa ubhayattha kaliggaho—	But if there really is causality, they lose on both counts.	但是，如果真的存在因果关系，他们两方面都会输。
yañca diṭṭheva dhamme viññūnaṃ gārayho, yañca kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati.	For they are criticized by sensible people in the present life, and when their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.	因为他们在今生受到明智之人的批评，而且当他们的身体坏灭，死后，他们将重生于恶趣，一个恶处，地狱。
Evamassāyaṃ apaṇṇako dhammo dussamatto samādinno, ekaṃsaṃ pharitvā tiṭṭhati, riñcati kusalaṃ ṭhānaṃ.	They have wrongly undertaken this guaranteed Dharma in such a way that it encompasses the positive outcomes of one side only, leaving out the skillful premise.	他们错误地承担了这种有保障的佛法，使其仅包含一方面的积极结果，而排除了善巧的前提。

Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	Since this is so, consider those ascetics and brahmins whose view is that	既然如此，请看那些苦行者和婆罗门，他们的观点是
‘atthi hetu, atthi paccayo sattānaṃ saṅkilesāya;	there is a cause and condition for the corruption of sentient beings, etc.	众生堕落有因有缘，等等。
sahetū sappaccayā sattā saṅkilissanti.
Atthi hetu, atthi paccayo sattānaṃ visuddhiyā;
sahetū sappaccayā sattā visujjhanti.
Atthi balaṃ, atthi vīriyaṃ, atthi purisathāmo, atthi purisaparakkamo; na sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti
tesametaṃ pāṭikaṅkhaṃ—yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ—ime tayo akusale dhamme abhinivajjetvā yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ—ime tayo kusale dhamme samādāya vattissanti.	You can expect that they will reject bad conduct by way of body, speech, and mind, and undertake and implement good conduct by way of body, speech, and mind.	你可以预料，他们会拒绝身体、言语和意念上的恶行，并实行身体、言语和意念上的善行。
Taṃ kissa hetu?	Why is that?	为什么这么说？
Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṅkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ.	Because those ascetics and brahmins see that unskillful Dharmas are full of drawbacks, depravity, and corruption, and that skillful Dharmas have the benefit and cleansing power of renunciation.	因为那些苦行者和婆罗门看到不善法充满弊端、堕落和腐败，而善法具有出离的利益和净化力量。
Santaṃyeva kho pana hetuṃ ‘atthi hetū’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi.	Moreover, since there actually is causality, their view that there is causality is right view.	此外，既然确实存在因果关系，他们认为存在因果关系的观点是正见。
Santaṃyeva kho pana hetuṃ ‘atthi hetū’ti saṅkappeti; svāssa hoti sammāsaṅkappo.	Since there actually is causality, their thought that there is causality is right thought.	既然确实存在因果关系，他们认为存在因果关系的思想是正思。
Santaṃyeva kho pana hetuṃ ‘atthi hetū’ti vācaṃ bhāsati; sāssa hoti sammāvācā.	Since there actually is causality, their speech that there is causality is right speech.	既然确实存在因果关系，他们认为存在因果关系的言语是正语。
Santaṃyeva kho pana hetuṃ ‘atthi hetū’ti āha, ye te arahanto hetuvādā tesamayaṃ na paccanīkaṃ karoti.	Since there actually is causality, in saying that there is causality they don’t contradict those perfected ones who teach that there is causality.	既然确实存在因果关系，他们说存在因果关系，这与那些教导存在因果关系的圆满者不矛盾。
Santaṃyeva kho pana hetuṃ ‘atthi hetū’ti paraṃ saññāpeti; sāssa hoti saddhammasaññatti.	Since there actually is causality, in convincing another that there is causality they are convincing them to accept a true Dharma.	既然确实存在因果关系，他们说服他人相信存在因果关系，就是说服他们接受真实的佛法。
Tāya ca pana saddhammasaññattiyā nevattānukkaṃseti, na paraṃ vambheti.	And on account of that they don’t glorify themselves or put others down.	因此，他们不自吹自擂，也不贬低他人。
Iti pubbeva kho panassa dussīlyaṃ pahīnaṃ hoti, susīlyaṃ paccupaṭṭhitaṃ—	So they give up their former unethical conduct and are established in ethical conduct.	所以他们放弃了以前的不道德行为，建立了道德行为。
ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṃ apaccanīkatā saddhammasaññatti anattukkaṃsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā.	And that is how right view gives rise to these many skillful Dharmas—right view, right thought, right speech, not contradicting the noble ones, convincing others to accept true Dharmas, and not glorifying oneself or putting others down.	正见就是这样生起了这许多善法——正见、正思、正语、不与圣者相悖、说服他人接受真法、不自吹自擂也不贬低他人。

Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati: ‘sace kho atthi hetu, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati.	A sensible person reflects on this matter in this way: ‘If there is causality, when this individual’s body breaks up, after death, they will be reborn in a good place, a heavenly realm.	一个明智的人会这样思考这个问题：“如果存在因果关系，那么当这个人的身体坏灭，死后，他将重生于善处，一个天界。
Kāmaṃ kho pana māhu hetu, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ;	But let’s assume that those who say that there is no causality are correct.	但我们假设那些说没有因果关系的人是正确的。
atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ pāsaṃso—sīlavā purisapuggalo sammādiṭṭhi hetuvādo’ti.	Regardless, that individual is still praised by sensible people in the present life as being a moral individual of right view, who affirms causality.’	无论如何，这个人仍然在今生受到明智之人的称赞，认为他是一个有道德、有正见、肯定因果关系的人。”
Sace kho atthi hetu, evaṃ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho—	So if there really is causality, they win on both counts.	所以如果真的存在因果关系，他两方面都赢了。
yañca diṭṭheva dhamme viññūnaṃ pāsaṃso, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati.	For they are praised by sensible people in the present life, and when their body breaks up, after death, they will be reborn in a good place, a heavenly realm.	因为他在今生受到明智之人的称赞，而且当他的身体坏灭，死后，他将重生于善处，一个天界。
Evamassāyaṃ apaṇṇako dhammo susamatto samādinno, ubhayaṃsaṃ pharitvā tiṭṭhati, riñcati akusalaṃ ṭhānaṃ.	They have rightly undertaken this guaranteed Dharma in such a way that it encompasses the positive outcomes of both sides, leaving out the unskillful premise.	他们正确地承担了这种有保障的佛法，使其涵盖了双方的积极结果，排除了不善的前提。

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60.5 – (wrong view: there are no āruppā samādhi attainments)

• (sensible person reflects…)

Santi, gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	There are some ascetics and brahmins who have this doctrine and view:	有些苦行者和婆罗门持有这种教义和观点：
‘natthi sabbaso āruppā’ti.	‘There are no totally formless states of meditation.’	“没有完全无形的禅定状态。”
Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā.	And there are some ascetics and brahmins whose doctrine directly contradicts this.	还有一些苦行者和婆罗门，他们的教义直接与此相矛盾。
Te evamāhaṃsu:	They say:	他们说：
‘atthi sabbaso āruppā’ti.	‘There are totally formless states of meditation.’	“存在完全无形的禅定状态。”
Taṃ kiṃ maññatha, gahapatayo,	What do you think, householders?	你们认为怎么样，居士们？
nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti?	Don’t these doctrines directly contradict each other?”	这些教义不是直接相互矛盾吗？”
“Evaṃ, bhante”.	“Yes, sir.”	“是的，先生。”

“Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati—	“A sensible person reflects on this matter in this way:	一个明智的人会这样思考这个问题：
ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	‘Some ascetics and brahmins say that	“有些苦行者和婆罗门说
‘natthi sabbaso āruppā’ti, idaṃ me adiṭṭhaṃ;	there are no totally formless meditations, but I have not seen that.	没有完全无形的禅定，但我没有见过。
yepi te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	Some ascetics and brahmins say that	有些苦行者和婆罗门说
‘atthi sabbaso āruppā’ti, idaṃ me aviditaṃ.	there are totally formless meditations, but I have not known that.	存在完全无形的禅定，但我没有体验过。
Ahañceva kho pana ajānanto apassanto ekaṃsena ādāya vohareyyaṃ—	Without knowing or seeing, it would not be appropriate for me to take one side and declare:	在不知道或没有见过的情况下，我不适合偏袒一方并宣称：
idameva saccaṃ, moghamaññanti, na metaṃ assa patirūpaṃ.	“This is the only truth, other ideas are stupid.”	“这是唯一的真理，其他观点都是愚蠢的。”
Ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	If those ascetics and brahmins who say that	如果那些苦行者和婆罗门说
‘natthi sabbaso āruppā’ti, sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, ṭhānametaṃ vijjati—	there are no totally formless meditations are correct, it is possible	没有完全无形的禅定是正确的，那么
ye te devā rūpino manomayā, apaṇṇakaṃ me tatrūpapatti bhavissati.	that I will be guaranteed rebirth among the gods who possess form and made of mind.	我有可能投生到有形、意生身的天神之中。
Ye pana te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	If those ascetics and brahmins who say that	如果那些苦行者和婆罗门说
‘atthi sabbaso āruppā’ti, sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, ṭhānametaṃ vijjati—	there are totally formless meditations are correct, it is possible	存在完全无形的禅定是正确的，那么
ye te devā arūpino saññāmayā, apaṇṇakaṃ me tatrūpapatti bhavissati.	that I will be guaranteed rebirth among the gods who are formless and made of perception.	我有可能投生到无形、想生身的天神之中。
Dissanti kho pana rūpādhikaraṇaṃ daṇḍādānasatthādānakalahaviggahavivādatuvaṃtuvaṃpesuññamusāvādā.	Now, owing to form, bad things are seen: taking up the rod and the sword, quarrels, arguments, and fights, accusations, divisive speech, and lies.	现在，由于有形，看到了许多不好的事情：拿起棍棒和刀剑，争吵、辩论和打斗，指责、离间语和谎言。
‘Natthi kho panetaṃ sabbaso arūpe’ti.	But those things don’t exist where it is totally formless.’	但这些事情在完全无形的地方是不存在的。”
So iti paṭisaṅkhāya rūpānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.	Reflecting like this, they simply practice for disenchantment, dispassion, and cessation regarding forms.	这样反思之后，他们只是为了厌离、离欲和寂灭形色而修行。

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60.6 – (wrong view: no cessation of future lives)

• (sensible person reflects…)

Santi, gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	There are some ascetics and brahmins who have this doctrine and view:	有些苦行者和婆罗门持有这种教义和观点：
‘natthi sabbaso bhavanirodho’ti.	‘There is no such thing as the total cessation of future lives.’	“不存在未来生命完全止息这种事。”
Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā.	And there are some ascetics and brahmins whose doctrine directly contradicts this.	还有一些苦行者和婆罗门，他们的教义直接与此相矛盾。
Te evamāhaṃsu:	They say:	他们说：
‘atthi sabbaso bhavanirodho’ti.	‘There is such a thing as the total cessation of future lives.’	“存在未来生命完全止息这种事。”
Taṃ kiṃ maññatha, gahapatayo,	What do you think, householders?	你们认为怎么样，居士们？
nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti?	Don’t these doctrines directly contradict each other?”	这些教义不是直接相互矛盾吗？”
“Evaṃ, bhante”.	“Yes, sir.”	“是的，先生。”

“Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati—	“A sensible person reflects on this matter in this way:	一个明智的人会这样思考这个问题：
ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	‘Some ascetics and brahmins say that	“有些苦行者和婆罗门说
‘natthi sabbaso bhavanirodho’ti, idaṃ me adiṭṭhaṃ;	there is no such thing as the total cessation of future lives, but I have not seen that.	不存在未来生命完全止息这种事，但我没有见过。
yepi te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	Some ascetics and brahmins say that	有些苦行者和婆罗门说
‘atthi sabbaso bhavanirodho’ti, idaṃ me aviditaṃ.	there is such a thing as the total cessation of future lives, but I have not known that.	存在未来生命完全止息这种事，但我没有体验过。
Ahañceva kho pana ajānanto apassanto ekaṃsena ādāya vohareyyaṃ—	Without knowing or seeing, it would not be appropriate for me to take one side and declare:	在不知道或没有见过的情况下，我不适合偏袒一方并宣称：
idameva saccaṃ, moghamaññanti, na metaṃ assa patirūpaṃ.	“This is the only truth, other ideas are stupid.”	“这是唯一的真理，其他观点都是愚蠢的。”
Ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	If those ascetics and brahmins who say that	如果那些苦行者和婆罗门说
‘natthi sabbaso bhavanirodho’ti, sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, ṭhānametaṃ vijjati—	there is no such thing as the total cessation of future lives are correct, it is possible	不存在未来生命完全止息这种事是正确的，那么
ye te devā arūpino saññāmayā apaṇṇakaṃ me tatrūpapatti bhavissati.	that I will be guaranteed rebirth among the gods who are formless and made of perception.	我有可能投生到无形、想生身的天神之中。
Ye pana te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	If those ascetics and brahmins who say that	如果那些苦行者和婆罗门说
‘atthi sabbaso bhavanirodho’ti, sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, ṭhānametaṃ vijjati—	there is such a thing as the total cessation of future lives are correct, it is possible	存在未来生命完全止息这种事是正确的，那么
yaṃ diṭṭheva dhamme parinibbāyissāmi.	that I will be nirvana'd in the present life.	我有可能在今生就证得涅槃。
Ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	The view of those ascetics and brahmins who say that	那些苦行者和婆罗门说
‘natthi sabbaso bhavanirodho’ti, tesamayaṃ diṭṭhi sārāgāya santike, saṃyogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike.	there is no such thing as the total cessation of future lives is close to greed, approving, attachment, and grasping.	不存在未来生命完全止息这种事的观点，接近于贪婪、赞同、执着和抓取。
Ye pana te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	The view of those ascetics and brahmins who say that	那些苦行者和婆罗门说
‘atthi sabbaso bhavanirodho’ti, tesamayaṃ diṭṭhi asārāgāya santike, asaṃyogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santiketi.	there is such a thing as the total cessation of future lives is close to non-greed, non-approving, non-attachment, and non-grasping.’	存在未来生命完全止息这种事的观点，接近于无贪、不赞同、不执着和不抓取。”
So iti paṭisaṅkhāya bhavānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.	Reflecting like this, they simply practice for disenchantment, dispassion, and cessation regarding future lives.	这样反思之后，他们只是为了厌离、离欲和止息未来生命而修行。

Cattārome, gahapatayo, puggalā santo saṃvijjamānā lokasmiṃ.	Householders, these four people are found in the world.	居士们，这四种人存在于世间。
Katame cattāro?	What four?	哪四种？

Idha, gahapatayo, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto.	One person mortifies themselves, committed to the practice of mortifying themselves.	一种人折磨自己，致力于折磨自己的修行。
Idha, gahapatayo, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto.	One person mortifies others, committed to the practice of mortifying others.	一种人折磨他人，致力于折磨他人的修行。
Idha, gahapatayo, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.	One person mortifies themselves and others, committed to the practice of mortifying themselves and others.	一种人折磨自己和他人，致力于折磨自己和他人的修行。
Idha, gahapatayo, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto;	One person doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others.	一种人既不折磨自己也不折磨他人，致力于不折磨自己也不折磨他人的修行。
so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati.	They live without wishes in the present life, nirvana'd, cooled, experiencing pleasure, having become holy in themselves.	他们今生无欲，涅槃，寂静，体验快乐，自身已成圣。
Katamo ca, gahapatayo, puggalo attantapo attaparitāpanānuyogamanuyutto?	And what person mortifies themselves, committed to the practice of mortifying themselves?	那么，什么是折磨自己，致力于折磨自己的修行者呢？
Idha, gahapatayo, ekacco puggalo acelako hoti muttācāro hatthāpalekhano … pe …	It’s when someone goes naked, ignoring conventions. …	就是有人赤身裸体，不顾习俗……
iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati.	And so they live committed to practicing these various ways of mortifying and tormenting the body.	他们就这样致力于修行各种折磨和苦待身体的方式。
Ayaṃ vuccati, gahapatayo, puggalo attantapo attaparitāpanānuyogamanuyutto.	This is called a person who mortifies themselves, being committed to the practice of mortifying themselves.	这被称为折磨自己，致力于折磨自己的修行者。

Katamo ca, gahapatayo, puggalo parantapo paraparitāpanānuyogamanuyutto?	And what person mortifies others, committed to the practice of mortifying others?	什么是折磨他人，致力于折磨他人的修行者呢？
Idha, gahapatayo, ekacco puggalo orabbhiko hoti sūkariko … pe … ye vā panaññepi keci kurūrakammantā.	It’s when a person is a butcher of sheep, pigs, poultry, or deer, a hunter or fisher, a bandit, an executioner, a butcher of cattle, a jailer, or has some other cruel livelihood.	就是有人是屠宰牛羊、猪、禽或鹿的屠夫，是猎人或渔夫，是强盗，是刽子手，是屠牛的，是狱卒，或从事其他残酷的生计。
Ayaṃ vuccati, gahapatayo, puggalo parantapo paraparitāpanānuyogamanuyutto.	This is called a person who mortifies others, being committed to the practice of mortifying others.	这被称为折磨他人，致力于折磨他人的修行者。

Katamo ca, gahapatayo, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto?	And what person mortifies themselves and others, being committed to the practice of mortifying themselves and others?	那么，什么是折磨自己和他人，致力于折磨自己和他人的人呢？
Idha, gahapatayo, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto … pe …	It’s when a person is an anointed king or a well-to-do brahmin. …	就是一个人是受膏的国王或富裕的婆罗门……
tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti.	His bondservants, servants, and workers do their jobs under threat of punishment and danger, weeping, with tearful faces.	他的奴仆、佣人和工人，在惩罚和危险的威胁下，哭泣着，满脸泪水地做着他们的工作。
Ayaṃ vuccati, gahapatayo, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.	This is called a person who mortifies themselves and others, being committed to the practice of mortifying themselves and others.	这被称为折磨自己和他人，致力于折磨自己和他人的修行者。

Katamo ca, gahapatayo, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto;	And what person doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others,	那么，什么人既不折磨自己也不折磨他人，致力于不折磨自己也不折磨他人的修行，
so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati?	living without wishes in the present life, nirvana'd, cooled, experiencing pleasure, having become holy in themselves?	今生无欲，涅槃，寂静，体验快乐，自身已成圣呢？
Idha, gahapatayo, tathāgato loke uppajjati arahaṃ sammāsambuddho …	It’s when a Realized One arises in the world, perfected, a fully awakened Buddha …	就是有位如来出现于世，圆满，完全觉醒的佛陀……
pe …	A householder hears that Dharma, or a householder’s child, or someone reborn in some good family. …	一位居士听到佛法，或一位居士的孩子，或投生在某个善家的人……
so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe	They give up these five hindrances, corruptions of the heart that weaken wisdom.	他们放弃了这五种障碍，这些是削弱智慧的心垢。
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	Then, quite secluded from sensual pleasures, secluded from unskillful Dharmas, they enter and remain in the first jhāna …	然后，远离感官享乐，远离不善法，他们进入并安住于初禅……
Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ … pe …	second jhāna …	二禅……
tatiyaṃ jhānaṃ … pe …	third jhāna …	三禅……
catutthaṃ jhānaṃ upasampajja viharati.	fourth jhāna.	四禅。

So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives. …	当他的心像这样在禅定中变得不散乱且清晰——纯净、明亮、无瑕、去除污垢、柔顺、易用、稳定、不动摇——他将它导向回忆过去生。
So anekavihitaṃ pubbenivāsaṃ anussarati seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.	They recollect their many kinds of past lives, with features and details.	他回忆起许多种类的过去生，带有特征和细节。
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.	当他的心像这样在禅定中变得不散乱且清晰——纯净、明亮、无瑕、去除污垢、柔顺、易用、稳定、不动摇——他将它导向了知众生生死。
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate … pe … yathākammūpage satte pajānāti.	With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. … They understand how sentient beings are reborn according to their deeds.	他以清净超人的天眼通，看见众生死亡和再生——劣等和优等，美丑，在善处或恶处。
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.	他了知众生如何根据他们的业力再生。
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe …	They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.	当他的心像这样在禅定中变得不散乱且清晰——纯净、明亮、无瑕、去除污垢、柔顺、易用、稳定、不动摇——他将它导向了知烦恼的止息。
‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.	他真实了知：“这是苦”……“这是苦的起源”……“这是苦的止息”……“这是导向苦止息的修行”。
Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati.	Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.	他真实了知：“这些是烦恼”……“这是烦恼的起源”……“这是烦恼的止息”……“这是导向烦恼止息的修行”。
Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	When they’re freed, they know they’re freed.	这样了知和看见后，他的心从感官享乐、再生欲望和无明的烦恼中解脱。
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’	当他们解脱时，他们知道自己解脱了。
Ayaṃ vuccati, gahapatayo, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto;	This is called a person who neither mortifies themselves or others, being committed to the practice of not mortifying themselves or others.	他们了知：“再生已尽，梵行已立，所作已办，不再回到任何生存状态。”
so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatī”ti.	They live without wishes in the present life, nirvana'd, cooled, experiencing pleasure, having become holy in themselves.”	这被称为既不折磨自己也不折磨他人，致力于不折磨自己也不折磨他人的修行者。
		他们今生无欲，涅槃，寂静，体验快乐，自身已成圣。”

Evaṃ vutte, sāleyyakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ:	When he had spoken, the brahmins and householders of Sālā said to the Buddha:	佛陀说完后，萨拉的婆罗门和居士们对佛陀说：
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama.	“Excellent, Master Gotama! Excellent!	“太好了，乔达摩大师！太好了！
Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito.	As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made The Dharma clear in many ways.	就像扶正翻倒的，揭示隐藏的，指出迷失者的道路，或者在黑暗中点亮一盏灯，让明眼人看到存在的东西一样，乔达摩大师以多种方式阐明了佛法。
Ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca.	We go for refuge to Master Gotama, to The Dharma, and to the monk Saṅgha.	我们皈依乔达摩大师，皈依佛法，皈依僧伽。
Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gate”ti.	From this day forth, may Master Gotama remember us as lay followers who have gone for refuge for life.”	从今天起，愿乔达摩大师记住我们是终身皈依的在家信徒。”

MN‍-q ⁶¹ – MN 61 amba-laṭṭhika-rāhul-ovāda: Advice to Rāhula at Ambalaṭṭhika
MN‍-q ⁶² – MN 62 mahā-rāhul-ovāda: (The) Greater Rāhula Admonishment
MN‍-q ⁶³ – MN 63 Cūḷa-mālukya: Shorter Discourse With Māluṅkya
MN‍-q ⁶⁴ – MN 64 Mahā-mālukya: longer (discourse with) mālukya
MN‍-q ⁶⁵ – MN 65 Bhaddāli: With Bhaddāli
MN‍-q ⁶⁶ – MN 66 Laṭukik-opama: quail simile
MN‍-q ⁶⁷ – MN 67 Cātuma: At Cātumā
MN‍-q ⁶⁸ – MN 68 Naḷakapāna: At Naḷakapāna
MN‍-q ⁶⁹ – MN 69 Goliyāni: With Gulissāni
MN‍-q ⁷⁰ - MN 70 Kīṭāgiri: (name of place)

+

MN 61 amba-laṭṭhika-rāhul-ovāda: Advice to Rāhula at Ambalaṭṭhika

+ all- all

• +61.0 (intro)
  • 61.0.1 (lying is bad; simile of empty water container)
  • 61.0.2 (lying is bad; simile royal elephant risking life)
  • 61.0.3 (Never lie! Lying leads to every evil)
  • 61.0.4 (simile of miror: reflect before, during, after every action )
• +61.1 (mirror body action, kāyena kammaṃ )
  • 61.1.1.1 (before Body action → consider consequence)
  • 61.1.1.2 (before Body action → if leads to bad, don’t do)
  • 61.1.1.3 (before Body action → if not lead to bad, do)
  • 61.1.2.1 (during Body action → consider consequence)
  • 61.1.2.2 (during Body action → if leads to bad, don’t do)
  • 61.1.2.3 (during Body action → if not lead to bad, do)
  • 61.1.3.1 (after Body action → consider consequence)
  • 61.1.3.2 (after Body action → if it led to bad, confess and don’t do again)
  • 61.1.3.3 (after Body action → if not lead to bad, rejoice pīti-pāmojja)
• +61.2 (mirror verbal action, vācāya kammaṃ)
  • 61.2.1.1 (before Vocal action → consider consequence)
  • 61.2.1.2 (before Vocal action → if leads to bad, don’t do)
  • 61.2.1.3 (before Vocal action → if not lead to bad, do)
  • 61.2.2.1 (during Vocal action → consider consequence)
  • 61.2.2.2 (during Vocal action → if leads to bad, don’t do)
  • 61.2.2.3 (during Vocal action → if not lead to bad, do)
  • 61.2.3.1 (after Vocal action → consider consequence)
  • 61.2.3.2 (after Vocal action → if it led to bad, confess and don’t do again)
  • 61.2.3.3 (after Vocal action → if not lead to bad, rejoice pīti-pāmojja)
• +61.3 (mirror mental action, manasā kammaṃ)
  • 61.3.1.1 (before Mental action → consider consequence)
  • 61.3.1.2 (before Mental action → if leads to bad, don’t do)
  • 61.3.1.3 (before Mental action → if not lead to bad, do)
  • 61.3.2.1 (during Mental action → consider consequence)
  • 61.3.2.2 (during Mental action → if leads to bad, don’t do)
  • 61.3.2.3 (during Mental action → if not lead to bad, do)
  • 61.3.3.1 (after Mental action → consider consequence)
  • +61.3.3.2 (after Mental action → if it led to bad, feel disgusted, horrified, and restrain yourself in future)
    • (note asymmetry here compared to body and verbal after check)
  • 61.3.3.3 (after Mental action → if not lead to bad, rejoice pīti-pāmojja)
• +61.5 (conclusion: all ascetics, brahmins, of past, future, present used this mirror method)
  • 61.5.1 (Rāhula should also use mirror reflect method)

+

61.0 – (intro)

• 61.0.1 (lying is bad; simile of empty water container)
• 61.0.2 (lying is bad; simile royal elephant risking life)
• 61.0.3 (Never lie! Lying leads to every evil)
• 61.0.4 (simile of miror: reflect before, during, after every action )

(2023 SP-FLUENT translation by frankk‍ derived from B. Sujato‍)

Evaṃ me sutaṃ—​	So I have heard.	我曾听说：
ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.	有一次，佛陀住在王舍城附近的竹林精舍，那是松鼠的喂食地。
Tena kho pana samayena āyasmā rāhulo ambalaṭṭhikāyaṃ viharati.	Now at that time Venerable Rāhula was staying at Ambalaṭṭhikā.	当时，尊者罗睺罗住在安巴拉提卡。
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena ambalaṭṭhikā yenāyasmā rāhulo tenupasaṅkami.	Then in the late afternoon, the Buddha came out of retreat and went to Ambalaṭṭhika to see Venerable Rāhula.	傍晚时分，佛陀出定，前往安巴拉提卡看望尊者罗睺罗。
Addasā kho āyasmā rāhulo bhagavantaṃ dūratova āgacchantaṃ.	Rāhula saw the Buddha coming off in the distance.	罗睺罗远远地看见佛陀走来。
Disvāna āsanaṃ paññāpesi, udakañca pādānaṃ.	He spread out a seat and placed water for washing the feet.	他铺好座位，并准备了洗脚水。
Nisīdi bhagavā paññatte āsane.	The Buddha sat on the seat spread out,	佛陀坐在铺好的座位上，
Nisajja pāde pakkhālesi.	and washed his feet.	洗了脚。
Āyasmāpi kho rāhulo bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	Rāhula bowed to the Buddha and sat down to one side.	罗睺罗向佛陀顶礼，然后坐到一边。

Atha kho bhagavā parittaṃ udakāvasesaṃ udakādhāne ṭhapetvā āyasmantaṃ rāhulaṃ āmantesi:	Then the Buddha, leaving a little water in the pot, addressed Rāhula:	然后佛陀，在盆里留了一点水，对罗睺罗说：
“passasi no tvaṃ, rāhula, imaṃ parittaṃ udakāvasesaṃ udakādhāne ṭhapitan”ti?	“Rāhula, do you see this little bit of water left in the pot?”	“罗睺罗，你看到盆里剩下的这一点水了吗？”
“Evaṃ, bhante”.	“Yes, sir.”	“是的，先生。”
“Evaṃ parittakaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ natthi sampajānamusāvāde lajjā”ti.	“That’s how little of the ascetic’s nature is left in those who are not ashamed to tell a deliberate lie.”	“那些不羞于故意说谎的人，他们的苦行者本质也只剩下这么一点点了。”
Atha kho bhagavā parittaṃ udakāvasesaṃ chaḍḍetvā āyasmantaṃ rāhulaṃ āmantesi:	Then the Buddha, tossing away what little water was left in the pot, addressed Rāhula:	然后佛陀，把盆里剩下的一点水倒掉，对罗睺罗说：
“passasi no tvaṃ, rāhula, parittaṃ udakāvasesaṃ chaḍḍitan”ti?	“Do you see this little bit of water that was tossed away?”	“你看到这一点被倒掉的水了吗？”
“Evaṃ, bhante”.	“Yes, sir.”	“是的，先生。”
“Evaṃ chaḍḍitaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ natthi sampajānamusāvāde lajjā”ti.	“That’s how the ascetic’s nature is tossed away in those who are not ashamed to tell a deliberate lie.”	“那些不羞于故意说谎的人，他们的苦行者本质就这样被丢弃了。”
Atha kho bhagavā taṃ udakādhānaṃ nikkujjitvā āyasmantaṃ rāhulaṃ āmantesi:	Then the Buddha, turning the pot upside down, addressed Rāhula:	然后佛陀，把盆倒扣过来，对罗睺罗说：
“passasi no tvaṃ, rāhula, imaṃ udakādhānaṃ nikkujjitan”ti?	“Do you see how this pot is turned upside down?”	“你看到这个盆是怎样倒扣的吗？”
“Evaṃ, bhante”.	“Yes, sir.”	“是的，先生。”
“Evaṃ nikkujjitaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ natthi sampajānamusāvāde lajjā”ti.	“That’s how the ascetic’s nature is turned upside down in those who are not ashamed to tell a deliberate lie.”	“那些不羞于故意说谎的人，他们的苦行者本质就这样被颠倒了。”
Atha kho bhagavā taṃ udakādhānaṃ ukkujjitvā āyasmantaṃ rāhulaṃ āmantesi:	Then the Buddha, turning the pot right side up, addressed Rāhula:	然后佛陀，把盆正过来，对罗睺罗说：
“passasi no tvaṃ, rāhula, imaṃ udakādhānaṃ rittaṃ tucchan”ti?	“Do you see how this pot is vacant and empty?”	“你看到这个盆是空空荡荡的吗？”
“Evaṃ, bhante”.	“Yes, sir.”	“是的，先生。”
“Evaṃ rittaṃ tucchaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ natthi sampajānamusāvāde lajjāti.	“That’s how vacant and empty the ascetic’s nature is in those who are not ashamed to tell a deliberate lie.	“那些不羞于故意说谎的人，他们的苦行者本质就是这样空空荡荡的。

Seyyathāpi, rāhula, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṃ karoti, pacchimehipi pādehi kammaṃ karoti, purimenapi kāyena kammaṃ karoti, pacchimenapi kāyena kammaṃ karoti, sīsenapi kammaṃ karoti, kaṇṇehipi kammaṃ karoti, dantehipi kammaṃ karoti, naṅguṭṭhenapi kammaṃ karoti; rakkhateva soṇḍaṃ.	Suppose there was a royal bull elephant with tusks like plows, able to draw a heavy load, pedigree and battle-hardened. In battle it uses its fore-feet and hind-feet, its fore-quarters and hind-quarters, its head, ears, tusks, and tail, but it still protects its trunk.	假设有一头皇家公象，象牙像犁头，能够拉动重物，血统纯正，久经沙场。在战斗中，它会用它的前脚和后脚、它的前身和后身、它的头、耳朵、象牙和尾巴，但它仍然会保护它的鼻子。
Tattha hatthārohassa evaṃ hoti:	So its rider thinks:	所以它的骑师想：
‘ayaṃ kho rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṃ karoti, pacchimehipi pādehi kammaṃ karoti … pe … naṅguṭṭhenapi kammaṃ karoti; rakkhateva soṇḍaṃ.	‘This royal bull elephant still protects its trunk.	“这头皇家公象仍然保护着它的鼻子。
Apariccattaṃ kho rañño nāgassa jīvitan’ti.	It has not fully dedicated its life.’	它还没有完全奉献它的生命。”
Yato kho, rāhula, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṃ karoti, pacchimehipi pādehi kammaṃ karoti … pe … naṅguṭṭhenapi kammaṃ karoti, soṇḍāyapi kammaṃ karoti, tattha hatthārohassa evaṃ hoti:	But when that royal bull elephant … in battle uses its fore-feet and hind-feet, its fore-quarters and hind-quarters, its head, ears, tusks, and tail, and its trunk, its rider thinks:	但是当那头皇家公象……在战斗中使用了它的前脚和后脚、它的前身和后身、它的头、耳朵、象牙、尾巴和它的鼻子时，它的骑师会想：
‘ayaṃ kho rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṃ karoti, pacchimehipi pādehi kammaṃ karoti, purimenapi kāyena kammaṃ karoti, pacchimenapi kāyena kammaṃ karoti, sīsenapi kammaṃ karoti, kaṇṇehipi kammaṃ karoti, dantehipi kammaṃ karoti, naṅguṭṭhenapi kammaṃ karoti, soṇḍāyapi kammaṃ karoti.	‘This royal bull elephant … in battle uses its fore-feet and hind-feet, its fore-quarters and hind-quarters, its head, ears, tusks, and tail, and its trunk.	“这头皇家公象……在战斗中使用了它的前脚和后脚、它的前身和后身、它的头、耳朵、象牙、尾巴和它的鼻子。
Pariccattaṃ kho rañño nāgassa jīvitaṃ.	It has fully dedicated its life.	它已经完全奉献了它的生命。
Natthi dāni kiñci rañño nāgassa akaraṇīyan’ti.	Now there is nothing that royal bull elephant would not do.’	现在没有什么事是那头皇家公象不会做的了。”

evameva kho, rāhula,	“In the same way, Rāhula,	“同样地，罗睺罗，
yassa kassaci sampajāna-musā-vāde natthi lajjā,	when anyone telling-a-deliberate-lie {feels} no shame,	当任何人故意撒谎却毫不羞愧时，
n-āhaṃ tassa kiñci pāpaṃ a-karaṇīyanti vadāmi.	{I say} there is no evil he will not do.	我说没有什么恶事是他不会做的。
tasmātiha te, rāhula, ‘hassāpi na musā bhaṇissāmī’ti —	Therefore, Rāhula, [thinking]: ‘Even-in-jest no lie will-I-tell.’	因此，罗睺罗，[思考]：‘即使是开玩笑，我也绝不说谎。’
evañhi te, rāhula, sikkhitabbaṃ.	In such a way, ********, you should train.	就这样，**，你应当训练自己。”

Taṃ kiṃ maññasi, rāhula,	What do you think, Rāhula?	你觉得呢，罗睺罗？
kimatthiyo ādāso”ti?	What is the purpose of a mirror?”	镜子的目的是什么？”

“Paccavekkhaṇattho, bhante”ti.

“It’s for reflection, sir.”

“是为了照见，先生。”

“Evameva kho, rāhula,	“In the same way, Rāhula,	“同样地，罗睺罗，
paccavekkhitvā paccavekkhitvā kāyena kammaṃ kattabbaṃ,	[only after] repeated reflection {should} bodily karma [action] be performed,	[只有经过]反复思虑[才]应进行身业，
paccavekkhitvā paccavekkhitvā vācāya kammaṃ kattabbaṃ,	[only after] repeated reflection {should} vocal karma [action] be performed,	[只有经过]反复思虑[才]应进行语业，
paccavekkhitvā paccavekkhitvā manasā kammaṃ kattabbaṃ.	[only after] repeated reflection {should} mental karma [action] be performed,	[只有经过]反复思虑[才]应进行意业。

+

61.1 – (mirror body action, kāyena kammaṃ )

• 61.1.1.1 (before Body action → consider consequence)
• 61.1.1.2 (before Body action → if leads to bad, don’t do)
• 61.1.1.3 (before Body action → if not lead to bad, do)
• 61.1.2.1 (during Body action → consider consequence)
• 61.1.2.2 (during Body action → if leads to bad, don’t do)
• 61.1.2.3 (during Body action → if not lead to bad, do)
• 61.1.3.1 (after Body action → consider consequence)
• 61.1.3.2 (after Body action → if it led to bad, confess and don’t do again)
• 61.1.3.3 (after Body action → if not lead to bad, rejoice pīti-pāmojja)

yadeva tvaṃ, rāhula, kāyena kammaṃ kattu-kāmo ahosi,	“Whenever you want to do a bodily karma,	“每当你想要造作身业时，
tadeva te kāya-kammaṃ paccavekkhitabbaṃ —	then your bodily-karma (you) should-reflect-on:	那么你的身业（你）就应该反思：
‘yaṃ nu kho ahaṃ idaṃ kāyena kammaṃ kattu-kāmo	‘This bodily karma I want to do—	‘我想做的这个身业——
idaṃ me kāya-kammaṃ	would my bodilly karma	我的身业会导致
atta-byābādhāyapi saṃvatteyya,	{lead to} self-affliction,	自我苦恼，
para-byābādhāyapi saṃvatteyya,	{lead to} others'-affliction,	他人苦恼，
ubhaya-byābādhāyapi saṃvatteyya —	{lead to} both-[parties']-affliction?	双方苦恼吗？
a-kusalaṃ idaṃ kāya-kammaṃ	Would it be an unskillful bodily karma,	它会是一个不善的身业吗，
dukkh-udrayaṃ dukkha-vipākan’ti?	(with) painful-consequences, painful-results?’	（带着）痛苦的后果，痛苦的结果？’

sace tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi —	If, on reflection, you know	如果反思后，你得知
‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ kattu-kāmo	that this bodily karma I-want-to-do,	我想做的这个身业，
idaṃ me kāya-kammaṃ	this ** bodily-karma	这个身业
atta-byābādhāyapi saṃvatteyya,	{would lead to} self-affliction,	{会导致}自我苦恼，
para-byābādhāyapi saṃvatteyya,	{would lead to} others'-affliction,	{会导致}他人苦恼，
ubhaya-byābādhāyapi saṃvatteyya —	{would lead to} both-[parties']-affliction,	{会导致}双方苦恼，
a-kusalaṃ idaṃ kāya-kammaṃ	{it would be an} un-skillful **** bodily-karma,	{它将是一个}不善的\*\*\*\*身业，
dukkh-udrayaṃ dukkha-vipākan’ti,	(with) painful-consequences, painful-results,	（带着）痛苦的后果，痛苦的结果，
evarūpaṃ te, rāhula, kāyena kammaṃ	then any bodily karma {of that sort},	那么任何那样的身业，
sa-sakkaṃ na karaṇīyaṃ.	as-much-as-possible (you must) not do.	你必须尽可能地不要去做。

Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:	But if, while reflecting in this way, you know:	但是，如果这样反思后，你得知：
‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ kattukāmo idaṃ me kāyakammaṃ nevattabyābādhāyapi saṃvatteyya, na parabyābādhāyapi saṃvatteyya, na ubhayabyābādhāyapi saṃvatteyya—	‘This act with the body that I want to do doesn’t lead to hurting myself, hurting others, or hurting both.	‘我想要做的这个身体行为不会导致伤害自己、伤害他人，或者伤害双方。
kusalaṃ idaṃ kāyakammaṃ sukhudrayaṃ sukhavipākan’ti, evarūpaṃ te, rāhula, kāyena kammaṃ karaṇīyaṃ.	It’s skillful, with happiness as its outcome and result.’ Then, Rāhula, you should do such a deed.	它是善巧的，带来快乐的后果和结果。’那么，罗睺罗，你就应该去做这样的行为。

Karontenapi te, rāhula, kāyena kammaṃ tadeva te kāyakammaṃ paccavekkhitabbaṃ:	While you are acting with the body, you should reflect on that same act:	当你正在进行身体行为时，你应该反思同一个行为：
‘yannu kho ahaṃ idaṃ kāyena kammaṃ karomi idaṃ me kāyakammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati—	‘Does this act with the body that I am doing lead to hurting myself, hurting others, or hurting both?	‘我正在做的这个身体行为会导致伤害自己、伤害他人，或者伤害双方吗？
akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipākan’ti?	Is it unskillful, with suffering as its outcome and result?’	它是不善巧的，带来痛苦的后果和结果吗？’

Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:	If, while reflecting in this way, you know:	如果，这样反思后，你得知：
‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ karomi idaṃ me kāyakammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati—	‘This act with the body that I am doing leads to hurting myself, hurting others, or hurting both.	‘我正在做的这个身体行为会导致伤害自己、伤害他人，或者伤害双方。
akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipākan’ti, paṭisaṃhareyyāsi tvaṃ, rāhula, evarūpaṃ kāyakammaṃ.	It’s unskillful, with suffering as its outcome and result.’ Then, Rāhula, you should desist from such a deed.	它是不善巧的，带来痛苦的后果和结果。’那么，罗睺罗，你就应该停止这样的行为。

Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:	But if, while reflecting in this way, you know:	但是，如果这样反思后，你得知：
‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ karomi idaṃ me kāyakammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati—	‘This act with the body that I am doing doesn’t lead to hurting myself, hurting others, or hurting both.	‘我正在做的这个身体行为不会导致伤害自己、伤害他人，或者伤害双方。
kusalaṃ idaṃ kāyakammaṃ sukhudrayaṃ sukhavipākan’ti, anupadajjeyyāsi tvaṃ, rāhula, evarūpaṃ kāyakammaṃ.	It’s skillful, with happiness as its outcome and result.’ Then, Rāhula, you should continue doing such a deed.	它是善巧的，带来快乐的后果和结果。’那么，罗睺罗，你就应该继续做这样的行为。

Katvāpi te, rāhula, kāyena kammaṃ tadeva te kāyakammaṃ paccavekkhitabbaṃ:	After you have acted with the body, you should reflect on that same act:	在你做了身体行为之后，你应该反思同一个行为：
‘yannu kho ahaṃ idaṃ kāyena kammaṃ akāsiṃ idaṃ me kāyakammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati—	‘Does this act with the body that I have done lead to hurting myself, hurting others, or hurting both?	‘我所做的这个身体行为会导致伤害自己、伤害他人，或者伤害双方吗？
akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipākan’ti?	Is it unskillful, with suffering as its outcome and result?’	它是不善巧的，带来痛苦的后果和结果吗？’

Sace kho tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:	If, while reflecting in this way, you know:	如果这样反思后，你得知：
‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ akāsiṃ, idaṃ me kāyakammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati—	‘This act with the body that I have done leads to hurting myself, hurting others, or hurting both.	‘我所做的这个身体行为会导致伤害自己、伤害他人，或者伤害双方。
akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipākan’ti, evarūpaṃ te, rāhula, kāyakammaṃ satthari vā viññūsu vā sabrahmacārīsu desetabbaṃ, vivaritabbaṃ, uttānīkātabbaṃ;	It’s unskillful, with suffering as its outcome and result.’ Then, Rāhula, you should confess, reveal, and clarify such a deed to the Teacher or a sensible spiritual companion.	它是不善巧的，带来痛苦的后果和结果。’那么，罗睺罗，你应该向老师或明智的精神伴侣忏悔、揭露和澄清这样的行为。
desetvā vivaritvā uttānīkatvā āyatiṃ saṃvaraṃ āpajjitabbaṃ.	And having revealed it you should restrain yourself in future.	揭露之后，你将来应该约束自己。

Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:	But if, while reflecting in this way, you know:	但是，如果这样反思后，你得知：
‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ akāsiṃ idaṃ me kāyakammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati—	‘This act with the body that I have done doesn’t lead to hurting myself, hurting others, or hurting both.	‘我所做的这个身体行为不会导致伤害自己、伤害他人，或者伤害双方。
kusalaṃ idaṃ kāyakammaṃ sukhudrayaṃ sukhavipākan’ti, teneva tvaṃ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu.	It’s skillful, with happiness as its outcome and result.’ Then, Rāhula, you should live in rapture and joy because of this, training day and night in skillful Dharmas.	它是善巧的，带来快乐的后果和结果。’那么，罗睺罗，你应该因此而生活在欢喜和喜悦中，日夜修习善巧之法。

+

61.2 – (mirror verbal action, vācāya kammaṃ)

• 61.2.1.1 (before Vocal action → consider consequence)
• 61.2.1.2 (before Vocal action → if leads to bad, don’t do)
• 61.2.1.3 (before Vocal action → if not lead to bad, do)
• 61.2.2.1 (during Vocal action → consider consequence)
• 61.2.2.2 (during Vocal action → if leads to bad, don’t do)
• 61.2.2.3 (during Vocal action → if not lead to bad, do)
• 61.2.3.1 (after Vocal action → consider consequence)
• 61.2.3.2 (after Vocal action → if it led to bad, confess and don’t do again)
• 61.2.3.3 (after Vocal action → if not lead to bad, rejoice pīti-pāmojja)

“Yadeva tvaṃ, rāhula, vācāya kammaṃ kattukāmo ahosi, tadeva te vacīkammaṃ paccavekkhitabbaṃ:	When you want to act with speech, you should reflect on that same deed:	当你想言语时，你应该反思同一行为：
‘yannu kho ahaṃ idaṃ vācāya kammaṃ kattukāmo idaṃ me vacīkammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya—	‘Does this act of speech that I want to do lead to hurting myself, hurting others, or hurting both?’ …	‘我想要做的这个言语行为会导致伤害自己、伤害他人，或者伤害双方吗？’……
akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipākan’ti?

Sace tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:
‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ kattukāmo idaṃ me vacīkammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya—
akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipākan’ti, evarūpaṃ te, rāhula, vācāya kammaṃ sasakkaṃ na karaṇīyaṃ.

Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:
‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ kattukāmo idaṃ me vacīkammaṃ nevattabyābādhāyapi saṃvatteyya, na parabyābādhāyapi saṃvatteyya—
kusalaṃ idaṃ vacīkammaṃ sukhudrayaṃ sukhavipākan’ti, evarūpaṃ te, rāhula, vācāya kammaṃ karaṇīyaṃ.

Karontenapi te, rāhula, vācāya kammaṁ tadeva te vacīkammaṁ paccavekkhitabbaṁ:
‘yannu kho ahaṁ idaṁ vācāya kammaṁ karomi idaṁ me vacīkammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati— akusalaṁ idaṁ vacīkammaṁ dukkhudrayaṁ dukkhavipākan’ti?

Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi:
‘yaṁ kho ahaṁ idaṁ vācāya kammaṁ karomi idaṁ me vacīkammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati— akusalaṁ idaṁ vacīkammaṁ dukkhudrayaṁ dukkhavipākan’ti, paṭisaṁhareyyāsi tvaṁ, rāhula, evarūpaṁ vacīkammaṁ.

Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi:

‘yaṁ kho ahaṁ idaṁ vācāya kammaṁ karomi idaṁ me vacīkammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati— kusalaṁ idaṁ vacīkammaṁ sukhudrayaṁ sukhavipākan’ti, anupadajjeyyāsi tvaṁ, rāhula, evarūpaṁ vacīkammaṁ.

Katvāpi te, rāhula, vācāya kammaṃ tadeva te vacīkammaṃ paccavekkhitabbaṃ:
‘yannu kho ahaṃ idaṃ vācāya kammaṃ akāsiṃ idaṃ me vacīkammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati—
akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipākan’ti?

Sace kho tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:	If, while reflecting in this way, you know:	如果这样反思后，你得知：
‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ akāsiṃ idaṃ me vacīkammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati—	‘This act of speech that I have done leads to hurting myself, hurting others, or hurting both.	‘我所做的这个言语行为会导致伤害自己、伤害他人，或者伤害双方。
akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipākan’ti, evarūpaṃ te, rāhula, vacīkammaṃ satthari vā viññūsu vā sabrahmacārīsu desetabbaṃ, vivaritabbaṃ, uttānīkattabbaṃ;	It’s unskillful, with suffering as its outcome and result.’ Then, Rāhula, you should confess, reveal, and clarify such a deed to the Teacher or a sensible spiritual companion.	它是不善巧的，带来痛苦的后果和结果。’那么，罗睺罗，你应该向老师或明智的精神伴侣忏悔、揭露和澄清这样的行为。
desetvā vivaritvā uttānīkatvā āyatiṃ saṃvaraṃ āpajjitabbaṃ.	And having revealed it you should restrain yourself in future.	揭露之后，你将来应该约束自己。

Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:	But if, while reflecting in this way, you know:	但是，如果这样反思后，你得知：
‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ akāsiṃ idaṃ me vacīkammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati—	‘This act of speech that I have done doesn’t lead to hurting myself, hurting others, or hurting both.	‘我所做的这个言语行为不会导致伤害自己、伤害他人，或者伤害双方。
kusalaṃ idaṃ vacīkammaṃ sukhudrayaṃ sukhavipākan’ti, teneva tvaṃ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu.	It’s skillful, with happiness as its outcome and result.’ Then, Rāhula, you should live in rapture and joy because of this, training day and night in skillful Dharmas.	它是善巧的，带来快乐的后果和结果。’那么，罗睺罗，你应该因此而生活在欢喜和喜悦中，日夜修习善巧之法。

+

61.3 – (mirror mental action, manasā kammaṃ)

• 61.3.1.1 (before Mental action → consider consequence)
• 61.3.1.2 (before Mental action → if leads to bad, don’t do)
• 61.3.1.3 (before Mental action → if not lead to bad, do)
• 61.3.2.1 (during Mental action → consider consequence)
• 61.3.2.2 (during Mental action → if leads to bad, don’t do)
• 61.3.2.3 (during Mental action → if not lead to bad, do)
• 61.3.3.1 (after Mental action → consider consequence)
• +61.3.3.2 (after Mental action → if it led to bad, feel disgusted, horrified, and restrain yourself in future)
  • (note asymmetry here compared to body and verbal after check)
• 61.3.3.3 (after Mental action → if not lead to bad, rejoice pīti-pāmojja)

Yadeva tvaṃ, rāhula, manasā kammaṃ kattukāmo ahosi, tadeva te manokammaṃ paccavekkhitabbaṃ:	When you want to act with the mind, you should reflect on that same deed:	当你想以意念行动时，你应该反思同样的行动：
‘yannu kho ahaṃ idaṃ manasā kammaṃ kattukāmo idaṃ me manokammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya—	‘Does this act of mind that I want to do lead to hurting myself, hurting others, or hurting both?’ …	‘我想要做的这个意念行动会导致伤害自己、伤害他人，或者伤害双方吗？’……
akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipākan’ti?

Sace tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:
‘yaṃ kho ahaṃ idaṃ manasā kammaṃ kattukāmo idaṃ me manokammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya—
akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipākan’ti, evarūpaṃ te, rāhula, manasā kammaṃ sasakkaṃ na karaṇīyaṃ.

Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:
‘yaṃ kho ahaṃ idaṃ manasā kammaṃ kattukāmo idaṃ me manokammaṃ nevattabyābādhāyapi saṃvatteyya, na parabyābādhāyapi saṃvatteyya, na ubhayabyābādhāyapi saṃvatteyya—
kusalaṃ idaṃ manokammaṃ sukhudrayaṃ sukhavipākan’ti, evarūpaṃ te, rāhula, manasā kammaṃ karaṇīyaṃ.

Karontenapi te, rāhula, manasā kammaṁ tadeva te manokammaṁ paccavekkhitabbaṁ:
‘yannu kho ahaṁ idaṁ manasā kammaṁ karomi idaṁ me manokammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—
akusalaṁ idaṁ manokammaṁ dukkhudrayaṁ dukkhavipākan’ti?

Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi:
‘yaṁ kho ahaṁ idaṁ manasā kammaṁ karomi idaṁ me manokammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—
akusalaṁ idaṁ manokammaṁ dukkhudrayaṁ dukkhavipākan’ti, paṭisaṁhareyyāsi tvaṁ, rāhula, evarūpaṁ manokammaṁ.

Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi:
‘yaṁ kho ahaṁ idaṁ manasā kammaṁ karomi idaṁ me manokammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati—
kusalaṁ idaṁ manokammaṁ sukhudrayaṁ sukhavipākan’ti, anupadajjeyyāsi tvaṁ, rāhula, evarūpaṁ manokammaṁ.

Katvāpi te, rāhula, manasā kammaṃ tadeva te manokammaṃ paccavekkhitabbaṃ:
‘yannu kho ahaṃ idaṃ manasā kammaṃ akāsiṃ idaṃ me manokammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati—
akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipākan’ti?

+

§3.2 – (after Mental action → if it led to bad, feel disgusted, horrified, and restrain yourself in future)

• (note asymmetry here compared to body and verbal after check)

Sace kho tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:	If, while reflecting in this way, you know:	如果这样反思后，你得知：
‘yaṃ kho ahaṃ idaṃ manasā kammaṃ akāsiṃ idaṃ me manokammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati—	‘This act of mind that I have done leads to hurting myself, hurting others, or hurting both.	‘我所做的这个意念行动会导致伤害自己、伤害他人，或者伤害双方。

akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipākan’ti, evarūpaṃ pana te, rāhula, manokammaṃ aṭṭīyitabbaṃ harāyitabbaṃ jigucchitabbaṃ;	It’s unskillful, with suffering as its outcome and result.’ Then, Rāhula, you should be horrified, repelled, and disgusted by that deed.	它是不善巧的，带来痛苦的后果和结果。’那么，罗睺罗，你应该对那个行为感到恐惧、厌恶和反感。
aṭṭīyitvā harāyitvā jigucchitvā āyatiṃ saṃvaraṃ āpajjitabbaṃ.	And being repelled, you should restrain yourself in future.	并且因为厌恶，你将来应该约束自己。

Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:	But if, while reflecting in this way, you know:	但是，如果这样反思后，你得知：
‘yaṃ kho ahaṃ idaṃ manasā kammaṃ akāsiṃ idaṃ me manokammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati—	‘This act with the mind that I have done doesn’t lead to hurting myself, hurting others, or hurting both.	‘我所做的这个意念行动不会导致伤害自己、伤害他人，或者伤害双方。
kusalaṃ idaṃ manokammaṃ sukhudrayaṃ sukhavipākan’ti, teneva tvaṃ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu.	It’s skillful, with happiness as its outcome and result.’ Then, Rāhula, you should live in rapture and joy because of this, training day and night in skillful Dharmas.	它是善巧的，带来快乐的后果和结果。’那么，罗睺罗，你应该因此而生活在欢喜和喜悦中，日夜修习善巧之法。

+

61.5 – (conclusion: all ascetics, brahmins, of past, future, present used this mirror method)

• 61.5.1 (Rāhula should also use mirror reflect method)

Ye hi keci, rāhula, atītamaddhānaṃ samaṇā vā brāhmaṇā vā kāyakammaṃ parisodhesuṃ, vacīkammaṃ parisodhesuṃ, manokammaṃ parisodhesuṃ, sabbe te evamevaṃ paccavekkhitvā paccavekkhitvā kāyakammaṃ parisodhesuṃ, paccavekkhitvā paccavekkhitvā vacīkammaṃ parisodhesuṃ, paccavekkhitvā paccavekkhitvā manokammaṃ parisodhesuṃ.	All the ascetics and brahmins of the past, future, and present who purify their physical, verbal, and mental actions do so after repeated reflection.	过去、未来和现在所有的苦行者和婆罗门，凡是净化身、语、意行为的，都是在反复思虑之后才这样做的。
Yepi hi keci, rāhula, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā kāyakammaṃ parisodhessanti, vacīkammaṃ parisodhessanti, manokammaṃ parisodhessanti, sabbe te evamevaṃ paccavekkhitvā paccavekkhitvā kāyakammaṃ parisodhessanti, paccavekkhitvā paccavekkhitvā vacīkammaṃ parisodhessanti, paccavekkhitvā paccavekkhitvā manokammaṃ parisodhessan”ti.
Yepi hi keci, rāhula, etarahi samaṇā vā brāhmaṇā vā kāyakammaṃ parisodhenti, vacīkammaṃ parisodhenti, manokammaṃ parisodhenti, sabbe te evamevaṃ paccavekkhitvā paccavekkhitvā kāyakammaṃ parisodhenti, paccavekkhitvā paccavekkhitvā vacīkammaṃ parisodhenti, paccavekkhitvā paccavekkhitvā manokammaṃ parisodhenti.

Tasmātiha, rāhula, ‘paccavekkhitvā paccavekkhitvā kāyakammaṃ parisodhessāmi, paccavekkhitvā paccavekkhitvā vacīkammaṃ parisodhessāmi, paccavekkhitvā paccavekkhitvā manokammaṃ parisodhessāmī’ti—	So Rāhula, you should train yourself like this: ‘I will purify my physical, verbal, and mental actions after repeated reflection.’”	所以罗睺罗，你应当这样训练自己：‘我将在反复思虑之后，净化我的身、语、意行为。’”
evañhi te, rāhula, sikkhitabban”ti.

Idamavoca bhagavā.	That is what the Buddha said.	世尊如是说。
Attamano āyasmā rāhulo bhagavato bhāsitaṃ abhinandīti.	Satisfied, Venerable Rāhula was happy with what the Buddha said.	尊者罗睺罗心满意足，对世尊所说之言心生欢喜。

+

MN 62 mahā-rāhul-ovāda: (The) Greater Rāhula Admonishment

+ all- all

• +62.1 (intro: Buddha and Rāhula go on alms round)
  • 62.1.1 (Buddha tells him 11 ways of contemplating 5 aggregates, same as in SN 22.59 anatta-lakkhana)
  • 62.1.2 (Rāhula skips lunch to meditate)
  • 62.1.3 (Sāriputta tells him to practice ānā-pānas-sati)
• +62.2 (Rāhula asks Buddha how to do ānāpānā sati)
  • +62.2.1 (Earth-property)
    • 62.2.1.2 (not-self exercise)
  • +62.2.2 (Water-property)
    • 62.2.2.2 (not-self exercise)
  • +62.2.3 (Fire-property)
    • 62.2.3.2 (not-self exercise)
  • +62.2.4 (Wind-property)
    • 62.2.4.2 (not-self exercise)
  • +62.2.5 (Space-property)
    • 62.2.5.2 (not-self exercise)
• +62.3 (another way to work with 5 elements)
  • +62.3.1 (Earth-tranquility meditation)
    • (repeat section intro)
  • +62.3.2 (Water-tranquility meditation)
    • (repeat section intro)
  • +62.3.3 (Fire-tranquility meditation)
    • (repeat section intro)
  • +62.3.4 (Wind-tranquility meditation)
    • (repeat section intro)
  • +62.3.5 (Space-tranquility meditation)
    • (repeat section intro)
• +62.4 (what each meditation technique counters: similar to AN 9.1)
  • +62.4.1 (purpose of 4 brahma-viharas: counters ill will)
    • 62.4.1.1 (metta → remove byāpāda / ill will)
    • 62.4.1.2 (karuna → remove vihesa / cruelty)
    • 62.4.1.3 (mudita → remove arati / discontent)
    • 62.4.1.4 (upekkha → remove patigha / irritation)
  • 62.4.2 (purpose of a-subhaṃ: counters lust)
  • 62.4.3 (purpose of a-nicca-saññaṃ: counters self identity)
• +62.5 (breath meditation is of great fruit and benefit)
  • +62.5.1 (STED 16-APS, same as SN 54.3)
    • ( 4sp🐘 #1 🏃 kāyā-(a)nu-passī)
    • ( 4sp🐘 #2 vedanā-(a)nu-passī )
    • ( 4sp🐘 #3 cittā-(a)nu-passī)
    • ( 4sp🐘 #4 ☸Dhammā-(a)nu-passī)
  • 62.5.5 (Even last breath at death is known!)

(2023 SP-FLUENT translation by frankk‍)

+

62.1 – (intro: Buddha and Rāhula go on alms round)

• 62.1.1 (Buddha tells him 11 ways of contemplating 5 aggregates, same as in SN 22.59 anatta-lakkhana)
• 62.1.2 (Rāhula skips lunch to meditate)
• 62.1.3 (Sāriputta tells him to practice ānā-pānas-sati)

evaṃ me sutaṃ —	Thus I heard -	如是我闻——
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati	One time the-Blessed-One stayed in sāvatthi,	一时，世尊住在舍卫城，
jeta-vane anāthapiṇḍikassa ārāme.	Jeta's Grove, Anathapindika's Monastery.	祇园，给孤独园。
atha kho bhagavā pubbaṇha-samayaṃ	Then the-Blessed-One, before-noon-time,	那时，世尊于午前时分，
nivāsetvā patta-cīvaramādāya	having-clothed-himself, carrying-bowl-and-outer-robe,	着衣，持钵和外衣，
sāvatthiṃ piṇḍāya pāvisi.	He went for alms in sāvatthi.	前往舍卫城乞食。
āyasmāpi kho rāhulo pubbaṇha-samayaṃ	Venerable Rāhula [… did the same…]	尊者罗睺罗[……也一样……]
nivāsetvā patta-cīvaramādāya	…	……
bhagavantaṃ piṭṭhito piṭṭhito anubandhi.	following closely behind the-Blessed-One.	紧随世尊之后。

atha kho bhagavā	Then the-Blessed-One,	于是世尊，
apaloketvā āyasmantaṃ rāhulaṃ āmantesi —	looking-back at Venerable Rāhula, addressed him:	回首望向尊者罗睺罗，对他说道：
“yaṃ kiñci, rāhula, rūpaṃ —	"Rāhula, any such [material] form,	“罗睺罗，任何这样的[物质]色，
atītā-(a)n-āgata-paccuppannaṃ	whether past, future, or -present;	无论是过去、未来，还是现在；
ajjhattaṃ vā bahiddhā vā	internal or external;	内在的或外在的；
oḷārikaṃ vā sukhumaṃ vā	coarse or subtle;	粗糙的或微细的；
hīnaṃ vā paṇītaṃ vā	inferior or sublime;	下等的或殊胜的；
yaṃ dūre santike vā,	whether distant or near:	无论是远或近：
sabbaṃ rūpaṃ:	all material form [is to be realized as]:	所有的物质色都[应被了知为]：
‘n’etaṃ mama,	'this is not mine,	‘这不是我的，
n'eso-'ham-asmi,	this I am not,	我不是这个，
na meso attā’ti	this is not my self.’	这不是我的自我。’
evametaṃ yathā-bhūtaṃ	you must see this as it truly is,	你必须如实地看到这一点，
sammap-paññāya daṭṭhabbaṃ.”	with right discernment."	以正确的辨别。”
ti.	“	“
“rūpam-eva nu kho, bhagavā,	"only material form, O Blessed One?	“仅仅是物质色吗，世尊？
rūpam-eva nu kho, su-gatā”ti?	[or does it apply elsewhere] ?"	[还是适用于其他方面]？”

“rūpam-pi, rāhula,	[Not just] "Material Form-**, Rāhula, [also]	[不只是]“色——”，罗睺罗，[还有]
vedanā-pi, rāhula,	sensations,	受，
saññā-pi, rāhula,	Perceptions,	想，
saṅkhārā-pi, rāhula,	Co-activities, and	行，以及
viññāṇam-pi, rāhulā”ti.	Consciousness."	识。

atha kho āyasmā rāhulo	Then Venerable Rāhula [thought to himself]	于是，尊者罗睺罗[心想]：
“ko najja bhagavatā sam-mukhā	"Who would dare,	“谁敢，
ovādena ovadito	admonished in person by the Blessed one,	被世尊亲自教诲后，
gāmaṃ piṇḍāya pavisissatī”ti	still go to town for alms round?	还进城乞食呢？”

tato paṭi-nivattitvā	So he turned back,	于是他转身回去，
aññatarasmiṃ rukkha-mūle nisīdi	sat down at a particular tree,	坐在一棵树下，
pallaṅkaṃ ābhujitvā	folding his legs into cross leg posture,	盘腿而坐，
ujuṃ kāyaṃ paṇidhāya	and straightened his body.	端正身体。
pari-mukhaṃ satiṃ upaṭṭhapetvā.	He established remembrance of Dharma in front of him [, making Dharma the main priority].	他把法忆念置于前方[，将法作为首要]。

addasā kho āyasmā sāriputto āyasmantaṃ rāhulaṃ	Ven. Sāriputta saw Ven. Rāhula	尊者舍利弗看见尊者罗睺罗
aññatarasmiṃ rukkha-mūle nisinnaṃ	sitting at the tree…	坐在树下……
pallaṅkaṃ ābhujitvā	…	……
ujuṃ kāyaṃ paṇidhāya	…	……
pari-mukhaṃ satiṃ upaṭṭhapetvā.	…	……

disvāna āyasmantaṃ rāhulaṃ āmantesi —	and addressed him -	并对他说道——
“ānā-pānas-satiṃ, rāhula,	"Rāhula, you	“罗睺罗，你
bhāvanaṃ bhāvehi.	should develop	应当修习
ānā-pānas-sati, rāhula,	remembrance of breath meditation.	安那般那念（入出息念）。
bhāvanā	This meditation,	这种禅修，
bhāvitā bahulīkatā	when developed and pursued,	当被修习和奉行时，
mahap-phalā hoti mahā-nisaṃsā”ti.	is of great-fruit and great benefit."	将带来巨大的果实和巨大的利益。”

+

62.2 – (Rāhula asks Buddha how to do ānāpānā sati)

• +62.2.1 (Earth-property)
  • 62.2.1.2 (not-self exercise)
• +62.2.2 (Water-property)
  • 62.2.2.2 (not-self exercise)
• +62.2.3 (Fire-property)
  • 62.2.3.2 (not-self exercise)
• +62.2.4 (Wind-property)
  • 62.2.4.2 (not-self exercise)
• +62.2.5 (Space-property)
  • 62.2.5.2 (not-self exercise)

atha kho āyasmā rāhulo	Then Ven. Rāhula,	于是，尊者罗睺罗，
sāyanha-samayaṃ	in the late afternoon,	傍晚时分，
paṭisallānā vuṭṭhito	emerged from solitude.	从独处中出来。
yena bhagavā ten-upasaṅkami;	He approached the-Blessed-One;	他走近世尊；
upasaṅkamitvā bhagavantaṃ	…	……
abhivādetvā ekam-antaṃ nisīdi.	bowed down to him	向他顶礼
ekam-antaṃ nisinno kho āyasmā rāhulo	and sat to one side.	然后坐到一边。
bhagavantaṃ etad-avoca —	He said to him:	他对他说：
“kathaṃ bhāvitā nu kho, bhante,	"Lord, How do I develop	“世尊，我如何修习
ānā-pānas-sati,	remembrance of breath meditation.	安那般那念（入出息念）。
kathaṃ bahulīkatā	How do I develop it	我如何修习它
mahap-phalā hoti mahā-nisaṃsā”ti?	to be of-great-fruit and great-benefit?"	才能获得巨大的果实和巨大的利益呢？”

+

§2.1 – (Earth-property)

• 62.2.1.2 (not-self exercise)

“yaṃ kiñci, rāhula,	Any thing	任何事物
ajjhattaṃ paccattaṃ	internal, within oneself,	内在的，自身之内的，
kakkhaḷaṃ kharigataṃ	that's hard, solid,	坚硬、固体的，
upādinnaṃ,	& sustained [by craving],	并被[渴望]维系着，
seyyathidaṃ —	such-as :	例如：
kesā lomā nakhā dantā taco	head hairs, body hairs, nails, teeth, skin,	头发、体毛、指甲、牙齿、皮肤，
maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ	flesh, tendons, bones, bone marrow, kidneys,	肌肉、筋腱、骨骼、骨髓、肾脏，
hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ	heart, liver, membranes, spleen, lungs,	心、肝、筋膜、脾、肺，
antaṃ antaguṇaṃ udariyaṃ karīsaṃ,	large intestines, small intestines, contents of the stomach, feces,	大肠、小肠、胃中物、粪便，
yaṃ vā pan-aññampi kiñci	or whatever other thing	或其他任何事物
ajjhattaṃ paccattaṃ	internal, within oneself,	内在的，自身之内的，
kakkhaḷaṃ kharigataṃ	that's hard, solid,	坚硬、固体的，
upādinnaṃ —	(and) sustained [by craving]:	（并）被[渴望]维系着：
ayaṃ vuccati, rāhula,	This is called,	这被称为，
ajjhattikā pathavī-dhātu	the internal earth-property.	内在的地界。

yā ceva kho pana ajjhattikā pathavī-dhātu	Now both the internal earth property	现在，内在的地界
yā ca bāhirā pathavī-dhātu,	& the external earth property	和外在的地界
Pathavī-dhāturevesā. Taṃ	are simply earth property. [They should be seen as]	都只是地界。[它们应被视为]
‘n’etaṃ mama,	'this is not mine,	‘这不是我的，
n'eso-'ham-asmi,	this I am not,	我不是这个，
na meso attā’ti	this is not my self.’	这不是我的自我。’
evametaṃ yathā-bhūtaṃ	you must see this as it truly is,	你必须如实地看到这一点，
sammap-paññāya daṭṭhabbaṃ.”	with right discernment."	以正确的辨别。”
evametaṃ yathā-bhūtaṃ	When one has seen this truly	当一个人如实地看到这一点
sammap-paññāya disvā	with right-discernment,	以正确的辨别，
pathavī-dhātuyā nibbindati,	one becomes disenchanted towards the earth-property.	他就会对地界感到厌离。
pathavī-dhātuyā cittaṃ virājeti”.	The earth-property fades away from the mind.	地界就会从心中消失。

+

§2.2 – (Water-property)

• 62.2.2.2 (not-self exercise)

“katamā ca, rāhula, āpo-dhātu?	"What is the water-property?	“什么是水界？
āpo-dhātu siyā ajjhattikā,	the water-property can-be internal,	水界可以是内在的，
siyā bāhirā.	or external.	也可以是外在的。
katamā ca, rāhula, ajjhattikā āpo-dhātu?	"What is the internal water-property?	“什么是内在的水界？
yaṃ ajjhattaṃ paccattaṃ	Anything internal, belonging-to-oneself,	任何内在的，属于自身的，
āpo āpogataṃ upādinnaṃ,	that's water, watery, & sustained [by craving]:	是水，水状的，并被[渴望]维系的：
seyyathidaṃ —	such-as-these:	例如：
pittaṃ semhaṃ pubbo lohitaṃ sedo medo	bile, phlegm, pus, blood, sweat, fat,	胆汁、痰、脓、血、汗、脂肪，
assu vasā kheḷo siṅghāṇikā lasikā muttaṃ,	tears, oil, saliva, mucus, oil-of-the-joints, urine,	眼泪、油脂、唾液、鼻涕、关节液、尿液，
yaṃ vā panaññampi	or anything else	或其他任何
kiñci ajjhattaṃ paccattaṃ	that's internal, within-oneself,	内在的，自身之内的，
āpo āpogataṃ upādinnaṃ —	that's water, watery, & sustained:	是水，水状的，并被维系的：
ayaṃ vuccati, rāhula, ajjhattikā āpo-dhātu.	This is called the internal water-property.	这被称为内在的水界。

yā ceva kho pana ajjhattikā āpo-dhātu	Now both the internal water-property	现在，内在的水界
yā ca bāhirā āpo-dhātu	& the external water-property	和外在的水界
Āpo-dhāturevesā. Taṃ	are simply water-property. [They should be seen as]	都只是水界。[它们应被视为]
‘n’etaṃ mama,	'this is not mine,	‘这不是我的，
n'eso-'ham-asmi,	this I am not,	我不是这个，
na meso attā’ti	this is not my self.’	这不是我的自我。’
evametaṃ yathā-bhūtaṃ	you must see this as it truly is,	你必须如实地看到这一点，
sammap-paññāya daṭṭhabbaṃ.”	with right discernment."	以正确的辨别。”
evametaṃ yathā-bhūtaṃ	When one has seen this truly	当一个人如实地看到这一点
sammap-paññāya disvā	with right-discernment,	以正确的辨别，
āpo-dhātuyā nibbindati,	one becomes disenchanted towards the water-property.	他就会对水界感到厌离。
āpo-dhātuyā cittaṃ virājeti.	The water-property fades away from the mind.	水界就会从心中消失。

+

§2.3 – (Fire-property)

• 62.2.3.2 (not-self exercise)

“katamā ca, rāhula, tejo-dhātu?	"and what is the fire-property?	“火界又是什么？
tejo-dhātu siyā ajjhattikā,	(The) fire-property may-be-either internal	火界可以是内在的，
siyā bāhirā.	or external.	也可以是外在的。
katamā ca, rāhula, ajjhattikā tejo-dhātu?	What is the internal fire-property?	内在的火界是什么？
yaṃ ajjhattaṃ paccattaṃ	Anything internal, belonging to oneself,	任何内在的，属于自身的，
tejo tejogataṃ upādinnaṃ,	(that's) fire, fiery, & sustained:	是火，火性的，并被维系着的：
seyyathidaṃ —	such-as-these:	例如：
yena ca san-tappati	that ** (by which) [the body is] warmed,	那（借以）[身体是]温暖的，
yena ca jīrīyati	that ** (by which is) aged,	那（借以）变老的，
yena ca pariḍayhati	that ** (by which is) consumed with fever;	那**（借以）被热病折磨的；
yena ca asita-pīta-khāyita-sāyitaṃ	that ** (by which is) eaten, drunk, chewed, & savored	那\*\*（借以）被吃、被喝、被咀嚼、被品尝的食物
sammā pariṇāmaṃ gacchati,	(and) {goes} (through) proper digestion;	（并）{通过}正常消化；
yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ	{or} any ** particular thing internal, within-oneself,	{或}任何\*\*特殊的内在之物，自身之内，
tejo tejogataṃ upādinnaṃ —	(that's) fire, fiery, & sustained:	是火，火性的，并被维系着的：
ayaṃ vuccati, rāhula, ajjhattikā tejo-dhātu.	This is-called (The) internal fire-property.	这被称为内在的火界。

yā ceva kho pana ajjhattikā tejo-dhātu	Now both (The) internal fire-property	现在，内在的火界
yā ca bāhirā tejo-dhātu	& (The) external fire-property	和外在的火界
Tejo-dhāturevesā. Taṃ	are simply fire-property. [They should be seen as]	都只是火界。[它们应被视为]
‘n’etaṃ mama,	'this is not mine,	‘这不是我的，
n'eso-'ham-asmi,	this I am not,	我不是这个，
na meso attā’ti	this is not my self.’	这不是我的自我。’
evametaṃ yathā-bhūtaṃ	you must see this as it truly is,	你必须如实地看到这一点，
sammap-paññāya daṭṭhabbaṃ.”	with right discernment."	以正确的辨别。”
evametaṃ yathā-bhūtaṃ	When one has seen this truly	当一个人如实地看到这一点
sammap-paññāya disvā	with right-discernment,	以正确的辨别，
tejo-dhātuyā nibbindati,	one becomes disenchanted towards the fire-property.	他就会对火界感到厌离。
tejo-dhātuyā cittaṃ virājeti.	The fire-property fades away from the mind.	火界就会从心中消失。

+

§2.4 – (Wind-property)

• 62.2.4.2 (not-self exercise)

“katamā ca, rāhula, vāyo-dhātu?	"and what is the wind-property?	“风界又是什么？
vāyo-dhātu siyā ajjhattikā,	(the) wind-property may-be-either internal	风界可以是内在的，
siyā bāhirā.	or external.	也可以是外在的。
katamā ca, rāhula, ajjhattikā vāyo-dhātu?	And what is the internal wind-property?	内在的风界是什么？
yaṃ ajjhattaṃ paccattaṃ	Anything internal, belonging to oneself,	任何内在的，属于自身的，
vāyo vāyogataṃ upādinnaṃ,	that's wind, windy, & sustained:	是风，风性的，并被维系着的：
seyyathidaṃ —	such-as-these:	例如：
uddhaṅgamā vātā,	up-going winds,	上升的风，
adhogamā vātā,	down-going winds,	下降的风，
kucchisayā vātā,	stomach winds,	胃里的风，
koṭṭhāsayā vātā,	intestinal winds,	肠里的风，
aṅgam-aṅgā-(a)nusārino vātā,	winds that course through various body parts,	流经身体各部位的风，
assāso passāso,	in breath and out breath,	入息和出息，
iti yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ	or anything else internal, within oneself,	或其他任何内在的，自身之内，
vāyo vāyogataṃ upādinnaṃ —	that's wind, windy, & sustained:	是风，风性的，并被维系的：
ayaṃ vuccati, rāhula, ajjhattikā vāyo-dhātu.	This is called (the) internal wind-property.	这被称为内在的风界。

yā ceva kho pana ajjhattikā vāyo-dhātu	Now both (the) internal wind-property	现在，内在的风界
yā ca bāhirā vāyo-dhātu	& (the) external wind-property	和外在的风界
Vāyo-dhāturevesā. Taṃ	are simply wind-property. [They should be seen as]	都只是风界。[它们应被视为]
‘n’etaṃ mama,	'this is not mine,	‘这不是我的，
n'eso-'ham-asmi,	this I am not,	我不是这个，
na meso attā’ti	this is not my self.’	这不是我的自我。’
evametaṃ yathā-bhūtaṃ	you must see this as it truly is,	你必须如实地看到这一点，
sammap-paññāya daṭṭhabbaṃ.”	with right discernment."	以正确的辨别。”
evametaṃ yathā-bhūtaṃ	When one has seen this truly	当一个人如实地看到这一点
sammap-paññāya disvā	with right-discernment,	以正确的辨别，
vāyo-dhātuyā nibbindati,	one becomes disenchanted towards the wind-property.	他就会对风界感到厌离。
vāyo-dhātuyā cittaṃ virājeti.	The wind-property fades away from the mind.	风界就会从心中消失。

+

§2.5 – (Space-property)

• 62.2.5.2 (not-self exercise)

“katamā ca, rāhula, ākāsa-dhātu?	"And what is the space-property?	“空界又是什么？
ākāsa-dhātu siyā ajjhattikā,	(the) space-property may-be-either internal	空界可以是内在的，
siyā bāhirā.	or external.	也可以是外在的。
katamā ca, rāhula, ajjhattikā ākāsa-dhātu?	What is the internal space-property?	内在的空界是什么？
yaṃ ajjhattaṃ paccattaṃ	Anything internal, belonging to oneself,	任何内在的，属于自身的，
ākāsaṃ ākāsagataṃ upādinnaṃ,	(that's) space, spatial, & sustained:	是空间，空间性的，并被维系着的：
seyyathidaṃ —	such-as-these:	例如：
kaṇṇa-c-chiddaṃ	ear-*-holes,	耳孔，
nāsa-c-chiddaṃ	nose-*-holes,	鼻孔，
mukha-dvāraṃ,	Mouth-door,	口腔，
yena ca asita-pīta-khāyita-sāyitaṃ	[the space] whereby-what (is) eaten-drunk-consumed-(&)-tasted	[那空间]藉以吃喝吞咽品尝的食物
ajjhoharati,	(gets) swallowed,	（被）吞下，
yattha ca asita-pīta-khāyita-sāyitaṃ	[the space] whereby-what (is) eaten-drunk-consumed-(&)-tasted	[那空间]藉以吃喝吞咽品尝的食物
santiṭṭhati,	collects,	积聚，
yena ca asita-pīta-khāyita-sāyitaṃ	[the space] whereby-what (is) eaten-drunk-consumed-(&)-tasted	[那空间]藉以吃喝吞咽品尝的食物
Adho-bhāgaṃ nikkhamati,	, (in the) lower-region (is) excreted,	，（在）下部（被）排出，
yaṃ vā panaññampi kiñci	{or} any other thing	{或}任何其他事物
ajjhattaṃ paccattaṃ	internal, within oneself,	内在的，自身之内，
ākāsaṃ ākāsa-gataṃ,	that's space, spatial,	是空间，空间性的，
aghaṃ agha-gataṃ,	sky, sky-type,	空，空性的，
vivaraṃ vivara-gataṃ,	an-opening, an-opening-type,	一个开口，一个开口状的，
a-samphuṭṭhaṃ,	un-touched,	未被触及的，
maṃsa-lohitehi upādinnaṃ —	flesh-blood, (&) sustained:	皮肉，（和）维系着的：
ayaṃ vuccati, rāhula, ajjhattikā ākāsa-dhātu.	This is-called the internal space-property.	这被称为内在的空界。

yā ceva kho pana ajjhattikā ākāsa-dhātu	Now both (the) internal space-property &	现在，内在的空界
yā ca bāhirā ākāsa-dhātu	(the) external space-property	和外在的空界
Ākāsa-dhāturevesā. Taṃ	are simply space-property. [They should be seen as]	都只是空界。[它们应被视为]
‘n’etaṃ mama,	'this is not mine,	‘这不是我的，
n'eso-'ham-asmi,	this I am not,	我不是这个，
na meso attā’ti	this is not my self.’	这不是我的自我。’
evametaṃ yathā-bhūtaṃ	you must see this as it truly is,	你必须如实地看到这一点，
sammap-paññāya daṭṭhabbaṃ.”	with right discernment."	以正确的辨别。”
evametaṃ yathā-bhūtaṃ	When one has seen this truly	当一个人如实地看到这一点
sammap-paññāya disvā	with right-discernment,	以正确的辨别，
ākāsa-dhātuyā cittaṃ nibbindati,	one becomes disenchanted towards the space-property.	他就会对空界感到厌离。
ākāsa-dhātuyā cittaṃ virājeti.	The space-property fades away from the mind.	空界就会从心中消失。

+

62.3 – (another way to work with 5 elements)

• +62.3.1 (Earth-tranquility meditation)
  • (repeat section intro)
• +62.3.2 (Water-tranquility meditation)
  • (repeat section intro)
• +62.3.3 (Fire-tranquility meditation)
  • (repeat section intro)
• +62.3.4 (Wind-tranquility meditation)
  • (repeat section intro)
• +62.3.5 (Space-tranquility meditation)
  • (repeat section intro)

+

§3.1 – (Earth-tranquility meditation)

• (repeat section intro)

“pathavī-samaṃ, rāhula, bhāvanaṃ bhāvehi.	Rāhula, be the same as the earth: [peaceful and non-reactive]
pathavī-samañhi te, rāhula, bhāvanaṃ bhāvayato	When you develop this meditation,	罗睺罗，像大地一样：[平静且不起反应]
uppannā manāpā-(a)manāpā phassā	agreeable and disagreeable sensory-impressions	当你修习这种禅定时，
cittaṃ na pariyādāya ṭhassanti.	will not overpower and stay in your mind.	愉悦和不愉悦的感官印象
		将不会压倒并停留在你的心中。
seyyathāpi, rāhula, pathaviyā	Just as the earth is [peaceful and non-reactive] when
sucimpi nikkhipanti,	clean things are thrown on it,	就像大地一样[平静且不起反应]，当
asucimpi nikkhipanti,	unclean things are thrown on it,	清洁之物被扔在上面，
gūtha-gatam-pi nikkhipanti,	feces is thrown on it,	不洁之物被扔在上面，
mutta-gatam-pi nikkhipanti,	urine is thrown on it,	粪便被扔在上面，
kheḷa-gatam-pi nikkhipanti,	saliva is thrown on it,	尿液被扔在上面，
pubba-gatam-pi nikkhipanti,	pus is thrown on it,	唾液被扔在上面，
lohita-gatam-pi nikkhipanti,	blood is thrown on it,	脓被扔在上面，
		血液被扔在上面，
na ca tena pathavī	the earth is
aṭṭīyati vā harāyati vā jigucchati vā;	not horrified, nor humiliated, nor disgusted by it;	大地
evameva kho tvaṃ, rāhula,	in the same way, Rāhula,	不惊恐，不羞辱，不厌恶；
		同样地，罗睺罗，

pathavī-samaṃ bhāvanaṃ bhāvehi.	be the same as earth: [peaceful and non-reactive]
pathavī-samañhi te, rāhula, bhāvanaṃ bhāvayato	When you develop this meditation,	像大地一样：[平静且不起反应]
uppannā manāpāmanāpā phassā	agreeable and disagreeable sensory-impressions	当你修习这种禅定时，
cittaṃ na pariyādāya ṭhassanti.	will not overpower and stay in your mind.	愉悦和不愉悦的感官印象
		将不会压倒并停留在你的心中。

+

§3.2 – (Water-tranquility meditation)

• (repeat section intro)

“āposamaṃ, rāhula, bhāvanaṃ bhāvehi.	Rāhula, be the same as water: [peaceful and non-reactive]
āposamañhi te, rāhula, bhāvanaṃ bhāvayato	When you develop this meditation,	罗睺罗，像水一样：[平静且不起反应]
uppannā manāpāmanāpā phassā	agreeable and disagreeable sensory-impressions	当你修习这种禅定时，
cittaṃ na pariyādāya ṭhassanti.	will not overpower and stay in your mind.	愉悦和不愉悦的感官印象
		将不会压倒并停留在你的心中。
seyyathāpi, rāhula, āpasmiṃ	just-as-when, , in to the water,
sucimpi dhovanti,	clean things are washed in it,	就像当，，放入水中，
asucimpi dhovanti,	unclean things are washed in it,	清洁之物在其中洗涤，
gūtha-gatampi dhovanti,	feces is washed in it,	不洁之物在其中洗涤，
mutta-gatampi dhovanti,	urine is washed in it,	粪便在其中洗涤，
kheḷa-gatampi dhovanti,	saliva is washed in it,	尿液在其中洗涤，
pubba-gatampi dhovanti,	pus is washed in it,	唾液在其中洗涤，
lohita-gatampi dhovanti,	blood is washed in it,	脓在其中洗涤，
		血液在其中洗涤，
na ca tena āpo	the water is
aṭṭīyati vā harāyati vā jigucchati vā;	not horrified, nor humiliated, nor disgusted by it;	水
		不惊恐，不羞辱，不厌恶；

evameva kho tvaṃ, rāhula,	in the same way, Rāhula,
āposamaṃ bhāvanaṃ bhāvehi.	be the same as water: [peaceful and non-reactive]	同样地，罗睺罗，
āposamañhi te, rāhula, bhāvanaṃ bhāvayato	When you develop this meditation,	像水一样：[平静且不起反应]
uppannā manāpāmanāpā phassā	agreeable and disagreeable sensory-impressions	当你修习这种禅定时，
cittaṃ na pariyādāya ṭhassanti.	will not overpower and stay in your mind.	愉悦和不愉悦的感官印象
		将不会压倒并停留在你的心中。

+

§3.3 – (Fire-tranquility meditation)

• (repeat section intro)

“tejo-samaṃ, rāhula, bhāvanaṃ bhāvehi.	Rāhula, be the same as the fire: [peaceful and non-reactive]
tejosamañhi te, rāhula, bhāvanaṃ bhāvayato	When you develop this meditation,	罗睺罗，像火一样：[平静且不起反应]
uppannā manāpāmanāpā phassā	agreeable and disagreeable sensory-impressions	当你修习这种禅定时，
cittaṃ na pariyādāya ṭhassanti.	will not overpower and stay in your mind.	愉悦和不愉悦的感官印象
		将不会压倒并停留在你的心中。
seyyathāpi, rāhula, tejo	just-as-when, , in to the fire,
sucimpi dahati,	clean things are burned in it,	就像当，，放入火中，
asucimpi dahati,	unclean things are burned in it,	清洁之物在其中燃烧，
gūtha-gatampi dahati,	feces is burned in it,	不洁之物在其中燃烧，
mutta-gatampi dahati,	urine is burned in it,	粪便在其中燃烧，
kheḷa-gatampi dahati,	saliva is burned in it,	尿液在其中燃烧，
pubba-gatampi dahati,	pus is burned in it,	唾液在其中燃烧，
lohita-gatampi dahati,	blood is burned in it,	脓在其中燃烧，
		血液在其中燃烧，
na ca tena tejo	the fire is
aṭṭīyati vā harāyati vā jigucchati vā;	not horrified, nor humiliated, nor disgusted by it;	火
		不惊恐，不羞辱，不厌恶；

evameva kho tvaṃ, rāhula,	in the same way, Rāhula,
tejosamaṃ bhāvanaṃ bhāvehi.	be the same as fire: [peaceful and non-reactive]	同样地，罗睺罗，
tejosamañhi te, rāhula, bhāvanaṃ bhāvayato	When you develop this meditation,	像火一样：[平静且不起反应]
uppannā manāpāmanāpā phassā	agreeable and disagreeable sensory-impressions	当你修习这种禅定时，
cittaṃ na pariyādāya ṭhassanti.	will not overpower and stay in your mind.	愉悦和不愉悦的感官印象
		将不会压倒并停留在你的心中。

+

§3.4 – (Wind-tranquility meditation)

• (repeat section intro)

“vāyosamaṃ, rāhula, bhāvanaṃ bhāvehi.	Rāhula, be the same as the wind: [peaceful and non-reactive]
vāyosamañhi te, rāhula, bhāvanaṃ bhāvayato	When you develop this meditation,	罗睺罗，像风一样：[平静且不起反应]
uppannā manāpāmanāpā phassā	agreeable and disagreeable sensory-impressions	当你修习这种禅定时，
cittaṃ na pariyādāya ṭhassanti.	will not overpower and stay in your mind.	愉悦和不愉悦的感官印象
		将不会压倒并停留在你的心中。
seyyathāpi, rāhula, vāyo	just-as-when, , blown by the wind,
sucimpi upavāyati,	clean things are blown by it,	就像当，，被风吹拂，
asucimpi upavāyati,	unclean things are blown by it,	清洁之物被其吹拂，
gūtha-gatampi upavāyati,	feces is blown by it,	不洁之物被其吹拂，
mutta-gatampi upavāyati,	urine is blown by it,	粪便被其吹拂，
kheḷa-gatampi upavāyati,	saliva is blown by it,	尿液被其吹拂，
pubba-gatampi upavāyati,	pus is blown by it,	唾液被其吹拂，
lohita-gatampi upavāyati,	blood is blown by it,	脓被其吹拂，
		血液被其吹拂，
na ca tena vāyo	the wind is
aṭṭīyati vā harāyati vā jigucchati vā;	not horrified, nor humiliated, nor disgusted by it;	风
		不惊恐，不羞辱，不厌恶；

evameva kho tvaṃ, rāhula,	in the same way, Rāhula,
vāyosamaṃ bhāvanaṃ bhāvehi.	be the same as wind: [peaceful and non-reactive]	同样地，罗睺罗，
vāyosamañhi te, rāhula, bhāvanaṃ bhāvayato	When you develop this meditation,	像风一样：[平静且不起反应]
uppannā manāpāmanāpā phassā	agreeable and disagreeable sensory-impressions	当你修习这种禅定时，
cittaṃ na pariyādāya ṭhassanti.	will not overpower and stay in your mind.	愉悦和不愉悦的感官印象
		将不会压倒并停留在你的心中。

+

§3.5 – (Space-tranquility meditation)

• (repeat section intro)

“ākāsa-samaṃ, rāhula, bhāvanaṃ bhāvehi.	Rāhula, be the same as [empty] space: [peaceful and non-reactive]
ākāsasamañhi te, rāhula, bhāvanaṃ bhāvayato	When you develop this meditation,	罗睺罗，像[空]空间一样：[平静且不起反应]
uppannā manāpā-(a)manāpā phassā	agreeable and disagreeable sensory-impressions	当你修习这种禅定时，
cittaṃ na pariyādāya ṭhassanti.	will not overpower and stay in your mind.	愉悦和不愉悦的感官印象
		将不会压倒并停留在你的心中。
seyyathāpi, rāhula, ākāso	just as space
na katthaci patiṭṭhito;	is not established anywhere. [‘space’ is not intrusive, disruptive, or annoying]	就像空间

		不立于任何地方。[“空间”不具侵扰性、破坏性或令人烦恼]
evameva kho tvaṃ, rāhula,	in the same way, Rāhula,
Ākāsa-samaṃ bhāvanaṃ bhāvehi.	be the same as [empty] space: [peaceful and non-reactive]	同样地，罗睺罗，
Ākāsa-samañhi te, rāhula, bhāvanaṃ bhāvayato	When you develop this meditation,	像[空]空间一样：[平静且不起反应]
uppannā manāpāmanāpā phassā	agreeable and disagreeable sensory-impressions	当你修习这种禅定时，
cittaṃ na pariyādāya ṭhassanti.	will not overpower and stay in your mind.	愉悦和不愉悦的感官印象
		将不会压倒并停留在你的心中。

+

62.4 – (what each meditation technique counters: similar to AN 9.1)

• +62.4.1 (purpose of 4 brahma-viharas: counters ill will)
  • 62.4.1.1 (metta → remove byāpāda / ill will)
  • 62.4.1.2 (karuna → remove vihesa / cruelty)
  • 62.4.1.3 (mudita → remove arati / discontent)
  • 62.4.1.4 (upekkha → remove patigha / irritation)
• 62.4.2 (purpose of a-subhaṃ: counters lust)
• 62.4.3 (purpose of a-nicca-saññaṃ: counters self identity)

+

§4.1 – (purpose of 4 brahma-viharas: counters ill will)

• 62.4.1.1 (metta → remove byāpāda / ill will)
• 62.4.1.2 (karuna → remove vihesa / cruelty)
• 62.4.1.3 (mudita → remove arati / discontent)
• 62.4.1.4 (upekkha → remove patigha / irritation)

“mettaṃ, rāhula, bhāvanaṃ bhāvehi.	"Rāhula, develop meditation on friendly-kindness.	“罗睺罗，修习慈心禅。
mettañhi te, rāhula, bhāvanaṃ bhāvayato	when you do this meditation,	当你做这种禅定时，
yo byāpādo so pahīyissati.	one's ill-will will-be-abandoned.	一个人的恶意将被舍弃。

karuṇaṃ, rāhula, bhāvanaṃ bhāvehi.	"Rāhula, develop meditation on compassion.	“罗睺罗，修习悲心禅。
karuṇañhi te, rāhula, bhāvanaṃ bhāvayato	when you do this meditation,	当你做这种禅定时，
yā vihesā sā pahīyissati.	one's cruelty will-be-abandoned.	一个人的残酷将被舍弃。

muditaṃ, rāhula, bhāvanaṃ bhāvehi.	"Rāhula, develop meditation on rejoicing [in skillful Dharmas].	“罗睺罗，修习随喜禅[于善法]。
muditañhi te, rāhula, bhāvanaṃ bhāvayato	when you do this meditation,	当你做这种禅定时，
yā arati sā pahīyissati.	one's discontent will-be-abandoned.	一个人的不满将被舍弃。

upekkhaṃ, rāhula, bhāvanaṃ bhāvehi.	"Rāhula, develop meditation on equanimous-observation.	“罗睺罗，修习舍心观。
upekkhañhi te, rāhula, bhāvanaṃ bhāvayato	when you do this meditation,	当你做这种禅定时，
yo paṭigho so pahīyissati.	one's irritation will-be-abandoned.	一个人的烦躁将被舍弃。

a-subhaṃ, rāhula, bhāvanaṃ bhāvehi.	"Rāhula, develop meditation on unattractiveness.	“罗睺罗，修习不净观。
a-subhañhi te, rāhula, bhāvanaṃ bhāvayato	when you do this meditation,	当你做这种禅定时，
yo rāgo so pahīyissati.	one's lust and passion will-be-abandoned.	一个人的贪欲和激情将被舍弃。

a-nicca-saññaṃ, rāhula, bhāvanaṃ bhāvehi.	"Rāhula, develop meditation on impermanence.	“罗睺罗，修习无常观。
a-nicca-saññañhi te, rāhula, bhāvanaṃ bhāvayato	when you do this meditation,	当你做这种禅定时，
yo asmi-māno so pahīyissati.	one's 'I-am'-conceit will-be-abandoned.	一个人的‘我慢’将被舍弃。

+

62.5 – (breath meditation is of great fruit and benefit)

• +62.5.1 (STED 16-APS, same as SN 54.3)
  • ( 4sp🐘 #1 🏃 kāyā-(a)nu-passī)
  • ( 4sp🐘 #2 vedanā-(a)nu-passī )
  • ( 4sp🐘 #3 cittā-(a)nu-passī)
  • ( 4sp🐘 #4 ☸Dhammā-(a)nu-passī)
• 62.5.5 (Even last breath at death is known!)

“ānā-pāna-s-satiṃ, rāhula, bhāvanaṃ bhāvehi.	"Rāhula, develop meditation on remembrance of Dharma while breathing.	“罗睺罗，修习入出息念。
ānā-pāna-s-sati hi te, rāhula, bhāvitā bahulī-katā	When you develop this meditation,	当你修习这种禅定时，
mahap-phalā hoti mahā-nisaṃsā.	It is of great-fruit and great-benefit.	它将带来巨大的果实和巨大的利益。

kathaṃ bhāvitā ca, rāhula, ānā-pāna-s-sati,	How do you develop remembrance of Dharma while breathing?	你如何修习入出息念？
kathaṃ bahulī-katā	How do you practice it	你如何修习它
mahap-phalā hoti mahā-nisaṃsā?	to be of great-fruit and great-benefit?	才能获得巨大的果实和巨大的利益呢？
idha, rāhula,bhikkhu	Here, Rāhula, a-monk	在此，罗睺罗，一位比丘

+

§5.1 – (STED 16-APS, same as SN 54.3)

• ( 4sp🐘 #1 🏃 kāyā-(a)nu-passī)
• ( 4sp🐘 #2 vedanā-(a)nu-passī )
• ( 4sp🐘 #3 cittā-(a)nu-passī)
• ( 4sp🐘 #4 ☸Dhammā-(a)nu-passī)

[0.1] 🏞️ arañña-gato vā	[0.1] 🏞️ has gone to the wilderness, or
🌲 rukkha-mūla-gato vā	🌲 to a root of a tree, or
🏕️ suññā-(a)gāra-gato vā	🏕️ to an empty dwelling.
[0.2] nisīdati	[0.2] They sit down,
[0.3] 🧘 pallaṅkaṃ ābhujitvā	[0.3] 🧘 bending into a cross leg posture,
[0.4] 🏃📐 ujuṃ kāyaṃ paṇidhāya	[0.4] 🏃📐 straightening the body.
[0.5] 🌬️😤 pari-mukhaṃ satiṃ upaṭṭhapetvā.	[0.5] 🌬️😤 They establish remembrance [of ☸Dharma] in front [, making Dharma their main focus].
[0.6] 🐘 So sato-va assasati,	[0.6] 🐘 Always remembering [and applying ☸Dharma], he breathes in.
Sato-va passasati	Always “mindful” of [and applying ☸Dharma], he breathes out.

Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,	(1a) When breathing in long, he discerns that: 'I am breathing in long.'
dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti;	(1b) When breathing out long, he discerns that: 'I am breathing out long.'
rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti,	(2a) When breathing in short, he discerns that: 'I am breathing in short.'
rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti;	(2b) When breathing out short, he discerns that: 'I am breathing out short.'
🏃 ‘sabba-kāya-p-paṭisaṃvedī assasissāmī’ti sikkhati,	(3a) 🏃 They train themselves, [thinking]: 'I will breathe in sensitive to the entire [physical] body.’
🏃 ‘sabba-kāya-p-paṭisaṃvedī passasissāmī’ti sikkhati;	(3b) 🏃 They train themselves, [thinking]: 'I will breathe out sensitive to the entire [physical] body.’
🌊🏃 ‘passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ti sikkhati,	(4a) 🌊🏃 They train themselves, [thinking]: 'I will breathe in pacifying bodily co-activities [which underlie what we experience as a physical body].
🌊🏃 ‘passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ti sikkhati.	(4b) 🌊🏃 They train themselves, [thinking]: 'I will breathe out pacifying bodily co-activities [which underlie what we experience as a physical body].

😁 ‘Pīti-p-paṭisaṃvedī assasissāmī’ti sikkhati,	(5a) 😁 They train themselves, [thinking]: 'I will breathe in sensitive to [mental] joy.’
😁 ‘pīti-p-paṭisaṃvedī passasissāmī’ti sikkhati;	(5b) 😁 They train themselves, [thinking]: 'I will breathe out sensitive to [mental] joy.’
🙂 ‘sukhap-paṭisaṃvedī assasissāmī’ti sikkhati,	(6a) 🙂 They train themselves, [thinking]: 'I will breathe in sensitive to [physical] pleasure.’
🙂 ‘sukhap-paṭisaṃvedī passasissāmī’ti sikkhati;	(6b) 🙂 They train themselves, [thinking]: 'I will breathe out sensitive to [physical] pleasure.’
💭 ‘citta-saṅkhārap-paṭisaṃvedī assasissāmī’ti sikkhati,	(7a) 💭 They train themselves, [thinking]: 'I will breathe in sensitive to mental co-activities [which underlie what we experience as the “mind”].’
💭 ‘citta-saṅkhārap-paṭisaṃvedī passasissāmī’ti sikkhati;	(7b) 💭 They train themselves, [thinking]: 'I will breathe out sensitive to mental co-activities [which underlie what we experience as the “mind”].’
🌊💭 ‘passambhayaṃ citta-saṅkhāraṃ assasissāmī’ti sikkhati,	(8a) 🌊💭 They train themselves, [thinking]: 'I will breathe in pacifying mental co-activities [which underlie what we experience as the “mind”].’
🌊💭 ‘passambhayaṃ citta-saṅkhāraṃ passasissāmī’ti sikkhati.	(8b) 🌊💭 They train themselves, [thinking]: 'I will breathe out pacifying mental co-activities [which underlie what we experience as the “mind”].’

‘Citta-p-paṭisaṃvedī assasissāmī’ti sikkhati,	(9a) They train themselves, [thinking]: 'I will breathe in sensitive to the mind.’
‘citta-p-paṭisaṃvedī passasissāmī’ti sikkhati;	(9b) They train themselves, [thinking]: 'I will breathe out sensitive to the mind.’
😁 ‘abhip-pa-modayaṃ cittaṃ assasissāmī’ti sikkhati,	(10a) 😁 They train themselves, [thinking]: 'I will breathe in producing joy in the mind.’
😁 ‘abhip-pa-modayaṃ cittaṃ passasissāmī’ti sikkhati;	(10b) 😁 They train themselves, [thinking]: 'I will breathe out producing joy in the mind.’
🌄 ‘samādahaṃ cittaṃ assasissāmī’ti sikkhati,	(11a) 🌄 They train themselves, [thinking]: 'I will breathe in making the mind undistractible-and-lucid.’
🌄 ‘samādahaṃ cittaṃ passasissāmī’ti sikkhati;	(11b) 🌄 They train themselves, [thinking]: 'I will breathe out making the mind undistractible-and-lucid.’
‘vimocayaṃ cittaṃ assasissāmī’ti sikkhati,	(12a) They train themselves, [thinking]: 'I will breathe in liberating the mind.’
‘vimocayaṃ cittaṃ passasissāmī’ti sikkhati;	(12b) They train themselves, [thinking]: 'I will breathe out liberating the mind.’

‘a-niccā-(a)nu-passī assasissāmī’ti sikkhati.	(13a) They train themselves, [thinking]: 'I will breathe in continuously-seeing impermanence.’
‘A-niccā-(a)nu-passī passasissāmī’ti sikkhati;	(13b) They train themselves, [thinking]: 'I will breathe out continuously-seeing impermanence.’
‘vi-rāgā-(a)nu-passī assasissāmī’ti sikkhati,	(14a) They train themselves, [thinking]: 'I will breathe in continuously-seeing dispassion.’
‘vi-rāgā-(a)nu-passī passasissāmī’ti sikkhati;	(14b) They train themselves, [thinking]: 'I will breathe out continuously-seeing dispassion.’
‘nirodhā-(a)nu-passī assasissāmī’ti sikkhati,	(15a) They train themselves, [thinking]: 'I will breathe in continuously-seeing cessation.’
‘nirodhā-(a)nu-passī passasissāmī’ti sikkhati;	(15b) They train themselves, [thinking]: 'I will breathe out continuously-seeing cessation.’
‘paṭinissaggā-(a)nu-passī assasissāmī’ti sikkhati,	(16a) They train themselves, [thinking]: 'I will breathe in continuously-seeing relinquishment [leading to nirvana].’
‘paṭinissaggā-(a)nu-passī passasissāmī’ti sikkhati.	(16b) They train themselves, [thinking]: 'I will breathe out continuously-seeing relinquishment [leading to nirvana].’

“evaṃ bhāvitā kho, rāhula,	"Thus developed , Rahula,	“罗睺罗，这样修习，
ānā-pāna-s-sati,	in-breathing-and-out-breathing-rememberfulness,	入出息念，
evaṃ bahulī-katā	thus much-practiced,	这样多加练习，
mahap-phalā hoti mahā-nisaṃsā.	is of great-fruit great-benefit.	能带来巨大的果实和巨大的利益。

evaṃ bhāvitāya, rāhula,	"Thus developed , Rahula,	“罗睺罗，这样修习，
ānā-pāna-s-satiyā,	in-breathing-and-out-breathing-rememberfulness,	入出息念，
evaṃ bahulī-katāya	thus much-practiced,	这样多加练习，
yepi te carimakā assāsā	even one's final in-breaths & out-breaths,	即使是一个人的最后入息和出息，
tepi viditāva nirujjhanti	they are known as they cease,	它们在止息时也为人所知，
no a-viditā”ti.	not un-known."	而非不为人知。”

♦ idamavoca bhagavā.	That-was-said by the-Blessed-One.	世尊如是说。
attamano āyasmā rāhulo	Gratified, Ven. Rahula	心满意足的尊者罗睺罗
bhagavato bhāsitaṃ abhi-nandīti.	reacted to the-Blessed-One's words by re-joicing.	因世尊的话语而心生欢喜。

mahā-rāhul-ovāda-suttaṃ niṭṭhitaṃ dutiyaṃ.

the Greater-Rahula-admonishment-discourse is finished, the second sutta in this chapter

大罗睺罗告诫经已结束，本章第二部经\

+

MN 63 Cūḷa-mālukya: Shorter Discourse With Māluṅkya

+ all- all

• 63.1 - (Māluṅkya threatens to disrobe if Buddha doesn’t answer metaphysical questions)
• 63.2 - (Māluṅkya told Buddha of his thoughts)
• 63.3 - (Buddha says, ‘when did I ever promise that?’)
• 63.4 - (simile: man shot with arrow refuses to pull it out until questions answered)
• 63.5 - (whether various views like ‘the world is eternal’, Buddha just teaches ending of dukkha)
• 63.6 - (remember what I declare, and what I don’t)

	(derived from B. Sujato 2018/12)	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.	如是我闻。
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.	一时，佛陀住在舍卫城，祇树林给孤独园。

Atha kho āyasmato mālukyaputtassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:	Then as Venerable Māluṅkya was in private retreat this thought came to his mind:	那时，当尊者马鲁卡亚在私人禅修时，他心里生起了这样的念头：
“yānimāni diṭṭhigatāni bhagavatā abyākatāni ṭhapitāni paṭikkhittāni:	“There are several convictions that the Buddha has left undeclared; he has set them aside and refused to comment on them.	“佛陀有几种信念没有宣说；他把它们搁置一旁，拒绝评论。
‘sassato loko’tipi, ‘asassato loko’tipi, ‘antavā loko’tipi, ‘anantavā loko’tipi, ‘taṃ jīvaṃ taṃ sarīran’tipi, ‘aññaṃ jīvaṃ aññaṃ sarīran’tipi, ‘hoti tathāgato paraṃ maraṇā’tipi, ‘na hoti tathāgato paraṃ maraṇā’tipi, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipi, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi—	For example: the world is eternal, or not eternal, or finite, or infinite; the soul and the body are the same thing, or they are different things; after death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist.	例如：世界是永恒的，或不是永恒的，或有限的，或无限的；灵魂和身体是同一回事，或是不同的事物；死后，一位觉悟者存在，或不存在，或既存在又不存在，或既非存在又非不存在。
tāni me bhagavā na byākaroti.	The Buddha does not give me a straight answer on these points.	佛陀在这些问题上没有给我一个直截了当的答案。
Yāni me bhagavā na byākaroti taṃ me na ruccati, taṃ me nakkhamati.	I don’t approve of that, and do not accept it.	我不赞成这一点，也不接受。
Sohaṃ bhagavantaṃ upasaṅkamitvā etamatthaṃ pucchissāmi.	I’ll go to him and ask him about this.	我要去问他。
Sace me bhagavā byākarissati:	If he gives me a straight answer on any of these points,	如果他在这些问题上给我一个直截了当的答案，
‘sassato loko’ti vā ‘asassato loko’ti vā … pe …
‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā—
evāhaṃ bhagavati brahmacariyaṃ carissāmi;	I will live the spiritual life under him.	我将在他座下过梵行生活。
no ce me bhagavā byākarissati:	If he does not give me a straight answer on any of these points,	如果他不在这些问题上给我一个直截了当的答案，
‘sassato loko’ti vā ‘asassato loko’ti vā … pe …
‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā—
evāhaṃ sikkhaṃ paccakkhāya hīnāyāvattissāmī”ti.	I will reject the training and return to a lesser life.”	我将放弃修行，回到世俗生活。”

Atha kho āyasmā mālukyaputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mālukyaputto bhagavantaṃ etadavoca:

Then in the late afternoon, Māluṅkya came out of retreat and went to the Buddha. He bowed, sat down to one side, and told the Buddha of his thoughts. He then continued:

那时，下午晚些时候，马鲁卡亚从禅修中出来，前往佛陀处。他行礼，坐到一边，并将自己的想法告诉了佛陀。然后他继续说道：

“Idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi—
yānimāni diṭṭhigatāni bhagavatā abyākatāni ṭhapitāni paṭikkhittāni:
‘sassato loko’tipi, ‘asassato loko’tipi … pe …
‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi—
tāni me bhagavā na byākaroti.
Yāni me bhagavā na byākaroti taṃ me na ruccati, taṃ me nakkhamati.
Sohaṃ bhagavantaṃ upasaṅkamitvā etamatthaṃ pucchissāmi.
Sace me bhagavā byākarissati:
‘sassato loko’ti vā, ‘asassato loko’ti vā … pe …
‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā—
evāhaṃ bhagavati, brahmacariyaṃ carissāmi.
No ce me bhagavā byākarissati:
‘sassato loko’ti vā, ‘asassato loko’ti vā … pe …
‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā—
evāhaṃ sikkhaṃ paccakkhāya hīnāyāvattissāmīti.
Sace bhagavā jānāti:	“If the Buddha knows	“如果佛陀知道
‘sassato loko’ti, ‘sassato loko’ti me bhagavā byākarotu;	that the world is eternal, please tell me.	世界是永恒的，请告诉我。
sace bhagavā jānāti:	If you know	如果你知道
‘asassato loko’ti, ‘asassato loko’ti me bhagavā byākarotu.	that the world is not eternal, tell me.	世界不是永恒的，请告诉我。
No ce bhagavā jānāti:	If you don’t know	如果你不知道
‘sassato loko’ti vā, ‘asassato loko’ti vā, ajānato kho pana apassato etadeva ujukaṃ hoti yadidaṃ:	whether the world is eternal or not, then it is straightforward to simply say:	世界是永恒的还是不永恒的，那么直接说：
‘na jānāmi, na passāmī’ti.	‘I neither know nor see.’	‘我既不知道也看不见。’
Sace bhagavā jānāti:	If you know	如果你知道
‘antavā loko’ti, ‘anantavā loko’ti me bhagavā byākarotu;	that the world is finite, or infinite; that the soul and the body are the same thing, or they are different things; that after death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist, please tell me.	世界是有限的，或无限的；灵魂和身体是同一回事，或是不同的事物；死后，一位觉悟者存在，或不存在，或既存在又不存在，或既非存在又非不存在，请告诉我。
sace bhagavā jānāti:
‘anantavā loko’ti, ‘anantavā loko’ti me bhagavā byākarotu.
No ce bhagavā jānāti:
‘antavā loko’ti vā, ‘anantavā loko’ti vā, ajānato kho pana apassato etadeva ujukaṃ hoti yadidaṃ:
‘na jānāmi, na passāmī’ti.
Sace bhagavā jānāti:
‘taṃ jīvaṃ taṃ sarīran’ti, ‘taṃ jīvaṃ taṃ sarīran’ti me bhagavā byākarotu;
sace bhagavā jānāti:
‘aññaṃ jīvaṃ aññaṃ sarīran’ti, ‘aññaṃ jīvaṃ aññaṃ sarīran’ti me bhagavā byākarotu.
No ce bhagavā jānāti:
‘taṃ jīvaṃ taṃ sarīran’ti vā, ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vā, ajānato kho pana apassato etadeva ujukaṃ hoti yadidaṃ:
‘na jānāmi, na passāmī’ti.
Sace bhagavā jānāti:
‘hoti tathāgato paraṃ maraṇā’ti, ‘hoti tathāgato paraṃ maraṇā’ti me bhagavā byākarotu;
sace bhagavā jānāti:
‘na hoti tathāgato paraṃ maraṇā’ti, ‘na hoti tathāgato paraṃ maraṇā’ti me bhagavā byākarotu.
No ce bhagavā jānāti:
‘hoti tathāgato paraṃ maraṇā’ti vā, ‘na hoti tathāgato paraṃ maraṇā’ti vā, ajānato kho pana apassato etadeva ujukaṃ hoti yadidaṃ:
‘na jānāmi na passāmī’ti.
Sace bhagavā jānāti:
‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti me bhagavā byākarotu;
sace bhagavā jānāti:
‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti me bhagavā byākarotu.
No ce bhagavā jānāti:	If you don’t know	如果你不知道
‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā, ajānato kho pana apassato etadeva ujukaṃ hoti yadidaṃ:	any of these things, then it is straightforward to simply say:	这些事情中的任何一件，那么直接说：
‘na jānāmi, na passāmī’”ti.	‘I neither know nor see.’”	‘我既不知道也看不见。’”

“Kiṃ nu tāhaṃ, mālukyaputta, evaṃ avacaṃ:	“What, Māluṅkyaputta, did I ever say to you:	“马鲁卡亚普塔，我何时对你说过：
‘ehi tvaṃ, mālukyaputta, mayi brahmacariyaṃ cara, ahaṃ te byākarissāmi:	‘Come, Māluṅkyaputta, live the spiritual life under me, and I will declare these things to you’?”	‘来，马鲁卡亚普塔，在我座下过梵行生活，我将向你宣说这些事情’？”
“sassato loko”ti vā, “asassato loko”ti vā, “antavā loko”ti vā, “anantavā loko”ti vā, “taṃ jīvaṃ taṃ sarīran”ti vā, “aññaṃ jīvaṃ aññaṃ sarīran”ti vā, “hoti tathāgato paraṃ maraṇā”ti vā, “na hoti tathāgato paraṃ maraṇā”ti vā, “hoti ca na ca hoti tathāgato paraṃ maraṇā”ti vā, “neva hoti na na hoti tathāgato paraṃ maraṇā”ti vā’”ti?

“No hetaṃ, bhante”.

“No, sir.”

“没有，尊者。”

“Tvaṃ vā pana maṃ evaṃ avaca:	“Or did you ever say to me:	“或者你曾对我说过：
‘ahaṃ, bhante, bhagavati brahmacariyaṃ carissāmi, bhagavā me byākarissati:	‘Sir, I will live the spiritual life under the Buddha, and the Buddha will declare these things to me’?”	‘尊者，我将在佛陀座下过梵行生活，佛陀将向我宣说这些事情’？”
“sassato loko”ti vā, “asassato loko”ti vā, “antavā loko”ti vā, “anantavā loko”ti vā, “taṃ jīvaṃ taṃ sarīran”ti vā, “aññaṃ jīvaṃ aññaṃ sarīran”ti vā, “hoti tathāgato paraṃ maraṇā”ti vā, “na hoti tathāgato paraṃ maraṇā”ti vā, “hoti ca na ca hoti tathāgato paraṃ maraṇā”ti vā, “neva hoti na na hoti tathāgato paraṃ maraṇā”ti vā’”ti?

“No hetaṃ, bhante”.

“No, sir.”

“没有，尊者。”

“Iti kira, mālukyaputta, nevāhaṃ taṃ vadāmi:	“So it seems that I did not say to you:	“所以看来我没有对你说过：
‘ehi tvaṃ, mālukyaputta, mayi brahmacariyaṃ cara, ahaṃ te byākarissāmi:	‘Come, Māluṅkyaputta, live the spiritual life under me, and I will declare these things to you.’	‘来，马鲁卡亚普塔，在我座下过梵行生活，我将向你宣说这些事情。’
“sassato loko”ti vā, “asassato loko”ti vā … pe …
“neva hoti na na hoti tathāgato paraṃ maraṇāti vā”’ti;
napi kira maṃ tvaṃ vadesi:	And you never said to me:	你也从未对我说过：
‘ahaṃ, bhante, bhagavati brahmacariyaṃ carissāmi, bhagavā me byākarissati:	‘Sir, I will live the spiritual life under the Buddha, and the Buddha will declare these things to me.’	‘尊者，我将在佛陀座下过梵行生活，佛陀将向我宣说这些事情。’
“sassato loko”ti vā “asassato loko”ti vā … pe …
“neva hoti na na hoti tathāgato paraṃ maraṇā”ti vā’ti.
Evaṃ sante, moghapurisa, ko santo kaṃ paccācikkhasi?	In that case, you foolish man, are you really in a position to be abandoning anything?	既然如此，你这个愚蠢的人，你真的有资格放弃任何东西吗？

Yo kho, mālukyaputta, evaṃ vadeyya:	Suppose someone were to say this:	假设有人会说：
‘na tāvāhaṃ bhagavati brahmacariyaṃ carissāmi yāva me bhagavā na byākarissati:	‘I will not live the spiritual life under the Buddha until the Buddha declares to me	“我不会在佛陀座下过梵行生活，直到佛陀向我宣说
“sassato loko”ti vā, “asassato loko”ti vā … pe …	that the world is eternal, or that the world is not eternal …	世界是永恒的，或者世界不是永恒的……
“neva hoti na na hoti tathāgato paraṃ maraṇā”ti vā’ti,	or that after death a Realized One neither exists nor doesn’t exist.’	或者死后一位觉悟者既不存在也不不存在。”
abyākatameva taṃ, mālukyaputta, tathāgatena assa, atha so puggalo kālaṃ kareyya.	That would still remain undeclared by the Realized One, and meanwhile that person would die.	这些事情仍将由觉悟者保持不宣说，而在此期间那个人就会死去。
Seyyathāpi, mālukyaputta, puriso sallena viddho assa savisena gāḷhapalepanena.	Suppose a man was struck by an arrow thickly smeared with poison.	假设一个人被涂满毒药的箭射中。
Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhapeyyuṃ.	His friends and colleagues, relatives and kin would get a field surgeon to treat him.	他的朋友、同事、亲戚和家人会请外科医生来治疗他。
So evaṃ vadeyya:	But the man would say:	但那个人会说：
‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ purisaṃ jānāmi yenamhi viddho, khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti;	‘I won’t pull out this arrow as long as I don’t know whether the man who wounded me was an aristocrat, a brahmin, a merchant, or a worker.’	“我不会拔出这支箭，除非我知道射伤我的人是贵族、婆罗门、商人还是工人。”
so evaṃ vadeyya:	He’d say:	他会说：
‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ purisaṃ jānāmi yenamhi viddho, evaṃnāmo evaṃgotto iti vā’ti;	‘I won’t pull out this arrow as long as I don’t know the following things about the man who wounded me: his name and clan;	“我不会拔出这支箭，除非我知道射伤我的人的以下情况：他的名字和家族；
so evaṃ vadeyya:
‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ purisaṃ jānāmi yenamhi viddho, dīgho vā rasso vā majjhimo vā’ti;	whether he’s tall, short, or medium;	他是高、矮还是中等身材；
so evaṃ vadeyya:
‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ purisaṃ jānāmi yenamhi viddho, kāḷo vā sāmo vā maṅguracchavī vā’ti;	whether his skin is black, brown, or tawny;	他的皮肤是黑、棕还是棕褐色；
so evaṃ vadeyya:
‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ purisaṃ jānāmi yenamhi viddho, amukasmiṃ gāme vā nigame vā nagare vā’ti;	and what village, town, or city he comes from.	他来自哪个村庄、城镇或城市。
so evaṃ vadeyya:
‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ dhanuṃ jānāmi yenamhi viddho, yadi vā cāpo yadi vā kodaṇḍo’ti;	I won’t pull out this arrow as long as I don’t know whether the bow that wounded me is made of wood or cane;	我不会拔出这支箭，除非我知道射伤我的弓是木头还是藤条做的；
so evaṃ vadeyya:
‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ jiyaṃ jānāmi yāyamhi viddho, yadi vā akkassa yadi vā saṇhassa yadi vā nhārussa yadi vā maruvāya yadi vā khīrapaṇṇino’ti;	whether the bow-string is made of swallow-wort fibre, sunn hemp fibre, sinew, sanseveria fibre, or spurge fibre;	弓弦是用马利筋纤维、洋麻纤维、筋、虎尾兰纤维还是大戟纤维做的；
so evaṃ vadeyya:
‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ kaṇḍaṃ jānāmi yenamhi viddho, yadi vā gacchaṃ yadi vā ropiman’ti;	whether the shaft is made from a bush or a plantation tree;	箭杆是用灌木还是种植园树木做的；
so evaṃ vadeyya:
‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ kaṇḍaṃ jānāmi yenamhi viddho, yassa pattehi vājitaṃ yadi vā gijjhassa yadi vā kaṅkassa yadi vā kulalassa yadi vā morassa yadi vā sithilahanuno’ti;	whether the shaft was fitted with feathers from a vulture, a heron, a hawk, a peacock, or a stork;	箭杆是装有秃鹫、苍鹭、鹰、孔雀还是鹳的羽毛；
so evaṃ vadeyya:
‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ kaṇḍaṃ jānāmi yenamhi viddho, yassa nhārunā parikkhittaṃ yadi vā gavassa yadi vā mahiṃsassa yadi vā bheravassa yadi vā semhārassā’ti;	whether the shaft was bound with sinews of a cow, a buffalo, a swamp deer, or a gibbon;	箭杆是用牛、水牛、沼泽鹿还是长臂猿的筋绑的；
so evaṃ vadeyya:
‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ sallaṃ jānāmi yenamhi viddho, yadi vā sallaṃ yadi vā khurappaṃ yadi vā vekaṇḍaṃ yadi vā nārācaṃ yadi vā vacchadantaṃ yadi vā karavīrapattan’ti—	and whether the arrowhead was spiked, razor-tipped, barbed, made of iron or a calf’s tooth, or lancet-shaped.’	箭头是带刺的、刀刃状的、带倒钩的、铁制的还是小牛牙做的，或者是柳叶形的。”
aññātameva taṃ, mālukyaputta, tena purisena assa, atha so puriso kālaṃ kareyya.	That man would still not have learned these things, and meanwhile they’d die.	那个人仍然没有了解这些事情，而在此期间他们就会死去。
Evameva kho, mālukyaputta, yo evaṃ vadeyya:	In the same way, suppose someone was to say:	同样地，假设有人会说：
‘na tāvāhaṃ bhagavati brahmacariyaṃ carissāmi yāva me bhagavā na byākarissati:	‘I will not live the spiritual life under the Buddha until the Buddha declares to me	“我不会在佛陀座下过梵行生活，直到佛陀向我宣说
“sassato loko”ti vā “asassato loko”ti vā … pe …	that the world is eternal, or that the world is not eternal …	世界是永恒的，或者世界不是永恒的……
“neva hoti na na hoti tathāgato paraṃ maraṇā”ti vā’ti—	or that after death a Realized One neither exists nor doesn’t exist.’	或者死后一位觉悟者既不存在也不不存在。”
abyākatameva taṃ, mālukyaputta, tathāgatena assa, atha so puggalo kālaṃ kareyya.	That would still remain undeclared by the Realized One, and meanwhile that person would die.	这些事情仍将由觉悟者保持不宣说，而在此期间那个人就会死去。

‘Sassato loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṃ no.	It’s not true that if there were the view ‘the world is eternal’ there would be the living of the spiritual life.	如果存在“世界是永恒的”这种见解，并不意味着会过梵行生活。
‘Asassato loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no.	It’s not true that if there were the view ‘the world is not eternal’ there would be the living of the spiritual life.	如果存在“世界不是永恒的”这种见解，并不意味着会过梵行生活。
‘Sassato loko’ti vā, mālukyaputta, diṭṭhiyā sati, ‘asassato loko’ti vā diṭṭhiyā sati attheva jāti, atthi jarā, atthi maraṇaṃ, santi sokaparidevadukkhadomanassupāyāsā;	When there is the view that the world is eternal or that the world is not eternal, there is rebirth, there is old age, there is death, and there is sorrow, lamentation, pain, sadness, and distress.	当存在世界是永恒的或世界不是永恒的见解时，就有再生、有老、有死、有忧、悲、苦、恼、困。
yesāhaṃ diṭṭheva dhamme nighātaṃ paññapemi.	And it is the defeat of these things in this very life that I advocate.	而我所提倡的，正是今生根除这些。
‘Antavā loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṃ no.	It’s not true that if there were the view ‘the world is finite’ …	如果存在“世界是有限的”这种见解，并不意味着会过梵行生活……
‘Anantavā loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no.	‘the world is infinite’ …	“世界是无限的”……
‘Antavā loko’ti vā, mālukyaputta, diṭṭhiyā sati, ‘anantavā loko’ti vā diṭṭhiyā sati attheva jāti, atthi jarā, atthi maraṇaṃ, santi sokaparidevadukkhadomanassupāyāsā;
yesāhaṃ diṭṭheva dhamme nighātaṃ paññapemi.
‘Taṃ jīvaṃ taṃ sarīran’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṃ no.	‘the soul and the body are the same thing’ …	“灵魂和身体是同一回事”……
‘Aññaṃ jīvaṃ aññaṃ sarīran’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no.	‘the soul and the body are different things’ …	“灵魂和身体是不同的事物”……
‘Taṃ jīvaṃ taṃ sarīran’ti vā, mālukyaputta, diṭṭhiyā sati, ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vā diṭṭhiyā sati attheva jāti … pe …
nighātaṃ paññapemi.
‘Hoti tathāgato paraṃ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṃ no.	‘a Realized One exists after death’ …	“死后觉悟者存在”……
‘Na hoti tathāgato paraṃ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no.	‘a Realized One doesn’t exist after death’ …	“死后觉悟者不存在”……
‘Hoti tathāgato paraṃ maraṇā’ti vā, mālukyaputta, diṭṭhiyā sati, ‘na hoti tathāgato paraṃ maraṇā’ti vā diṭṭhiyā sati attheva jāti … pe …
yesāhaṃ diṭṭheva dhamme nighātaṃ paññapemi.
‘Hoti ca na ca hoti tathāgato paraṃ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṃ no.	‘a Realized One both exists and doesn’t exist after death’ …	“死后觉悟者既存在又不存在”……
‘Neva hoti na na hoti tathāgato paraṃ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no.	‘a Realized One neither exists nor doesn’t exist after death’ there would be the living of the spiritual life.	“死后觉悟者既非存在亦非不存在”这种见解，并不意味着会过梵行生活。
‘Hoti ca na ca hoti tathāgato paraṃ maraṇā’ti, mālukyaputta, diṭṭhiyā sati, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā diṭṭhiyā sati attheva jāti … pe …	When there are any of these views there is rebirth, there is old age, there is death, and there is sorrow, lamentation, pain, sadness, and distress.	当存在这些见解中的任何一种时，就有再生、有老、有死、有忧、悲、苦、恼、困。
yesāhaṃ diṭṭheva dhamme nighātaṃ paññapemi.	And it is the defeat of these things in this very life that I advocate.	而我所提倡的，正是今生根除这些。

Tasmātiha, mālukyaputta, abyākatañca me abyākatato dhāretha;	So, Māluṅkyaputta, you should remember what I have not declared as undeclared,	因此，马鲁卡亚普塔，你应该记住我没有宣说的就是没有宣说，
byākatañca me byākatato dhāretha.	and what I have declared as declared.	我已经宣说的就是已经宣说。
Kiñca, mālukyaputta, mayā abyākataṃ?	And what have I not declared?	那么我没有宣说的是什么呢？
‘Sassato loko’ti mālukyaputta, mayā abyākataṃ;	I have not declared the following: ‘the world is eternal,’	我没有宣说以下内容：“世界是永恒的”，
‘asassato loko’ti—	‘the world is not eternal,’	“世界不是永恒的”，
mayā abyākataṃ;
‘antavā loko’ti—	‘the world is finite,’	“世界是有限的”，
mayā abyākataṃ;
‘anantavā loko’ti—	‘the world is infinite,’	“世界是无限的”，
mayā abyākataṃ;
‘taṃ jīvaṃ taṃ sarīran’ti—	‘the soul and the body are the same thing,’	“灵魂和身体是同一回事”，
mayā abyākataṃ;
‘aññaṃ jīvaṃ aññaṃ sarīran’ti—	‘the soul and the body are different things,’	“灵魂和身体是不同的事物”，
mayā abyākataṃ;
‘hoti tathāgato paraṃ maraṇā’ti—	‘a Realized One exists after death,’	“死后觉悟者存在”，
mayā abyākataṃ;
‘na hoti tathāgato paraṃ maraṇā’ti—	‘a Realized One doesn’t exist after death,’	“死后觉悟者不存在”，
mayā abyākataṃ;
‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti—	‘a Realized One both exists and doesn’t exist after death,’	“死后觉悟者既存在又不存在”，
mayā abyākataṃ;
‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti—	‘a Realized One neither exists nor doesn’t exist after death.’	“死后觉悟者既非存在亦非不存在”。
mayā abyākataṃ.
Kasmā cetaṃ, mālukyaputta, mayā abyākataṃ?	And why haven’t I declared these things?	为什么我没有宣说这些事情呢？
Na hetaṃ, mālukyaputta, atthasaṃhitaṃ na ādibrahmacariyakaṃ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati.	Because they aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.	因为它们对梵行的根本没有益处或关联。它们不会导致离染、离欲、止息、寂静、洞察、觉醒和涅槃。
Tasmā taṃ mayā abyākataṃ.	That’s why I haven’t declared them.	这就是我没有宣说它们的原因。
Kiñca, mālukyaputta, mayā byākataṃ?	And what have I declared?	那么我宣说了什么呢？
‘Idaṃ dukkhan’ti, mālukyaputta, mayā byākataṃ;	I have declared the following: ‘this is suffering,’	我已经宣说以下内容：“这是苦”，
‘ayaṃ dukkhasamudayo’ti—	‘this is the origin of suffering,’	“这是苦的起源”，
mayā byākataṃ;
‘ayaṃ dukkhanirodho’ti—	‘this is the cessation of suffering,’	“这是苦的止息”，
mayā byākataṃ;
‘ayaṃ dukkhanirodhagāminī paṭipadā’ti—	‘this is the practice that leads to the cessation of suffering.’	“这是导致苦止息的修行”。
mayā byākataṃ.
Kasmā cetaṃ, mālukyaputta, mayā byākataṃ?	And why have I declared these things?	为什么我宣说这些事情呢？
Etañhi, mālukyaputta, atthasaṃhitaṃ etaṃ ādibrahmacariyakaṃ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.	Because they are beneficial and relevant to the fundamentals of the spiritual life. They lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.	因为它们有益且与梵行的根本相关。它们会导致离染、离欲、止息、寂静、洞察、觉醒和涅槃。
Tasmā taṃ mayā byākataṃ.	That’s why I have declared them.	这就是我宣说它们的原因。
Tasmātiha, mālukyaputta, abyākatañca me abyākatato dhāretha;	So, Māluṅkyaputta, you should remember what I have not declared as undeclared,	所以，马鲁卡亚普塔，你应该记住我没有宣说的就是没有宣说，
byākatañca me byākatato dhārethā”ti.	and what I have declared as declared.”	我已经宣说的就是已经宣说。”

Idamavoca bhagavā.	That is what the Buddha said.	佛陀如是说。
Attamano āyasmā mālukyaputto bhagavato bhāsitaṃ abhinandīti.	Satisfied, Venerable Māluṅkyaputta was happy with what the Buddha said.	尊者马鲁卡亚普塔心满意足，对佛陀所说之法感到欢喜。
		对世尊所说之言心生欢喜。

+

MN 64 Mahā-mālukya: longer (discourse with) mālukya

+ all- all

• 64.1 - (Māluṅkyaputta remembers 5 fetters incorrectly)
• 64.2 - (simile of infant: no concept of fetters, but underlying tendency there)
• +64.3 - (Buddha teaches 5 lower fetters)
  • 64.3.1 - (case of ordinary person)
  • 64.3.2 - (case of noble one’s disciple)
• +64.4 - (There is a path for giving up 5 lower fetters)
  • 64.4.1 - (It’s impossible to cut 5 lower fetters without that path, simile of heartwood)
  • 64.4.2 - (It’s possible to cut 5 lower fetters with that path, simile of heartwood)
  • 64.4.3 - (It’s impossible to cease identity view without calming mind, simile of river ganges)
  • 64.4.4 - (It’s possible to cease identity view with calming mind, simile of river ganges)
• +64.7 - (Seven paths for cutting 5 lower fetters are the 4 jhānas, and first 3 formless attainments)
  • +64.7.1 - (1. While doing First jhāna, do vipassana and realize arahantship or nonreturn)
    • ( STED first jhāna j1🌘 )
    • ( 11ada💩 ways of seeing 5uk as dukkha)
    • (doing that well, attains arahantship or nonreturn)
  • 64.7.2 - (2. While doing second jhāna, do vipassana and realize arahantship or nonreturn)
  • 64.7.3 - (3. While doing third jhāna, do vipassana and realize arahantship or nonreturn)
  • 64.7.4 - (4. While doing fourth jhāna, do vipassana and realize arahantship or nonreturn)
  • 64.7.5 - (5. While doing base of infinite space, do vipassana and realize arahantship or nonreturn)
  • 64.7.6 - (6. While doing base of infinite consciousness, do vipassana and realize arahantship or nonreturn)
  • 64.7.7 - (7. While doing base of no-thingness, do vipassana and realize arahantship or nonreturn)
  • 64.7.8 - (8. + 9. are omitted, since one can not do vipassana while in those attainments!)
• 64.8 - (difference between ceto-vimutti and pañña vimutti)

(2023 SP-FLUENT translation by frankk‍ derived from B. Sujato‍)

Mahāmālukyasutta	The Longer Discourse With Māluṅkya	马鲁卡亚长经
Evaṃ me sutaṃ—​	So I have heard.	如是我闻。
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.	一时，佛陀住在舍卫城，祇树林给孤独园。
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:	在那里，佛陀对比丘们说：
“bhikkhavo”ti.	“monks!”	“比丘们！”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.	“尊者，”他们回答说。
Bhagavā etadavoca:	The Buddha said this:	佛陀说了这些：
“dhāretha no tumhe, bhikkhave, mayā desitāni pañcorambhāgiyāni saṃyojanānī”ti?	“monks, do you remember the five lower fetters that I taught?”	“比丘们，你们还记得我所教导的五下分结吗？”

Evaṃ vutte, āyasmā mālukyaputto bhagavantaṃ etadavoca:	When he said this, Venerable Māluṅkyaputta said to him:	当他这样说时，尊者马鲁卡亚普塔对他说：
“ahaṃ kho, bhante, dhāremi bhagavatā desitāni pañcorambhāgiyāni saṃyojanānī”ti.	“Sir, I remember them.”	“尊者，我记得。”
“Yathā kathaṃ pana tvaṃ, mālukyaputta, dhāresi mayā desitāni pañcorambhāgiyāni saṃyojanānī”ti?	“But how do you remember them?”	“但你是如何记住它们的呢？”
“Sakkāyadiṭṭhiṃ kho ahaṃ, bhante, bhagavatā orambhāgiyaṃ saṃyojanaṃ desitaṃ dhāremi;	“I remember the lower fetters taught by the Buddha as follows: identity view,	“我记得佛陀教导的五下分结如下：身见，
vicikicchaṃ kho ahaṃ, bhante, bhagavatā orambhāgiyaṃ saṃyojanaṃ desitaṃ dhāremi;	doubt,	疑，
sīlabbataparāmāsaṃ kho ahaṃ, bhante, bhagavatā orambhāgiyaṃ saṃyojanaṃ desitaṃ dhāremi;	misapprehension of precepts and observances,	戒禁取，
kāmacchandaṃ kho ahaṃ, bhante, bhagavatā orambhāgiyaṃ saṃyojanaṃ desitaṃ dhāremi;	sensual desire,	欲贪，
byāpādaṃ kho ahaṃ, bhante, bhagavatā orambhāgiyaṃ saṃyojanaṃ desitaṃ dhāremi.	and ill will.	和嗔恚。
Evaṃ kho ahaṃ, bhante, dhāremi bhagavatā desitāni pañcorambhāgiyāni saṃyojanānī”ti.	That’s how I remember the five lower fetters taught by the Buddha.”	这就是我记住佛陀教导的五下分结的方式。”

“Kassa kho nāma tvaṃ, mālukyaputta, imāni evaṃ pañcorambhāgiyāni saṃyojanāni desitāni dhāresi?	“Who on earth do you remember being taught the five lower fetters in that way?	“世上谁会记得以这种方式教授五下分结呢？
Nanu, mālukyaputta, aññatitthiyā paribbājakā iminā taruṇūpamena upārambhena upārambhissanti?	Wouldn’t the wanderers who follow other paths fault you using the simile of the infant?	难道那些遵循其他道路的游方者不会用婴儿的比喻来指责你吗？
Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sakkāyotipi na hoti, kuto panassa uppajjissati sakkāyadiṭṭhi?	For a little baby doesn’t even have a concept of ‘identity’, so how could identity view possibly arise in them?	因为小婴儿甚至没有‘身份’的概念，那么身见怎么可能在他们身上生起呢？
Anusetvevassa sakkāyadiṭṭhānusayo.	Yet the underlying tendency to identity view still lies within them.	然而身见的潜在倾向仍然存在于他们体内。
Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa dhammātipi na hoti, kuto panassa uppajjissati dhammesu vicikicchā?	A little baby doesn’t even have a concept of ‘Dharmas’, so how could doubt about the Dharmas possibly arise in them?	小婴儿甚至没有‘法’的概念，那么对法生疑怎么可能在他们身上生起呢？
Anusetvevassa vicikicchānusayo.	Yet the underlying tendency to doubt still lies within them.	然而怀疑的潜在倾向仍然存在于他们体内。
Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sīlātipi na hoti, kuto panassa uppajjissati sīlesu sīlabbataparāmāso?	A little baby doesn’t even have a concept of ‘precepts’, so how could misapprehension of precepts and observances possibly arise in them?	小婴儿甚至没有‘戒律’的概念，那么戒禁取怎么可能在他们身上生起呢？
Anusetvevassa sīlabbataparāmāsānusayo.	Yet the underlying tendency to misapprehension of precepts and observances still lies within them.	然而戒禁取的潜在倾向仍然存在于他们体内。
Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa kāmātipi na hoti, kuto panassa uppajjissati kāmesu kāmacchando?	A little baby doesn’t even have a concept of ‘sensual pleasures’, so how could desire for sensual pleasures possibly arise in them?	小婴儿甚至没有‘感官愉悦’的概念，那么对感官愉悦的欲望怎么可能在他们身上生起呢？
Anusetvevassa kāmarāgānusayo.	Yet the underlying tendency to sensual desire still lies within them.	然而欲贪的潜在倾向仍然存在于他们体内。
Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sattātipi na hoti, kuto panassa uppajjissati sattesu byāpādo?	A little baby doesn’t even have a concept of ‘sentient beings’, so how could ill will for sentient beings possibly arise in them?	小婴儿甚至没有‘有情众生’的概念，那么对有情众生的嗔恚怎么可能在他们身上生起呢？
Anusetvevassa byāpādānusayo.	Yet the underlying tendency to ill will still lies within them.	然而嗔恚的潜在倾向仍然存在于他们体内。
Nanu, mālukyaputta, aññatitthiyā paribbājakā iminā taruṇūpamena upārambhena upārambhissantī”ti?	Wouldn’t the wanderers who follow other paths fault you using the simile of the infant?”	那些遵循其他道路的游方者难道不会用婴儿的比喻来指责你吗？”

+

64.3 – (Buddha teaches 5 lower fetters)

• 64.3.1 - (case of ordinary person)
• 64.3.2 - (case of noble one’s disciple)

Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca:	When he said this, Venerable Ānanda said to the Buddha:	当他这样说时，尊者阿难对佛陀说：
“etassa, bhagavā, kālo, etassa, sugata, kālo	“Now is the time, Blessed One! Now is the time, Holy One!	“现在正是时候，世尊！现在正是时候，圣者！
yaṃ bhagavā pañcorambhāgiyāni saṃyojanāni deseyya. Bhagavato sutvā bhikkhū dhāressantī”ti.	May the Buddha teach the five lower fetters. The monks will listen and remember it.”	愿佛陀教导五下分结。比丘们将听闻并记住它。”
“Tena hānanda, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.	“Well then, Ānanda, listen and pay close attention, I will speak.”	“那好，阿难，仔细听，专心注意，我将要说。”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.	“是的，尊者，”阿难回答。
Bhagavā etadavoca:	The Buddha said this:	佛陀说了这些：

“Idhānanda, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto	“Ānanda, take an uneducated ordinary person who has not seen the noble ones, and is neither skilled nor trained in The Dharma of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in The Dharma of the good persons.	“阿难，就拿一个未经教育的普通人来说，他没有见过高尚者，也不精通或受过高尚者之法训练。他们没有见过善人，也不精通或受过善人之法训练。
sakkāyadiṭṭhipariyuṭṭhitena cetasā viharati sakkāyadiṭṭhiparetena;	Their heart is overcome and mired in identity view,	他们的心被身见所克服和缠绕，
uppannāya ca sakkāyadiṭṭhiyā nissaraṇaṃ yathābhūtaṃ nappajānāti.	and they don’t truly understand the escape from identity view that has arisen.	他们没有真正理解从已生起的身份见中解脱出来的方法。
Tassa sā sakkāyadiṭṭhi thāmagatā appaṭivinītā orambhāgiyaṃ saṃyojanaṃ.	That identity view is reinforced in them, not eliminated: it is a lower fetter.	那种身份见在他们身上被强化，而不是被消除：它是一个下分结。

Vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena;	Their heart is overcome and mired in doubt,	他们的心被疑所克服和缠绕，
uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti.	and they don’t truly understand the escape from doubt that has arisen.	他们没有真正理解从已生起的疑中解脱出来的方法。
Tassa sā vicikicchā thāmagatā appaṭivinītā orambhāgiyaṃ saṃyojanaṃ.	That doubt is reinforced in them, not eliminated: it is a lower fetter.	那种疑在他们身上被强化，而不是被消除：它是一个下分结。

Sīlabbataparāmāsapariyuṭṭhitena cetasā viharati sīlabbataparāmāsaparetena;	Their heart is overcome and mired in misapprehension of precepts and observances,	他们的心被戒禁取所克服和缠绕，
uppannassa ca sīlabbataparāmāsassa nissaraṇaṃ yathābhūtaṃ nappajānāti.	and they don’t truly understand the escape from misapprehension of precepts and observances that has arisen.	他们没有真正理解从已生起的戒禁取中解脱出来的方法。
Tassa so sīlabbataparāmāso thāmagato appaṭivinīto orambhāgiyaṃ saṃyojanaṃ.	That misapprehension of precepts and observances is reinforced in them, not eliminated: it is a lower fetter.	那种戒禁取在他们身上被强化，而不是被消除：它是一个下分结。

Kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena;	Their heart is overcome and mired in sensual desire,	他们的心被欲贪所克服和缠绕，
uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti.	and they don’t truly understand the escape from sensual desire that has arisen.	他们没有真正理解从已生起的欲贪中解脱出来的方法。
Tassa so kāmarāgo thāmagato appaṭivinīto orambhāgiyaṃ saṃyojanaṃ.	That sensual desire is reinforced in them, not eliminated: it is a lower fetter.	那种欲贪在他们身上被强化，而不是被消除：它是一个下分结。

Byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena;	Their heart is overcome and mired in ill will,	他们的心被嗔恚所克服和缠绕，
uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāti.	and they don’t truly understand the escape from ill will that has arisen.	他们没有真正理解从已生起的嗔恚中解脱出来的方法。
Tassa so byāpādo thāmagato appaṭivinīto orambhāgiyaṃ saṃyojanaṃ.	That ill will is reinforced in them, not eliminated: it is a lower fetter.	那种嗔恚在他们身上被强化，而不是被消除：它是一个下分结。

Sutavā ca kho, ānanda, ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na sakkāyadiṭṭhipariyuṭṭhitena cetasā viharati na sakkāyadiṭṭhiparetena;	But an educated noble-one's-disciple has seen the noble ones, and is skilled and trained in The Dharma of the noble ones. They’ve seen good persons, and are skilled and trained in The Dharma of the good persons. Their heart is not overcome and mired in identity view,	但一位受过教育的圣弟子，他见过高尚者，精通并受过高尚者之法训练。他们见过善人，精通并受过善人之法训练。他们的心不被身见所克服和缠绕，
uppannāya ca sakkāyadiṭṭhiyā nissaraṇaṃ yathābhūtaṃ pajānāti.	and they truly understand the escape from identity view that has arisen.	他们真正理解从已生起的身份见中解脱出来的方法。
Tassa sā sakkāyadiṭṭhi sānusayā pahīyati.	That identity view, along with any underlying tendency to it, is given up in them.	那种身份见，连同任何潜在的倾向，在他们身上都被放弃了。

Na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena;	Their heart is not overcome and mired in doubt,	他们的心不被疑所克服和缠绕，
uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ pajānāti.	and they truly understand the escape from doubt that has arisen.	他们真正理解从已生起的疑中解脱出来的方法。
Tassa sā vicikicchā sānusayā pahīyati.	That doubt, along with any underlying tendency to it, is given up in them.	那种疑，连同任何潜在的倾向，在他们身上都被放弃了。

Na sīlabbataparāmāsapariyuṭṭhitena cetasā viharati na sīlabbataparāmāsaparetena;	Their heart is not overcome and mired in misapprehension of precepts and observances,	他们的心不被戒禁取所克服和缠绕，
uppannassa ca sīlabbataparāmāsassa nissaraṇaṃ yathābhūtaṃ pajānāti.	and they truly understand the escape from misapprehension of precepts and observances that has arisen.	他们真正理解从已生起的戒禁取中解脱出来的方法。
Tassa so sīlabbataparāmāso sānusayo pahīyati.	That misapprehension of precepts and observances, along with any underlying tendency to it, is given up in them.	那种戒禁取，连同任何潜在的倾向，在他们身上都被放弃了。

Na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena;	Their heart is not overcome and mired in sensual desire,	他们的心不被欲贪所克服和缠绕，
uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ pajānāti.	and they truly understand the escape from sensual desire that has arisen.	他们真正理解从已生起的欲贪中解脱出来的方法。
Tassa so kāmarāgo sānusayo pahīyati.	That sensual desire, along with any underlying tendency to it, is given up in them.	那种欲贪，连同任何潜在的倾向，在他们身上都被放弃了。

Na byāpādapariyuṭṭhitena cetasā viharati na byāpādaparetena;	Their heart is not overcome and mired in ill will,	他们的心不被嗔恚所克服和缠绕，
uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ pajānāti.	and they truly understand the escape from ill will that has arisen.	他们真正理解从已生起的嗔恚中解脱出来的方法。
Tassa so byāpādo sānusayo pahīyati.	That ill will, along with any underlying tendency to it, is given up in them.	那种嗔恚，连同任何潜在的倾向，在他们身上都被放弃了。

+

64.4 – (There is a path for giving up 5 lower fetters)

• 64.4.1 - (It’s impossible to cut 5 lower fetters without that path, simile of heartwood)
• 64.4.2 - (It’s possible to cut 5 lower fetters with that path, simile of heartwood)
• 64.4.3 - (It’s impossible to cease identity view without calming mind, simile of river ganges)
• 64.4.4 - (It’s possible to cease identity view with calming mind, simile of river ganges)

Yo, ānanda, maggo yā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya taṃ maggaṃ taṃ paṭipadaṃ anāgamma pañcorambhāgiyāni saṃyojanāni ñassati vā dakkhati vā pajahissati vāti—netaṃ ṭhānaṃ vijjati.	There is a path and a practice for giving up the five lower fetters. It’s not possible to know or see or give up the five lower fetters without relying on that path and that practice.	有一种舍弃五下分结的道路和修行。不依靠那条道路和修行，就不可能了知、看见或舍弃五下分结。
Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato tacaṃ acchetvā phegguṃ acchetvā sāracchedo bhavissatīti—	Suppose there was a large tree standing with heartwood. It’s not possible to cut out the heartwood without having cut through the bark and the softwood.	假设有一棵长有心材的大树。不砍穿树皮和软材，就不可能切出心材。
netaṃ ṭhānaṃ vijjati;
evameva kho, ānanda, yo maggo yā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya taṃ maggaṃ taṃ paṭipadaṃ anāgamma pañcorambhāgiyāni saṃyojanāni ñassati vā dakkhati vā pajahissati vāti—netaṃ ṭhānaṃ vijjati.	In the same way, there is a path and a practice for giving up the five lower fetters. It’s not possible to know or see or give up the five lower fetters without relying on that path and that practice.	同样地，有一种舍弃五下分结的道路和修行。不依靠那条道路和修行，就不可能了知、看见或舍弃五下分结。

Yo ca kho, ānanda, maggo yā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya taṃ maggaṃ taṃ paṭipadaṃ āgamma pañcorambhāgiyāni saṃyojanāni ñassati vā dakkhati vā pajahissati vāti—ṭhānametaṃ vijjati.	There is a path and a practice for giving up the five lower fetters. It is possible to know and see and give up the five lower fetters by relying on that path and that practice.	有一种舍弃五下分结的道路和修行。依靠那条道路和修行，就可能了知、看见并舍弃五下分结。
Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato tacaṃ chetvā phegguṃ chetvā sāracchedo bhavissatīti—ṭhānametaṃ vijjati.	Suppose there was a large tree standing with heartwood. It is possible to cut out the heartwood after having cut through the bark and the softwood.	假设有一棵长有心材的大树。砍穿树皮和软材后，就可能切出心材。
evameva kho, ānanda, yo maggo yā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya taṃ maggaṃ taṃ paṭipadaṃ āgamma pañcorambhāgiyāni saṃyojanāni ñassati vā dakkhati vā pajahissati vāti—ṭhānametaṃ vijjati.	In the same way, there is a path and a practice for giving up the five lower fetters. It is possible to know and see and give up the five lower fetters by relying on that path and that practice.	同样地，有一种舍弃五下分结的道路和修行。依靠那条道路和修行，就可能了知、看见并舍弃五下分结。

Seyyathāpi, ānanda, gaṅgā nadī pūrā udakassa samatittikā kākapeyyā.	Suppose the river Ganges was full to the brim so a crow could drink from it.	假设恒河水涨得满满的，乌鸦都能喝到水。
Atha dubbalako puriso āgaccheyya:	Then along comes a feeble person, who thinks:	这时来了一个虚弱的人，他想：
‘ahaṃ imissā gaṅgāya nadiyā tiriyaṃ bāhāya sotaṃ chetvā sotthinā pāraṃ gacchissāmī’ti;	‘By swimming with my arms I’ll safely cross over to the far shore of the Ganges.’	“我用胳膊划水，就能安全地渡过恒河到对岸。”
so na sakkuṇeyya gaṅgāya nadiyā tiriyaṃ bāhāya sotaṃ chetvā sotthinā pāraṃ gantuṃ.	But they’re not able to do so.	但他做不到。
Evameva kho, ānanda, yesaṃ kesañci sakkāyanirodhāya dhamme desiyamāne cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati;	In the same way, when the Dhamma is being taught for the cessation of identity view, someone whose mind isn’t eager, confident, settled, and decided	同样地，当佛法正在为身见之止息而教导时，一个心不热切、不自信、不安定、不定下的人，
seyyathāpi so dubbalako puriso evamete daṭṭhabbā.	should be regarded as being like that feeble person.	应该被视为像那个虚弱的人一样。

Seyyathāpi, ānanda, gaṅgā nadī pūrā udakassa samatittikā kākapeyyā.	Suppose the river Ganges was full to the brim so a crow could drink from it.	假设恒河水涨得满满的，乌鸦都能喝到水。
Atha balavā puriso āgaccheyya:	Then along comes a strong person, who thinks:	这时来了一个强壮的人，他想：
‘ahaṃ imissā gaṅgāya nadiyā tiriyaṃ bāhāya sotaṃ chetvā sotthinā pāraṃ gacchissāmī’ti;	‘By swimming with my arms I’ll safely cross over to the far shore of the Ganges.’	“我用胳膊划水，就能安全地渡过恒河到对岸。”
so sakkuṇeyya gaṅgāya nadiyā tiriyaṃ bāhāya sotaṃ chetvā sotthinā pāraṃ gantuṃ.	And they are able to do so.	他能够做到。
Evameva kho, ānanda, yesaṃ kesañci sakkāyanirodhāya dhamme desiyamāne cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati;	In the same way, when the Dhamma is being taught for the cessation of identity view, someone whose mind is eager, confident, settled, and decided	同样地，当佛法正在为身见之止息而教导时，一个心热切、自信、安定、定下的人，
seyyathāpi so balavā puriso evamete daṭṭhabbā.	should be regarded as being like that strong person.	应该被视为像那个强壮的人一样。

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64.7 – (Seven paths for cutting 5 lower fetters are the 4 jhānas, and first 3 formless attainments)

• +64.7.1 - (1. While doing First jhāna, do vipassana and realize arahantship or nonreturn)
  • ( STED first jhāna j1🌘 )
  • ( 11ada💩 ways of seeing 5uk as dukkha)
  • (doing that well, attains arahantship or nonreturn)
• 64.7.2 - (2. While doing second jhāna, do vipassana and realize arahantship or nonreturn)
• 64.7.3 - (3. While doing third jhāna, do vipassana and realize arahantship or nonreturn)
• 64.7.4 - (4. While doing fourth jhāna, do vipassana and realize arahantship or nonreturn)
• 64.7.5 - (5. While doing base of infinite space, do vipassana and realize arahantship or nonreturn)
• 64.7.6 - (6. While doing base of infinite consciousness, do vipassana and realize arahantship or nonreturn)
• 64.7.7 - (7. While doing base of no-thingness, do vipassana and realize arahantship or nonreturn)
• 64.7.8 - (8. + 9. are omitted, since one can not do vipassana while in those attainments!)

Katamo cānanda, maggo, katamā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya?

And what, Ānanda, is the path and the practice for giving up the five lower fetters?

那么，阿难，什么是舍弃五下分结的道路和修行呢？

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§7.1 – (1. While doing First jhāna, do vipassana and realize arahantship or nonreturn)

• ( STED first jhāna j1🌘 )
• ( 11ada💩 ways of seeing 5uk as dukkha)
• (doing that well, attains arahantship or nonreturn)

Idhānanda, bhikkhu upadhi-vivekā	It’s when a monk—due to judicious-seclusion (viveka) from attachments,	当一位比丘——由于对执着的明智离弃（viveka），
akusalānaṃ dhammānaṃ pahānā	the giving up of unskillful Dharmas,	对不善法的舍弃，
sabbaso kāya-duṭṭhullānaṃ paṭip-passaddhiyā	and the complete-pacification of physical-discomfort—	以及身心不适的完全平静——

🚫💑 vivicc’eva kāmehi	Judiciously-secluded from desire for five cords of sensual pleasures,
🚫😠 vivicca a-kusalehi dhammehi	Judiciously-secluded from unskillful ☸Dharmas,
(V&V💭) sa-vitakkaṃ sa-vicāraṃ	with directed-thought and evaluation [of those verbal ☸Dharma thoughts],
😁🙂 viveka-jaṃ pīti-sukhaṃ	with [mental] rapture and [physical] pleasure born from judicious-seclusion,
🌘 paṭhamaṃ jhānaṃ upasampajja viharati.	he attains and lives in first jhāna.

So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ te dhamme

They see those dharmas there [while in jhāna]—included in form, feeling, perception, co-activities, and consciousness—as

他们看到那些法（在禅那中）——包含于色、受、想、行、识中——是

a-niccato dukkhato	(1) im-permanent, (2) pain-&-suffering,	(1) 无常的，(2) 苦的，
rogato gaṇḍato	(3) diseased, (4) an abscess,	(3) 病态的，(4) 脓疮，
sallato aghato	(5) a dart, (6) misery,	(5) 箭，(6) 痛苦，
ābādhato parato	(7) an affliction, (8) alien,	(7) 苦恼，(8) 异己，
palokato suññato	(9) falling apart, (10) empty,	(9) 分崩离析，(10) 空无，
anattato	(11) not-self,	(11) 无我，
samanupassati.	They see [5 aggregates while in jhāna having those 11 properties].	他们看到（在禅那中的五蕴具有这11种特性）。

So tehi dhammehi cittaṃ paṭivāpeti.	They turn their mind away from those dharmas,	他们将心从那些法中转离，
So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati:	and apply it to the deathless element:	并将其用于不死之界：
‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.	‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, cessation, nirvana.’	“这是寂静的；这是崇高的——即一切活动的止息，一切执着的放下，贪欲的终结，止息，涅槃。”
So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti;	Abiding in that they attain the ending of asinine-inclinations.	安住于此，他们获得烦恼的止息。
no ce āsavānaṃ khayaṃ pāpuṇāti teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī, anāvattidhammo tasmā lokā.	If they don’t attain the ending of asinine-inclinations, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are nirvana'd there, and are not liable to return from that world.	如果他们没有获得烦恼的止息，随着五下分结的止息，他们会因对该禅修的贪爱而自发地再生。他们在此处涅槃，不再从那个世界返回。
Ayampi kho, ānanda, maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya.	This is the path and the practice for giving up the five lower fetters.	这就是舍弃五下分结的道路和修行。

Puna caparaṃ, ānanda, bhikkhu vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati … pe …

Furthermore, as the directed-thought and evaluation are stilled, a monk enters and remains in the second jhāna …

此外，随着寻和伺的止息，一位比丘进入并安住于第二禅……

tatiyaṃ jhānaṃ … pe …

third jhāna …

第三禅……

catutthaṃ jhānaṃ upasampajja viharati.	fourth jhāna.	第四禅。
So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ …	They contemplate the dharma there as impermanent …	他们在那里观想诸法为无常……
pe …	They turn their mind away from those dharmas …	他们将心从那些法中转离……
anāvattidhammo tasmā lokā.	If they don’t attain the ending of asinine-inclinations, they’re reborn spontaneously … and are not liable to return from that world.	如果他们没有获得烦恼的止息，他们会自发地再生……并且不再从那个世界返回。
Ayampi kho, ānanda, maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya.	This too is the path and the practice for giving up the five lower fetters.	这同样是舍弃五下分结的道路和修行。

Puna caparaṃ, ānanda, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati.	Furthermore, a monk, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.	此外，一位比丘，完全超越色相，随着有对相的止息，不专注于多样相，觉知到“虚空是无限的”，进入并安住于空无边处。
So yadeva tattha hoti vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ …	They contemplate the dharma there as impermanent …	他们在那里观想诸法为无常……
pe …	They turn their mind away from those dharmas …	他们将心从那些法中转离……
anāvattidhammo tasmā lokā.	If they don’t attain the ending of asinine-inclinations, they’re reborn spontaneously … and are not liable to return from that world.	如果他们没有获得烦恼的止息，他们会自发地再生……并且不再从那个世界返回。
Ayampi kho, ānanda, maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya.	This too is the path and the practice for giving up the five lower fetters.	这同样是舍弃五下分结的道路和修行。

Puna caparaṃ, ānanda, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati.	Furthermore, a monk, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness.	此外，一位比丘，完全超越空无边处，觉知到“识是无限的”，进入并安住于识无边处。
So yadeva tattha hoti vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ …	They contemplate the dharma there as impermanent …	他们在那里观想诸法为无常……
pe …	They turn their mind away from those dharmas …	他们将心从那些法中转离……
anāvattidhammo tasmā lokā.	If they don’t attain the ending of asinine-inclinations, they’re reborn spontaneously … and are not liable to return from that world.	如果他们没有获得烦恼的止息，他们会自发地再生……并且不再从那个世界返回。
Ayampi kho, ānanda, maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya.	This too is the path and the practice for giving up the five lower fetters.	这同样是舍弃五下分结的道路和修行。

Puna caparaṃ, ānanda, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.	Furthermore, a monk, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.	此外，一位比丘，完全超越识无边处，觉知到“一无所有”，进入并安住于无所有处。
So yadeva tattha hoti vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ …	They contemplate the dharma there as impermanent …	他们在那里观想诸法为无常……
pe …	They turn their mind away from those dharmas …	他们将心从那些法中转离……
anāvattidhammo tasmā lokā.	If they don’t attain the ending of asinine-inclinations, they’re reborn spontaneously … and are not liable to return from that world.	如果他们没有获得烦恼的止息，他们会自发地再生……并且不再从那个世界返回。
Ayampi kho, ānanda, maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāyā”ti.	This too is the path and the practice for giving up the five lower fetters.”	这同样是舍弃五下分结的道路和修行。”

(See MN ¹¹¹ and AN ^9.36 for more explicit explanation of that)

		“尊者，如果这是舍弃五下分结的道路和修行，为什么这里有些比丘是心解脱，而另一些比丘是慧解脱呢？”
“Eso ce, bhante, maggo esā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya, atha kiñcarahi idhekacce bhikkhū cetovimuttino ekacce bhikkhū paññāvimuttino”ti?	“Sir, if this is the path and the practice for giving up the five lower fetters, how come some monks here are released in heart while others are released by wisdom?”	“在这种情况下，我说这是由于他们根性的差异。”
“Ettha kho panesāhaṃ, ānanda, indriya-vemattataṃ vadāmī”ti.	“In that case, I say it is the diversity of their faculties.”
		佛陀如是说。
Idamavoca bhagavā.	That is what the Buddha said.	尊者阿难心满意足，对佛陀所说之法感到欢喜。
Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.	Satisfied, Venerable Ānanda was happy with what the Buddha said.

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64.100 – commentary

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• 64.100.1 – Commentary from frankk
• 64.100.2 – Notes from B. Ṭhānissaro (from his translation)

1. Interesting that the path to cutting the 5 lower fetters is the the four jhānas!
You were probably expecting The Buddha to say noble eightfold path, or sati (remembrance of Dharma) or right view, or a gradual training as the answer, but the Buddha just says the 4 jhānas and the 7 perception attainments.

2. This sutta, MN ⁶⁴ is probably the most definitive sutta in saying it’s not possible to realize non-returner or arahantship without jhāna, since it says it’s impossible to cut the 5 fetters without the path, and the path is defined in this sutta as the 4 jhānas (and 7 perception attainments).

3. viveka in first jhāna, must be discernment + right view, not just ‘seclusion’, as explained here: only 1 way‍ ^1.2.64 – MN 64 says four jhānas is the path that leads to nirvana!

1. The list of concentration attainments to be used as a basis for insight while one remains in the attainment stops here.
MN ¹¹¹ indicates that the next two attainments—the dimension of neither perception nor non-perception and the cessation of perception & feeling—can be used as a basis for liberating insight only after one has emerged from the attainment.
AN ^9.36 notes that the attainments from the first jhāna up through the dimension of nothingness are “perception-attainments.”
Given that the work of insight requires perceptions, this suggests that the two higher attainments would be destroyed by trying to use the perceptions of insight while remaining in them.
AN ^9.36 adds, “As far as the perception-attainments go, that is as far as gnosis-penetration goes.
As for these two dimensions—the attainment of the dimension of neither perception nor non-perception & the attainment of the cessation of perception & feeling—I tell you that they are to be rightly explained by those monks who are meditators, skilled at attainment, skilled at attainment-emergence, who have attained & emerged in dependence on them.”

2. Given that arahants are described as being of two sorts—released through awareness and released through discernment—it might seem that there should be two different paths to arahantship.
In this sutta, however, the Buddha is describing a single path.
That’s why Ven. Ānanda asks for clarification.
The Buddha’s response is in line with the explanation given in AN ^9.43 - AN ^9.45.
“Released through discernment” does not mean that one has attained awakening without experiencing any of the jhānas.
Instead, it means that one has experienced at least the first jhāna, but without any of the psychic powers that sometimes accompany the jhānas.
Thus a person whose faculty of concentration was too weak to encompass any of those powers would be described as released through discernment, whereas one whose faculty of concentration was strong enough to encompass at least some of them would be described as released through awareness.

See also: MN ⁵²; MN ⁷⁸; SN ^12.70 SN ^22.89 AN ^3.88 AN ^10.13 Dhp 218; Sn 1:8

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MN 65 Bhaddāli: With Bhaddāli

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• 65.1 - (Buddha tells monks to eat food in one sitting per day for good health and comfort)
• 65.2 - (Ven. Bhaddāli refuses)
• 65.3 - (Buddha says it’s ok to eat in two sessions)
• 65.4 - (Ven. Bhaddāli still refuses)
• 65.5 - (Ven. Bhaddāli apologizes to Buddha)
• 65.8 - (if Buddha asked arahant to be bridge for him to cross over the mud)
• 65.9 - (monks who don’t follow training rules don’t succeed in path)
• 65.10 - (monks who follow training rules succeed in path)
• 65.11 - (why does Buddha punish some monks repeatedly but not others?)
• 65.12 - (why did early sangha have fewer rules but more arahants?)
• 65.13 - (simile of thoroughbred with 10 factors worthy of king)

	(derived from B. Sujato 2018/12)	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.	如是我闻。
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.	一时，佛陀住在舍卫城，祇树林给孤独园。
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:	在那里，佛陀对比丘们说：
“bhikkhavo”ti.	“monks!”	“比丘们！”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.	“尊者，”他们回答说。
Bhagavā etadavoca:	The Buddha said this:	佛陀说了这些：

“Ahaṃ kho, bhikkhave, ekāsanabhojanaṃ bhuñjāmi;	“monks, I eat my food in one sitting per day.	“比丘们，我每天只吃一顿饭。
ekāsanabhojanaṃ kho, ahaṃ, bhikkhave, bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca.	Doing so, I find that I’m healthy and well, nimble, strong, and living comfortably.	这样做，我发现自己健康、良好、敏捷、强壮，生活舒适。
Etha, tumhepi, bhikkhave, ekāsanabhojanaṃ bhuñjatha;	You too should eat your food in one sitting per day.	你们也应该每天只吃一顿饭。
ekāsanabhojanaṃ kho, bhikkhave, tumhepi bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā”ti.	Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.”	这样做，你们会发现自己健康、良好、敏捷、强壮，生活舒适。”

Evaṃ vutte, āyasmā bhaddāli bhagavantaṃ etadavoca:	When he said this, Venerable Bhaddāli said to the Buddha:	当他这样说时，尊者跋陀利对佛陀说：
“ahaṃ kho, bhante, na ussahāmi ekāsanabhojanaṃ bhuñjituṃ;	“Sir, I’m not going to try to eat my food in one sitting per day.	“尊者，我不会尝试每天只吃一顿饭。
ekāsanabhojanañhi me, bhante, bhuñjato siyā kukkuccaṃ, siyā vippaṭisāro”ti.	For when eating once a day I might feel remorse and regret.”	因为每天只吃一顿饭，我可能会感到懊悔和遗憾。”

“Tena hi tvaṃ, bhaddāli, yattha nimantito assasi tattha ekadesaṃ bhuñjitvā ekadesaṃ nīharitvāpi bhuñjeyyāsi.	“Well then, Bhaddāli, eat one part of the meal in the place where you’re invited, and bring the rest back to eat.	“那好，跋陀利，你可以在受邀的地方吃一部分饭，然后把剩下的带回去吃。
Evampi kho tvaṃ, bhaddāli, bhuñjamāno ekāsano yāpessasī”ti.	Eating this way, too, you will sustain yourself.”	这样吃饭，你也能维持生计。”

“Evampi kho ahaṃ, bhante, na ussahāmi bhuñjituṃ;	“Sir, I’m not going to try to eat that way, either.	“尊者，我也不会尝试那样吃饭。
evampi hi me, bhante, bhuñjato siyā kukkuccaṃ, siyā vippaṭisāro”ti.	For when eating that way I might also feel remorse and regret.”	因为那样吃饭，我也可能会感到懊悔和遗憾。”
Atha kho āyasmā bhaddāli bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṃghe sikkhaṃ samādiyamāne anussāhaṃ pavedesi.	Then, as this rule was being laid down by the Buddha and the Saṅgha was undertaking it, Bhaddāli announced he would not try to keep it.	于是，当佛陀制定这项戒律，僧伽正在受持时，跋陀利宣布他不会尝试遵守。
Atha kho āyasmā bhaddāli sabbaṃ taṃ temāsaṃ na bhagavato sammukhībhāvaṃ adāsi, yathā taṃ satthusāsane sikkhāya aparipūrakārī.	Then for the whole of that three months Bhaddāli did not present himself in the presence of the Buddha, as happens when someone doesn’t fulfill the training according to the Teacher’s instructions.	接下来的三个月里，跋陀利都没有出现在佛陀面前，就像有人没有按照导师的指示完成修行一样。

Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṃ karonti—	At that time several monks were making a robe for the Buddha, thinking that	那时，有几位比丘正在为佛陀缝制僧袍，他们心想：
niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatīti.	when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering.	当佛陀的僧袍缝好，雨安居的三个月过去后，佛陀将开始游方。
Atha kho āyasmā bhaddāli yena te bhikkhū tenupasaṅkami; upasaṅkamitvā tehi bhikkhūhi saddhiṃ sammodi.	Then Bhaddāli went up to those monks, and exchanged greetings with them.	于是跋陀利走到那些比丘那里，与他们互相问候。
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ bhaddāliṃ te bhikkhū etadavocuṃ:	When the greetings and polite conversation were over, he sat down to one side. The monks said to Bhaddāli:	问候和客套话结束后，他坐到一边。比丘们对跋陀利说：
“idaṃ kho, āvuso bhaddāli, bhagavato cīvarakammaṃ karīyati.	“Reverend Bhaddāli, this robe is being made for the Buddha.	“尊敬的跋陀利，这件僧袍是为佛陀缝制的。
Niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissati.	When it’s finished and the three months of the rains residence have passed the Buddha will set out wandering.	当它缝好，雨安居的三个月过去后，佛陀将开始游方。
Iṅghāvuso bhaddāli, etaṃ dosakaṃ sādhukaṃ manasi karohi, mā te pacchā dukkarataraṃ ahosī”ti.	Come on, Bhaddāli, learn your lesson. Don’t make it hard for yourself later on.”	来吧，跋陀利，吸取教训。不要在以后为难自己。”
“Evamāvuso”ti kho āyasmā bhaddāli tesaṃ bhikkhūnaṃ paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā bhaddāli bhagavantaṃ etadavoca:	“Yes, reverends,” Bhaddāli replied. He went to the Buddha, bowed, sat down to one side, and said to him:	“是的，诸位尊者，”跋陀利回答。他走到佛陀那里，行礼，坐到一边，对他说：
“accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yohaṃ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṃghe sikkhaṃ samādiyamāne anussāhaṃ pavedesiṃ.	“I have made a mistake, sir. It was foolish, stupid, and unskillful of me that, as this rule was being laid down by the Buddha and the Saṅgha was undertaking it, I announced I would not try to keep it.	“尊者，我犯了一个错误。当我愚蠢、不明智、不善巧地，在佛陀制定这条戒律，僧伽正在受持时，我宣布我不会尝试遵守。
Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā”ti.	Please, sir, accept my mistake for what it is, so I will restrain myself in future.”	请尊者接受我的错误，这样我以后会自我约束。”

“Taggha tvaṃ, bhaddāli, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yaṃ tvaṃ mayā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesi.	“Indeed, Bhaddāli, you made a mistake. It was foolish, stupid, and unskillful of you that, as this rule was being laid down by the Buddha and the Saṅgha was undertaking it, you announced you would not try to keep it.	“确实，跋陀利，你犯了一个错误。当你愚蠢、不明智、不善巧地，在佛陀制定这条戒律，僧伽正在受持时，你宣布你不会尝试遵守。
Samayopi kho te, bhaddāli, appaṭividdho ahosi:	And you didn’t realize this situation:	而且你没有意识到这种情况：
‘bhagavā kho sāvatthiyaṃ viharati, bhagavāpi maṃ jānissati—	‘The Buddha is staying in Sāvatthī, and he’ll know me	‘佛陀住在舍卫城，他会认识我
bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti.	as the monk named Bhaddāli who doesn’t fulfill the training according to the Teacher’s instructions.’	是名叫跋陀利的比丘，他没有按照导师的指示完成修行。’
Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi.
Samayopi kho te, bhaddāli, appaṭividdho ahosi:	And you didn’t realize this situation:	而且你没有意识到这种情况：
‘sambahulā kho bhikkhū sāvatthiyaṃ vassaṃ upagatā, tepi maṃ jānissanti—	‘Several monks have commenced the rains retreat in Sāvatthī …	‘有几位比丘已在舍卫城开始雨安居……
bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti.
Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi.
Samayopi kho te, bhaddāli, appaṭividdho ahosi:
‘sambahulā kho bhikkhuniyo sāvatthiyaṃ vassaṃ upagatā, tāpi maṃ jānissanti—	several nuns have commenced the rains retreat in Sāvatthī …	有几位比丘尼已在舍卫城开始雨安居……
bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti.
Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi.
Samayopi kho te, bhaddāli, appaṭividdho ahosi:
‘sambahulā kho upāsakā sāvatthiyaṃ paṭivasanti, tepi maṃ jānissanti—	several laymen reside in Sāvatthī …	有几位男居士住在舍卫城……
bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti.
Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi.
Samayopi kho te, bhaddāli, appaṭividdho ahosi:
‘sambahulā kho upāsikā sāvatthiyaṃ paṭivasanti, tāpi maṃ jānissanti—	several laywomen reside in Sāvatthī, and they’ll know me	有几位女居士住在舍卫城，她们会认识我
bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti.	as the monk named Bhaddāli who doesn’t fulfill the training according to the Teacher’s instructions. …	是名叫跋陀利的比丘，他没有按照导师的指示完成修行。……
Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi.
Samayopi kho te, bhaddāli, appaṭividdho ahosi:
‘sambahulā kho nānātitthiyā samaṇabrāhmaṇā sāvatthiyaṃ vassaṃ upagatā, tepi maṃ jānissanti—	Several ascetics and brahmins who follow various other paths have commenced the rains retreat in Sāvatthī, and they’ll know me	有几位遵循其他道路的苦行者和婆罗门已在舍卫城开始雨安居，他们会认识我
bhaddāli nāma bhikkhu samaṇassa gotamassa sāvako theraññataro bhikkhu sāsane sikkhāya aparipūrakārī’ti.	as the monk named Bhaddāli, one of the senior disciples of Gotama, who doesn’t fulfill the training according to the Teacher’s instructions.’	是名叫跋陀利的比丘，乔达摩的资深弟子之一，他没有按照导师的指示完成修行。’
Ayampi kho te, bhaddāli, samayo appaṭividdho ahosī”ti.	You also didn’t realize this situation.”	你也没有意识到这种情况。”

“Accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yohaṃ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesiṃ.	“I made a mistake, sir. It was foolish, stupid, and unskillful of me that, as this rule was being laid down by the Buddha and the Saṅgha was undertaking it, I announced I would not try to keep it.	“我犯了一个错误，尊者。当我愚蠢、不明智、不善巧地，在佛陀制定这条戒律，僧伽正在受持时，我宣布我不会尝试遵守。
Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā”ti.	Please, sir, accept my mistake for what it is, so I will restrain myself in future.”	请尊者接受我的错误，这样我以后会自我约束。”

“Taggha tvaṃ, bhaddāli, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yaṃ tvaṃ mayā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesi.

“Indeed, Bhaddāli, you made a mistake. It was foolish, stupid, and unskillful of you that, as this rule was being laid down by the Buddha and the Saṅgha was undertaking it, you announced you would not try to keep it.

“确实，跋陀利，你犯了一个错误。当你愚蠢、不明智、不善巧地，在佛陀制定这条戒律，僧伽正在受持时，你宣布你不会尝试遵守。

Taṃ kiṃ maññasi, bhaddāli,	What do you think, Bhaddāli?	你认为呢，跋陀利？
idhassa bhikkhu ubhatobhāgavimutto, tamahaṃ evaṃ vadeyyaṃ:	Suppose I was to say this to a monk who is freed both ways:	假设我对一个两方面都解脱的比丘说：
‘ehi me tvaṃ, bhikkhu, paṅke saṅkamo hohī’ti, api nu kho so saṅkameyya vā aññena vā kāyaṃ sannāmeyya, ‘no’ti vā vadeyyā”ti?	‘Please, monk, be a bridge for me to cross over the mud.’ Would they cross over themselves, or struggle to get out of it, or just say no?”	“请比丘，为我搭建一座桥，让我渡过泥泞。”他们会自己渡过，还是挣扎着出来，或者直接拒绝？

“No hetaṃ, bhante”.

“No, sir.”

“不会，尊者。”

“Taṃ kiṃ maññasi, bhaddāli,	“What do you think, Bhaddāli?	你认为呢，跋陀利？
idhassa bhikkhu paññāvimutto …	Suppose I was to say the same thing to a monk who is freed by wisdom,	假设我对一个慧解脱的比丘，
kāyasakkhi …	or a direct witness,	或一个亲证者，
diṭṭhippatto …	or attained to view,	或一个达到见地者，
saddhāvimutto …	or freed by faith,	或一个信解脱者，
dhammānusārī …	or a follower of the teachings,	或一个随法行者，
saddhānusārī, tamahaṃ evaṃ vadeyyaṃ:	or a follower by faith:	或一个随信行者，说同样的话：
‘ehi me tvaṃ, bhikkhu, paṅke saṅkamo hohī’ti, api nu kho so saṅkameyya vā aññena vā kāyaṃ sannāmeyya, ‘no’ti vā vadeyyā”ti?	‘Please, monk, be a bridge for me to cross over the mud.’ Would they cross over themselves, or struggle to get out of it, or just say no?”	“请比丘，为我搭建一座桥，让我渡过泥泞。”他们会自己渡过，还是挣扎着出来，或者直接拒绝？

“No hetaṃ, bhante”.

“No, sir.”

“不会，尊者。”

“Taṃ kiṃ maññasi, bhaddāli,	“What do you think, Bhaddāli?	你认为呢，跋陀利？
api nu tvaṃ, bhaddāli, tasmiṃ samaye ubhatobhāgavimutto vā hosi paññāvimutto vā kāyasakkhi vā diṭṭhippatto vā saddhāvimutto vā dhammānusārī vā saddhānusārī vā”ti?	At that time were you freed both ways, freed by wisdom, a direct witness, attained to view, freed by faith, a follower of the teachings, or a follower by faith?”	那时你是两方面都解脱，慧解脱，亲证者，达到见地者，信解脱者，随法行者，还是随信行者？

“No hetaṃ, bhante”.

“No, sir.”

“不会，尊者。”

“Nanu tvaṃ, bhaddāli, tasmiṃ samaye ritto tuccho aparaddho”ti?

“Weren’t you void, hollow, and mistaken?”

你不是空虚、空洞、错误的吗？

“Evaṃ, bhante.	“Yes, sir.”	“是的，尊者。”
Accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yohaṃ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesiṃ.	“I made a mistake, sir. …	“我犯了一个错误，尊者。……
Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā”ti.	Please, sir, accept my mistake for what it is, so I will restrain myself in future.”	请尊者接受我的错误，这样我以后会自我约束。”

“Taggha tvaṃ, bhaddāli, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yaṃ tvaṃ mayā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesi.	“Indeed, Bhaddāli, you made a mistake. …	“确实，跋陀利，你犯了一个错误。……
Yato ca kho tvaṃ, bhaddāli, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma.	But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it.	但既然你已经认识到自己的错误，并妥善处理了，我接受它。
Vuddhihesā, bhaddāli, ariyassa vinaye yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiṃ saṃvaraṃ āpajjati.	For it is growth in the training of the noble one to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.	因为认识到自己的错误，妥善处理，并承诺未来自我约束，是圣者训练的成长。

Idha, bhaddāli, ekacco bhikkhu satthusāsane sikkhāya aparipūrakārī hoti.	Bhaddāli, take a monk who doesn’t fulfill the training according to the Teacher’s instructions.	跋陀利，就拿一个没有按照导师的指示完成修行的比丘来说。
Tassa evaṃ hoti:	They think:	他们心想：
‘yannūnāhaṃ vivittaṃ senāsanaṃ bhajeyyaṃ araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.	‘Why don’t I frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.	“为什么我不经常去僻静的住处——荒野、树根下、山丘、山谷、山洞、火葬场、森林、露天场所、草堆。
Appeva nāmāhaṃ uttari manussadhammā alamariyañāṇadassanavisesaṃ sacchikareyyan’ti.	Hopefully I’ll realize a superhuman distinction in knowledge and vision worthy of the noble ones.’	希望我能证得与圣者相称的超人知见特质。”
So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.	So they frequent a secluded lodging.	于是他们经常去僻静的住处。
Tassa tathāvūpakaṭṭhassa viharato satthāpi upavadati, anuviccapi viññū sabrahmacārī upavadanti, devatāpi upavadanti, attāpi attānaṃ upavadati.	While they’re living withdrawn, they’re reprimanded by the Teacher, by sensible spiritual companions after examination, by deities, and by themselves.	当他们独自居住时，他们受到导师的斥责，受到明智的修行同伴在考察后的斥责，受到天神的斥责，也受到自己的斥责。
So satthārāpi upavadito, anuviccapi viññūhi sabrahmacārīhi upavadito, devatāhipi upavadito, attanāpi attānaṃ upavadito na uttari manussadhammā alamariyañāṇadassanavisesaṃ sacchikaroti.	Being reprimanded in this way, they don’t realize any superhuman distinction in knowledge and vision worthy of the noble ones.	受到这样斥责，他们没有证得任何与圣者相称的超人知见特质。
Taṃ kissa hetu?	Why is that?	为什么会这样？
Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya aparipūrakārissa.	Because that’s how it is when someone doesn’t fulfill the training according to the Teacher’s instructions.	因为这就是没有按照导师的指示完成修行的人的情况。

Idha pana, bhaddāli, ekacco bhikkhu satthusāsane sikkhāya paripūrakārī hoti.	But take a monk who does fulfill the training according to the Teacher’s instructions.	但就拿一个按照导师的指示完成修行的比丘来说。
Tassa evaṃ hoti:	They think:	他们心想：
‘yannūnāhaṃ vivittaṃ senāsanaṃ bhajeyyaṃ araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.	‘Why don’t I frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.	“为什么我不经常去僻静的住处——荒野、树根下、山丘、山谷、山洞、火葬场、森林、露天场所、草堆。
Appeva nāmāhaṃ uttari manussadhammā alamariyañāṇadassanavisesaṃ sacchikareyyan’ti.	Hopefully I’ll realize a superhuman distinction in knowledge and vision worthy of the noble ones.’	希望我能证得与圣者相称的超人知见特质。”
So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.	They frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.	他们经常去僻静的住处——荒野、树根下、山丘、山谷、山洞、火葬场、森林、露天场所、草堆。
Tassa tathāvūpakaṭṭhassa viharato satthāpi na upavadati, anuviccapi viññū sabrahmacārī na upavadanti, devatāpi na upavadanti, attāpi attānaṃ na upavadati.	While they’re living withdrawn, they’re not reprimanded by the Teacher, by sensible spiritual companions after examination, by deities, or by themselves.	当他们独自居住时，他们没有受到导师的斥责，没有受到明智的修行同伴在考察后的斥责，没有受到天神的斥责，也没有受到自己的斥责。
So satthārāpi anupavadito, anuviccapi viññūhi sabrahmacārīhi anupavadito, devatāhipi anupavadito, attanāpi attānaṃ anupavadito uttari manussadhammā alamariyañāṇadassanavisesaṃ sacchikaroti.	Not being reprimanded in this way, they realize a superhuman distinction in knowledge and vision worthy of the noble ones.	没有受到这样斥责，他们证得与圣者相称的超人知见特质。
So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.	完全远离感官享乐，远离不善品质，他们进入并安住于初禅，其中有离生喜乐，并伴有寻和伺。
Taṃ kissa hetu?	Why is that?	为什么会这样？
Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.	Because that’s what happens when someone fulfills the training according to the Teacher’s instructions.	因为这就是按照导师的指示完成修行的人的情况。

Puna caparaṃ, bhaddāli, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.	Furthermore, as the directed-thought and evaluation are stilled, a monk enters and remains in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.	此外，随着寻和伺的止息，一位比丘进入并安住于第二禅，其中有由不散乱明晰所生的喜乐，内心清晰自信，心一境性，无寻无伺。
Taṃ kissa hetu?	Why is that?	为什么会这样？
Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.	Because that’s what happens when someone fulfills the training according to the Teacher’s instructions.	因为这就是按照导师的指示完成修行的人的情况。

Puna caparaṃ, bhaddāli, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati.	Furthermore, with the fading away of rapture, a monk enters and remains in the third jhāna, where they meditate with equanimity, rememberful and aware, personally experiencing the pleasure of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’	此外，随着喜的消失，一位比丘进入并安住于第三禅，他们在那里以平静心禅修，正念正知，亲身体验圣者所宣称的乐，‘平静而正念，安住于乐’。
Taṃ kissa hetu?	Why is that?	为什么会这样？
Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.	Because that’s what happens when someone fulfills the training according to the Teacher’s instructions.	因为这就是按照导师的指示完成修行的人的情况。

Puna caparaṃ, bhaddāli, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.	Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a monk enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimity and remembering.	此外，舍弃乐和苦，止息先前的快乐和悲伤，一位比丘进入并安住于第四禅，无苦无乐，以纯粹的平静和正念。
Taṃ kissa hetu?	Why is that?	为什么会这样？
Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.	Because that’s what happens when someone fulfills the training according to the Teacher’s instructions.	因为这就是按照导师的指示完成修行的人的情况。

So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives.	当他们的心如此安定而清晰地进入禅定——清净、明亮、无瑕、去除杂染、柔软、易于运作、稳定、不动摇——他们将其导向回忆前世。
So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.	They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. … They recollect their many kinds of past lives, with features and details.	他们回忆多种前世，即一世、两世、三世、四世、五世、十世、二十世、三十世、四十世、五十世、一百世、一千世、十万世；许多世界坏劫，许多世界成劫，许多世界坏劫又成劫。……他们回忆多种前世，有特点和细节。
Taṃ kissa hetu?	Why is that?	为什么会这样？
Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.	Because that’s what happens when someone fulfills the training according to the Teacher’s instructions.	因为这就是按照导师的指示完成修行的人的情况。

So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.	当他们的心如此安定而清晰地进入禅定——清净、明亮、无瑕、去除杂染、柔软、易于运作、稳定、不动摇——他们将其导向了知有情众生的生死和再生。
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā … pe … vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā … pe … sugatiṃ saggaṃ lokaṃ upapannā’ti iti dibbena cakkhunā visuddhena atikkantamānusakena … pe … yathākammūpage satte pajānāti.	With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. … They’re reborn in the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. … they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman … they understand how sentient beings are reborn according to their deeds.	以清净超人的天眼通，他们看到有情众生逝去和再生——低劣和优越，美丽和丑陋，在善趣或恶趣。他们了知有情众生如何依其业而再生：“这些可爱的众生在身体、言语和心意方面做了恶事。……他们再生于恶道、地狱。然而，这些可爱的众生在身体、言语和心意方面做了善事。……他们再生于善趣、天界。”因此，以清净超人的天眼通……他们了知有情众生如何依其业而再生。
Taṃ kissa hetu?	Why is that?	为什么会这样？
Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.	Because that’s what happens when someone fulfills the training according to the Teacher’s instructions.	因为这就是按照导师的指示完成修行的人的情况。

So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.	当他们的心如此安定而清晰地进入禅定——清净、明亮、无瑕、去除杂染、柔软、易于运作、稳定、不动摇——他们将其导向了知烦恼的终结。
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti;	They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.	他们真正理解：“这是苦”……“这是苦的起源”……“这是苦的止息”……“这是导致苦止息的修行”。
‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.	他们真正理解：“这些是烦恼”……“这是烦恼的起源”……“这是烦恼的止息”……“这是导致烦恼止息的修行”。
Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati.	Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.	如此了知和看见，他们的心从欲乐、有生之欲和无明中解脱。
Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	When they’re freed, they know they’re freed.	当他们解脱时，他们知道自己解脱了。
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’	他们理解：“再生已尽，梵行已圆满，应做之事已做，不再回归任何存在状态。”
Taṃ kissa hetu?	Why is that?	为什么会这样？
Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissā”ti.	Because that’s what happens when someone fulfills the training according to the Teacher’s instructions.”	因为这就是按照导师的指示完成修行的人的情况。”

Evaṃ vutte, āyasmā bhaddāli bhagavantaṃ etadavoca:	When he said this, Venerable Bhaddāli said to the Buddha:	当他这样说时，尊者跋陀利对佛陀说：
“ko nu kho, bhante, hetu, ko paccayo yena midhekaccaṃ bhikkhuṃ pasayha pasayha kāraṇaṃ karonti?	“What is the cause, sir, what is the reason why they punish some monk, repeatedly pressuring him?	“尊者，原因何在，为何要惩罚一些比丘，反复施压？
Ko pana, bhante, hetu, ko paccayo yena midhekaccaṃ bhikkhuṃ no tathā pasayha pasayha kāraṇaṃ karontī”ti?	And what is the cause, what is the reason why they don’t similarly punish another monk, repeatedly pressuring him?”	原因何在，为何不同样惩罚另一位比丘，反复施压？”

“Idha, bhaddāli, ekacco bhikkhu abhiṇhāpattiko hoti āpattibahulo.	“Take a monk who is a frequent offender with many offenses.	“比丘中有個屢犯者，惡行多多。
So bhikkhūhi vuccamāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṃ pāteti, na netthāraṃ vattati, ‘yena saṃgho attamano hoti taṃ karomī’ti nāha.	When admonished by the monks, he dodges the issue, distracting the discussion with irrelevant points. He displays irritation, hate, and bitterness. He doesn’t proceed properly, he doesn’t fall in line, he doesn’t proceed to get past it, and he doesn’t say: ‘I’ll do what pleases the Saṅgha.’	當僧眾訓誡時，他迴避問題，用不相關的論點轉移討論。他表現出惱怒、憎恨和怨恨。他沒有正確行事，沒有遵守規矩，沒有努力擺脫困境，也沒有說：「我會做讓僧伽滿意的事。」
Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti:	In such a case, the monks say:	在這種情況下，僧眾會說：
‘ayaṃ kho, āvuso, bhikkhu abhiṇhāpattiko āpattibahulo.	‘Reverends, this monk is a frequent offender, with many offenses.	「諸位尊者，這位比丘是個屢犯者，惡行多多。
So bhikkhūhi vuccamāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṃ pāteti, na netthāraṃ vattati, “yena saṃgho attamano hoti taṃ karomī”ti nāha.	When admonished by the monks, he dodges the issue, distracting the discussion with irrelevant points. He displays irritation, hate, and bitterness. He doesn’t proceed properly, he doesn’t fall in line, he doesn’t proceed to get past it, and he doesn’t say: “I’ll do what pleases the Saṅgha.”	當僧眾訓誡時，他迴避問題，用不相關的論點轉移討論。他表現出惱怒、憎恨和怨恨。他沒有正確行事，沒有遵守規矩，沒有努力擺脫困境，也沒有說：『我會做讓僧伽滿意的事。』
Sādhu vatāyasmanto imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṃ adhikaraṇaṃ na khippameva vūpasameyyā’ti.	It’d be good for the venerables to examine this monk in such a way that this disciplinary issue is not quickly settled.’	諸位尊者最好這樣審查這位比丘，這樣這個戒律問題就不會很快解決。」
Tassa kho evaṃ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṃ adhikaraṇaṃ na khippameva vūpasammati.	And that’s what they do.	他們就這麼做了。

Idha pana, bhaddāli, ekacco bhikkhu abhiṇhāpattiko hoti āpattibahulo.	Take some other monk who is a frequent offender with many offenses.	另一個比丘，也是屢犯者，惡行多多。
So bhikkhūhi vuccamāno nāññenaññaṃ paṭicarati, bahiddhā kathaṃ na apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṃ pāteti, netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti āha.	When admonished by the monks, he doesn’t dodge the issue, distracting the discussion with irrelevant points. He doesn’t display irritation, hate, and bitterness. He proceeds properly, he falls in line, he proceeds to get past it, and he says: ‘I’ll do what pleases the Saṅgha.’	當僧眾訓誡時，他沒有迴避問題，沒有用不相關的論點轉移討論。他沒有表現出惱怒、憎恨和怨恨。他正確行事，遵守規矩，努力擺脫困境，並且說：「我會做讓僧伽滿意的事。」
Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti:	In such a case, the monks say:	在這種情況下，僧眾會說：
‘ayaṃ kho, āvuso, bhikkhu abhiṇhāpattiko āpattibahulo.	‘Reverends, this monk is a frequent offender, with many offenses.	「諸位尊者，這位比丘是個屢犯者，惡行多多。
So bhikkhūhi vuccamāno nāññenaññaṃ paṭicarati, bahiddhā kathaṃ na apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṃ pāteti, netthāraṃ vattati, “yena saṅgho attamano hoti taṃ karomī”ti āha.	When admonished by the monks, he doesn’t dodge the issue, distracting the discussion with irrelevant points. He doesn’t display irritation, hate, and bitterness. He proceeds properly, he falls in line, he proceeds to get past it, and he says: ‘I’ll do what pleases the Saṅgha.’	當僧眾訓誡時，他沒有迴避問題，沒有用不相關的論點轉移討論。他沒有表現出惱怒、憎恨和怨恨。他正確行事，遵守規矩，努力擺脫困境，並且說：『我會做讓僧伽滿意的事。』
Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṃ adhikaraṇaṃ khippameva vūpasameyyā’ti.	It’d be good for the venerables to examine this monk in such a way that this disciplinary issue is quickly settled.’	諸位尊者最好這樣審查這位比丘，這樣這個戒律問題就會很快解決。」
Tassa kho evaṃ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṃ adhikaraṇaṃ khippameva vūpasammati.	And that’s what they do.	他們就這麼做了。

Idha, bhaddāli, ekacco bhikkhu adhiccāpattiko hoti anāpattibahulo.	Take some other monk who is an occasional offender without many offenses.	另一個比丘，偶爾犯錯，惡行不多。
So bhikkhūhi vuccamāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṃ pāteti, na netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti nāha.	When admonished by the monks, he dodges the issue …	當僧眾訓誡時，他迴避問題……
Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti:	In such a case, the monks say:	在這種情況下，僧眾會說：
‘ayaṃ kho, āvuso, bhikkhu adhiccāpattiko anāpattibahulo.	‘Reverends, this monk is an occasional offender without many offenses.	「諸位尊者，這位比丘偶爾犯錯，惡行不多。
So bhikkhūhi vuccamāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṃ pāteti, na netthāraṃ vattati, “yena saṅgho attamano hoti taṃ karomī”ti nāha.	When admonished by the monks, he dodges the issue …	當僧眾訓誡時，他迴避問題……
Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṃ adhikaraṇaṃ na khippameva vūpasameyyā’ti.	It’d be good for the venerables to examine this monk in such a way that this disciplinary issue is not quickly settled.’	諸位尊者最好這樣審查這位比丘，這樣這個戒律問題就不會很快解決。」
Tassa kho evaṃ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṃ adhikaraṇaṃ na khippameva vūpasammati.	And that’s what they do.	他們就這麼做了。

Idha pana, bhaddāli, ekacco bhikkhu adhiccāpattiko hoti anāpattibahulo.	Take some other monk who is an occasional offender without many offenses.	另一個比丘，偶爾犯錯，惡行不多。
So bhikkhūhi vuccamāno nāññenaññaṃ paṭicarati, na bahiddhā kathaṃ apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṃ pāteti, netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti āha.	When admonished by the monks, he doesn’t dodge the issue …	當僧眾訓誡時，他沒有迴避問題……
Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti:	In such a case, the monks say:	在這種情況下，僧眾會說：
‘ayaṃ kho, āvuso, bhikkhu adhiccāpattiko anāpattibahulo.	‘Reverends, this monk is an occasional offender without many offenses.	「諸位尊者，這位比丘偶爾犯錯，惡行不多。
So bhikkhūhi vuccamāno nāññenaññaṃ paṭicarati, na bahiddhā kathaṃ apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṃ pāteti, netthāraṃ vattati, “yena saṅgho attamano hoti taṃ karomī”ti āha.	When admonished by the monks, he doesn’t dodge the issue …	當僧眾訓誡時，他沒有迴避問題……
Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṃ adhikaraṇaṃ khippameva vūpasameyyā’ti.	It’d be good for the venerables to examine this monk in such a way that this disciplinary issue is quickly settled.’	諸位尊者最好這樣審查這位比丘，這樣這個戒律問題就會很快解決。」
Tassa kho evaṃ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṃ adhikaraṇaṃ khippameva vūpasammati.	And that’s what they do.	他們就這麼做了。

Idha, bhaddāli, ekacco bhikkhu saddhāmattakena vahati pemamattakena.	Take some other monk who gets by with mere faith and love.	另一個比丘，僅憑信心和愛心度日。
Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti:	In such a case, the monks say:	在這種情況下，僧眾會說：
‘ayaṃ kho, āvuso, bhikkhu saddhāmattakena vahati pemamattakena.	‘Reverends, this monk gets by with mere faith and love.	「諸位尊者，這位比丘僅憑信心和愛心度日。
Sace mayaṃ imaṃ bhikkhuṃ pasayha pasayha kāraṇaṃ karissāma—	If we punish him, repeatedly pressuring him—	如果我們懲罰他，反复施壓——
mā yampissa taṃ saddhāmattakaṃ pemamattakaṃ tamhāpi parihāyī’ti.	no, let him not lose what little faith and love he has!’	不，別讓他失去那點微薄的信心和愛心！」
Seyyathāpi, bhaddāli, purisassa ekaṃ cakkhuṃ, tassa mittāmaccā ñātisālohitā taṃ ekaṃ cakkhuṃ rakkheyyuṃ:	Suppose there was a person with one eye. Their friends and colleagues, relatives and kin would protect that one eye:	假設有個人只有一隻眼睛。他們的朋友和同事，親戚和家人都會保護那隻眼睛：
‘mā yampissa taṃ ekaṃ cakkhuṃ tamhāpi parihāyī’ti;	‘Let them not lose the one eye that they have!’	「別讓他們失去那隻眼睛！」
evameva kho, bhaddāli, idhekacco bhikkhu saddhāmattakena vahati pemamattakena.	In the same way, some monk gets by with mere faith and love.	同樣地，有些比丘僅憑信心和愛心度日。
Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti:	In such a case, the monks say:	在這種情況下，僧眾會說：
‘ayaṃ kho, āvuso, bhikkhu saddhāmattakena vahati pemamattakena.	‘Reverends, this monk gets by with mere faith and love.	「諸位尊者，這位比丘僅憑信心和愛心度日。
Sace mayaṃ imaṃ bhikkhuṃ pasayha pasayha kāraṇaṃ karissāma—	If we punish him, repeatedly pressuring him—	如果我們懲罰他，反复施壓——
mā yampissa taṃ saddhāmattakaṃ pemamattakaṃ tamhāpi parihāyī’ti.	no, let him not lose what little faith and love he has!’	不，別讓他失去那點微薄的信心和愛心！」
Ayaṃ kho, bhaddāli, hetu ayaṃ paccayo yena midhekaccaṃ bhikkhuṃ pasayha pasayha kāraṇaṃ karonti.	This is the cause, this is the reason why they punish some monk, repeatedly pressuring him.	這就是他們懲罰某些比丘，反复施壓的原因。
Ayaṃ pana, bhaddāli, hetu ayaṃ paccayo, yena midhekaccaṃ bhikkhuṃ no tathā pasayha pasayha kāraṇaṃ karontī”ti.	And this is the cause, this is the reason why they don’t similarly punish another monk, repeatedly pressuring him.”	這也是他們不同樣懲罰另一個比丘，反复施壓的原因。”

“Ko nu kho, bhante, hetu, ko paccayo yena pubbe appatarāni ceva sikkhāpadāni ahesuṃ bahutarā ca bhikkhū aññāya saṇṭhahiṃsu?	“What is the cause, sir, what is the reason why there used to be fewer training rules but more enlightened monks?	“尊者，過去戒律較少但開悟比丘較多的原因是什麼？
Ko pana, bhante, hetu, ko paccayo yena etarahi bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahantī”ti?	And what is the cause, what is the reason why these days there are more training rules and fewer enlightened monks?”	而現在戒律較多但開悟比丘較少的原因又是什麼？”

“Evametaṃ, bhaddāli, hoti sattesu hāyamānesu, saddhamme antaradhāyamāne, bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahantīti.	“That’s how it is, Bhaddāli. When sentient beings are in decline and the true teaching is disappearing there are more training rules and fewer enlightened monks.	“就是這樣，巴達利。當眾生衰落、正法消失時，戒律就多了，開悟比丘就少了。
Na tāva, bhaddāli, satthā sāvakānaṃ sikkhāpadaṃ paññāpeti yāva na idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti.	The Teacher doesnʼt lay down training rules for disciples as long as certain defiling influences have not appeared in the Saṅgha.	只要某些染污的影響沒有出現在僧伽中，導師就不會為弟子制定戒律。
Yato ca kho, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṃ sikkhāpadaṃ paññāpeti tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya.	But when such defiling influences appear in the Saṅgha, the Teacher lays down training rules for disciples to protect against them.	但是當這些染污的影響出現在僧伽中時，導師就會為弟子制定戒律來保護他們。
Na tāva, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti yāva na saṅgho mahattaṃ patto hoti.	And they donʼt appear until the Saṅgha has attained a great size,	直到僧伽達到很大的規模，它們才會出現，
Yato ca kho, bhaddāli, saṅgho mahattaṃ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti.
Atha satthā sāvakānaṃ sikkhāpadaṃ paññāpeti tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya.
Na tāva, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti yāva na saṅgho lābhaggaṃ patto hoti, yasaggaṃ patto hoti, bāhusaccaṃ patto hoti, rattaññutaṃ patto hoti.	an abundance of material support and fame, learning, and seniority.	物質供養和名聲、學識和資歷都很豐富。
Yato ca kho, bhaddāli, saṅgho rattaññutaṃ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṃ sikkhāpadaṃ paññāpeti tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya.	But when the Saṅgha has attained these things, then such defiling influences appear in the Saṅgha, and the Teacher lays down training rules for disciples to protect against them.	但當僧伽獲得這些東西時，這些染污的影響就會出現在僧伽中，導師就會為弟子制定戒律來保護他們。

Appakā kho tumhe, bhaddāli, tena samayena ahuvattha yadā vo ahaṃ ājānīyasusūpamaṃ dhammapariyāyaṃ desesiṃ.	There were only of few of you there at the time when I taught the exposition of the teaching on the simile of the thoroughbred colt.	當我講授純種馬譬喻的教法時，當時你們只有少數幾個人在那裡。
Taṃ sarasi bhaddālī”ti?	Do you remember that, Bhaddāli?”	你還記得嗎，巴達利？”

“No hetaṃ, bhante”.

“No, sir.”

“不，尊者。”

“Tatra, bhaddāli, kaṃ hetuṃ paccesī”ti?

“What do you believe the reason for that is?”

“你認為這是什麼原因？”

“So hi nūnāhaṃ, bhante, dīgharattaṃ satthusāsane sikkhāya aparipūrakārī ahosin”ti.

“Sir, it’s surely because for a long time now I haven’t fulfilled the training according to the Teacher’s instructions.”

“尊者，這肯定是因爲我很久沒有按照導師的教導去履行修行了。”

“Na kho, bhaddāli, eseva hetu, esa paccayo.	“That’s not the only reason, Bhaddāli.	“那不是唯一的原因，巴達利。
Api ca me tvaṃ, bhaddāli, dīgharattaṃ cetasā cetoparicca vidito:	Rather, for a long time I have comprehended your mind and known:	相反，很久以來，我一直了解你的心並知道：
‘na cāyaṃ moghapuriso mayā dhamme desiyamāne aṭṭhiṃ katvā manasi katvā sabbacetaso samannāharitvā ohitasoto dhammaṃ suṇātī’ti.	‘While I’m teaching, this foolish man doesn’t pay heed, pay attention, engage wholeheartedly, or lend an ear.’	「當我在教導時，這個愚蠢的人不專心，不注意，不全心投入，也不傾聽。」
Api ca te ahaṃ, bhaddāli, ājānīyasusūpamaṃ dhammapariyāyaṃ desessāmi.	Still, Bhaddāli, I shall teach the exposition of the teaching on the simile of the thoroughbred colt.	不過，巴達利，我還是會講授純種馬譬喻的教法。
Taṃ suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.	Listen and pay close attention, I will speak.”	仔細聽，我會說。”
“Evaṃ, bhante”ti kho āyasmā bhaddāli bhagavato paccassosi.	“Yes, sir,” Bhaddāli replied.	“是的，尊者，”巴達利回答道。
Bhagavā etadavoca:	The Buddha said this:	佛陀這樣說：

“Seyyathāpi, bhaddāli, dakkho assadamako bhadraṃ assājānīyaṃ labhitvā paṭhameneva mukhādhāne kāraṇaṃ kāreti.	“Suppose an expert horse trainer were to obtain a fine thoroughbred. First of all he’d make it get used to wearing the bit.	“假設一位馴馬專家得到了一匹上等的純種馬。首先他會讓它習慣戴上馬嚼。
Tassa mukhādhāne kāraṇaṃ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṃ akāritapubbaṃ kāraṇaṃ kāriyamānassa.	Because it has not done this before, it still resorts to some tricks, dodges, and evasions.	由於它以前沒有這樣做過，它仍然會使用一些花招、躲閃和逃避。
So abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbāyati.	But with regular and gradual practice it quells that bad habit.	但通過經常和循序漸進的練習，它會平息這個壞習慣。
Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbuto hoti, tamenaṃ assadamako uttari kāraṇaṃ kāreti yugādhāne.	When it has done this, the horse trainer next makes it get used to wearing the harness.	當它做到這一點後，馴馬師接下來會讓它習慣戴上馬具。
Tassa yugādhāne kāraṇaṃ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṃ akāritapubbaṃ kāraṇaṃ kāriyamānassa.	Because it has not done this before, it still resorts to some tricks, dodges, and evasions.	由於它以前沒有這樣做過，它仍然會使用一些花招、躲閃和逃避。
So abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbāyati.	But with regular and gradual practice it quells that bad habit.	但通過經常和循序漸進的練習，它會平息這個壞習慣。
Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbuto hoti, tamenaṃ assadamako uttari kāraṇaṃ kāreti anukkame maṇḍale khurakāse dhāve davatte rājaguṇe rājavaṃse uttame jave uttame haye uttame sākhalye.	When it has done this, the horse trainer next makes it get used to walking in procession, circling, prancing, galloping, charging, the protocols and traditions of court, and in the very best speed, fleetness, and friendliness.	當它做到這一點後，馴馬師接下來會讓它習慣於列隊行走、繞圈、騰躍、奔跑、衝鋒、宮廷禮儀和傳統，以及以最佳的速度、敏捷和友善。
Tassa uttame jave uttame haye uttame sākhalye kāraṇaṃ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṃ akāritapubbaṃ kāraṇaṃ kāriyamānassa.	Because it has not done this before, it still resorts to some tricks, dodges, and evasions.	由於它以前沒有這樣做過，它仍然會使用一些花招、躲閃和逃避。
So abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbāyati.	But with regular and gradual practice it quells that bad habit.	但通過經常和循序漸進的練習，它會平息這個壞習慣。
Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbuto hoti, tamenaṃ assadamako uttari vaṇṇiyañca pāṇiyañca anuppavecchati.	When it has done this, the horse trainer next rewards it with a grooming and a rub down.	當它做到這一點後，馴馬師接下來會獎勵它梳理和擦拭。
Imehi kho, bhaddāli, dasahaṅgehi samannāgato bhadro assājānīyo rājāraho hoti rājabhoggo rañño aṅganteva saṅkhyaṃ gacchati.	A fine royal thoroughbred with these ten factors is worthy of a king, fit to serve a king, and reckoned as a factor of kingship.	一匹具有這十種因素的優良皇家純種馬值得君王擁有，適合服侍君王，並被視為王權的一個要素。

Evameva kho, bhaddāli, dasahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.	In the same way, a monk with ten qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.	同樣地，一個具備十種品質的比丘，值得獻給諸神，值得款待，值得老師供養，值得合掌禮敬，是世間最上等的福田。
Katamehi dasahi?	What ten?	哪十種？
Idha, bhaddāli, bhikkhu asekhāya sammādiṭṭhiyā samannāgato hoti, asekhena sammāsaṅkappena samannāgato hoti, asekhāya sammāvācāya samannāgato hoti, asekhena sammākammantena samannāgato hoti, asekhena sammāājīvena samannāgato hoti, asekhena sammāvāyāmena samannāgato hoti, asekhāya sammāsatiyā samannāgato hoti, asekhena sammāsamādhinā samannāgato hoti, asekhena sammāñāṇena samannāgato hoti, asekhāya sammāvimuttiyā samannāgato hoti—	It’s when a monk has an adept’s right view, right thought, right speech, right action, right livelihood, right effort, right remembering, right undistractible-lucidity, right knowledge, and right freedom.	當一個比丘具備了熟練的正見、正思維、正語、正業、正命、正精進、正念、正定、正智和正解脫。
imehi kho, bhaddāli, dasahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā”ti.	A monk with these ten factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.”	一個具備這十種因素的比丘，值得獻給諸神，值得款待，值得老師供養，值得合掌禮敬，是世間最上等的福田。”

Idamavoca bhagavā.	That is what the Buddha said.	佛陀如是說。
Attamano āyasmā bhaddāli bhagavato bhāsitaṃ abhinandīti.	Satisfied, Venerable Bhaddāli was happy with what the Buddha said.	滿足的巴達利尊者對佛陀所說的感到高興。

+

MN 66 Laṭukik-opama: quail simile

+ all- all

• 66.1 - (not eating after noon, reason Buddha made rule)
• 66.2 - (simile of quail)
• 66.3 - (simile of royal bull elephant)
• 66.4 - (simile of poor man and not the best kind of wife)
• 66.5 - (simile of rich man)
• 66.6 - (four kinds of people)
• 66.7 - (5kg sensuality-strings should be feared)
• 66.8 - (4j jhānas are to be developed, not feared)
• 66.9 - (1st jhāna: V&V vitakka & vicara are perturbable/iñjita)
• 66.10 - (2nd jhāna: piti & sukha are perturbable/iñjita)
• 66.11 - (3rd jhāna: sukha is perturbable/iñjita)
• 66.12 - (4th jhāna: is im-perturbable/an-iñjita)
• 66.13 - (don’t be satisfied with just 1st jhāna)
• 66.14 - (don’t be satisfied with just the four jhānas)
• 66.15 - (conclusion: no fetter too small to give up)

(2022 SP-FLUENT translation by frankk‍ derived from B. Sujato‍ 2018/12)

Evaṃ me sutaṃ—​	So I have heard.	如是我聞。
ekaṃ samayaṃ bhagavā aṅguttarāpesu viharati āpaṇaṃ nāma aṅguttarāpānaṃ nigamo.	At one time the Buddha was staying in the land of the Northern Āpaṇas, near the town of theirs named Āpaṇa.	一時，佛陀住在北阿波那國，靠近他們的城鎮阿波那。
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āpaṇaṃ piṇḍāya pāvisi.	Then the Buddha robed up in the morning and, taking his bowl and robe, entered Āpaṇa for alms.	當時佛陀清晨穿上袈裟，帶著缽和衣袍，進入阿波那乞食。
Āpaṇe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yenaññataro vanasaṇḍo tenupasaṅkami divāvihārāya.	He wandered for alms in Āpaṇa. After the meal, on his return from alms-round, he went to a certain forest grove for the day’s meditation.	他在阿波那乞食。飯後，從乞食歸來，他去一個森林小樹林進行白天的禪修。
Taṃ vanasaṇḍaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.	Having plunged deep into it, he sat at the root of a certain tree for the day’s meditation.	深入其中，他坐在一棵樹根下進行白天的禪修。
Āyasmāpi kho udāyī pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āpaṇaṃ piṇḍāya pāvisi.	Venerable Udāyī also robed up in the morning and, taking his bowl and robe, entered Āpaṇa for alms.	烏達伊尊者也清晨穿上袈裟，帶著缽和衣袍，進入阿波那乞食。
Āpaṇe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena so vanasaṇḍo tenupasaṅkami divāvihārāya.	He wandered for alms in Āpaṇa. After the meal, on his return from alms-round, he went to a certain forest grove for the day’s meditation.	他在阿波那乞食。飯後，從乞食歸來，他去一個森林小樹林進行白天的禪修。
Taṃ vanasaṇḍaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.	Having plunged deep into it, he sat at the root of a certain tree for the day’s meditation.	深入其中，他坐在一棵樹根下進行白天的禪修。
Atha kho āyasmato udāyissa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:	Then as Venerable Udāyī was in private retreat this thought came to his mind:	當時烏達伊尊者在獨自靜修時，心中生起了這個念頭：
“bahūnaṃ vata no bhagavā dukkhadhammānaṃ apahattā, bahūnaṃ vata no bhagavā sukhadhammānaṃ upahattā;	“The Buddha has rid us of so many Dharmas that bring suffering and gifted us so many Dharmas that bring happiness!	「佛陀已為我們消除了這麼多帶來痛苦的法，並賜予我們這麼多帶來幸福的法！
bahūnaṃ vata no bhagavā akusalānaṃ dhammānaṃ apahattā, bahūnaṃ vata no bhagavā kusalānaṃ dhammānaṃ upahattā”ti.	He has rid us of so many unskillful Dharmas and gifted us so many skillful Dharmas!”	他已為我們消除了這麼多不善的法，並賜予我們這麼多善的法！」
Atha kho āyasmā udāyī sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā udāyī bhagavantaṃ etadavoca:	Then in the late afternoon, Udāyī came out of retreat and went to the Buddha. He bowed, sat down to one side, and said to him:	然後在傍晚時分，烏達伊從靜修中出來，來到佛陀那裡。他向佛陀頂禮，坐在一旁，對佛陀說：

“idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:	“Just now, sir, as I was in private retreat this thought came to mind:	「剛才，尊者，當我獨自靜修時，心中生起了這個念頭：
‘bahūnaṃ vata no bhagavā dukkhadhammānaṃ apahattā, bahūnaṃ vata no bhagavā sukhadhammānaṃ upahattā;	‘The Buddha has rid us of so many Dharmas that bring suffering and gifted us so many Dharmas that bring happiness!	『佛陀已為我們消除了這麼多帶來痛苦的法，並賜予我們這麼多帶來幸福的法！
bahūnaṃ vata no bhagavā akusalānaṃ dhammānaṃ apahattā, bahūnaṃ vata no bhagavā kusalānaṃ dhammānaṃ upahattā’ti.	He has rid us of so many unskillful Dharmas and gifted us so many skillful Dharmas!’	他已為我們消除了這麼多不善的法，並賜予我們這麼多善的法！』
Mayañhi, bhante, pubbe sāyañceva bhuñjāma pāto ca divā ca vikāle.	For we used to eat in the evening, the morning, and at the wrong time of day.	因為我們過去常常在晚上、早上和不合適的時間吃飯。
Ahu kho so, bhante, samayo yaṃ bhagavā bhikkhū āmantesi:	But then there came a time when the Buddha addressed the monks, saying:	但後來有一天，佛陀對比丘們說：
‘iṅgha tumhe, bhikkhave, etaṃ divāvikālabhojanaṃ pajahathā’ti.	‘Please, monks, give up that meal at the wrong time of day.’	『請比丘們，放棄那頓不合時宜的飯食。』
Tassa mayhaṃ, bhante, ahudeva aññathattaṃ, ahudeva domanassaṃ:	At that, sir, we became sad and upset:	當時，尊者，我們感到悲傷和不安：
‘yampi no saddhā gahapatikā divā vikāle paṇītaṃ khādanīyaṃ bhojanīyaṃ denti tassapi no bhagavā pahānamāha, tassapi no sugato paṭinissaggamāhā’ti.	‘But these earned-trustful householders give us a variety of delicious foods at the wrong time of day. And the Blessed One tells us to give it up! The Holy One tells us to let it go!’	『但這些值得信賴的居士在不合時宜的時間給我們提供各種美味的食物。而世尊卻叫我們放棄！聖者卻叫我們放下！』
Te mayaṃ, bhante, bhagavati pemañca gāravañca hiriñca ottappañca sampassamānā evaṃ taṃ divāvikālabhojanaṃ pajahimhā.	But when we considered our love and respect for the Buddha, and our sense of conscience and prudence, we gave up that meal at the wrong time of day.	但當我們考慮到我們對佛陀的愛和尊敬，以及我們的良心和謹慎感時，我們放棄了那頓不合時宜的飯食。
Te mayaṃ, bhante, sāyañceva bhuñjāma pāto ca.	Then we ate in the evening and the morning.	然後我們在晚上和早上吃飯。
Ahu kho so, bhante, samayo yaṃ bhagavā bhikkhū āmantesi:	But then there came a time when the Buddha addressed the monks, saying:	但後來有一天，佛陀對比丘們說：
‘iṅgha tumhe, bhikkhave, etaṃ rattiṃvikālabhojanaṃ pajahathā’ti.	‘Please, monks, give up that meal at the wrong time of night.’	『請比丘們，放棄那頓不合時宜的夜餐。』
Tassa mayhaṃ, bhante, ahudeva aññathattaṃ ahudeva domanassaṃ:	At that, sir, we became sad and upset:	當時，尊者，我們感到悲傷和不安：
‘yampi no imesaṃ dvinnaṃ bhattānaṃ paṇītasaṅkhātataraṃ tassapi no bhagavā pahānamāha, tassapi no sugato paṭinissaggamāhā’ti.	‘But that’s considered the more delicious of the two meals. And the Blessed One tells us to give it up! The Holy One tells us to let it go!’	『但那被認為是兩餐中更美味的一餐。而世尊卻叫我們放棄！聖者卻叫我們放下！』
Bhūtapubbaṃ, bhante, aññataro puriso divā sūpeyyaṃ labhitvā evamāha:	Once it so happened that a certain person got some soup during the day. He said:	有一次，某人在白天得到了一些湯。他說：
‘handa ca imaṃ nikkhipatha, sāyaṃ sabbeva samaggā bhuñjissāmā’ti.	‘Come, let’s set this aside; we’ll enjoy it together this evening.’	『來，我們把它放一邊；今晚我們一起享用。』
Yā kāci, bhante, saṅkhatiyo sabbā tā rattiṃ, appā divā.	Nearly all meals are prepared at night, only a few in the day.	幾乎所有的飯菜都是晚上準備的，只有少數在白天。
Te mayaṃ, bhante, bhagavati pemañca gāravañca hiriñca ottappañca sampassamānā evaṃ taṃ rattiṃvikālabhojanaṃ pajahimhā.	But when we considered our love and respect for the Buddha, and our sense of conscience and prudence, we gave up that meal at the wrong time of night.	但當我們考慮到我們對佛陀的愛和尊敬，以及我們的良心和謹慎感時，我們放棄了那頓不合時宜的夜餐。
Bhūtapubbaṃ, bhante, bhikkhū rattandhakāratimisāyaṃ piṇḍāya carantā candanikampi pavisanti, oligallepi papatanti, kaṇṭakāvāṭampi ārohanti, suttampi gāviṃ ārohanti, māṇavehipi samāgacchanti katakammehipi akatakammehipi, mātugāmopi te asaddhammena nimanteti.	In the past, monks went wandering for alms in the dark of the night. They walked into a swamp, or fell into a sewer, or collided with a thorn bush, or collided with a sleeping cow, or encountered youths escaping a crime or on their way to commit one, or were invited by a female to commit a lewd act.	過去，比丘們在夜深人靜時乞食。他們走進沼澤，或掉進下水道，或撞上荊棘叢，或撞上睡著的牛，或遇到逃離犯罪或正在犯罪的年輕人，或被女性邀請做淫蕩之事。
Bhūtapubbāhaṃ, bhante, rattandhakāratimisāyaṃ piṇḍāya carāmi.	Once it so happened that I wandered for alms in the dark of the night.	有一次，我曾在夜深人靜時乞食。
Addasā kho maṃ, bhante, aññatarā itthī vijjantarikāya bhājanaṃ dhovantī.	A woman washing a pot saw me by a flash of lightning.	一個洗碗的女人被一道閃電照亮，看到了我。
Disvā maṃ bhītā vissaramakāsi:	Startled, she cried out:	她嚇了一跳，喊道：
‘abhumme pisāco vata man’ti.	‘Bloody hell! A goblin’s upon me!’	『該死！一個妖怪來了！』
Evaṃ vutte, ahaṃ, bhante, taṃ itthiṃ etadavocaṃ:	When she said this, I said to her:	她說這話時，我對她說：
‘nāhaṃ, bhagini, pisāco;	‘Sister, I am no goblin.	『姊妹，我不是妖怪。
bhikkhu piṇḍāya ṭhito’ti.	I’m a monk waiting for alms.’	我是一個等待乞食的比丘。』
‘Bhikkhussa ātumārī, bhikkhussa mātumārī.	‘Then it’s a monk whose ma died and pa died!	『那是一個媽媽死了，爸爸死了的比丘！
Varaṃ te, bhikkhu, tiṇhena govikantanena kucchi parikanto, na tveva varaṃ yaṃ rattandhakāratimisāyaṃ kucchihetu piṇḍāya carasī’ti.	You’d be better off having your belly sliced open with a meat cleaver than to wander for alms in the dark of night for the sake of your belly.’	你還不如用切肉刀把肚子切開，也不要在夜深人靜時為了肚子而乞食。』
Tassa mayhaṃ, bhante, tadanussarato evaṃ hoti:	Recollecting that, I thought:	回想起這些，我心想：
‘bahūnaṃ vata no bhagavā dukkhadhammānaṃ apahattā, bahūnaṃ vata no bhagavā sukhadhammānaṃ upahattā;	‘The Buddha has rid us of so many Dharmas that bring suffering and gifted us so many Dharmas that bring happiness!	『佛陀已為我們消除了這麼多帶來痛苦的法，並賜予我們這麼多帶來幸福的法！
bahūnaṃ vata no bhagavā akusalānaṃ dhammānaṃ apahattā, bahūnaṃ vata no bhagavā kusalānaṃ dhammānaṃ upahattā’”ti.	He has rid us of so many unskillful Dharmas and gifted us so many skillful Dharmas!’”	他已為我們消除了這麼多不善的法，並賜予我們這麼多善的法！』”

“Evameva panudāyi, idhekacce moghapurisā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu:	“This is exactly what happens when some foolish people are told by me to give something up. They say:	“這正是當我叫一些愚蠢的人放棄某樣東西時發生的事情。他們說：
‘kiṃ panimassa appamattakassa oramattakassa adhisallikhatevāyaṃ samaṇo’ti.	‘What, such a trivial, insignificant thing as this? This ascetic is much too strict!’	『什麼，這麼微不足道、無關緊要的東西？這個苦行僧也太嚴格了！』
Te tañceva nappajahanti, mayi ca appaccayaṃ upaṭṭhāpenti.	They don’t give it up, and they nurse bitterness towards me;	他們不放棄，並對我懷恨在心；
Ye ca bhikkhū sikkhākāmā tesaṃ taṃ, udāyi, hoti balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro—	and for the monks who want to train, that becomes a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke.	對於那些想要修行的比丘來說，那成為了一個堅固、牢固、結實的束縛，一條沒有腐爛的繩索，一個沉重的枷鎖。
seyyathāpi, udāyi, laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṃ vā bandhaṃ vā maraṇaṃ vā āgameti.	Suppose a quail was tied with a rotten creeper, and was waiting there to be injured, caged, or killed.	假設一隻鵪鶉被腐爛的藤蔓綁住，並在那裡等待受傷、被困或被殺。
Yo nu kho, udāyi, evaṃ vadeyya:	Would it be right to say that,	這樣說對嗎，
‘yena sā laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṃ vā bandhaṃ vā maraṇaṃ vā āgameti, tañhi tassā abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanan’ti;	for that quail, that rotten creeper is weak, feeble, rotten, and insubstantial?”	對於那隻鵪鶉來說，那條腐爛的藤蔓是虛弱、無力、腐爛和不實的？”
sammā nu kho so, udāyi, vadamāno vadeyyā”ti?

“No hetaṃ, bhante.	“No, sir.	“不，尊者。
Yena sā, bhante, laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṃ vā bandhaṃ vā maraṇaṃ vā āgameti, tañhi tassā balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro”ti.	For that quail, that rotten creeper is a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke.”	對於那隻鵪鶉來說，那條腐爛的藤蔓是堅固、牢固、結實的束縛，一條沒有腐爛的繩索，一個沉重的枷鎖。”

“Evameva kho, udāyi, idhekacce moghapurisā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu:	“In the same way, when some foolish people are told by me to give something up, they say:	“同樣地，當我叫一些愚蠢的人放棄某樣東西時，他們說：
‘kiṃ panimassa appamattakassa oramattakassa adhisallikhatevāyaṃ samaṇo’ti?	‘What, such a trivial, insignificant thing as this? This ascetic is much too strict!’	『什麼，這麼微不足道、無關緊要的東西？這個苦行僧也太嚴格了！』
Te tañceva nappajahanti, mayi ca appaccayaṃ upaṭṭhāpenti.	They don’t give it up, and they nurse bitterness towards me;	他們不放棄，並對我懷恨在心；
Ye ca bhikkhū sikkhākāmā tesaṃ taṃ, udāyi, hoti balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro.	and for the monks who want to train, that becomes a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke.	對於那些想要修行的比丘來說，那成為了一個堅固、牢固、結實的束縛，一條沒有腐爛的繩索，一個沉重的枷鎖。

Idha panudāyi, ekacce kulaputtā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu:	But when some respectable people are told by me to give something up, they say:	但是當我叫一些可敬的人放棄某樣東西時，他們說：
‘kiṃ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha, yassa no sugato paṭinissaggamāhā’ti?	‘What, we just have to give up such a trivial, insignificant thing as this, when the Blessed One tells us to give it up, the Holy One tells us to let it go?’	「什麼，當世尊叫我們放棄，聖者叫我們放下時，我們就必須放棄這麼微不足道、無關緊要的東西嗎？」
Te tañceva pajahanti, mayi ca na appaccayaṃ upaṭṭhāpenti.	They give it up, and they don’t nurse bitterness towards me;	他們放棄了，並且不對我懷恨在心；
Ye ca bhikkhū sikkhākāmā te taṃ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti.	and when the monks who want to train have given that up, they live relaxed, unruffled, surviving on charity, their hearts free as a wild deer.	當那些想要修行的比丘放棄了那些東西後，他們過著輕鬆、不受擾亂的生活，靠施捨維生，心靈像野鹿一樣自由。
Tesaṃ taṃ, udāyi, hoti abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanaṃ—	For them, that bond is weak, feeble, rotten, and insubstantial.	對他們來說，那個束縛是虛弱、無力、腐爛和不實的。
seyyathāpi, udāyi, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṃyeva kāyaṃ sannāmetvā tāni bandhanāni saṃchinditvā sampadāletvā yena kāmaṃ pakkamati.	Suppose there was a royal bull elephant with tusks like plows, able to draw a heavy load, pedigree and battle-hardened. And it was bound with a strong harness. But just by twisting its body a little, it would break apart its bonds and go wherever it wants.	假設有一頭皇家公象，象牙像犁一樣，能拉重物，血統純正，身經百戰。它被一條堅固的馬具綁著。但它只要稍微扭動一下身體，就能掙脫束縛，隨心所欲地去任何地方。
Yo nu kho, udāyi, evaṃ vadeyya:	Would it be right to say that,	這樣說對嗎，
‘yehi so rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṃyeva kāyaṃ sannāmetvā tāni bandhanāni saṃchinditvā sampadāletvā yena kāmaṃ pakkamati, tañhi tassa balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro’ti;	for that bull elephant, that strong harness is a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke?”	對於那頭公象來說，那條堅固的馬具是堅固、牢固、結實的束縛，一條沒有腐爛的繩索，一個沉重的枷鎖？”
sammā nu kho so, udāyi, vadamāno vadeyyā”ti?

“No hetaṃ, bhante.	“No, sir.	“不，尊者。
Yehi so, bhante, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṃyeva kāyaṃ sannāmetvā tāni bandhanāni saṃchinditvā sampadāletvā yena kāmaṃ pakkamati, tañhi tassa abalaṃ bandhanaṃ … pe … asārakaṃ bandhanan”ti.	For that bull elephant, that strong harness is weak, feeble, rotten, and insubstantial.”	對於那頭公象來說，那條堅固的馬具是虛弱、無力、腐爛和不實的。”

“Evameva kho, udāyi, idhekacce kulaputtā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu:	“In the same way, when some respectable people are told by me to give something up, they say:	「同樣地，當我告訴一些可敬的人放棄一些東西時，他們會說：
‘kiṃ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha, yassa no sugato paṭinissaggamāhā’ti?	‘What, we just have to give up such a trivial, insignificant thing as this, when the Blessed One tells us to give it up, the Holy One tells us to let it go?’	『什麼，世尊告訴我們放棄，聖者告訴我們放下，我們只需要放棄這樣微不足道、無關緊要的東西嗎？』
Te tañceva pajahanti, mayi ca na appaccayaṃ upaṭṭhāpenti.	They give it up, and they don’t nurse bitterness towards me;	他們放棄了，而且他們不會對我懷恨在心；
Ye ca bhikkhū sikkhākāmā te taṃ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti.	and when the monks who want to train have given that up, they live relaxed, unruffled, surviving on charity, their hearts free as a wild deer.	當那些想要修行的比丘放棄了那些東西後，他們生活輕鬆自在，無憂無慮，靠施捨為生，心靈自由如野鹿。
Tesaṃ taṃ, udāyi, hoti abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanaṃ.	For them, that bond is weak, feeble, rotten, and insubstantial.	對他們來說，那個束縛是微弱、無力、腐爛和不實的。

Seyyathāpi, udāyi, puriso daliddo assako anāḷhiyo;	Suppose there was a poor man, with few possessions and little wealth.	假設有一個窮人，財產很少，財富不多。
tassassa ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ, ekā khaṭopikā oluggaviluggā naparamarūpā, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ, ekā jāyikā naparamarūpā.	He had a single broken-down hovel open to the crows, not the best kind; a single broken-down couch, not the best kind; a single pot for storing grain, not the best kind; and a single wife, not the best kind.	他只有一間破舊的房屋，屋頂破爛，烏鴉能進出，不是最好的；一張破舊的床，不是最好的；一個儲藏穀物的罐子，不是最好的；以及一個妻子，不是最好的。
So ārāmagataṃ bhikkhuṃ passeyya sudhotahatthapādaṃ manuññaṃ bhojanaṃ bhuttāviṃ sītāya chāyāya nisinnaṃ adhicitte yuttaṃ.	He’d see a monk sitting in meditation in the cool shade, their hands and feet well washed after eating a delectable meal.	他會看到一個比丘在涼爽的樹蔭下打坐，吃完美味的飯菜後，手腳都洗得乾乾淨淨。
Tassa evamassa:	He’d think:	他會想：
‘sukhaṃ vata bho sāmaññaṃ, ārogyaṃ vata bho sāmaññaṃ.	‘The ascetic life is so very pleasant! The ascetic life is so very skillful!	「苦行生活多麼愉快啊！苦行生活多麼巧妙啊！
So vatassaṃ yohaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.	If only I could shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.’	如果我能剃除頭髮和鬍鬚，穿上袈裟，從在家生活出家為無家者該多好。」
So na sakkuṇeyya ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ pahāya, ekaṃ khaṭopikaṃ oluggaviluggaṃ naparamarūpaṃ pahāya, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ pahāya, ekaṃ jāyikaṃ naparamarūpaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ.	But he’s not able to give up his broken-down hovel, his broken-down couch, his pot for storing grain, or his wife—none of which are the best kind—in order to go forth.	但他無法放棄他那破舊的房屋、破舊的床、儲藏穀物的罐子或妻子——這些都不是最好的——以便出家。
Yo nu kho, udāyi, evaṃ vadeyya:	Would it be right to say that,	這樣說對嗎，
‘yehi so puriso bandhanehi baddho na sakkoti ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ pahāya, ekaṃ khaṭopikaṃ oluggaviluggaṃ naparamarūpaṃ pahāya, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ pahāya, ekaṃ jāyikaṃ naparamarūpaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ;	for that man,	對那個人來說，
tañhi tassa abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanan’ti;	those bonds are weak, feeble, rotten, and insubstantial?”	這些束縛是微弱、無力、腐爛和不實的？”
sammā nu kho so, udāyi, vadamāno vadeyyā”ti?

“No hetaṃ, bhante.	“No, sir.	「不，尊者。
Yehi so, bhante, puriso bandhanehi baddho, na sakkoti ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ pahāya, ekaṃ khaṭopikaṃ oluggaviluggaṃ naparamarūpaṃ pahāya, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ pahāya, ekaṃ jāyikaṃ naparamarūpaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ;	For that man,	對那個人來說，
tañhi tassa balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro”ti.	they are a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke.”	它們是堅固、牢固、結實的束縛，一條沒有腐爛的繩索，一個沉重的枷鎖。」

“Evameva kho, udāyi, idhekacce moghapurisā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu:	“In the same way, when some foolish people are told by me to give something up, they say:	「同樣地，當我告訴一些愚蠢的人放棄一些東西時，他們會說：
‘kiṃ panimassa appamattakassa oramattakassa adhisallikhatevāyaṃ samaṇo’ti?	‘What, such a trivial, insignificant thing as this? This ascetic is much too strict!’	『什麼，這樣微不足道、無關緊要的東西？這位苦行僧也太嚴格了！』
Te tañceva nappajahanti, mayi ca appaccayaṃ upaṭṭhāpenti.	They don’t give it up, and they nurse bitterness towards me;	他們不放棄，而且他們會對我懷恨在心；
Ye ca bhikkhū sikkhākāmā tesaṃ taṃ, udāyi, hoti balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro.	and for the monks who want to train, that becomes a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke.	對於那些想要修行的比丘來說，那成為了一個堅固、牢固、結實的束縛，一條沒有腐爛的繩索，一個沉重的枷鎖。

Seyyathāpi, udāyi, gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo, nekānaṃ nikkhagaṇānaṃ cayo, nekānaṃ dhaññagaṇānaṃ cayo, nekānaṃ khettagaṇānaṃ cayo, nekānaṃ vatthugaṇānaṃ cayo, nekānaṃ bhariyagaṇānaṃ cayo, nekānaṃ dāsagaṇānaṃ cayo, nekānaṃ dāsigaṇānaṃ cayo;	Suppose there was a rich man, affluent, and wealthy. He had a vast amount of gold coin, grain, fields, lands, wives, and male and female bondservants.	假設有一個富人，富有、財產豐厚。他擁有大量的金幣、穀物、田地、土地、妻子，以及男女僕人。
so ārāmagataṃ bhikkhuṃ passeyya sudhotahatthapādaṃ manuññaṃ bhojanaṃ bhuttāviṃ sītāya chāyāya nisinnaṃ adhicitte yuttaṃ.	He’d see a monk sitting in meditation in the cool shade, their hands and feet well washed after eating a delectable meal.	他會看到一個比丘在涼爽的樹蔭下打坐，吃完美味的飯菜後，手腳都洗得乾乾淨淨。
Tassa evamassa:	He’d think:	他會想：
‘sukhaṃ vata bho sāmaññaṃ, ārogyaṃ vata bho sāmaññaṃ.	‘The ascetic life is so very pleasant! The ascetic life is so very skillful!	「苦行生活多麼愉快啊！苦行生活多麼巧妙啊！
So vatassaṃ yohaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.	If only I could shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.’	如果我能剃除頭髮和鬍鬚，穿上袈裟，從在家生活出家為無家者該多好。」
So sakkuṇeyya nekāni nikkhagaṇāni pahāya, nekāni dhaññagaṇāni pahāya, nekāni khettagaṇāni pahāya, nekāni vatthugaṇāni pahāya, nekāni bhariyagaṇāni pahāya, nekāni dāsagaṇāni pahāya, nekāni dāsigaṇāni pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ.	And he is able to give up his vast amount of gold coin, grain, fields, lands, wives, and male and female bondservants in order to go forth.	而且他能夠放棄他大量的金幣、穀物、田地、土地、妻子，以及男女僕人，以便出家。
Yo nu kho, udāyi, evaṃ vadeyya:	Would it be right to say that,	這樣說對嗎，
‘yehi so gahapati vā gahapatiputto vā bandhanehi baddho, sakkoti nekāni nikkhagaṇāni pahāya, nekāni dhaññagaṇāni pahāya, nekāni khettagaṇāni pahāya, nekāni vatthugaṇāni pahāya, nekāni bhariyagaṇāni pahāya, nekāni dāsagaṇāni pahāya, nekāni dāsigaṇāni pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ, tañhi tassa balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro’ti;	for that man, they are a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke?”	對那個人來說，它們是堅固、牢固、結實的束縛，一條沒有腐爛的繩索，一個沉重的枷鎖？”
sammā nu kho so, udāyi, vadamāno vadeyyā”ti?

“No hetaṃ, bhante.	“No, sir.	「不，尊者。
Yehi so, bhante, gahapati vā gahapatiputto vā bandhanehi baddho, sakkoti nekāni nikkhagaṇāni pahāya, nekāni dhaññagaṇāni pahāya, nekāni khettagaṇāni pahāya, nekāni vatthugaṇāni pahāya, nekāni bhariyagaṇāni pahāya, nekāni dāsagaṇāni pahāya, nekāni dāsigaṇāni pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ;	For that man,	對那個人來說，
tañhi tassa abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanan”ti.	those bonds are weak, feeble, rotten, and insubstantial.”	那些束縛是微弱、無力、腐爛和不實的。」
“Evameva kho, udāyi, idhekacce kulaputtā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu:	“In the same way, when some respectable people are told by me to give something up, they say:	「同樣地，當我告訴一些可敬的人放棄一些東西時，他們會說：
‘kiṃ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha, yassa no sugato paṭinissaggamāhā’ti?	‘What, we just have to give up such a trivial, insignificant thing as this, when the Blessed One tells us to give it up, the Holy One tells us to let it go?’	『什麼，當世尊告訴我們放棄，聖者告訴我們放下時，我們只需要放棄這樣微不足道、無關緊要的東西嗎？』
Te tañceva pajahanti, mayi ca na appaccayaṃ upaṭṭhāpenti.	They give it up, and they don’t nurse bitterness towards me;	他們放棄了，而且他們不會對我懷恨在心；
Ye ca bhikkhū sikkhākāmā te taṃ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti.	and when the monks who want to train have given that up, they live relaxed, unruffled, surviving on charity, their hearts free as a wild deer.	當那些想要修行的比丘放棄了那些東西後，他們生活輕鬆自在，無憂無慮，靠施捨為生，心靈自由如野鹿。
Tesaṃ taṃ, udāyi, hoti abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanaṃ.	For them, that bond is weak, feeble, rotten, and insubstantial.	對他們來說，那個束縛是微弱、無力、腐爛和不實的。

Cattārome, udāyi, puggalā santo saṃvijjamānā lokasmiṃ.	Udāyī, these four people are found in the world.	烏達伊，世間有這四種人。
Katame cattāro?	What four?	哪四種？
Idhudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya.	Take a certain person practicing to give up and let go of attachments.	有這樣一個人，他練習放棄和放下執著。
Tamenaṃ upadhipahānāya paṭipannaṃ upadhipaṭinissaggāya upadhipaṭisaṃyuttā sarasaṅkappā samudācaranti.	As they do so, memories and thoughts connected with attachments beset them.	當他這樣做時，與執著相關的記憶和思想困擾著他。
So te adhivāseti, nappajahati, na vinodeti, na byantīkaroti, na anabhāvaṃ gameti.	They tolerate them and don’t give them up, get rid of them, eliminate them, and obliterate them.	他容忍它們，不放棄它們，不擺脫它們，不消除它們，不抹去它們。
Imaṃ kho ahaṃ, udāyi, puggalaṃ ‘saṃyutto’ti vadāmi no ‘visaṃyutto’.	I call this person ‘fettered’, not ‘detached’.	我稱這個人為「被束縛的」，而不是「解脫的」。
Taṃ kissa hetu?	Why is that?	為什麼會這樣？
Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā.	Because I understand the diversity of faculties as it applies to this person.	因為我理解應用於這個人的根性多樣性。

Idha panudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya.	Take another person practicing to give up and let go of attachments.	有另一個人練習放棄和放下執著。
Tamenaṃ upadhipahānāya paṭipannaṃ upadhipaṭinissaggāya upadhipaṭisaṃyuttā sarasaṅkappā samudācaranti.	As they do so, memories and thoughts connected with attachments beset them.	當他這樣做時，與執著相關的記憶和思想困擾著他。
So te nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti.	They don’t tolerate them, but give them up, get rid of them, eliminate them, and obliterate them.	他不安忍它們，而是放棄它們，擺脫它們，消除它們，抹去它們。
Imampi kho ahaṃ, udāyi, puggalaṃ ‘saṃyutto’ti vadāmi no ‘visaṃyutto’.	I call this person ‘fettered’, not ‘detached’.	我稱這個人為「被束縛的」，而不是「解脫的」。
Taṃ kissa hetu?	Why is that?	為什麼會這樣？
Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā.	Because I understand the diversity of faculties as it applies to this person.	因為我理解應用於這個人的根性多樣性。

Idha panudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya.	Take another person practicing to give up and let go of attachments.	有另一個人練習放棄和放下執著。
Tamenaṃ upadhipahānāya paṭipannaṃ upadhipaṭinissaggāya kadāci karahaci satisammosā upadhipaṭisaṃyuttā sarasaṅkappā samudācaranti;	As they do so, every so often they lose remembering, and memories and thoughts connected with attachments beset them.	當他這樣做時，偶爾會失去正念，與執著相關的記憶和思想困擾著他。
dandho, udāyi, satuppādo.	Their remembering is slow to come up,	他的正念很難提起，
Atha kho naṃ khippameva pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti.	but they quickly give up, get rid of, eliminate, and obliterate those thoughts.	但他很快就放棄、擺脫、消除並抹去那些思想。
Seyyathāpi, udāyi, puriso divasaṃsantatte ayokaṭāhe dve vā tīṇi vā udakaphusitāni nipāteyya;	Suppose there was an iron cauldron that had been heated all day, and a person let two or three drops of water fall onto it.	假設有一個鐵鍋，加熱了一整天，一個人往上面滴了兩三滴水。
dandho, udāyi, udakaphusitānaṃ nipāto. Atha kho naṃ khippameva parikkhayaṃ pariyādānaṃ gaccheyya.	The drops would be slow to fall, but they’d quickly dry up and evaporate.	水滴會慢慢落下，但它們很快就會乾涸蒸發。

Evameva kho, udāyi, idhekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya.	In the same way, take a person practicing to give up and let go of attachments.	同樣地，有這樣一個人，他練習放棄和放下執著。
Tamenaṃ upadhipahānāya paṭipannaṃ upadhipaṭinissaggāya kadāci karahaci satisammosā upadhipaṭisaṃyuttā sarasaṅkappā samudācaranti;	As they do so, every so often they lose remembering, and memories and thoughts connected with attachments beset them.	當他這樣做時，偶爾會失去正念，與執著相關的記憶和思想困擾著他。
dandho, udāyi, satuppādo.	Their remembering is slow to come up,	他的正念很難提起，
Atha kho naṃ khippameva pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti.	but they quickly give them up, get rid of, eliminate, and obliterate those thoughts.	但他很快就放棄、擺脫、消除並抹去那些思想。
Imampi kho ahaṃ, udāyi, puggalaṃ ‘saṃyutto’ti vadāmi no ‘visaṃyutto’.	I also call this person ‘fettered’, not ‘detached’.	我也稱這個人為「被束縛的」，而不是「解脫的」。
Taṃ kissa hetu?	Why is that?	為什麼會這樣？
Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā.	Because I understand the diversity of faculties as it applies to this person.	因為我理解應用於這個人的根性多樣性。

Idha panudāyi, ekacco puggalo ‘upadhi dukkhassa mūlan’ti—	Take another person who, understanding that attachment is the root of suffering,	另一個人，了解執著是痛苦的根源，
iti viditvā nirupadhi hoti, upadhisaṅkhaye vimutto.	is freed with the ending of attachments.	隨著執著的結束而獲得解脫。
Imaṃ kho ahaṃ, udāyi, puggalaṃ ‘visaṃyutto’ti vadāmi no ‘saṃyutto’ti.	I call this person ‘detached’, not ‘fettered’.	我稱這個人為「解脫的」，而不是「被束縛的」。
Taṃ kissa hetu?	Why is that?	為什麼會這樣？
Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā.	Because I understand the diversity of faculties as it applies to this person.	因為我理解應用於這個人的根性多樣性。
Ime kho, udāyi, cattāro puggalā santo saṃvijjamānā lokasmiṃ.	These are the four people found in the world.	這就是世間存在的四種人。

Pañca kho ime, udāyi, kāmaguṇā.	Udāyī, these are the five kinds of sensual stimulation.	烏達伊，這就是五種感官刺激。
Katame pañca?	What five?	哪五種？
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā,	Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.	眼睛所見的色相，是可愛的、可欲的、合意的、愉悅的、感官的、引人興奮的。
sotaviññeyyā saddā … pe …	Sounds known by the ear …	耳朵所聞的聲音……
ghānaviññeyyā gandhā …	Smells known by the nose …	鼻子所聞的氣味……
jivhāviññeyyā rasā …	Tastes known by the tongue …	舌頭所嚐的味道……
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.	身體所觸的觸覺，是可愛的、可欲的、合意的、愉悅的、感官的、引人興奮的。
Ime kho, udāyi, pañca kāmaguṇā.	These are the five kinds of sensual stimulation.	這就是五種感官刺激。
Yaṃ kho, udāyi, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ idaṃ vuccati kāmasukhaṃ miḷhasukhaṃ puthujjanasukhaṃ anariyasukhaṃ, na sevitabbaṃ, na bhāvetabbaṃ, na bahulīkātabbaṃ; ‘bhāyitabbaṃ etassa sukhassā’ti vadāmi.	The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure—a filthy, ordinary, ignoble pleasure. Such pleasure should not be cultivated or developed, but should be feared, I say.	從這五種感官刺激中產生的快樂和幸福，稱為感官快樂——一種污穢的、普通的、卑劣的快樂。這種快樂不應該培養或發展，而是應該畏懼，我說。

Idhudāyi, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati	Take a monk who, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna …	有這樣一位比丘，完全遠離感官享樂，遠離不善之法，進入並安住於初禪……
vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati,	second jhāna …	二禪……
pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati,	third jhāna …	三禪……
sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati.	fourth jhāna.	四禪。
Idaṃ vuccati nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhasukhaṃ, āsevitabbaṃ, bhāvetabbaṃ, bahulīkātabbaṃ; ‘na bhāyitabbaṃ etassa sukhassā’ti vadāmi.	This is called the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening. Such pleasure should be cultivated and developed, and should not be feared, I say.	這被稱為出離的快樂，隱居的快樂，寂靜的快樂，覺醒的快樂。這種快樂應該培養和發展，不應該害怕，我說。

Idhudāyi, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati;	Take a monk who, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna.	一個比丘，完全遠離感官享受，遠離不善法，進入並安住於初禪。
idaṃ kho ahaṃ, udāyi, iñjitasmiṃ vadāmi.	This belongs to what is perturbable, I say.	我說，這屬於動搖的範疇。
Kiñca tattha iñjitasmiṃ?	And what there belongs to what is perturbable?	那麼，屬於動搖範疇的是什麼呢？
Yadeva tattha vitakkavicārā aniruddhā honti idaṃ tattha iñjitasmiṃ.	Whatever directed-thought and evaluation has not ceased there is what belongs to what is perturbable.	在那裡還沒有停止的尋和伺，就屬於動搖的範疇。

Idhudāyi, bhikkhu vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati;	Take a monk who, as the directed-thought and evaluation are stilled, enters and remains in the second jhāna.	一個比丘，隨著尋和伺的止息，進入並安住於二禪。
idampi kho ahaṃ, udāyi, iñjitasmiṃ vadāmi.	This belongs to what is perturbable, I say.	我說，這屬於動搖的範疇。
Kiñca tattha iñjitasmiṃ?	And what there belongs to what is perturbable?	那麼，屬於動搖範疇的是什麼呢？
Yadeva tattha pītisukhaṃ aniruddhaṃ hoti idaṃ tattha iñjitasmiṃ.	Whatever rapture and pleasure has not ceased there is what belongs to what is perturbable.	在那裡還沒有停止的喜和樂，就屬於動搖的範疇。

3rd

Idhudāyi, bhikkhu pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati;	Take a monk who, with the fading away of rapture, enters and remains in the third jhāna.	一個比丘，隨著喜的消逝，進入並安住於第三禪。
idampi kho ahaṃ, udāyi, iñjitasmiṃ vadāmi.	This pertains to what is perturbable.	這屬於動搖的範疇。
Kiñca tattha iñjitasmiṃ?	And what there pertains to what is perturbable?	那麼，屬於動搖範疇的是什麼呢？
Yadeva tattha sukhaṃ aniruddhaṃ hoti idaṃ tattha iñjitasmiṃ.	Whatever pleasure has not ceased there is what pertains to what is perturbable.	在那裡還沒有停止的樂，就屬於動搖的範疇。

Idhudāyi, bhikkhu sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati;	Take a monk who, giving up pleasure and pain, enters and remains in the fourth jhāna.	一個比丘，捨棄樂與苦，進入並安住於第四禪。
idaṃ kho ahaṃ, udāyi, aniñjitasmiṃ vadāmi.	This pertains to what is imperturbable.	這屬於不動搖的範疇。

Idhudāyi, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati;	Take a monk who, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna.	有這樣一個比丘，完全遠離感官享受，遠離不善法，進入並安住於初禪。
idaṃ kho ahaṃ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi.	But this is not enough, I say: give it up, go beyond it.	但我說，這還不夠：放棄它，超越它。
Ko ca tassa samatikkamo?	And what goes beyond it?	那麼，什麼超越它呢？
Idhudāyi, bhikkhu vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati, ayaṃ tassa samatikkamo;	Take a monk who, as the directed-thought and evaluation are stilled, enters and remains in the second jhāna. That goes beyond it.	一個比丘，隨著尋和伺的止息，進入並安住於二禪。那超越了它。
idampi kho ahaṃ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi.	But this too is not enough, I say: give it up, go beyond it.	但這也不夠，我說：放棄它，超越它。
Ko ca tassa samatikkamo?	And what goes beyond it?	那麼，什麼超越它呢？
Idhudāyi, bhikkhu pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati, ayaṃ tassa samatikkamo;	Take a monk who, with the fading away of rapture, enters and remains in the third jhāna. That goes beyond it.	一個比丘，隨著喜的消逝，進入並安住於第三禪。那超越了它。
idampi kho ahaṃ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi.	But this too is not enough, I say: give it up, go beyond it.	但這也不夠，我說：放棄它，超越它。
Ko ca tassa samatikkamo?	And what goes beyond it?	那麼，什麼超越它呢？
Idhudāyi, bhikkhu sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati, ayaṃ tassa samatikkamo;	Take a monk who, giving up pleasure and pain, enters and remains in the fourth jhāna. That goes beyond it.	一個比丘，捨棄樂與苦，進入並安住於第四禪。那超越了它。
idampi kho ahaṃ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi.	But this too is not enough, I say: give it up, go beyond it.	但這也不夠，我說：放棄它，超越它。

Ko ca tassa samatikkamo?	And what goes beyond it?	那麼，什麼超越它呢？
Idhudāyi, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati, ayaṃ tassa samatikkamo;	Take a monk who, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. That goes beyond it.	一個比丘，完全超越色想，滅除有對想，不作意種種想，知「空間無邊」，進入並安住於空無邊處。那超越了它。
idampi kho ahaṃ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi.	But this too is not enough, I say: give it up, go beyond it.	但這也不夠，我說：放棄它，超越它。
Ko ca tassa samatikkamo?	And what goes beyond it?	那麼，什麼超越它呢？
Idhudāyi, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati, ayaṃ tassa samatikkamo;	Take a monk who, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. That goes beyond it.	一個比丘，完全超越空無邊處，知「識無邊」，進入並安住於識無邊處。那超越了它。
idampi kho ahaṃ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi.	But this too is not enough, I say: give it up, go beyond it.	但這也不夠，我說：放棄它，超越它。
Ko ca tassa samatikkamo?	And what goes beyond it?	那麼，什麼超越它呢？
Idhudāyi, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati, ayaṃ tassa samatikkamo;	Take a monk who, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. That goes beyond it.	一個比丘，完全超越識無邊處，知「無所有」，進入並安住於無所有處。那超越了它。
idampi kho ahaṃ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi.	But this too is not enough, I say: give it up, go beyond it.	但這也不夠，我說：放棄它，超越它。
Ko ca tassa samatikkamo?	And what goes beyond it?	那麼，什麼超越它呢？
Idhudāyi, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati, ayaṃ tassa samatikkamo;	Take a monk who, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception. That goes beyond it.	一個比丘，完全超越無所有處，進入並安住於非想非非想處。那超越了它。
idampi kho ahaṃ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi.	But this too is not enough, I say: give it up, go beyond it.	但這也不夠，我說：放棄它，超越它。
Ko ca tassa samatikkamo?	And what goes beyond it?	那麼，什麼超越它呢？
Idhudāyi, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, ayaṃ tassa samatikkamo;	Take a monk who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. That goes beyond it.	一個比丘，完全超越非想非非想處，進入並安住於想受滅。那超越了它。
iti kho ahaṃ, udāyi, nevasaññānāsaññāyatanassapi pahānaṃ vadāmi.	So, Udāyī, I even recommend giving up the dimension of neither perception nor non-perception.	所以，烏達伊，我甚至建議放棄非想非非想處。

Passasi no tvaṃ, udāyi, taṃ saṃyojanaṃ aṇuṃ vā thūlaṃ vā yassāhaṃ no pahānaṃ vadāmī”ti?	Do you see any fetter, large or small, that I don’t recommend giving up?”	你看到我有任何不建議放棄的束縛，無論大小嗎？”
“No hetaṃ, bhante”ti.	“No, sir.”	“不，尊者。”

Idamavoca bhagavā.	That is what the Buddha said.	佛陀如是說。
Attamano āyasmā udāyī bhagavato bhāsitaṃ abhinandīti.	Satisfied, Venerable Udāyī was happy with what the Buddha said.	烏達伊尊者心滿意足，對佛陀所說的感到歡喜。

+

MN 67 Cātuma: At Cātumā

+ all- all

• +67.1 - (Buddha dismisses 500 monks led by Sāriputta and Moggallāna for being noisy)
  • 67.1.1 - (sakyan clansman appeal to buddha to forgive monks)
  • 67.1.2 - (simile of seedling and young calf ↔ inexerienced monks who were dismissed)
  • 67.1.3 - (Brahma Sahampati appeals to Buddha with same similes)
• 67.2 - (Sariputta tells Buddha he would also live in solitude like him if monks were permanently dismissed)
• 67.3 - (Moggallāna tells Buddha he would take over teaching responsibilities)
• +67.4 - (four dangers of waves, crocodiles, whirlpools, and sharks.)
  • 67.4.1 - (danger of waves ↔ disrobing from anger and distress)
  • 67.4.2 - (danger of crocodiles ↔ disrobing from gluttony)
  • 67.4.3 - (danger of whirlpools ↔ disrobing from desiring 5kg sensual pleasures)
  • 67.4.4 - (danger of sharks ↔ disrobing from lust for women)

	(derived from B. Sujato 2018/12)	（源自 B. Sujato 2018/12）
Evaṃ me sutaṃ—​	So I have heard.	如是我聞。
ekaṃ samayaṃ bhagavā cātumāyaṃ viharati āmalakīvane.	At one time the Buddha was staying near Cātumā in a myrobalan grove.	一時，佛陀住在北阿波那斯國，靠近他們的城鎮阿波那。
Tena kho pana samayena sāriputtamoggallānappamukhāni pañcamattāni bhikkhusatāni cātumaṃ anuppattāni honti bhagavantaṃ dassanāya.	Now at that time around five hundred monks headed by Sāriputta and Moggallāna arrived at Cātumā to see the Buddha.	當時，大約五百名由舍利弗和目犍連率領的比丘抵達查圖瑪，前來拜見佛陀。
Te ca āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṃ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā ahesuṃ.	And the visiting monks, while exchanging pleasantries with the resident monks, preparing their lodgings, and putting away their bowls and robes, made a dreadful racket.	來訪的比丘在與住持比丘們寒暄、準備住處、收放缽盂和衣袍時，發出了巨大的喧鬧聲。
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi:	Then the Buddha said to Venerable Ānanda:	於是佛陀對阿難尊者說：
“ke panete, ānanda, uccāsaddā mahāsaddā, kevaṭṭā maññe macchavilope”ti?	“Ānanda, who’s making that dreadful racket? You’d think it was fishermen hauling in a catch!”	「阿難，誰發出這麼大的喧鬧聲？你們會以為是漁夫在捕魚！」
“Etāni, bhante, sāriputtamoggallānappamukhāni pañcamattāni bhikkhusatāni cātumaṃ anuppattāni bhagavantaṃ dassanāya.	And Ānanda told him what had happened.	阿難將發生的事情告訴了他。
Te āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṃ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā”ti.
“Tenahānanda, mama vacanena te bhikkhū āmantehi:	“Well then, Ānanda, in my name tell those monks that	「那麼，阿難，以我的名義告訴那些比丘，
‘satthā āyasmante āmantetī’”ti.	the teacher summons them.”	老師召喚他們。」
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca:	“Yes, sir,” Ānanda replied. He went to those monks and said:	「是的，尊者。」阿難回答道。他走到那些比丘那裡說：
“satthā āyasmante āmantetī”ti.	“Venerables, the teacher summons you.”	「諸位尊者，老師召喚你們。」
“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paṭissutvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū bhagavā etadavoca:	“Yes, reverend,” replied those monks. Then they rose from their seats and went to the Buddha, bowed, and sat down to one side. The Buddha said to them:	「是的，尊者。」那些比丘回答道。然後他們從座位上站起來，走到佛陀那裡，頂禮後坐在一旁。佛陀對他們說：
“kiṃ nu tumhe, bhikkhave, uccāsaddā mahāsaddā, kevaṭṭā maññe macchavilope”ti?	“monks, what’s with that dreadful racket? You’d think it was fishermen hauling in a catch!”	「比丘們，這是什麼可怕的喧鬧聲？你們會以為是漁夫在捕魚！」
“Imāni, bhante, sāriputtamoggallānappamukhāni pañcamattāni bhikkhusatāni cātumaṃ anuppattāni bhagavantaṃ dassanāya.	And they told him what had happened.	他們將發生的事情告訴了他。
Teme āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṃ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā”ti.

+

67.1 – (Buddha dismisses 500 monks led by Sāriputta and Moggallāna for being noisy)

• 67.1.1 - (sakyan clansman appeal to buddha to forgive monks)
• 67.1.2 - (simile of seedling and young calf ↔ inexerienced monks who were dismissed)
• 67.1.3 - (Brahma Sahampati appeals to Buddha with same similes)

“Gacchatha, bhikkhave, paṇāmemi vo, na vo mama santike vatthabban”ti.	“Go away, monks, I dismiss you. You are not to stay in my presence.”	「走吧，比丘們，我解散你們。你們不准待在我身邊。」
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā senāsanaṃ saṃsāmetvā pattacīvaramādāya pakkamiṃsu.	“Yes, sir,” replied those monks. They got up from their seats, bowed, and respectfully circled the Buddha, keeping him on their right. They set their lodgings in order and left, taking their bowls and robes.	「是的，尊者。」那些比丘回答道。他們從座位上站起來，向佛陀頂禮，然後恭敬地繞佛，將佛陀保持在他們的右側。他們整理好住處，帶著他們的缽和衣袍離開了。

Tena kho pana samayena cātumeyyakā sakyā santhāgāre sannipatitā honti kenacideva karaṇīyena.	Now at that time the Sakyans of Cātumā were sitting together at the meeting hall on some business.	當時，查圖瑪的釋迦族人正在會議廳處理一些事務。
Addasaṃsu kho cātumeyyakā sakyā te bhikkhū dūratova āgacchante;	Seeing those monks coming off in the distance,	看到那些比丘從遠處走來，
disvāna yena te bhikkhū tenupasaṅkamiṃsu; upasaṅkamitvā te bhikkhū etadavocuṃ:	they went up to them and said:	他們走上前去說：
“handa kahaṃ pana tumhe āyasmanto gacchathā”ti?	“Hello venerables, where are you going?”	「諸位尊者，你們要去哪裡？」
“Bhagavatā kho, āvuso, bhikkhusaṃgho paṇāmito”ti.	“Sirs, the monk Saṅgha has been dismissed by the Buddha.”	「諸位，僧團已被佛陀解散了。」
“Tenahāyasmanto muhuttaṃ nisīdatha, appeva nāma mayaṃ sakkuṇeyyāma bhagavantaṃ pasādetun”ti.	“Well then, venerables, sit here for a minute. Hopefully we’ll be able to restore the Buddha’s confidence.”	「那麼，諸位尊者，請在這裡稍坐片刻。希望能恢復佛陀的信心。」
“Evamāvuso”ti kho te bhikkhū cātumeyyakānaṃ sakyānaṃ paccassosuṃ.	“Yes, sirs,” replied the monks.	「是的，諸位。」比丘們回答道。

Atha kho cātumeyyakā sakyā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho cātumeyyakā sakyā bhagavantaṃ etadavocuṃ:	Then the Sakyans of Cātumā went up to the Buddha, bowed, sat down to one side, and said to him:	於是查圖瑪的釋迦族人來到佛陀面前，頂禮後坐在一旁，對佛陀說：
“abhinandatu, bhante, bhagavā bhikkhusaṃghaṃ;	“May the Buddha approve of the monk Saṅgha!	「願佛陀贊許僧伽！
abhivadatu, bhante, bhagavā bhikkhusaṃghaṃ.	May the Buddha welcome the monk Saṅgha!	願佛陀歡迎僧伽！
Seyyathāpi, bhante, bhagavatā pubbe bhikkhusaṃgho anuggahito; evameva bhagavā etarahi anuggaṇhātu bhikkhusaṃghaṃ.	May the Buddha support the monk Saṅgha now as he did in the past!	願佛陀現在和過去一樣支持僧伽！
Santettha, bhante, bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ.	There are monks here who are junior, recently gone forth, newly come to this teaching and training.	這裡有年幼的比丘，剛剛出家，剛接觸到這個教法和修行。
Tesaṃ bhagavantaṃ dassanāya alabhantānaṃ siyā aññathattaṃ, siyā vipariṇāmo.	If they don’t get to see the Buddha they may change and fall apart.	如果他們見不到佛陀，他們可能會改變並瓦解。

Seyyathāpi, bhante, bījānaṃ taruṇānaṃ udakaṃ alabhantānaṃ siyā aññathattaṃ siyā vipariṇāmo;	If young seedlings don’t get water they may change and fall apart.	如果幼苗得不到水，它們可能會改變並枯萎。
evameva kho, bhante, santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, tesaṃ bhagavantaṃ dassanāya alabhantānaṃ siyā aññathattaṃ, siyā vipariṇāmo.	In the same way, there are monks here who are junior, recently gone forth, newly come to this teaching and training. If they don’t get to see the Buddha they may change and fall apart.	同樣地，這裡有些比丘還很年輕，剛出家，剛接觸到這教法和訓練。如果他們見不到佛陀，他們可能會改變和瓦解。
Seyyathāpi, bhante, vacchassa taruṇassa mātaraṃ apassantassa siyā aññathattaṃ, siyā vipariṇāmo;	If a young calf doesn’t see its mother it may change and fall apart.	如果幼犢見不到母親，它可能會改變和瓦解。
evameva kho, bhante, santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, tesaṃ bhagavantaṃ apassantānaṃ siyā aññathattaṃ, siyā vipariṇāmo.	In the same way, there are monks here who are junior, recently gone forth, newly come to this teaching and training. If they don’t get to see the Buddha they may change and fall apart.	同樣地，這裡有些比丘還很年輕，剛出家，剛接觸到這教法和訓練。如果他們見不到佛陀，他們可能會改變和瓦解。
Abhinandatu, bhante, bhagavā bhikkhusaṃghaṃ;	May the Buddha approve of the monk Saṅgha!	願佛陀贊許僧伽！
abhivadatu, bhante, bhagavā bhikkhusaṃghaṃ.	May the Buddha welcome the monk Saṅgha!	願佛陀歡迎僧伽！
Seyyathāpi, bhante, bhagavatā pubbe bhikkhusaṃgho anuggahito; evameva bhagavā etarahi anuggaṇhātu bhikkhusaṃghan”ti.	May the Buddha support the monk Saṅgha now as he did in the past!”	願佛陀現在和過去一樣支持僧伽！」

Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—brahmaloke antarahito bhagavato purato pāturahosi.	Then Brahmā Sahampati knew what the Buddha was thinking. As easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in front of the Buddha.	爾時，梵天．娑婆提知佛所思，猶如力士屈伸臂頃，即於梵天界沒，出現於佛前。
Atha kho brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca:	He arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said:	他將袍子披在單肩上，向佛陀合掌，說：
“abhinandatu, bhante, bhagavā bhikkhusaṃghaṃ;	“May the Buddha approve of the monk Saṅgha!	「願佛陀贊許僧伽！
abhivadatu, bhante, bhagavā bhikkhusaṃghaṃ.	May the Buddha welcome the monk Saṅgha!	願佛陀歡迎僧伽！
Seyyathāpi, bhante, bhagavatā pubbe bhikkhusaṃgho anuggahito; evameva bhagavā etarahi anuggaṇhātu bhikkhusaṃghaṃ.	May the Buddha support the monk Saṅgha now as he did in the past!	願佛陀現在和過去一樣支持僧伽！
Santettha, bhante, bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, tesaṃ bhagavantaṃ dassanāya alabhantānaṃ siyā aññathattaṃ, siyā vipariṇāmo.	There are monks here who are junior, recently gone forth, newly come to this teaching and training. If they don’t get to see the Buddha they may change and fall apart.	這裡有年幼的比丘，剛剛出家，剛接觸到這個教法和修行。如果他們見不到佛陀，他們可能會改變並瓦解。
Seyyathāpi, bhante, bījānaṃ taruṇānaṃ udakaṃ alabhantānaṃ siyā aññathattaṃ, siyā vipariṇāmo;	If young seedlings don’t get water they may change and fall apart. …	如果幼苗得不到水，它們可能會改變並瓦解。……
evameva kho, bhante, santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, tesaṃ bhagavantaṃ dassanāya alabhantānaṃ siyā aññathattaṃ, siyā vipariṇāmo.
Seyyathāpi, bhante, vacchassa taruṇassa mātaraṃ apassantassa siyā aññathattaṃ, siyā vipariṇāmo;	If a young calf doesn’t see its mother it may change and fall apart.	如果幼犢見不到母親，它可能會改變和瓦解。
evameva kho, bhante, santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, tesaṃ bhagavantaṃ apassantānaṃ siyā aññathattaṃ, siyā vipariṇāmo.	In the same way, there are monks here who are junior, recently gone forth, newly come to this teaching and training. If they don’t get to see the Buddha they may change and fall apart.	同樣地，這裡有些比丘還很年輕，剛出家，剛接觸到這教法和訓練。如果他們見不到佛陀，他們可能會改變和瓦解。
Abhinandatu, bhante, bhagavā bhikkhusaṃghaṃ;	May the Buddha approve of the monk Saṅgha!	願佛陀贊許僧伽！
abhivadatu, bhante, bhagavā bhikkhusaṃghaṃ.	May the Buddha welcome the monk Saṅgha!	願佛陀歡迎僧伽！
Seyyathāpi, bhante, bhagavatā pubbe bhikkhusaṃgho anuggahito; evameva bhagavā etarahi anuggaṇhātu bhikkhusaṃghan”ti.	May the Buddha support the monk Saṅgha now as he did in the past!”	願佛陀現在和過去一樣支持僧伽！」

Asakkhiṃsu kho cātumeyyakā ca sakyā brahmā ca sahampati bhagavantaṃ pasādetuṃ bījūpamena ca taruṇūpamena ca.	The Sakyans of Cātumā and Brahmā Sahampati were able to restore the Buddha’s confidence with the similes of the seedlings and the calf.	查圖瑪的釋迦族人和梵天·娑婆提能夠用幼苗和幼犢的比喻恢復佛陀的信心。
Atha kho āyasmā mahāmoggallāno bhikkhū āmantesi:	Then Venerable Mahāmoggallāna addressed the monks:	然後大目犍連尊者對比丘們說：
“uṭṭhethāvuso, gaṇhatha pattacīvaraṃ.	“Get up, reverends, and pick up your bowls and robes.	「起來吧，諸位，拿起你們的缽和衣袍。
Pasādito bhagavā cātumeyyakehi ca sakyehi brahmunā ca sahampatinā bījūpamena ca taruṇūpamena cā”ti.	The Buddha’s confidence has been restored.”	佛陀的信心已經恢復了。」
“Evamāvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paṭissutvā uṭṭhāyāsanā pattacīvaramādāya yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca:	“Yes, reverend,” replied those monks. Then they rose from their seats and, taking their bowls and robes, went to the Buddha, bowed, and sat down to one side. The Buddha said to Venerable Sāriputta:	「是的，尊者。」那些比丘回答道。然後他們從座位上站起來，拿起他們的缽和衣袍，走到佛陀那裡，頂禮後坐在一旁。佛陀對舍利弗尊者說：

“kinti te, sāriputta, ahosi mayā bhikkhusaṃghe paṇāmite”ti?	“Sāriputta, what did you think when the monk Saṅgha was dismissed by me?”	「舍利弗，當我解散僧伽時，你作何感想？」
“Evaṃ kho me, bhante, ahosi:	“Sir, I thought this:	「尊者，我這樣想：
‘bhagavatā bhikkhusaṃgho paṇāmito.	‘The Buddha has dismissed the monk Saṅgha.	『佛陀已經解散僧伽。
Appossukko dāni bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharissati, mayampi dāni appossukkā diṭṭhadhammasukhavihāramanuyuttā viharissāmā’”ti.	Now he will remain passive, dwelling in pleasureful meditation in the present life, and so will we.’”	現在他將保持被動，安住於現世的快樂禪定中，我們也會如此。』」
“Āgamehi tvaṃ, sāriputta, āgamehi tvaṃ, sāriputta, diṭṭhadhammasukhavihāran”ti.	“Hold on, Sāriputta, hold on! Don’t you ever think such a thing again!”	「等等，舍利弗，等等！你以後不要再這樣想了！」

Atha kho bhagavā āyasmantaṃ mahāmoggallānaṃ āmantesi:	Then the Buddha addressed Venerable Mahāmoggallāna:	爾時佛陀對大目犍連尊者說：
“kinti te, moggallāna, ahosi mayā bhikkhusaṃghe paṇāmite”ti?	“Moggallāna, what did you think when the monk Saṅgha was dismissed by me?”	「目犍連，當我解散僧伽時，你作何感想？」
“Evaṃ kho me, bhante, ahosi:	“Sir, I thought this:	「尊者，我這樣想：
‘bhagavatā bhikkhusaṃgho paṇāmito.	‘The Buddha has dismissed the monk Saṅgha.	『佛陀已經解散僧伽。
Appossukko dāni bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharissati, ahañca dāni āyasmā ca sāriputto bhikkhusaṃghaṃ pariharissāmā’”ti.	Now he will remain passive, dwelling in pleasureful meditation in the present life. Meanwhile, Venerable Sāriputta and I will lead the monk Saṅgha.’”	現在他將保持被動，安住於現世的快樂禪定中。同時，舍利弗尊者和我將領導僧伽。』」
“Sādhu sādhu, moggallāna.	“Good, good, Moggallāna!	「好，好，目犍連！
Ahaṃ vā hi, moggallāna, bhikkhusaṃghaṃ parihareyyaṃ sāriputtamoggallānā vā”ti.	For either I should lead the monk Saṅgha, or else Sāriputta and Moggallāna.”	因為僧伽不是由我來領導，就是由舍利弗和目犍連來領導。」

+

67.4 – (four dangers of waves, crocodiles, whirlpools, and sharks.)

• 67.4.1 - (danger of waves ↔ disrobing from anger and distress)
• 67.4.2 - (danger of crocodiles ↔ disrobing from gluttony)
• 67.4.3 - (danger of whirlpools ↔ disrobing from desiring 5kg sensual pleasures)
• 67.4.4 - (danger of sharks ↔ disrobing from lust for women)

Atha kho bhagavā bhikkhū āmantesi:	Then the Buddha said to the monks:	爾時佛陀對比丘們說：
“cattārimāni, bhikkhave, bhayāni udakorohante pāṭikaṅkhitabbāni.	“monks, when you go into the water you should anticipate four dangers.	「比丘們，當你們入水時，應預料到四種危險。
Katamāni cattāri?	What four?	哪四種？
Ūmibhayaṃ, kumbhīlabhayaṃ, āvaṭṭabhayaṃ, susukābhayaṃ—	The dangers of waves, crocodiles, whirlpools, and sharks.	波浪、鱷魚、漩渦和鯊魚的危險。
imāni, bhikkhave, cattāri bhayāni udakorohante pāṭikaṅkhitabbāni.	These are the four dangers that anyone who enters the water should anticipate.	這些是任何入水者都應預料到的四種危險。
Evameva kho, bhikkhave, cattārimāni bhayāni idhekacce puggale imasmiṃ dhammavinaye agārasmā anagāriyaṃ pabbajite pāṭikaṅkhitabbāni.	In the same way, a respectable person who goes forth from the lay life to homelessness in this teaching and training should anticipate four dangers.	同樣地，一個可敬的人在這教法和訓練中從在家生活出家為無家者，應預料到四種危險。
Katamāni cattāri?	What four?	哪四種？
Ūmibhayaṃ, kumbhīlabhayaṃ, āvaṭṭabhayaṃ, susukābhayaṃ.	The dangers of waves, crocodiles, whirlpools, and sharks.	波浪、鱷魚、漩渦和鯊魚的危險。

Katamañca, bhikkhave, ūmibhayaṃ?	And what, monks, is the danger of waves?	那麼，比丘們，什麼是波浪的危險呢？
Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti:	It’s when a respectable person has gone forth from the lay life to homelessness, thinking:	就是一個可敬的人從在家生活出家為無家者，心想：
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto;	‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering.	「我被生死、老病死、憂悲惱苦、困苦所淹沒。我被苦困住，深陷於苦中。
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.	Hopefully I can find an end to this entire mass of suffering.’	希望能找到這一切苦的終結。」
Tamenaṃ tathā pabbajitaṃ samānaṃ sabrahmacārī ovadanti, anusāsanti:	When they’ve gone forth, their spiritual companions advise and instruct them:	當他出家後，他的法友們會勸告和教導他：
‘evaṃ te abhikkamitabbaṃ, evaṃ te paṭikkamitabbaṃ, evaṃ te ālokitabbaṃ, evaṃ te vilokitabbaṃ, evaṃ te samiñjitabbaṃ, evaṃ te pasāritabbaṃ, evaṃ te saṅghāṭipattacīvaraṃ dhāretabban’ti.	‘You should go out like this, and come back like that. You should look to the front like this, and to the side like that. You should contract your limbs like this, and extend them like that. This is how you should bear your outer robe, bowl, and robes.’	「你應該這樣出去，那樣回來。你應該這樣向前看，那樣向旁邊看。你應該這樣收縮肢體，那樣伸展肢體。你應該這樣穿外衣、持缽和衣袍。」
Tassa evaṃ hoti:	They think:	他會想：
‘mayaṃ kho pubbe agāriyabhūtā samānā aññe ovadāma, anusāsāma.	‘Formerly, as laypeople, we advised and instructed others.	「以前，我們在家時，我們勸告和教導別人。
Ime panamhākaṃ puttamattā maññe, nattamattā maññe, amhe ovaditabbaṃ anusāsitabbaṃ maññantī’ti.	And now these monks—who you’d think were our children or grandchildren—imagine they can advise and instruct us!’	現在這些比丘——你可能會以為他們是我們的兒孫——卻以為他們可以勸告和教導我們！」
So sikkhaṃ paccakkhāya hīnāyāvattati.	They reject the training and return to a lesser life.	他捨棄修行，返回較低的生活。
Ayaṃ vuccati, bhikkhave, ūmibhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto.	This is called one who rejects the training and returns to a lesser life because they’re afraid of the danger of waves.	這就是因為害怕波浪的危險而捨棄修行，返回較低的生活。
‘Ūmibhayan’ti kho, bhikkhave, kodhupāyāsassetaṃ adhivacanaṃ.	‘Danger of waves’ is a term for anger and distress.	「波浪的危險」是指憤怒和苦惱。

Katamañca, bhikkhave, kumbhīlabhayaṃ?	And what, monks, is the danger of crocodiles?	比丘們，什麼是鱷魚的危險呢？
Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti:	It’s when a respectable person has gone forth from the lay life to homelessness, thinking:	就是一個可敬的人從在家生活出家為無家者，心想：
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto;	‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering.	「我被生死、老病死、憂悲惱苦、困苦所淹沒。我被苦困住，深陷於苦中。
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.	Hopefully I can find an end to this entire mass of suffering.’	希望能找到這一切苦的終結。」
Tamenaṃ tathā pabbajitaṃ samānaṃ sabrahmacārī ovadanti anusāsanti:	When they’ve gone forth, their spiritual companions advise and instruct them:	當他出家後，他的法友們會勸告和教導他：
‘idaṃ te khāditabbaṃ, idaṃ te na khāditabbaṃ; idaṃ te bhuñjitabbaṃ, idaṃ te na bhuñjitabbaṃ; idaṃ te sāyitabbaṃ, idaṃ te na sāyitabbaṃ; idaṃ te pātabbaṃ, idaṃ te na pātabbaṃ; kappiyaṃ te khāditabbaṃ, akappiyaṃ te na khāditabbaṃ; kappiyaṃ te bhuñjitabbaṃ, akappiyaṃ te na bhuñjitabbaṃ; kappiyaṃ te sāyitabbaṃ, akappiyaṃ te na sāyitabbaṃ; kappiyaṃ te pātabbaṃ, akappiyaṃ te na pātabbaṃ; kāle te khāditabbaṃ, vikāle te na khāditabbaṃ; kāle te bhuñjitabbaṃ, vikāle te na bhuñjitabbaṃ; kāle te sāyitabbaṃ, vikāle te na sāyitabbaṃ; kāle te pātabbaṃ, vikāle te na pātabban’ti.	‘You may eat, consume, taste, and drink these things, but not those. You may eat what’s allowable, but not what’s unallowable. You may eat at the right time, but not at the wrong time.’	「你可以吃、喝、嘗、飲這些東西，但不能吃、喝、嘗、飲那些東西。你可以吃允許的，但不能吃不允許的。你可以在正確的時間吃，但不能在錯誤的時間吃。」
Tassa evaṃ hoti: ‘mayaṃ kho pubbe agāriyabhūtā samānā yaṃ icchāma taṃ khādāma, yaṃ na icchāma na taṃ khādāma; yaṃ icchāma taṃ bhuñjāma, yaṃ na icchāma na taṃ bhuñjāma; yaṃ icchāma taṃ sāyāma, yaṃ na icchāma na taṃ sāyāma; yaṃ icchāma taṃ pivāma, yaṃ na icchāma na taṃ pivāma;	They think: ‘When we were laypeople, we used to eat, consume, taste, and drink what we wanted, not what we didn’t want.	他會想：「我們在家時，我們想吃、喝、嘗、飲什麼就吃、喝、嘗、飲什麼，不想吃、喝、嘗、飲什麼就不吃、喝、嘗、飲什麼。
kappiyampi khādāma, akappiyampi khādāma; kappiyampi bhuñjāma, akappiyampi bhuñjāma; kappiyampi sāyāma, akappiyampi sāyāma; kappiyampi pivāma, akappiyampi pivāma; kālepi khādāma, vikālepi khādāma; kālepi bhuñjāma vikālepi bhuñjāma; kālepi sāyāma, vikālepi sāyāma; kālepi pivāma, vikālepi pivāma.	We ate and drank both allowable and unallowable things, at the right time and the wrong time.	我們吃、喝允許的和不允許的，在正確的時間和錯誤的時間。
Yampi no saddhā gahapatikā divā vikāle paṇītaṃ khādanīyaṃ bhojanīyaṃ denti tatthapime mukhāvaraṇaṃ maññe karontī’ti.	And these faithful householders give us a variety of delicious foods at the wrong time of day. But these monks imagine they can gag our mouths!’	而這些虔誠的居士在不對的時間給我們各種美味的食物。但這些比丘卻以為他們可以堵住我們的嘴！」
So sikkhaṃ paccakkhāya hīnāyāvattati.	They reject the training and return to a lesser life.	他捨棄修行，返回較低的生活。
Ayaṃ vuccati, bhikkhave, kumbhīlabhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto.	This is called one who rejects the training and returns to a lesser life because they’re afraid of the danger of crocodiles.	這就是因為害怕鱷魚的危險而捨棄修行，返回較低的生活。
‘Kumbhīlabhayan’ti kho, bhikkhave, odarikattassetaṃ adhivacanaṃ.	‘Danger of crocodiles’ is a term for gluttony.	「鱷魚的危險」是指貪食。

Katamañca, bhikkhave, āvaṭṭabhayaṃ?	And what, monks, is the danger of whirlpools?	在家生活出家為無家者，心想：
Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti:	It’s when a respectable person has gone forth from the lay life to homelessness, thinking:	「我被生死、老病死、憂悲惱苦、困苦所淹沒。我被苦困住，深陷於苦中。
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto;	‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering.	希望能找到這一切苦的終結。」
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.	Hopefully I can find an end to this entire mass of suffering.’	當他們出家後，清晨穿上袈裟，帶著缽和衣袍，進入村莊或城鎮乞食，卻不守護身、語、意，不建立正念，也不約束感官。
So evaṃ pabbajito samāno pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisati.	When they’ve gone forth, they robe up in the morning and, taking their bowl and robe, enter a village or town for alms without guarding body, speech, and mind, without establishing remembering, and without restraining the sense faculties.	在那裡，他們看到一個居士或其子女正享受著五種感官刺激。
Arakkhiteneva kāyena arakkhitāya vācāya anupaṭṭhitāya satiyā asaṃvutehi indriyehi so tattha passati gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ.	There they see a householder or their child amusing themselves, supplied and provided with the five kinds of sensual stimulation.
Tassa evaṃ hoti:	They think:	他們心想：
‘mayaṃ kho pubbe agāriyabhūtā samānā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārimhā.	‘Formerly, as laypeople, we amused ourselves, supplied and provided with the five kinds of sensual stimulation.	「以前，我們在家時，也享受著五種感官刺激。
Saṃvijjanti kho pana me kule bhogā.	And it’s true that my family is wealthy.	而且我家確實很富有。
Sakkā bhoge ca bhuñjituṃ puññāni ca kātun’ti.	I can both enjoy my wealth and make merit.’	我既能享受財富，又能積德。」
So sikkhaṃ paccakkhāya hīnāyāvattati.	They reject the training and return to a lesser life.	他們捨棄修行，返回較低的生活。
Ayaṃ vuccati, bhikkhave, āvaṭṭabhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto.	This is called one who rejects the training and returns to a lesser life because they’re afraid of the danger of whirlpools.	這就是所謂的，因害怕漩渦的危險而捨棄修行，返回較低的生活。
‘Āvaṭṭabhayan’ti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ.	‘Danger of whirlpools’ is a term for the five kinds of sensual stimulation.	「漩渦的危險」是指五種感官刺激。

Katamañca, bhikkhave, susukābhayaṃ?	And what, monks, is the danger of sharks?	那麼，比丘們，什麼是鯊魚的危險呢？
Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti:	It’s when a respectable person has gone forth from the lay life to homelessness, thinking:	就是一個可敬的人從在家生活出家為無家者，心想：
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto;	‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering.	「我被生死、老病死、憂悲惱苦、困苦所淹沒。我被苦困住，深陷於苦中。
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.	Hopefully I can find an end to this entire mass of suffering.’	希望能找到這一切苦的終結。」
So evaṃ pabbajito samāno pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisati.	When they’ve gone forth, they robe up in the morning and, taking their bowl and robe, enter a village or town for alms without guarding body, speech, and mind, without establishing remembering, and without restraining the sense faculties.	當他們出家後，清晨穿上袈裟，帶著缽和衣袍，進入村莊或城鎮乞食，卻不守護身、語、意，不建立正念，也不約束感官。
Arakkhiteneva kāyena arakkhitāya vācāya anupaṭṭhitāya satiyā asaṃvutehi indriyehi so tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā.	There they see a female scantily clad, with revealing clothes.	在那裡，他們看到一個穿著暴露、衣不蔽體的女人。
Tassa mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā rāgo cittaṃ anuddhaṃseti.	Lust infects their mind,	淫慾侵染他們的心，
So rāgānuddhaṃsena cittena sikkhaṃ paccakkhāya hīnāyāvattati.	so they reject the training and return to a lesser life.	於是他們捨棄修行，返回較低的生活。
Ayaṃ vuccati, bhikkhave, susukābhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto.	This is called one who rejects the training and returns to a lesser life because they’re afraid of the danger of sharks.	這就是所謂的，因害怕鯊魚的危險而捨棄修行，返回較低的生活。
‘Susukābhayan’ti kho, bhikkhave, mātugāmassetaṃ adhivacanaṃ.	‘Danger of sharks’ is a term for females.	「鯊魚的危險」是指女性。
Imāni kho, bhikkhave, cattāri bhayāni, idhekacce puggale imasmiṃ dhammavinaye agārasmā anagāriyaṃ pabbajite pāṭikaṅkhitabbānī”ti.	These are the four dangers that a respectable person who goes forth from the lay life to homelessness in this teaching and training should anticipate.”	這些是可敬的人在這教法和訓練中從在家生活出家為無家者應預料到的四種危險。”

Idamavoca bhagavā.	That is what the Buddha said.	佛陀如是說。
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.	滿足的比丘們，對佛陀所說的感到高興。

+

MN 68 Naḷakapāna: At Naḷakapāna

+ all- all

• 68.1 - (this is first jhāna he’s referring to, not using STED formula)
• 68.2 - (Buddha gives inspiring talks to provide Dhamma thoughts for pamojja, pīti, sukha)
• 68.3 - (This is the 7sb awakening factor sequence, and phāsu-vihara is code phrase for 4 jhānas)
• 68.4 - (nuns: This is the 7sb awakening factor sequence, and phāsu-vihara is code phrase for 4 jhānas)
• 68.5 - (layman: This is the 7sb awakening factor sequence, and phāsu-vihara is code phrase for 4 jhānas)
• 68.6 - (laywoman: This is the 7sb awakening factor sequence, and phāsu-vihara is code phrase for 4 jhānas)

	(derived from B. Sujato 2018/12)	（源自 B. Sujato 2018/12）
Evaṃ me sutaṃ—​	So I have heard.	如是我聞。
ekaṃ samayaṃ bhagavā kosalesu viharati naḷakapāne palāsavane.	At one time the Buddha was staying in the land of the Kosalans near Naḷakapāna in the Parrot Tree grove.	一時，佛陀住在拘薩羅國納拉卡巴那附近的鸚鵡樹林裡。
Tena kho pana samayena sambahulā abhiññātā abhiññātā kulaputtā bhagavantaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā honti—	Now at that time several very well-known members of good families had gone forth from the lay life to homelessness out of faith in the Buddha—	當時，數名出身名門望族的著名人士，因對佛陀的信仰，已從在家生活出家為無家者——
āyasmā ca anuruddho, āyasmā ca bhaddiyo, āyasmā ca kimilo, āyasmā ca bhagu, āyasmā ca koṇḍañño, āyasmā ca revato, āyasmā ca ānando, aññe ca abhiññātā abhiññātā kulaputtā.	The venerables Anuruddha, Bhaddiya, Kimbila, Bhagu, Koṇḍañña, Revata, Ānanda, and other very well-known respectable persons.	尊者阿那律、跋提、金毘羅、跋瞿、拘睒彌、離婆多、阿難，以及其他許多非常著名的可敬之人。
Tena kho pana samayena bhagavā bhikkhusaṃghaparivuto abbhokāse nisinno hoti.	Now at that time the Buddha was sitting in the open, surrounded by the monk Saṅgha.	當時，佛陀正坐在開闊處，周圍圍繞著僧伽。
Atha kho bhagavā te kulaputte ārabbha bhikkhū āmantesi:	Then the Buddha spoke to the monks about those respectable persons:	然後佛陀對比丘們談起那些可敬之人：
“ye te, bhikkhave, kulaputtā mamaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā, kacci te, bhikkhave, bhikkhū abhiratā brahmacariye”ti?	“monks, those respectable persons who have gone forth from the lay life to homelessness out of faith in me—I trust they’re satisfied with the spiritual life?”	「比丘們，那些因信仰我而從在家生活出家為無家者的可敬之人——我相信他們對梵行感到滿意嗎？」
Evaṃ vutte, te bhikkhū tuṇhī ahesuṃ.	When this was said, the monks kept silent.	說了這話後，比丘們保持沉默。

Dutiyampi kho bhagavā te kulaputte ārabbha bhikkhū āmantesi:	For a second and a third time the Buddha asked the same question.	佛陀第二次、第三次問了同樣的問題。
“ye te, bhikkhave, kulaputtā mamaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā, kacci te, bhikkhave, bhikkhū abhiratā brahmacariye”ti?
Dutiyampi kho te bhikkhū tuṇhī ahesuṃ.

Tatiyampi kho bhagavā te kulaputte ārabbha bhikkhū āmantesi:
“ye te, bhikkhave, kulaputtā mamaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā, kacci te, bhikkhave, bhikkhū abhiratā brahmacariye”ti?
Tatiyampi kho te bhikkhū tuṇhī ahesuṃ.	For a third time, the monks kept silent.	比丘們第三次保持沉默。

Atha kho bhagavato etadahosi:	Then it occurred to the Buddha:	爾時佛陀心想：
“yannūnāhaṃ te kulaputte puccheyyan”ti.	“Why don’t I question just those respectable persons?”	「我何不只問那些可敬之人？」
Atha kho bhagavā āyasmantaṃ anuruddhaṃ āmantesi:	Then the Buddha said to Venerable Anuruddha:	於是佛陀對阿那律尊者說：
“kacci tumhe, anuruddhā, abhiratā brahmacariye”ti?	“Anuruddha and friends, I hope you’re satisfied with the spiritual life?”	「阿那律和朋友們，你們對梵行感到滿意嗎？」
“Taggha mayaṃ, bhante, abhiratā brahmacariye”ti.	“Indeed, sir, we are satisfied with the spiritual life.”	「確實如此，尊者，我們對梵行感到滿意。」
“Sādhu sādhu, anuruddhā.	“Good, good, Anuruddha and friends!	「善哉，善哉，阿那律和朋友們！
Etaṃ kho, anuruddhā, tumhākaṃ patirūpaṃ kulaputtānaṃ saddhā agārasmā anagāriyaṃ pabbajitānaṃ yaṃ tumhe abhirameyyātha brahmacariye.	It’s appropriate for respectable persons like yourselves, who have gone forth in faith from the lay life to homelessness, to be satisfied with the spiritual life.	像你們這樣因信仰而從在家生活出家為無家者的可敬之人，對梵行感到滿意是恰當的。
Yena tumhe, anuruddhā, bhadrena yobbanena samannāgatā paṭhamena vayasā susukāḷakesā kāme paribhuñjeyyātha tena tumhe, anuruddhā, bhadrenapi yobbanena samannāgatā paṭhamena vayasā susukāḷakesā agārasmā anagāriyaṃ pabbajitā.	Since you’re blessed with youth, in the prime of life, black-haired, you could have enjoyed sensual pleasures; yet you have gone forth from the lay life to homelessness.	你們年輕力壯，正值盛年，黑髮烏亮，本可享受感官欲樂；然而你們卻從在家生活出家為無家者。
Te ca kho pana tumhe, anuruddhā, neva rājābhinītā agārasmā anagāriyaṃ pabbajitā, na corābhinītā agārasmā anagāriyaṃ pabbajitā, na iṇaṭṭā agārasmā anagāriyaṃ pabbajitā, na bhayaṭṭā agārasmā anagāriyaṃ pabbajitā, nājīvikāpakatā agārasmā anagāriyaṃ pabbajitā.	But you didn’t go forth because you were forced to by kings or bandits, or because you’re in debt or threatened, or to earn a living.	但你們出家並非被迫於國王或盜賊，也不是因為負債或受到威脅，更不是為了謀生。
Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto;	Rather, didn’t you go forth thinking: ‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering.	相反，你們出家不是因為心想：『我被生死、老病死、憂悲惱苦、困苦所淹沒。我被苦困住，深陷於苦中。
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti—	Hopefully I can find an end to this entire mass of suffering’?”	希望能找到這一切苦的終結』嗎？」
nanu tumhe, anuruddhā, evaṃ saddhā agārasmā anagāriyaṃ pabbajitā”ti?

“Evaṃ, bhante”.

“Yes, sir.”

「是的，尊者。」

“Evaṃ pabbajitena ca pana, anuruddhā, kulaputtena kimassa karaṇīyaṃ?	“But, Anuruddha and friends, when a respectable person has gone forth like this, what should they do?	「但是，阿那律和朋友們，當一個可敬的人這樣出家後，他們應該怎麼做？
Vivekaṃ, anuruddhā, kāmehi vivekaṃ akusalehi dhammehi pītisukhaṃ nādhigacchati aññaṃ vā tato santataraṃ, tassa abhijjhāpi cittaṃ pariyādāya tiṭṭhati, byāpādopi cittaṃ pariyādāya tiṭṭhati, thinamiddhampi cittaṃ pariyādāya tiṭṭhati uddhaccakukkuccampi cittaṃ pariyādāya tiṭṭhati, vicikicchāpi cittaṃ pariyādāya tiṭṭhati, aratīpi cittaṃ pariyādāya tiṭṭhati, tandīpi cittaṃ pariyādāya tiṭṭhati.	Take someone who doesn’t achieve the rapture and pleasure that are secluded from sensual pleasures and unskillful qualities, or something even more peaceful than that. Their mind is still occupied by desire, ill will, dullness and drowsiness, restlessness and remorse, doubt, discontent, and sloth.	有這樣的人，他們無法獲得遠離感官享受和不善法的喜樂，或比那更平靜的東西。他們的心仍然被慾望、惡意、昏沉瞌睡、散亂懊悔、懷疑、不滿足和懈怠所佔據。
Vivekaṃ, anuruddhā, kāmehi vivekaṃ akusalehi dhammehi pītisukhaṃ nādhigacchati aññaṃ vā tato santataraṃ.	That’s someone who doesn’t achieve the rapture and pleasure that are secluded from sensual pleasures and unskillful qualities, or something even more peaceful than that.	這就是無法獲得遠離感官享受和不善法的喜樂，或比那更平靜的東西的人。

Vivekaṃ, anuruddhā, kāmehi vivekaṃ akusalehi dhammehi pītisukhaṃ adhigacchati aññaṃ vā tato santataraṃ, tassa abhijjhāpi cittaṃ na pariyādāya tiṭṭhati, byāpādopi cittaṃ na pariyādāya tiṭṭhati, thinamiddhampi cittaṃ na pariyādāya tiṭṭhati, uddhaccakukkuccampi cittaṃ na pariyādāya tiṭṭhati, vicikicchāpi cittaṃ na pariyādāya tiṭṭhati, aratīpi cittaṃ na pariyādāya tiṭṭhati, tandīpi cittaṃ na pariyādāya tiṭṭhati.	Take someone who does achieve the rapture and pleasure that are secluded from sensual pleasures and unskillful qualities, or something even more peaceful than that. Their mind is not occupied by desire, ill will, dullness and drowsiness, restlessness and remorse, doubt, discontent, and sloth.	有這樣的人，他們確實獲得了遠離感官享受和不善法的喜樂，或比那更平靜的東西。他們的心沒有被慾望、惡意、昏沉瞌睡、散亂懊悔、懷疑、不滿足和懈怠所佔據。
Vivekaṃ, anuruddhā, kāmehi vivekaṃ akusalehi dhammehi pītisukhaṃ adhigacchati aññaṃ vā tato santataraṃ.	That’s someone who does achieve the rapture and pleasure that are secluded from sensual pleasures and unskillful qualities, or something even more peaceful than that.	這就是確實獲得了遠離感官享受和不善法的喜樂，或比那更平靜的東西的人。

Kinti vo, anuruddhā, mayi hoti:	Is this what you think of me?	你們是這樣看待我的嗎？
‘ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā, appahīnā te tathāgatassa;	‘The Realized One has not given up the defilements, the corruptions that lead to future lives and are hurtful, resulting in suffering and future rebirth, old age, and death.	「如來尚未捨棄那些導致未來生命、有害、產生痛苦、未來再生、老病死的煩惱和腐敗。
tasmā tathāgato saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodetī’”ti?	That’s why, after reflection, he uses some things, endures some things, avoids some things, and gets rid of some things.’”	因此，經過深思熟慮，他會使用某些東西，忍受某些東西，避免某些東西，並擺脫某些東西。」

“Na kho no, bhante, bhagavati evaṃ hoti:	“No sir, we don’t think of you that way.	「不，尊者，我們不是那樣看待您的。
‘ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā, appahīnā te tathāgatassa;
tasmā tathāgato saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodetī’ti.
Evaṃ kho no, bhante, bhagavati hoti:	We think of you this way:	我們這樣看待您：
‘ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā, pahīnā te tathāgatassa;	‘The Realized One has given up the defilements, the corruptions that lead to future lives and are hurtful, resulting in suffering and future rebirth, old age, and death.	「如來已捨棄那些導致未來生命、有害、產生痛苦、未來再生、老病死的煩惱和腐敗。
tasmā tathāgato saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodetī’”ti.	That’s why, after reflection, he uses some things, endures some things, avoids some things, and gets rid of some things.’”	因此，經過深思熟慮，他會使用某些東西，忍受某些東西，避免某些東西，並擺脫某些東西。」

“Sādhu sādhu, anuruddhā.	“Good, good, Anuruddha and friends!	「善哉，善哉，阿那律和朋友們！
Tathāgatassa, anuruddhā, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā, pahīnā te ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.	The Realized One has given up the defilements, the corruptions that lead to future lives and are hurtful, resulting in suffering and future rebirth, old age, and death. He has cut them off at the root, made them like a palm stump, obliterated them so they are unable to arise in the future.	如來已捨棄那些導致未來生命、有害、產生痛苦、未來再生、老病死的煩惱和腐敗。他已將它們連根拔起，使它們像棕櫚樹樁一樣，徹底消除，使其未來無法再生。
Seyyathāpi, anuruddhā, tālo matthakacchinno abhabbo punavirūḷhiyā;	Just as a palm tree with its crown cut off is incapable of further growth,	正如一棵被砍掉樹冠的棕櫚樹無法再繼續生長一樣，
evameva kho, anuruddhā, tathāgatassa ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā, pahīnā te ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā;	in the same way, the Realized One has given up the defilements so they are unable to arise in the future.	同樣地，如來已捨棄煩惱，使其未來無法再生。
tasmā tathāgato saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodeti.	That’s why, after reflection, he uses some things, endures some things, avoids some things, and gets rid of some things.	因此，經過深思熟慮，他會使用某些東西，忍受某些東西，避免某些東西，並擺脫某些東西。

Taṃ kiṃ maññasi, anuruddhā,	What do you think, Anuruddha and friends?	阿那律和朋友們，你們怎麼看？
kaṃ atthavasaṃ sampassamāno tathāgato sāvake abbhatīte kālaṅkate upapattīsu byākaroti:	What advantage does the Realized One see in declaring the rebirth of his disciples who have passed away:	如來在宣說其已故弟子的來生時，看到了什麼好處：
‘asu amutra upapanno; asu amutra upapanno’”ti?	‘This one is reborn here, while that one is reborn there’?”	「這個人轉生於此，那個人轉生於彼」？”

“Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.

“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.”

「我們的教義植根於佛陀。他是我們的引導者和庇護所。尊者，請佛陀親自澄清此義。比丘們將會聆聽並銘記於心。」

“Na kho, anuruddhā, tathāgato janakuhanatthaṃ na janalapanatthaṃ na lābhasakkārasilokānisaṃsatthaṃ na ‘iti maṃ jano jānātū’ti sāvake abbhatīte kālaṅkate upapattīsu byākaroti:	“The Realized One does not declare such things for the sake of deceiving people or flattering them, nor for the benefit of possessions, honor, or popularity, nor thinking, ‘So let people know about me!’	如來宣說這些，並非為了欺騙或奉承他人，亦非為了財物、名譽或聲望，也不是心想：「讓世人知道我！」
‘asu amutra upapanno, asu amutra upapanno’ti.
Santi ca kho, anuruddhā, kulaputtā saddhā uḷāravedā uḷārapāmojjā.	Rather, there are respectable persons of faith who are full of sublime joy and gladness.	相反，有信心的可敬之人充滿崇高的喜悅和歡樂。
Te taṃ sutvā tadatthāya cittaṃ upasaṃharanti.	When they hear that, they apply their minds to that end.	當他們聽到這些，他們會將心思放在那個目標上。
Tesaṃ taṃ, anuruddhā, hoti dīgharattaṃ hitāya sukhāya.	That is for their lasting welfare and happiness.	那是為了他們長久的福祉和幸福。

Idhānuruddhā, bhikkhu suṇāti:	Take a monk who hears this:	有比丘聽聞：
‘itthannāmo bhikkhu kālaṅkato;	‘The monk named so-and-so has passed away.	「某某比丘已入滅。
so bhagavatā byākato—	The Buddha has declared that,	佛陀已宣告，
aññāya saṇṭhahī’ti.	he was enlightened.’	他已開悟。」
So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā:	And he’s either seen for himself, or heard from someone else, that that venerable	他親眼見過，或從他人那裡聽聞，那位尊者
‘evaṃsīlo so āyasmā ahosi itipi, evaṃdhammo so āyasmā ahosi itipi, evaṃpañño so āyasmā ahosi itipi, evaṃvihārī so āyasmā ahosi itipi, evaṃvimutto so āyasmā ahosi itipī’ti.	had such ethics, such qualities, such wisdom, such meditation, or such freedom.	具備這樣的戒德、這樣的品質、這樣的智慧、這樣的禪定，或這樣的解脫。
So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati.	Recollecting that monk’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end.	回憶起那位比丘的信心、戒德、學識、布施和智慧，他將心思專注於此。
Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti.	That’s how a monk lives at ease.	比丘就是這樣安住的。

Idhānuruddhā, bhikkhu suṇāti:	Take a monk who hears this:	有這樣一位比丘，他聽到：
‘itthannāmo bhikkhu kālaṅkato;	‘The monk named so-and-so has passed away.	「某某比丘已經入滅。
so bhagavatā byākato—	The Buddha has declared that,	佛陀已宣告，
pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā’ti.	with the ending of the five lower fetters, he’s been reborn spontaneously and will become nirvana'd there, not liable to return from that world.’	他已斷除五下分結，將會自然化生，並在那裡證得涅槃，不再從那個世界返回。」
So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā:	And he’s either seen for himself, or heard from someone else, that that venerable	他親眼見過，或從他人那裡聽聞，那位尊者
‘evaṃsīlo so āyasmā ahosi itipi, evaṃdhammo … pe … evaṃpañño … evaṃvihārī … evaṃvimutto so āyasmā ahosi itipī’ti.	had such ethics, such qualities, such wisdom, such meditation, or such freedom.	具備這樣的戒德、這樣的品質、這樣的智慧、這樣的禪定，或這樣的解脫。
So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati.	Recollecting that monk’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end.	回憶起那位比丘的信心、戒德、學識、布施和智慧，他將心思專注於此。
Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti.	That too is how a monk lives at ease.	比丘就是這樣安住的。

Idhānuruddhā, bhikkhu suṇāti:	Take a monk who hears this:	有這樣一位比丘，他聽到：
‘itthannāmo bhikkhu kālaṅkato;	‘The monk named so-and-so has passed away.	「某某比丘已經入滅。
so bhagavatā byākato—	The Buddha has declared that,	佛陀已宣告，
tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī’ti.	with the ending of three fetters, and the weakening of greed, hate, and delusion, he’s a once-returner. He’ll come back to this world once only, then make an end of suffering.’	他已斷除三結，貪、瞋、癡減弱，他是一還者。他只會回到這個世界一次，然後結束痛苦。」
So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā:	And he’s either seen for himself, or heard from someone else, that that venerable	他親眼見過，或從他人那裡聽聞，那位尊者
‘evaṃsīlo so āyasmā ahosi itipi, evaṃdhammo … pe … evaṃpañño … evaṃvihārī … evaṃvimutto so āyasmā ahosi itipī’ti.	had such ethics, such qualities, such wisdom, such meditation, or such freedom.	具備這樣的戒德、這樣的品質、這樣的智慧、這樣的禪定，或這樣的解脫。
So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati.	Recollecting that monk’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end.	回憶起那位比丘的信心、戒德、學識、布施和智慧，他將心思專注於此。
Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti.	That too is how a monk lives at ease.	比丘就是這樣安住的。

Idhānuruddhā, bhikkhu suṇāti:	Take a monk who hears this:	有這樣一位比丘，他聽到：
‘itthannāmo bhikkhu kālaṅkato;	‘The monk named so-and-so has passed away.	「某某比丘已經入滅。
so bhagavatā byākato—	The Buddha has declared that,	佛陀已宣告，
tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti.	with the ending of three fetters he’s a stream-enterer, not liable to be reborn in the underworld, bound for awakening.’	他已斷除三結，是入流者，不再墮入惡趣，必將證悟。」
So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā:	And he’s either seen for himself, or heard from someone else, that that venerable	他親眼見過，或從他人那裡聽聞，那位尊者
‘evaṃsīlo so āyasmā ahosi itipi, evaṃdhammo … pe … evaṃpañño … evaṃvihārī … evaṃvimutto so āyasmā ahosi itipī’ti.	had such ethics, such qualities, such wisdom, such meditation, or such freedom.	具備這樣的戒德、這樣的品質、這樣的智慧、這樣的禪定，或這樣的解脫。
So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati.	Recollecting that monk’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end.	回憶起那位比丘的信心、戒德、學識、布施和智慧，他將心思專注於此。
Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti.	That too is how a monk lives at ease.	比丘就是這樣安住的。

Idhānuruddhā, bhikkhunī suṇāti:	Take a nun who hears this:	有這樣一位比丘尼，她聽到：
‘itthannāmā bhikkhunī kālaṅkatā;	‘The nun named so-and-so has passed away.	「某某比丘尼已經入滅。
sā bhagavatā byākatā—	The Buddha has declared that,	佛陀已宣告，
aññāya saṇṭhahī’ti.	she was enlightened.’	她已開悟。」
Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā:	And she’s either seen for herself, or heard from someone else, that that sister	她親眼見過，或從他人那裡聽聞，那位姊妹
‘evaṃsīlā sā bhaginī ahosi itipi, evaṃdhammā sā bhaginī ahosi itipi, evaṃpaññā sā bhaginī ahosi itipi, evaṃvihārinī sā bhaginī ahosi itipi, evaṃvimuttā sā bhaginī ahosi itipī’ti.	had such ethics, such qualities, such wisdom, such meditation, or such freedom.	具備這樣的戒德、這樣的品質、這樣的智慧、這樣的禪定，或這樣的解脫。
Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati.	Recollecting that nun’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end.	回憶起那位比丘尼的信心、戒德、學識、布施和智慧，她將心思專注於此。
Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti.	That’s how a nun lives at ease.	比丘尼就是這樣安住的。

Idhānuruddhā, bhikkhunī suṇāti:	Take a nun who hears this:	有這樣一位比丘尼，她聽到：
‘itthannāmā bhikkhunī kālaṅkatā;	‘The nun named so-and-so has passed away.	「某某比丘尼已經入滅。
sā bhagavatā byākatā—	The Buddha has declared that,	佛陀已宣告，
pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā’ti.	with the ending of the five lower fetters, she’s been reborn spontaneously and will become nirvana'd there, not liable to return from that world.’	她已斷除五下分結，將會自然化生，並在那裡證得涅槃，不再從那個世界返回。」
Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā:	And she’s either seen for herself, or heard from someone else, that that sister	她親眼見過，或從他人那裡聽聞，那位姊妹
‘evaṃsīlā sā bhaginī ahosi itipi, evaṃdhammā … pe … evaṃpaññā … evaṃvihārinī … evaṃvimuttā sā bhaginī ahosi itipī’ti.	had such ethics, such qualities, such wisdom, such meditation, or such freedom.	具備這樣的戒德、這樣的品質、這樣的智慧、這樣的禪定，或這樣的解脫。
Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati.	Recollecting that nun’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end.	回憶起那位比丘尼的信心、戒德、學識、布施和智慧，她將心思專注於此。
Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti.	That too is how a nun lives at ease.	比丘尼就是這樣安住的。

Idhānuruddhā, bhikkhunī suṇāti:	Take a nun who hears this:	有這樣一位比丘尼，她聽到：
‘itthannāmā bhikkhunī kālaṅkatā;	‘The nun named so-and-so has passed away.	「某某比丘尼已經入滅。
sā bhagavatā byākatā—	The Buddha has declared that,	佛陀已宣告，
tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāminī sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī’ti.	with the ending of three fetters, and the weakening of greed, hate, and delusion, she’s a once-returner. She’ll come back to this world once only, then make an end of suffering.’	她已斷除三結，貪、瞋、癡減弱，她是一還者。她只會回到這個世界一次，然後結束痛苦。」
Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā:	And she’s either seen for herself, or heard from someone else, that that sister	她親眼見過，或從他人那裡聽聞，那位姊妹
‘evaṃsīlā sā bhaginī ahosi itipi, evaṃdhammā … pe … evaṃpaññā … evaṃvihārinī … evaṃvimuttā sā bhaginī ahosi itipī’ti.	had such ethics, such qualities, such wisdom, such meditation, or such freedom.	具備這樣的戒德、這樣的品質、這樣的智慧、這樣的禪定，或這樣的解脫。
Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati.	Recollecting that nun’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end.	回憶起那位比丘尼的信心、戒德、學識、布施和智慧，她將心思專注於此。
Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti.	That too is how a nun lives at ease.	比丘尼就是這樣安住的。

Idhānuruddhā, bhikkhunī suṇāti:	Take a nun who hears this:	有這樣一位女居士，她聽到：
‘itthannāmā bhikkhunī kālaṅkatā;	‘The nun named so-and-so has passed away.	「某某女居士已入滅。
sā bhagavatā byākatā—	The Buddha has declared that,	佛陀已宣告，
tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’ti.	with the ending of three fetters she’s a stream-enterer, not liable to be reborn in the underworld, bound for awakening.’	她已斷除五下分結，將會自然化生，並在那裡證得涅槃，不再從那個世界返回。」
Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā:	And she’s either seen for herself, or heard from someone else, that that sister	她親眼見過，或從他人那裡聽聞，那位姊妹
‘evaṃsīlā sā bhaginī ahosi itipi, evaṃdhammā … evaṃpaññā … evaṃvihārinī … evaṃvimuttā sā bhaginī ahosi itipī’ti.	had such ethics, such qualities, such wisdom, such meditation, or such freedom.	具備這樣的戒德、這樣的品質、這樣的智慧、這樣的禪定，或這樣的解脫。
Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati.	Recollecting that nun’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end.	回憶起那位女居士的信心、戒德、學識、布施和智慧，她將心思專注於此。
Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti.	That too is how a nun lives at ease.	女居士就是這樣安住的。

Idhānuruddhā, upāsako suṇāti:	Take a layman who hears this:	有這樣一位男居士，他聽到：
‘itthannāmo upāsako kālaṅkato;	‘The layman named so-and-so has passed away.	「某某男居士已入滅。
so bhagavatā byākato—	The Buddha has declared that,	佛陀已宣告，
pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā’ti.	with the ending of the five lower fetters, he’s been reborn spontaneously and will become nirvana'd there, not liable to return from that world.’	他已斷除三結，貪、瞋、癡減弱，他是一還者。他只會回到這個世界一次，然後結束痛苦。」
So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā:	And he’s either seen for himself, or heard from someone else, that that venerable	他親眼見過，或從他人那裡聽聞，那位尊者
‘evaṃsīlo so āyasmā ahosi itipi, evaṃdhammo so āyasmā ahosi itipi, evaṃpañño so āyasmā ahosi itipi, evaṃvihārī so āyasmā ahosi itipi, evaṃvimutto so āyasmā ahosi itipī’ti.	had such ethics, such qualities, such wisdom, such meditation, or such freedom.	具備這樣的戒德、這樣的品質、這樣的智慧、這樣的禪定，或這樣的解脫。
So tassa saddhañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati.	Recollecting that layman’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end.	回憶起那位男居士的信心、戒德、學識、布施和智慧，他將心思專注於此。
Evampi kho, anuruddhā, upāsakassa phāsuvihāro hoti.	That’s how a layman lives at ease.	男居士就是這樣安住的。

Idhānuruddhā, upāsako suṇāti:	Take a layman who hears this:	有這樣一位男居士，他聽到：
‘itthannāmo upāsako kālaṅkato;	‘The layman named so-and-so has passed away.	「某某男居士已入滅。
so bhagavatā byākato—	The Buddha has declared that,	佛陀已宣告，
tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī’ti.	with the ending of three fetters, and the weakening of greed, hate, and delusion, he’s a once-returner. He’ll come back to this world once only, then make an end of suffering.’	他已斷除三結，是入流者，不再墮入惡趣，必將證悟。」
So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā:	And he’s either seen for himself, or heard from someone else, that that venerable	他親眼見過，或從他人那裡聽聞，那位尊者
‘evaṃsīlo so āyasmā ahosi itipi, evaṃdhammo … evaṃpañño … evaṃvihārī … evaṃvimutto so āyasmā ahosi itipī’ti.	had such ethics, such qualities, such wisdom, such meditation, or such freedom.	具備這樣的戒德、這樣的品質、這樣的智慧、這樣的禪定，或這樣的解脫。
So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati.	Recollecting that layman’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end.	回憶起那位男居士的信心、戒德、學識、布施和智慧，他將心思專注於此。
Evampi kho, anuruddhā, upāsakassa phāsuvihāro hoti.	That too is how a layman lives at ease.	男居士就是這樣安住的。

Idhānuruddhā, upāsako suṇāti:	Take a layman who hears this:	有這樣一位女居士，她聽到：
‘itthannāmo upāsako kālaṅkato;	‘The layman named so-and-so has passed away.	「某某女居士已入滅。
so bhagavatā byākato—	The Buddha has declared that,	佛陀已宣告，
tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti.	with the ending of three fetters he’s a stream-enterer, not liable to be reborn in the underworld, bound for awakening.’	她已斷除五下分結，將會自然化生，並在那裡證得涅槃，不再從那個世界返回。」
So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā:	And he’s either seen for himself, or heard from someone else, that that venerable	她親眼見過，或從他人那裡聽聞，那位姊妹
‘evaṃsīlo so āyasmā ahosi itipi, evaṃdhammo … evaṃpañño … evaṃvihārī … evaṃvimutto so āyasmā ahosi itipī’ti.	had such ethics, such qualities, such wisdom, such meditation, or such freedom.	具備這樣的戒德、這樣的品質、這樣的智慧、這樣的禪定，或這樣的解脫。
So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati.	Recollecting that layman’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end.	回憶起那位女居士的信心、戒德、學識、布施和智慧，她將心思專注於此。
Evampi kho, anuruddhā upāsakassa phāsuvihāro hoti.	That too is how a layman lives at ease.	女居士就是這樣安住的。

Idhānuruddhā, upāsikā suṇāti:	Take a laywoman who hears this:	有這樣一位女居士，她聽到：
‘itthannāmā upāsikā kālaṅkatā;	‘The laywoman named so-and-so has passed away.	「某某女居士已入滅。
sā bhagavatā byākatā—	The Buddha has declared that,	佛陀已宣告，
pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā’ti.	with the ending of the five lower fetters, she’s been reborn spontaneously and will become nirvana'd there, not liable to return from that world.’	她已斷除三結，貪、瞋、癡減弱，她是一還者。她只會回到這個世界一次，然後結束痛苦。」
Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā:	And she’s either seen for herself, or heard from someone else, that that sister	她親眼見過，或從他人那裡聽聞，那位姊妹
‘evaṃsīlā sā bhaginī ahosi itipi, evaṃdhammā … evaṃpaññā … evaṃvihārinī … evaṃvimuttā sā bhaginī ahosi itipī’ti.	had such ethics, such qualities, such wisdom, such meditation, or such freedom.	具備這樣的戒德、這樣的品質、這樣的智慧、這樣的禪定，或這樣的解脫。
Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati.	Recollecting that laywoman’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end.	回憶起那位女居士的信心、戒德、學識、布施和智慧，她將心思專注於此。
Evampi kho, anuruddhā, upāsikāya phāsuvihāro hoti.	That’s how a laywoman lives at ease.	女居士就是這樣安住的。

Idhānuruddhā, upāsikā suṇāti:	Take a laywoman who hears this:	有這樣一位女居士，她聽到：
‘itthannāmā upāsikā kālaṅkatā;	‘The laywoman named so-and-so has passed away.	「某某女居士已入滅。
sā bhagavatā byākatā—	The Buddha has declared that,	佛陀已宣告，
tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāminī sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī’ti.	with the ending of three fetters, and the weakening of greed, hate, and delusion, she’s a once-returner. She’ll come back to this world once only, then make an end of suffering.’	她已斷除三結，是入流者，不再墮入惡趣，必將證悟。」
Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā:	And she’s either seen for herself, or heard from someone else, that that sister	她親眼見過，或從他人那裡聽聞，那位姊妹
‘evaṃsīlā sā bhaginī ahosi itipi, evaṃdhammā … evaṃpaññā … evaṃvihārinī … evaṃvimuttā sā bhaginī ahosi itipī’ti.	had such ethics, such qualities, such wisdom, such meditation, or such freedom.	具備這樣的戒德、這樣的品質、這樣的智慧、這樣的禪定，或這樣的解脫。
Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati.	Recollecting that laywoman’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end.	回憶起那位女居士的信心、戒德、學識、布施和智慧，她將心思專注於此。
Evampi kho, anuruddhā, upāsikāya phāsuvihāro hoti.	That too is how a laywoman lives at ease.	女居士就是這樣安住的。

Idhānuruddhā, upāsikā suṇāti:	Take a laywoman who hears this:	所以，如來宣說其已故弟子的來生：「這個人轉生於此，那個人轉生於彼」，並非為了欺騙或奉承他人，亦非為了財物、名譽或聲望，也不是心想：「讓世人知道我！」
‘itthannāmā upāsikā kālaṅkatā;	‘The laywoman named so-and-so has passed away.	相反，有信心的可敬之人充滿喜悅和歡樂。
sā bhagavatā byākatā—	The Buddha has declared that,	當他們聽到這些，他們會將心思放在那個目標上。
tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’ti.	with the ending of three fetters she’s a stream-enterer, not liable to be reborn in the underworld, bound for awakening.’	那是為了他們長久的福祉和幸福。”
Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā:	And she’s either seen for herself, or heard from someone else, that that sister
‘evaṃsīlā sā bhaginī ahosi itipi, evaṃdhammā sā bhaginī ahosi itipi, evaṃpaññā sā bhaginī ahosi itipi, evaṃvihārinī sā bhaginī ahosi itipi, evaṃvimuttā sā bhaginī ahosi itipī’ti.	had such ethics, such qualities, such wisdom, such meditation, or such freedom.	佛陀如是說。
Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati.	Recollecting that laywoman’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end.	滿足的阿那律尊者和朋友們，對佛陀所說的感到歡喜。
Evampi kho, anuruddhā, upāsikāya phāsuvihāro hoti.	That too is how a laywoman lives at ease.

Iti kho, anuruddhā, tathāgato na janakuhanatthaṃ na janalapanatthaṃ na lābhasakkārasilokānisaṃsatthaṃ na ‘iti maṃ jano jānātū’ti sāvake abbhatīte kālaṅkate upapattīsu byākaroti:	So it’s not for the sake of deceiving people or flattering them, nor for the benefit of possessions, honor, or popularity, nor thinking, ‘So let people know about me!’ that the Realized One declares the rebirth of his disciples who have passed away:
‘asu amutra upapanno, asu amutra upapanno’ti.	‘This one is reborn here, while that one is reborn there.’
Santi ca kho, anuruddhā, kulaputtā saddhā uḷāravedā uḷārapāmojjā.	Rather, there are respectable persons of faith who are full of joy and gladness.
Te taṃ sutvā tadatthāya cittaṃ upasaṃharanti.	When they hear that, they apply their minds to that end.
Tesaṃ taṃ, anuruddhā, hoti dīgharattaṃ hitāya sukhāyā”ti.	That is for their lasting welfare and happiness.”

Idamavoca bhagavā.	That is what the Buddha said.
Attamano āyasmā anuruddho bhagavato bhāsitaṃ abhinandīti.	Satisfied, Venerable Anuruddha and friends were happy with what the Buddha said.

+

MN 69 Goliyāni: With Gulissāni

+ all- all

• 69.0 - (Sariputta is giving the talk, not the Buddha)
• 69.1 - (should have respect and reverence for his spiritual companions)
• 69.2 - (should be careful where he sits)
• 69.3 - (should know even the supplementary regulations)
• 69.4 - (shouldn’t enter the village too early or return too late in the day)
• 69.5 - (shouldn’t socialize with families before or after the meal)
• 69.6 - (shouldn’t be restless and fickle)
• 69.7 - (shouldn’t be gossipy and loose-tongued)
• 69.8 - (should be easy to admonish, with good friends)
• 69.9 - (should guard the sense doors)
• 69.10 - (monk should eat in moderation)
• 69.11 - (monk should be committed to wakefulness)
• 69.12 - (should have aroused-vigor)
• 69.13 - (should be rememberful [of Dharma])
• 69.14 - (monk should have undistractible-lucidity)
• 69.15 - (a wilderness monk should be wise)
• 69.16 - (should make an effort to learn the higher Dharma and higher training)
• 69.17 - (to realize the peaceful liberations that are formless, transcending form)
• 69.18 - (to realize the superhuman state )

	(derived from B. Sujato 2018/12)	（源自 B. Sujato 2018/12）
Evaṃ me sutaṃ—​	So I have heard.	如是我聞。
ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.	一時，佛陀住在王舍城附近的竹林，松鼠飼料場。
Tena kho pana samayena goliyāni nāma bhikkhu āraññiko padasamācāro saṃghamajjhe osaṭo hoti kenacideva karaṇīyena.	Now at that time a wilderness monk of lax behavior named Gulissāni had come down to the midst of the Saṅgha on some business.	當時，一位行為散漫的林居比丘，名叫古利薩尼，因某些事務來到了僧伽之中。

Tatra kho āyasmā sāriputto goliyāniṃ bhikkhuṃ ārabbha bhikkhū āmantesi:

There Venerable Sāriputta spoke to the monks about Gulissāni:

舍利弗尊者在那裡對比丘們談論古利薩尼：

“Āraññikenāvuso, bhikkhunā saṃghagatena saṃghe viharantena sabrahmacārīsu sagāravena bhavitabbaṃ sappatissena.	“Reverends, a wilderness monk who has come to stay in the Saṅgha should have respect and reverence for his spiritual companions.	「諸位尊者，一位來到僧伽中居住的林居比丘，應該對他的法友們懷有尊敬和敬畏。
Sace, āvuso, āraññiko bhikkhu saṃghagato saṃghe viharanto sabrahmacārīsu agāravo hoti appatisso, tassa bhavanti vattāro.	If he doesn’t, there’ll be some who say:	如果他不這樣做，就會有人說：
‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena, yo ayamāyasmā sabrahmacārīsu agāravo hoti appatisso’ti—	‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he has no respect and reverence for his spiritual companions?’	「這位林居尊者獨自一人自主地住在林中，既然他對他的法友們沒有尊敬和敬畏，這又有什麼意義呢？」
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā saṃghagatena saṃghe viharantena sabrahmacārīsu sagāravena bhavitabbaṃ sappatissena. (1)	That’s why a wilderness monk who has come to stay in the Saṅgha should have respect and reverence for his spiritual companions.	所以，一個來到僧伽中居住的林居比丘，應該對他的法友們懷有尊敬和敬畏。

Āraññikenāvuso, bhikkhunā saṃghagatena saṃghe viharantena āsanakusalena bhavitabbaṃ:	A wilderness monk who has come to stay in the Saṅgha should be careful where he sits, thinking:	一位來到僧伽中居住的林居比丘，應該注意自己的坐姿，心想：
‘iti there ca bhikkhū nānupakhajja nisīdissāmi nave ca bhikkhū na āsanena paṭibāhissāmī’ti.	‘I shall sit so that I don’t intrude on the senior monks and I don’t block the junior monks from a seat.’	「我會坐著，這樣我就不會侵犯長老比丘，也不會妨礙年輕比丘入座。」
Sace, āvuso, āraññiko bhikkhu saṃghagato saṃghe viharanto na āsanakusalo hoti, tassa bhavanti vattāro.	If he doesn’t, there’ll be some who say:	如果他不這樣做，就會有人說：
‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena, yo ayamāyasmā āsanakusalo na hotī’ti—	‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s not careful where he sits?’	「這位林居尊者獨自一人自主地住在林中，既然他不注意自己的坐姿，這又有什麼意義呢？」
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā saṃghagatena saṃghe viharantena āsanakusalena bhavitabbaṃ. (2)	That’s why a wilderness monk who has come to stay in the Saṅgha should be careful where he sits.	所以，一位來到僧伽中居住的林居比丘，應該注意自己的坐姿。

Āraññikenāvuso, bhikkhunā saṃghagatena saṃghe viharantena ābhisamācārikopi dhammo jānitabbo.	A wilderness monk who has come to stay in the Saṅgha should know even the supplementary regulations.	一位來到僧伽中居住的林居比丘，甚至應該知道輔助戒律。
Sace, āvuso, āraññiko bhikkhu saṃghagato saṃghe viharanto ābhisamācārikampi dhammaṃ na jānāti, tassa bhavanti vattāro.	If he doesn’t, there’ll be some who say:	如果他不知道，就會有人說：
‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā ābhisamācārikampi dhammaṃ na jānātī’ti—	‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he doesn’t even know the supplementary regulations?’	「這位林居尊者獨自一人自主地住在林中，既然他連輔助戒律都不知道，這又有什麼意義呢？」
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā saṃghagatena saṃghe viharantena ābhisamācārikopi dhammo jānitabbo. (3)	That’s why a wilderness monk who has come to stay in the Saṅgha should know even the supplementary regulations.	所以，一位來到僧伽中居住的林居比丘，甚至應該知道輔助戒律。

Āraññikenāvuso, bhikkhunā saṃghagatena saṃghe viharantena nātikālena gāmo pavisitabbo nātidivā paṭikkamitabbaṃ.	A wilderness monk who has come to stay in the Saṅgha shouldn’t enter the village too early or return too late in the day.	一位來到僧伽中居住的林居比丘，不應過早入村或過晚回村。
Sace, āvuso, āraññiko bhikkhu saṃghagato saṃghe viharanto atikālena gāmaṃ pavisati atidivā paṭikkamati, tassa bhavanti vattāro.	If he does so, there’ll be some who say:	如果他這樣做，就會有人說：
‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā atikālena gāmaṃ pavisati atidivā paṭikkamatī’ti—	‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he enters the village too early or returns too late in the day?’	「這位林居尊者獨自一人自主地住在林中，既然他過早入村或過晚回村，這又有什麼意義呢？」
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā saṃghagatena saṃghe viharantena nātikālena gāmo pavisitabbo, nātidivā paṭikkamitabbaṃ. (4)	That’s why a wilderness monk who has come to stay in the Saṅgha shouldn’t enter the village too early or return too late in the day.	所以，一位來到僧伽中居住的林居比丘，不應過早入村或過晚回村。

Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena na purebhattaṃ pacchābhattaṃ kulesu cārittaṃ āpajjitabbaṃ.	A wilderness monk who has come to stay in the Saṅgha shouldn’t socialize with families before or after the meal.	一位來到僧伽中居住的林居比丘，飯前飯後不應與家人社交。
Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto purebhattaṃ pacchābhattaṃ kulesu cārittaṃ āpajjati, tassa bhavanti vattāro.	If he does so, there’ll be some who say:	如果他這樣做，就會有人說：
‘Ayaṃ nūnimassāyasmato āraññikassa ekassāraññe serivihārena viharato vikālacariyā bahulīkatā, tamenaṃ saṅghagatampi samudācaratī’ti—	‘This wilderness venerable, staying alone and autonomous in the wilderness, must be used to wandering about at the wrong time, since he behaves like this when he’s come to the Saṅgha.’	「這位林居尊者獨自一人自主地住在林中，既然他來到僧伽時行為如此，他一定習慣了在不對的時間遊蕩。」
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena na purebhattaṃ pacchābhattaṃ kulesu cārittaṃ āpajjitabbaṃ. (5)	That’s why a wilderness monk who has come to stay in the Saṅgha shouldn’t socialize with families before or after the meal.	所以，一位來到僧伽中居住的林居比丘，飯前飯後不應與家人社交。

Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena anuddhatena bhavitabbaṃ acapalena.	A wilderness monk who has come to stay in the Saṅgha shouldn’t be restless and fickle.	一位來到僧伽中居住的林居比丘，不應躁動不安、反覆無常。
Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto uddhato hoti capalo, tassa bhavanti vattāro.	If he is, there’ll be some who say:	如果他這樣做，就會有人說：
‘Idaṃ nūnimassāyasmato āraññikassa ekassāraññe serivihārena viharato uddhaccaṃ cāpalyaṃ bahulīkataṃ, tamenaṃ saṅghagatampi samudācaratī’ti—	‘This wilderness venerable, staying alone and autonomous in the wilderness, must be used to being restless and fickle, since he behaves like this when he’s come to the Saṅgha.’	「這位林居尊者獨自一人自主地住在林中，既然他來到僧伽時行為如此，他一定習慣了躁動不安、反覆無常。」
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena anuddhatena bhavitabbaṃ acapalena. (6)	That’s why a wilderness monk who has come to stay in the Saṅgha shouldn’t be restless and fickle.	所以，一位來到僧伽中居住的林居比丘，不應躁動不安、反覆無常。

Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena amukharena bhavitabbaṃ avikiṇṇavācena.	A wilderness monk who has come to stay in the Saṅgha shouldn’t be gossipy and loose-tongued.	一位來到僧伽中居住的林居比丘，不應好說閒話、口無遮攔。
Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto mukharo hoti vikiṇṇavāco, tassa bhavanti vattāro.	If he is, there’ll be some who say:	如果他這樣做，就會有人說：
‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā mukharo vikiṇṇavāco’ti—	‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s gossipy and loose-tongued?’	「這位林居尊者獨自一人自主地住在林中，既然他好說閒話、口無遮攔，這又有什麼意義呢？」
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena amukharena bhavitabbaṃ avikiṇṇavācena. (7)	That’s why a wilderness monk who has come to stay in the Saṅgha shouldn’t be gossipy and loose-tongued.	所以，一位來到僧伽中居住的林居比丘，不應好說閒話、口無遮攔。

Āraññikenāvuso, bhikkhunā saṃghagatena saṃghe viharantena suvacena bhavitabbaṃ kalyāṇamittena.	A wilderness monk who has come to stay in the Saṅgha should be easy to admonish, with good friends.	一位來到僧伽中居住的林居比丘，應該容易接受勸告，並有善友。
Sace, āvuso, āraññiko bhikkhu saṃghagato saṃghe viharanto dubbaco hoti pāpamitto, tassa bhavanti vattāro.	If he’s hard to admonish, with bad friends, there’ll be some who say:	如果他難以接受勸告，並有惡友，就會有人說：
‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā dubbaco pāpamitto’ti—	‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s hard to admonish, with bad friends?’	「這位林居尊者獨自一人自主地住在林中，既然他難以接受勸告，並有惡友，這又有什麼意義呢？」
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā saṃghagatena saṃghe viharantena suvacena bhavitabbaṃ kalyāṇamittena. (8)	That’s why a wilderness monk who has come to stay in the Saṅgha should be easy to admonish, with good friends.	所以，一位來到僧伽中居住的林居比丘，應該容易接受勸告，並有善友。

Āraññikenāvuso, bhikkhunā indriyesu guttadvārena bhavitabbaṃ.	A wilderness monk should guard the sense doors.	一位林居比丘應該守護根門。
Sace, āvuso, āraññiko bhikkhu indriyesu aguttadvāro hoti, tassa bhavanti vattāro.	If he doesn’t, there’ll be some who say:	如果他不這樣做，就會有人說：
‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā indriyesu aguttadvāro’ti—	‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he doesn’t guard the sense doors?’	「這位林居尊者獨自一人自主地住在林中，既然他不守護根門，這又有什麼意義呢？」
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā indriyesu guttadvārena bhavitabbaṃ. (9)	That’s why a wilderness monk should guard the sense doors.	所以，一位林居比丘應該守護根門。

Āraññikenāvuso, bhikkhunā bhojane mattaññunā bhavitabbaṃ.	A wilderness monk should eat in moderation.	一位林居比丘應該適度飲食。
Sace, āvuso, āraññiko bhikkhu bhojane amattaññū hoti, tassa bhavanti vattāro.	If he doesn’t, there’ll be some who say:	如果他沒有，就會有人說：
‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā bhojane amattaññū’ti—	‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he eats too much?’	「這位林居尊者獨自一人自主地住在林中，既然他吃得太多，這又有什麼意義呢？」
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā bhojane mattaññunā bhavitabbaṃ. (10)	That’s why a wilderness monk should eat in moderation.	所以，一位林居比丘應該適度飲食。

Āraññikenāvuso, bhikkhunā jāgariyaṃ anuyuttena bhavitabbaṃ.	A wilderness monk should be committed to wakefulness.	一位林居比丘應致力於清醒。
Sace, āvuso, āraññiko bhikkhu jāgariyaṃ ananuyutto hoti, tassa bhavanti vattāro.	If he isn’t, there’ll be some who say:	如果他沒有，就會有人說：
‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā jāgariyaṃ ananuyutto’ti—	‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s not committed to wakefulness?’	「這位林居尊者獨自一人自主地住在林中，既然他不致力於清醒，這又有什麼意義呢？」
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā jāgariyaṃ anuyuttena bhavitabbaṃ. (11)	That’s why a wilderness monk should be committed to wakefulness.	所以，一位林居比丘應致力於清醒。

Āraññikenāvuso, bhikkhunā āraddhavīriyena bhavitabbaṃ.	A wilderness monk should be energetic.	一位林居比丘應當精進。
Sace, āvuso, āraññiko bhikkhu kusīto hoti, tassa bhavanti vattāro.	If he isn’t, there’ll be some who say:	如果他沒有，就會有人說：
‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā kusīto’ti—	‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s not energetic?’	「這位林居尊者獨自一人自主地住在林中，既然他沒有精進，這又有什麼意義呢？」
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā āraddha-vīriyena bhavitabbaṃ. (12)	That’s why a wilderness monk should have aroused-vigor.	所以，一位林居比丘應當精進。

Āraññikenāvuso, bhikkhunā upaṭṭhitassatinā bhavitabbaṃ.	A wilderness monk should be rememberful.	一位林居比丘應該正念。
Sace, āvuso, āraññiko bhikkhu muṭṭhassatī hoti, tassa bhavanti vattāro.	If he isn’t, there’ll be some who say:	如果他沒有，就會有人說：
‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā muṭṭhassatī’ti—	‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s not rememberful?’	「這位林居尊者獨自一人自主地住在林中，既然他沒有正念，這又有什麼意義呢？」
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā upaṭṭhitassatinā bhavitabbaṃ. (13)	That’s why a wilderness monk should be rememberful [of Dharma].	所以，一位林居比丘應該正念（於法）。

Āraññikenāvuso, bhikkhunā samāhitena bhavitabbaṃ.	A wilderness monk should have undistractible-lucidity.	一位林居比丘應該有不散亂的明晰。
Sace, āvuso, āraññiko bhikkhu asamāhito hoti, tassa bhavanti vattāro.	If he doesn’t, there’ll be some who say:	如果他沒有，就會有人說：
‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā asamāhito’ti—	‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he doesn’t have undistractible-lucidity?’	「這位林居尊者獨自一人自主地住在林中，既然他沒有不散亂的明晰，這又有什麼意義呢？」
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā samāhitena bhavitabbaṃ. (14)	That’s why a wilderness monk should have undistractible-lucidity.	所以，一位林居比丘應該有不散亂的明晰。

Āraññikenāvuso, bhikkhunā paññavatā bhavitabbaṃ.	A wilderness monk should be wise.	一位林居比丘應當有智慧。
Sace, āvuso, āraññiko bhikkhu duppañño hoti, tassa bhavanti vattāro.	If he isn’t, there’ll be some who say:	如果他沒有，就會有人說：
‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā duppañño’ti—	‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s not wise?’	「這位林居尊者獨自一人自主地住在林中，既然他沒有智慧，這又有什麼意義呢？」
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā paññavatā bhavitabbaṃ. (15)	That’s why a wilderness monk should be wise.	所以，一位林居比丘應當有智慧。

Āraññikenāvuso, bhikkhunā abhidhamme abhivinaye yogo karaṇīyo.	A wilderness monk should make an effort to learn the teaching and training.	一位林居比丘應該努力學習教法和戒律。
Santāvuso, āraññikaṃ bhikkhuṃ abhidhamme abhivinaye pañhaṃ pucchitāro.	There are those who will question a wilderness monk about the teaching and training.	會有人向林居比丘提問教法和戒律。
Sace, āvuso, āraññiko bhikkhu abhidhamme abhivinaye pañhaṃ puṭṭho na sampāyati, tassa bhavanti vattāro.	If he fails to answer, there’ll be some who say:	如果他無法回答，就會有人說：
‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā abhidhamme abhivinaye pañhaṃ puṭṭho na sampāyatī’ti—	‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he can’t answer a question about the teaching and training?’	「這位林居尊者獨自一人自主地住在林中，既然他無法回答關於教法和戒律的問題，這又有什麼意義呢？」
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā abhidhamme abhivinaye yogo karaṇīyo. (16)	That’s why a wilderness monk should make an effort to learn the higher Dharma and higher training.	所以，一位林居比丘應該努力學習上等法和上等戒律。

Āraññikenāvuso, bhikkhunā ye te santā vimokkhā atikkamma rūpe āruppā tattha yogo karaṇīyo.	A wilderness monk should practice meditation to realize the peaceful liberations that are formless, transcending form.	一位林居比丘應該修習禪定，以證悟寂靜的無色解脫，超越色相。
Santāvuso, āraññikaṃ bhikkhuṃ ye te santā vimokkhā atikkamma rūpe āruppā tattha pañhaṃ pucchitāro.	There are those who will question a wilderness monk regarding the formless liberations.	會有人向林居比丘提問無色解脫。
Sace, āvuso, āraññiko bhikkhu ye te santā vimokkhā atikkamma rūpe āruppā tattha pañhaṃ puṭṭho na sampāyati, tassa bhavanti vattāro.	If he fails to answer, there’ll be some who say:	如果他無法回答，就會有人說：
‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā ye te santā vimokkhā atikkamma rūpe āruppā tattha pañhaṃ puṭṭho na sampāyatī’ti—	‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he can’t answer a question about the formless liberations?’	「這位林居尊者獨自一人自主地住在林中，既然他無法回答關於無色解脫的問題，這又有什麼意義呢？」
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā ye te santā vimokkhā atikkamma rūpe āruppā tattha yogo karaṇīyo. (17)	That’s why a wilderness monk should practice meditation to realize the peaceful liberations that are formless, transcending form.	所以，一位林居比丘應該修習禪定，以證悟寂靜的無色解脫，超越色相。

Āraññikenāvuso, bhikkhunā uttari manussadhamme yogo karaṇīyo.	A wilderness monk should practice meditation to realize the superhuman state.	一位林居比丘應當修習禪定以證悟超人境界。
Santāvuso, āraññikaṃ bhikkhuṃ uttari manussadhamme pañhaṃ pucchitāro.	There are those who will question a wilderness monk about the superhuman state.	會有人向林居比丘提問超人境界。
Sace, āvuso, āraññiko bhikkhu uttari manussadhamme pañhaṃ puṭṭho na sampāyati, tassa bhavanti vattāro.	If he fails to answer, there’ll be some who say:	如果他無法回答，就會有人說：
‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā yassatthāya pabbajito tamatthaṃ na jānātī’ti—	‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he doesn’t know the goal for which he went forth?’	「這位林居尊者獨自一人自主地住在林中，既然他不知道自己出家的目的，這又有什麼意義呢？」
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā uttari manussadhamme yogo karaṇīyo”ti. (18)	That’s why a wilderness monk should practice meditation to realize the superhuman state.”	所以，一位林居比丘應當修習禪定以證悟超人境界。”

Evaṃ vutte, āyasmā mahāmoggallāno āyasmantaṃ sāriputtaṃ etadavoca:	When Venerable Sāriputta said this, Venerable Mahāmoggallāna said to him:	舍利弗尊者說完這些話後，大目犍連尊者對他說：
“āraññikeneva nu kho, āvuso sāriputta, bhikkhunā ime dhammā samādāya vattitabbā udāhu gāmantavihārināpī”ti?	“Reverend Sāriputta, should these things be undertaken and followed only by wilderness monks, or by those who live in the neighborhood of a village as well?”	「舍利弗尊者，這些事情應該只由林居比丘承擔和遵守嗎，還是那些住在村莊附近的比丘也應該這樣做？」
“Āraññikenāpi kho, āvuso moggallāna, bhikkhunā ime dhammā samādāya vattitabbā pageva gāmantavihārinā”ti.	“Reverend Moggallāna, these things should be undertaken and followed by wilderness monks, and still more by those who live in the neighborhood of a village.”	「目犍連尊者，這些事情應該由林居比丘承擔和遵守，而那些住在村莊附近的比丘更應該如此。」

+

// MN 69 commentary

+ all- all

• +Theravada cmy. On arupa
  • MN 69 reference to a-rūpa
  • Te. Cmy. Glosses
  • Theravada subcommentary explains further
• B. Dhammanando explains ‘ettavata’
• a-rūpa and āruppa

+

Theravada cmy. On arupa

• MN 69 reference to a-rūpa
• Te. Cmy. Glosses
• Theravada subcommentary explains further

Āraññikenāvuso, bhikkhunā ye te santā vimokkhā atikkamma rūpe āruppā tattha yogo karaṇīyo.

A wilderness monk should practice meditation to realize the peaceful liberations that are formless, transcending form.

一位林居比丘應當修習禪定，以證悟寂靜的無色解脫，超越色相。

	(B. Dhammanando paraphrase trans.)	（B. Dhammanando 意譯）
♦ "āruppā" ti	“formless” (gloss:)	「無色」（註釋：）
ettāvatā aṭṭhapi samāpattiyo vuttā honti.	"Though the Buddha mentions only the āruppas, all of the eight samāpattis should be understood as included/implied.	「雖然佛陀只提及了無色界禪定，但八種等至都應被理解為包含/暗示其中。
tā pana sabbena sabbaṃ asakkontena sattasupi yogo karaṇīyo, chasupi ... pe ... pañcasupi.	However, if a bhikkhu isn’t able to attain all eight, then he should strive for seven or six or five… etc.	然而，如果一位比丘無法證得所有八種，那麼他應該努力爭取七種或六種或五種……等等。
sabbantimena paricchedena ekaṃ kasiṇe parikammakammaṭṭhānaṃ paguṇaṃ katvā ādāya vicaritabbaṃ, ettakaṃ vinā na vaṭṭati.	At the bare minimum he should so conduct himself that he becomes proficient in at least one kasiṇa meditation. It would be improper for him not to do at least this much."	至少他應該如此行事，使自己至少精通一種遍處禪定。如果他連這個都做不到，那是不恰當的。」

	(B. Yuttadhammo trans.)	（B. Yuttadhammo 譯）
Āruppāti iminā catassopi arūpasamāpattiyo gahitā, tā pana catūhi rūpasamāpattīhi vinā na sampajjantīti āha –	In regards to "āruppa": by these ones, all four immaterial attainments are taken, but they do not attain without the four material attainments,	關於「無色界禪定」：這些禪定指的是所有四種無色界禪定，但若無四種色界禪定則無法證得，
‘‘āruppāti ettāvatā aṭṭhapi samāpattiyo vuttā hontī’ ’ti.	thus it was said, "āruppa was said referring to the extent of the eight attainments".	因此有言：「無色界禪定指八種禪定的範圍」。

https://notesonthedhamma.blogspot.com/2020/10/translate-this-line-from-mn-69.html
frank k wrote: ↑Sun Oct 11, 2020 7:47 am
So what the Theravada commentary is saying, wrongly, is that the four jhanas are a-rūpa (since 4 jhanas are part of the 8 attainments).
Ven. Responds:
No. If the commentator had meant that, he would merely have said:
_Āruppā_ti aṭṭha samāpattiyo.

As it is, you're overlooking the word ettāvatā:
Ettāvatā: by just so much, with this much; to such an extent; so far, to that extent; thus.
(Margaret Cone's dictionary)
and the word api, ("also").

The combination of the two words is often used by the commentators when they want to say that some statement is to be understood as allusive or implicative: "Though the Buddha mentioned only X, we should understand Y and Z to be included too."

With regard to word-formation, arūpa is formed by adding the negative prefix a- to rūpa.
Āruppa is formed by adding the suffix -ṇya to arūp, leading to assimilation (p + -ṇya = pp) and stem-vowel lengthening.
It's analogous to how sāmaññā ("the state of an ascetic") is formed from samaṇa ("ascetic").

With regard to meaning, āruppa is a more specialised term, used to refer to either
(1) meditation subjects that lead to arūpāvacarajjhāna;
(2) the arūpāvacarajjhānas themselves; or
(3) the vipāka that comes from developing arūpāvacarajjhāna, i.e., formless planes of existence.
Arūpa includes all of these too, but a dozen other things besides.
Āruppa (adj.) [fr. arūpa as ā (= a2) -- *rūpya] formless, incorporeal; nt. formless existence D iii.275; M i.410 cp. 472; iii.163; S i.131 (˚ṭṭhāyin); ii.123; A iv.316 It 61; Sn 754; J i.406; Dhs 1385 (cp. trsl. 57); Vism 338; DA i.224; SnA 488, 508; Sdhp 5, 10; the four Vism iii, 326 sq.
The PED seems to have a typo. Āruppa is a noun, not an adjective.

frank k wrote: ↑Sun Oct 11, 2020 7:47 am
The subcommentary for MN 69 says:

[...]

That seems to be correcting the commentary, saying that it's only the four a-arupa attainments that are meant, and not the 4 rupa attainments. Then it mentions there are ten-fold kasinas.
I don't understand what it says about parikkama ...

Can someone confirm I'm translating correctly for subcmy?
Cūḷa Dhammapāla isn't correcting Buddhaghosa. The gist of his first sentence is that Buddhaghosa says what he does because there's no divorcing the attainment of the arūpasamāpattis from that of the rūpasamāpattis. The rest is just saying at length what Buddhaghosa said in brief.

+

MN 70 Kīṭāgiri: (name of place)

+ all- all

• 70.1 - (Buddha says not eating in the evening is great for health)
• 70.2 - (some monks say eating whenever they want is great for health)
• 70.3 - (I’ve never taught that by experiencing any kind of sensation, unskillful Dharmas will only decline)
• +70.4 - (I’ve taught that by experiencing certain kinds of sensation, unskillful Dharmas will decline)
  • (1. Type of pleasant sensation that causes unskillful Dharmas to grow )
  • (2. Type of pleasant sensation that causes unskillful Dharmas to decline )
  • (3. Type of painful sensation that causes unskillful Dharmas to grow )
  • (4. Type of painful sensation that causes unskillful Dharmas to decline )
  • (5. Type of neutral sensation that causes unskillful Dharmas to grow )
  • (6. Type of neutral sensation that causes unskillful Dharmas to decline )
• 70.5 - (Assiduous monks and negligence)
• +70.7 - (7 types of awakened people in the world)
  • 70.7.1 - (freed both ways )
  • 70.7.2 - (freed by wisdom )
  • 70.7.3 - (eyewitness)
  • 70.7.4 - (attained to view)
  • 70.7.5 - (freed by justifiable-trust)
  • 70.7.6 - (Follower of the Dharma )
  • 70.7.7 - (follower by justifiable-trust )
• 70.8 - (Buddha’s 12 step program: gradual training, progress, and practice)
• +70.9 - (exposition in four parts, which a sensible person would quickly understand)
  • (1. ‘The Buddha is my Teacher, I am his disciple. )
  • (2. The Buddha knows, I do not know.’ )
  • (3. the Teacher’s instructions are nourishing and nutritious. )
  • (4. ‘Gladly, let only skin, sinews, and bones remain! )

(SP-FLUENT translation by frankk‍ 2022-05, derived from B. Sujato‍ 2018-12)

Evaṃ me sutaṃ—​	So I have heard.	如是我聞。
ekaṃ samayaṃ bhagavā kāsīsu cārikaṃ carati mahatā bhikkhusaṃghena saddhiṃ.	At one time the Buddha was wandering in the land of the Kāsīs together with a large Saṅgha of monks.	一時，佛陀與大批比丘僧伽在迦尸國遊行。
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:	在那裡，佛陀對比丘們說：
“ahaṃ kho, bhikkhave, aññatreva rattibhojanā bhuñjāmi.	“monks, I abstain from eating at night.	「比丘們，我 abstains from eating at night。
Aññatra kho panāhaṃ, bhikkhave, rattibhojanā bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca.	Doing so, I find that I’m healthy and well, nimble, strong, and living comfortably.	這樣做，我發現自己身體健康，靈活有力，生活舒適。
Etha, tumhepi, bhikkhave, aññatreva rattibhojanā bhuñjatha.	You too should abstain from eating at night.	你們也應該 abstains from eating at night。
Aññatra kho pana, bhikkhave, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā”ti.	Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.”	這樣做，你們會發現自己身體健康，靈活有力，生活舒適。」
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.	「是的，尊者。」他們回答道。
Atha kho bhagavā kāsīsu anupubbena cārikaṃ caramāno yena kīṭāgiri nāma kāsīnaṃ nigamo tadavasari.	Then the Buddha, traveling stage by stage in the land of the Kāsīs, arrived at a town of the Kāsīs named Kīṭāgiri,	然後佛陀在迦尸國逐站遊行，到達迦尸國的一個城鎮，名叫吉塔吉利，
Tatra sudaṃ bhagavā kīṭāgirismiṃ viharati kāsīnaṃ nigame.	and stayed there.	並在那裡停留。

Tena kho pana samayena assajipunabbasukā nāma bhikkhū kīṭāgirismiṃ āvāsikā honti.	Now at that time the monks who followed Assaji and Punabbasuka were residing at Kīṭāgiri.	當時，阿濕婆和普那巴蘇卡所追隨的比丘們住在吉塔吉利。
Atha kho sambahulā bhikkhū yena assajipunabbasukā bhikkhū tenupasaṅkamiṃsu; upasaṅkamitvā assajipunabbasuke bhikkhū etadavocuṃ:	Then several monks went up to them and said:	然後幾位比丘走到他們面前說：
“bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca.	“Reverends, the Buddha abstains from eating at night, and so does the monk Saṅgha.	「諸位尊者，佛陀 abstains from eating at night，僧伽也一樣。
Aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca.	Doing so, they find that they’re healthy and well, nimble, strong, and living comfortably.	這樣做，他們發現自己身體健康，靈活有力，生活舒適。
Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha.	You too should abstain from eating at night.	你們也應該 abstains from eating at night。
Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā”ti.	Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.”	這樣做，你們會發現自己身體健康，靈活有力，生活舒適。」

Evaṃ vutte, assajipunabbasukā bhikkhū te bhikkhū etadavocuṃ:	When they said this, the monks who followed Assaji and Punabbasuka said to them:	他們說了這些話後，阿濕婆和普那巴蘇卡所追隨的比丘們對他們說：
“mayaṃ kho, āvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle.	“Reverends, we eat in the evening, the morning, and at the wrong time of day.	「諸位尊者，我們在傍晚、早上和不合時宜的時間吃飯。
Te mayaṃ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca.	Doing so, we find that we’re healthy and well, nimble, strong, and living comfortably.	這樣做，我們發現自己身體健康，靈活有力，生活舒適。
Te mayaṃ kiṃ sandiṭṭhikaṃ hitvā kālikaṃ anudhāvissāma?	Why should we give up what we see in the present to chase after what takes time?	為什麼我們要放棄眼前所見，去追逐那些需要時間才能獲得的東西呢？
Sāyañceva mayaṃ bhuñjissāma pāto ca divā ca vikāle”ti.	We shall eat in the evening, the morning, and at the wrong time of day.”	我們會在傍晚、早上和不合時宜的時間吃飯。」

Yato kho te bhikkhū nāsakkhiṃsu assajipunabbasuke bhikkhū saññāpetuṃ, atha yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:	Since those monks were unable to convince the monks who were followers of Assaji and Punabbasuka, they approached the Buddha, bowed, sat down to one side, and told him what had happened. Then they said:	由於那些比丘無法說服阿濕婆和普那巴蘇卡的追隨者，他們便來到佛陀面前，頂禮後坐在一旁，並將發生的事情告訴佛陀。然後他們說：
“idha mayaṃ, bhante, yena assajipunabbasukā bhikkhū tenupasaṅkamimha; upasaṅkamitvā assajipunabbasuke bhikkhū etadavocumha:
‘bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca;
aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca.
Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha.
Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’ti.
Evaṃ vutte, bhante, assajipunabbasukā bhikkhū amhe etadavocuṃ:
‘mayaṃ kho, āvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle.
Te mayaṃ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca.
Te mayaṃ kiṃ sandiṭṭhikaṃ hitvā kālikaṃ anudhāvissāma?
Sāyañceva mayaṃ bhuñjissāma pāto ca divā ca vikāle’ti.
Yato kho mayaṃ, bhante, nāsakkhimha assajipunabbasuke bhikkhū saññāpetuṃ, atha mayaṃ etamatthaṃ bhagavato ārocemā”ti.

Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi:	So the Buddha said to a certain monk:	於是佛陀對某位比丘說：
“ehi tvaṃ, bhikkhu, mama vacanena assajipunabbasuke bhikkhū āmantehi:	“Please, monk, in my name tell the monks who follow Assaji and Punabbasuka that	「比丘，請你以我的名義去告訴追隨阿濕婆和普那巴蘇卡的比丘們，
‘satthā āyasmante āmantetī’”ti.	the teacher summons them.”	老師召喚他們。」
“Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena assajipunabbasukā bhikkhū tenupasaṅkami; upasaṅkamitvā assajipunabbasuke bhikkhū etadavoca:	“Yes, sir,” that monk replied. He went to those monks and said:	「是的，尊者。」那位比丘回答道。他走到那些比丘那裡說：
“satthā āyasmante āmantetī”ti.	“Venerables, the teacher summons you.”	「諸位尊者，老師召喚你們。」
“Evamāvuso”ti kho assajipunabbasukā bhikkhū tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho assajipunabbasuke bhikkhū bhagavā etadavoca:	“Yes, reverend,” those monks replied. They went to the Buddha, bowed, and sat down to one side. The Buddha said to them:	「是的，尊者。」那些比丘回答道。他們來到佛陀面前，頂禮後坐在一旁。佛陀對他們說：
“saccaṃ kira, bhikkhave, sambahulā bhikkhū tumhe upasaṅkamitvā etadavocuṃ:	“Is it really true, monks, that several monks went to you and said:	「比丘們，這是真的嗎，有幾位比丘來找你們說：
‘bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṃgho ca.	‘Reverends, the Buddha abstains from eating at night, and so does the monk Saṅgha.	『諸位尊者，佛陀 abstains from eating at night，僧伽也一樣。
Aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca.	Doing so, they find that they’re healthy and well, nimble, strong, and living comfortably.	這樣做，他們發現自己身體健康，靈活有力，生活舒適。
Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha.	You too should abstain from eating at night.	你們也應該 abstains from eating at night。
Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’ti.	Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.’	這樣做，你們會發現自己身體健康，靈活有力，生活舒適。』
Evaṃ vutte, kira, bhikkhave, tumhe te bhikkhū evaṃ avacuttha:	When they said this, did you really say to them:	他們說了這些話後，你們真的對他們說：
‘mayaṃ kho panāvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle.	‘Reverends, we eat in the evening, the morning, and at the wrong time of day.	『諸位尊者，我們在傍晚、早上和不合時宜的時間吃飯。
Te mayaṃ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca.	Doing so, we find that we’re healthy and well, nimble, strong, and living comfortably.	這樣做，我們發現自己身體健康，靈活有力，生活舒適。
Te mayaṃ kiṃ sandiṭṭhikaṃ hitvā kālikaṃ anudhāvissāma?	Why should we give up what we see in the present to chase after what takes time?	為什麼我們要放棄眼前所見，去追逐那些需要時間才能獲得的東西呢？
Sāyañceva mayaṃ bhuñjissāma pāto ca divā ca vikāle’”ti.	We shall eat in the evening, the morning, and at the wrong time of day.’”	我們會在傍晚、早上和不合時宜的時間吃飯。』」
“Evaṃ, bhante”.	“Yes, sir.”	「是的，尊者。」

“Kiṃ nu me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tassa akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī”ti?	“monks, have you ever known me to teach the Dhamma like this: no matter what this individual experiences—pleasurable, painful, or neutral—their unskillful Dharmas decline and their skillful Dharmas grow?”	「比丘們，你們曾否知道我這樣教導佛法：無論這個人經歷什麼——愉快的、痛苦的，還是中性的——他們的不善法會減少，而他們的善法會增長？」
“No hetaṃ, bhante”.	“No, sir.”	「不，尊者。」

+

70.4 – (I’ve taught that by experiencing certain kinds of sensation, unskillful Dharmas will decline)

• (1. Type of pleasant sensation that causes unskillful Dharmas to grow )
• (2. Type of pleasant sensation that causes unskillful Dharmas to decline )
• (3. Type of painful sensation that causes unskillful Dharmas to grow )
• (4. Type of painful sensation that causes unskillful Dharmas to decline )
• (5. Type of neutral sensation that causes unskillful Dharmas to grow )
• (6. Type of neutral sensation that causes unskillful Dharmas to decline )

“Nanu me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha	“Haven’t you known me to teach the Dhamma like this:	你們難道不知道我曾這樣教導佛法嗎：
idhekaccassa yaṃ evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti,	‘When someone feels this kind of pleasant sensation, unskillful Dharmas grow and skillful Dharmas decline.	「當有人感受到這種愉快的感受時，不善法增長，善法減少。
idha panekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti,	But when someone feels that kind of pleasant sensation, unskillful Dharmas decline and skillful Dharmas grow.	但當有人感受到那種愉快的感受時，不善法減少，善法增長。
idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti,	When someone feels this kind of painful sensation, unskillful Dharmas grow and skillful Dharmas decline.	當有人感受到這種痛苦的感受時，不善法增長，善法減少。
idha panekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti,	But when someone feels that kind of painful sensation, unskillful Dharmas decline and skillful Dharmas grow.	但當有人感受到那種痛苦的感受時，不善法減少，善法增長。
idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti,	When someone feels this kind of neutral sensation, unskillful Dharmas grow and skillful Dharmas decline.	當有人感受到這種中性的感受時，不善法增長，善法減少。
idha panekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī”ti?	But when someone feels that kind of neutral sensation, unskillful Dharmas decline and skillful Dharmas grow’?”	但當有人感受到那種中性的感受時，不善法減少，善法增長」？

“Evaṃ, bhante”.

“Yes, sir.”

「是的，尊者。」

“Sādhu, bhikkhave.	“Good, monks!	「善哉，比丘們！
Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya:	Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom:	現在，假設我沒有智慧地知道、看到、理解、證悟和體驗到：
‘idhekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti,	‘When someone feels this kind of pleasant sensation, unskillful Dharmas grow and skillful Dharmas decline.’	『當有人感受到這種愉快的感受時，不善法增長，善法減少。』
evāhaṃ ajānanto ‘evarūpaṃ sukhaṃ vedanaṃ pajahathā’ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā”ti?	Not knowing this, would it be appropriate for me to say: ‘You should give up this kind of pleasant sensation’?”	如果不知道這一點，我說『你們應該放棄這種愉快的感受』是否恰當？」
“No hetaṃ, bhante”.	“No, sir.”	「不，尊者。」

“Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya:	“But I have known, seen, understood, realized, and experienced this with wisdom:	但我已智慧地知道、看到、理解、證悟和體驗到：
‘idhekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṃ ‘evarūpaṃ sukhaṃ vedanaṃ pajahathā’ti vadāmi.	‘When someone feels this kind of pleasant sensation, unskillful Dharmas grow and skillful Dharmas decline.’ Since this is so, that’s why I say: ‘You should give up this kind of pleasant sensation.’	「當有人感受到這種愉快的感受時，不善法增長，善法減少。」既然如此，所以我說：「你們應該放棄這種愉快的感受。」

Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya:	Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom:	現在，假設我沒有智慧地知道、看到、理解、證悟和體驗到：
‘idhekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṃ ajānanto ‘evarūpaṃ sukhaṃ vedanaṃ upasampajja viharathā’ti vadeyyaṃ;	‘When someone feels that kind of pleasant sensation, unskillful Dharmas decline and skillful Dharmas grow.’	「當有人感受到那種愉快的感受時，不善法減少，善法增長。」
api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā”ti?	Not knowing this, would it be appropriate for me to say: ‘You should enter and remain in that kind of pleasant sensation’?”	如果不知道這一點，我說「你們應該進入並安住於那種愉快的感受」是否恰當？”
“No hetaṃ, bhante”.	“No, sir.”	「不，尊者。」

“Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya:	“But I have known, seen, understood, realized, and experienced this with wisdom:	但我已智慧地知道、看到、理解、證悟和體驗到：
‘idhekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṃ ‘evarūpaṃ sukhaṃ vedanaṃ upasampajja viharathā’ti vadāmi.	‘When someone feels that kind of pleasant sensation, unskillful Dharmas decline and skillful Dharmas grow.’ Since this is so, that’s why I say: ‘You should enter and remain in that kind of pleasant sensation.’	「當有人感受到那種愉快的感受時，不善法減少，善法增長。」既然如此，所以我說：「你們應該進入並安住於那種愉快的感受。」

Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya:	Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom:	現在，假設我沒有智慧地知道、看到、理解、證悟和體驗到：
‘idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṃ ajānanto ‘evarūpaṃ dukkhaṃ vedanaṃ pajahathā’ti vadeyyaṃ;	‘When someone feels this kind of painful sensation, unskillful Dharmas grow and skillful Dharmas decline.’	「當有人感受到這種痛苦的感受時，不善法增長，善法減少。」
api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā”ti?	Not knowing this, would it be appropriate for me to say: ‘You should give up this kind of painful sensation’?”	如果不知道這一點，我說「你們應該放棄這種痛苦的感受」是否恰當？”
“No hetaṃ, bhante”.	“No, sir.”	「不，尊者。」

“Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya:	“But I have known, seen, understood, realized, and experienced this with wisdom:	但我已智慧地知道、看到、理解、證悟和體驗到：
‘idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṃ ‘evarūpaṃ dukkhaṃ vedanaṃ pajahathā’ti vadāmi.	‘When someone feels this kind of painful sensation, unskillful Dharmas grow and skillful Dharmas decline.’ Since this is so, that’s why I say: ‘You should give up this kind of painful sensation.’	「當有人感受到這種痛苦的感受時，不善法增長，善法減少。」既然如此，所以我說：「你們應該放棄這種痛苦的感受。」

Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya:	Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom:	現在，假設我沒有智慧地知道、看到、理解、證悟和體驗到：
‘idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṃ ajānanto ‘evarūpaṃ dukkhaṃ vedanaṃ upasampajja viharathā’ti vadeyyaṃ;	‘When someone feels that kind of painful sensation, unskillful Dharmas decline and skillful Dharmas grow.’	「當有人感受到那種痛苦的感受時，不善法減少，善法增長。」
api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā”ti?	Not knowing this, would it be appropriate for me to say: ‘You should enter and remain in that kind of painful sensation’?”	如果不知道這一點，我說是否恰當？
“No hetaṃ, bhante”.	“No, sir.”	“不，先生。”

“Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya:	“But I have known, seen, understood, realized, and experienced this with wisdom:	“但我已如实知、见、解、悟、证得此：
‘idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṃ ‘evarūpaṃ dukkhaṃ vedanaṃ upasampajja viharathā’ti vadāmi.	‘When someone feels that kind of painful sensation, unskillful Dharmas decline and skillful Dharmas grow.’ Since this is so, that’s why I say: ‘You should enter and remain in that kind of painful sensation.’	‘当有人感受到那样的苦受时，不善法消退，善法增长。’既然如此，所以我说：‘你应该进入并安住于那种苦受之中。’”

Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya:	Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom:	现在，假设我没有如实知、见、解、悟、证得此：
‘idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṃ ajānanto ‘evarūpaṃ adukkhamasukhaṃ vedanaṃ pajahathā’ti vadeyyaṃ;	‘When someone feels this kind of neutral sensation, unskillful Dharmas grow and skillful Dharmas decline.’	‘当有人感受到这种不苦不乐受时，不善法增长，善法消退。’
api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā”ti?	Not knowing this, would it be appropriate for me to say: ‘You should give up this kind of neutral sensation’?”	不知道这个，我是否应该说：‘你应该舍弃这种不苦不乐受’？”
“No hetaṃ, bhante”.	“No, sir.”	“不，先生。”

“Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya:	“But I have known, seen, understood, realized, and experienced this with wisdom:	“但我已如实知、见、解、悟、证得此：
‘idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṃ ‘evarūpaṃ adukkhamasukhaṃ vedanaṃ pajahathā’ti vadāmi.	‘When someone feels this kind of neutral sensation, unskillful Dharmas grow and skillful Dharmas decline.’ Since this is so, that’s why I say: ‘You should give up this kind of neutral sensation.’	‘当有人感受到这种不苦不乐受时，不善法增长，善法消退。’既然如此，所以我说：‘你应该舍弃这种不苦不乐受。’

Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya:	Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom:	现在，假设我没有如实知、见、解、悟、证得此：
‘idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṃ ajānanto ‘evarūpaṃ adukkhamasukhaṃ vedanaṃ upasampajja viharathā’ti vadeyyaṃ;	‘When someone feels that kind of neutral sensation, unskillful Dharmas decline and skillful Dharmas grow.’	‘当有人感受到那种不苦不乐受时，不善法消退，善法增长。’
api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā”ti?	Not knowing this, would it be appropriate for me to say: ‘You should enter and remain in that kind of neutral sensation’?”	不知道这个，我是否应该说：‘你应该进入并安住于那种不苦不乐受之中’？”
“No hetaṃ, bhante”.	“No, sir.”	“不，先生。”

“Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya:	“But I have known, seen, understood, realized, and experienced this with wisdom:	“但我已如实知、见、解、悟、证得此：
‘idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṃ ‘evarūpaṃ adukkhamasukhaṃ vedanaṃ upasampajja viharathā’ti vadāmi.	‘When someone feels that kind of neutral sensation, unskillful Dharmas decline and skillful Dharmas grow.’ Since this is so, that’s why I say: ‘You should enter and remain in that kind of neutral sensation.’	‘当有人感受到那种不苦不乐受时，不善法消退，善法增长。’既然如此，所以我说：‘你应该进入并安住于那种不苦不乐受之中。’

Nāhaṃ, bhikkhave, sabbesaṃyeva bhikkhūnaṃ ‘appamādena karaṇīyan’ti vadāmi;	monks, I don’t say that all these monks still have work to do with assiduity.	比丘们，我并非说所有这些比丘都仍需精勤修行。
na panāhaṃ, bhikkhave, sabbesaṃyeva bhikkhūnaṃ ‘na appamādena karaṇīyan’ti vadāmi.	Nor do I say that all these monks have no work to do with assiduity.	我也并非说所有这些比丘都无需精勤修行。
Ye te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññāvimuttā, tathārūpānāhaṃ, bhikkhave, bhikkhūnaṃ ‘na appamādena karaṇīyan’ti vadāmi.	I say that monks don’t have work to do with assiduity if they are perfected, with asinine-inclinations ended, having completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and become rightly freed through enlightenment.	我说，如果比丘们已圆满，烦恼已尽，已完成梵行，所作已办，舍弃重担，证得己利，完全断尽轮回的系缚，并已通过觉悟获得正解脱，那么他们就无需精勤修行。
Taṃ kissa hetu?	Why is that?	这是为什么呢？
Kataṃ tesaṃ appamādena.	They’ve done their work with assiduity.	他们已经完成了精勤的修行。
Abhabbā te pamajjituṃ.	They’re incapable of being negligent.	他们不可能再懈怠。
Ye ca kho te, bhikkhave, bhikkhū sekkhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, tathārūpānāhaṃ, bhikkhave, bhikkhūnaṃ ‘appamādena karaṇīyan’ti vadāmi.	I say that monks still have work to do with assiduity if they are trainees, who haven’t achieved their heart’s desire, but live aspiring to the supreme sanctuary.	我说，如果比丘们是学人，尚未证得心愿，但渴望最高的安稳，那么他们仍需精勤修行。
Taṃ kissa hetu?	Why is that? Thinking:	这是为什么呢？他们想：
Appeva nāmime āyasmanto anulomikāni senāsanāni paṭisevamānā kalyāṇamitte bhajamānā indriyāni samannānayamānā—	‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties.	‘希望这位尊者能常住适当的住处，亲近善友，并调伏其诸根。
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyunti.	Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which people from good families rightly go forth from the lay life to homelessness.’	这样他们也许能在此生中证得道业的最高成就，并以自己的洞察力证得善家子弟为之出家、舍弃世俗生活的目的。’
Imaṃ kho ahaṃ, bhikkhave, imesaṃ bhikkhūnaṃ appamādaphalaṃ sampassamāno ‘appamādena karaṇīyan’ti vadāmi.	Seeing this fruit of assiduity for those monks, I say that they still have work to do with assiduity.	见到这些比丘精勤修行的成果，我说他们仍需精勤修行。

+

70.7 – (7 types of awakened people in the world)

• 70.7.1 - (freed both ways )
• 70.7.2 - (freed by wisdom )
• 70.7.3 - (eyewitness)
• 70.7.4 - (attained to view)
• 70.7.5 - (freed by justifiable-trust)
• 70.7.6 - (Follower of the Dharma )
• 70.7.7 - (follower by justifiable-trust )

Sattime, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	monks, these seven people are found in the world.	比丘们，世间有这七种人。
Katame satta?	What seven?	哪七种？
Ubhatobhāgavimutto, paññāvimutto, kāyasakkhi, diṭṭhippatto, saddhāvimutto, dhammānusārī, saddhānusārī.	One freed both ways, one freed by wisdom, an eyewitness, one attained to view, one freed by justifiable-trust, a follower of the Dharmas, and a follower by justifiable-trust.	一、俱解脱者，二、慧解脱者，三、身证者，四、见至者，五、信解脱者，六、法随行者，七、信随行者。

Katamo ca, bhikkhave, puggalo ubhatobhāgavimutto?	And what person is freed both ways?	那么，什么是俱解脱者呢？
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati paññāya cassa disvā āsavā parikkhīṇā honti.	It’s a person who has an eyewitness meditative experience of the peaceful liberations that are formless, transcending form. And, having seen with wisdom, their asinine-inclinations have come to an end.	此人以身证得超越色界的无色界寂静解脱，并且以智慧照见，其诸漏已尽。
Ayaṃ vuccati, bhikkhave, puggalo ubhatobhāgavimutto	This person is called freed both ways.	此人被称为俱解脱者。
imassa kho ahaṃ, bhikkhave, bhikkhuno ‘na appamādena karaṇīyan’ti vadāmi.	And I say that this monk has no work to do with assiduity.	我说此比丘已无需精勤修行。
Taṃ kissa hetu?	Why is that?	这是为什么呢？
Kataṃ tassa appamādena.	They’ve done their work with assiduity.	他们已完成精勤修行。
Abhabbo so pamajjituṃ. (1)	They’re incapable of being negligent.	他们不可能再懈怠。

Katamo ca, bhikkhave, puggalo paññāvimutto?	And what person is freed by wisdom?	那么，什么是慧解脱者呢？
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā āsavā parikkhīṇā honti.	It’s a person who does not have an eyewitness meditative experience of the peaceful liberations that are formless, transcending form. Nevertheless, having seen with wisdom, their asinine-inclinations have come to an end.	此人没有以身证得超越色界的无色界寂静解脱。然而，他以智慧照见，其诸漏已尽。
Ayaṃ vuccati, bhikkhave, puggalo paññāvimutto.	This person is called freed by wisdom.	此人被称为慧解脱者。
Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘na appamādena karaṇīyan’ti vadāmi.	I say that this monk has no work to do with assiduity.	我说此比丘已无需精勤修行。
Taṃ kissa hetu?	Why is that?	这是为什么呢？
Kataṃ tassa appamādena.	They’ve done their work with assiduity.	他们已完成精勤修行。
Abhabbo so pamajjituṃ. (2)	They’re incapable of being negligent.	他们不可能再懈怠。

Katamo ca, bhikkhave, puggalo kāyasakkhi?	And what person is an eyewitness?	那么，什么是身证者呢？
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti.	It’s a person who has an eyewitness meditative experience of the peaceful liberations that are formless, transcending form. And, having seen with wisdom, some of their asinine-inclinations have come to an end.	此人以身证得超越色界的无色界寂静解脱。并且，以智慧照见，其部分诸漏已尽。
Ayaṃ vuccati, bhikkhave, puggalo kāyasakkhi.	This person is called an eyewitness.	此人被称为身证者。
Imassa kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi.	I say that this monk still has work to do with assiduity.	我说此比丘仍需精勤修行。
Taṃ kissa hetu?	Why is that? Thinking:	这是为什么呢？他们想：
Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—	‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties.	“希望这位尊者能常住适当的住处，亲近善友，并调伏其诸根。
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti.	Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which people from good families rightly go forth from the lay life to homelessness.’	这样他们也许能在此生中证得道业的最高成就，并以自己的洞察力证得善家子弟为之出家、舍弃世俗生活的目的。”
Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīyan’ti vadāmi. (3)	Seeing this fruit of assiduity for this monk, I say that they still have work to do with assiduity.	见到这位比丘精勤修行的成果，我说他们仍需精勤修行。

Katamo ca, bhikkhave, puggalo diṭṭhippatto?	And what person is attained to view?	那么，什么是见至者呢？
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgatappaveditā cassa dhammā paññāya vodiṭṭhā honti vocaritā.	It’s a person who doesn’t have an eyewitness meditative experience of the peaceful liberations that are formless, transcending form. Nevertheless, having seen with wisdom, some of their asinine-inclinations have come to an end. And they have clearly seen and clearly contemplated with wisdom The Dharma and training proclaimed by the Realized One.	此人没有以身证得超越色界的无色界寂静解脱。然而，他以智慧照见，其部分烦恼已尽。并且，他已清晰地以智慧照见和深思熟虑了如来所宣讲的法和律。
Ayaṃ vuccati, bhikkhave, puggalo diṭṭhippatto.	This person is called attained to view.	此人被称为见至者。
Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi.	I say that this monk also still has work to do with assiduity.	我说此比丘也仍需精勤修行。
Taṃ kissa hetu?	Why is that? Thinking:	这是为什么呢？他们想：
Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—	‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties.	“希望这位尊者能常住适当的住处，亲近善友，并调伏其诸根。
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti.	Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which people from good families rightly go forth from the lay life to homelessness.’	这样他们也许能在此生中证得道业的最高成就，并以自己的洞察力证得善家子弟为之出家、舍弃世俗生活的目的。”
Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīyan’ti vadāmi. (4)	Seeing this fruit of assiduity for this monk, I say that they still have work to do with assiduity.	见到这位比丘精勤修行的成果，我说他们仍需精勤修行。

Katamo ca, bhikkhave, puggalo saddhāvimutto.	And what person is freed by justifiable-trust?	那么，什么是信解脱者呢？
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgate cassa saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā.	It’s a person who doesn’t have an eyewitness meditative experience of the peaceful liberations that are formless, transcending form. Nevertheless, having seen with wisdom, some of their asinine-inclinations have come to an end. And their justifiable-trust is settled, rooted, and planted in the Realized One.	此人没有以身证得超越色界的无色界寂静解脱。然而，他以智慧照见，其部分烦恼已尽。并且，他对如来有坚定、深植、稳固的信心。
Ayaṃ vuccati, bhikkhave, puggalo saddhāvimutto.	This person is called freed by justifiable-trust.	此人被称为信解脱者。
Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi.	I say that this monk also still has work to do with assiduity.	我说此比丘也仍需精勤修行。
Taṃ kissa hetu?	Why is that? Thinking:	这是为什么呢？他们想：
Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—	‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties.	“希望这位尊者能常住适当的住处，亲近善友，并调伏其诸根。
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti.	Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which people from good families rightly go forth from the lay life to homelessness.’	这样他们也许能在此生中证得道业的最高成就，并以自己的洞察力证得善家子弟为之出家、舍弃世俗生活的目的。”
Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīyan’ti vadāmi. (5)	Seeing this fruit of assiduity for this monk, I say that they still have work to do with assiduity.	见到这位比丘精勤修行的成果，我说他们仍需精勤修行。

Katamo ca, bhikkhave, puggalo dhammānusārī?	And what person is a follower of the Dharma?	那么，什么是法随行者呢？
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgatappaveditā cassa dhammā paññāya mattaso nijjhānaṃ khamanti, api cassa ime dhammā honti, seyyathidaṃ—	It’s a person who doesn’t have an eyewitness meditative experience of the peaceful liberations that are formless, transcending form. Nevertheless, having seen with wisdom, some of their asinine-inclinations have come to an end. And they accept the Dharmas proclaimed by the Realized One after jhāna meditating on them with a degree of wisdom. And they possess the following dharmas:	此人没有亲身证得无色界、超越色界的寂静解脱。然而，他以智慧照见，其部分烦恼已尽。并且，他通过禅修，以一定的智慧接受如来所宣说的法。他具备以下诸法：
saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.	the faculties of justifiable-trust, energy, remembering, undistractible-lucidity, and wisdom.	信、精进、念、定和慧诸根。
Ayaṃ vuccati, bhikkhave, puggalo dhammānusārī.	This person is called a follower of the Dharmas.	此人被称为法随行者。
Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi.	I say that this monk also still has work to do with assiduity.	我说此比丘也仍需精勤修行。
Taṃ kissa hetu?	Why is that? Thinking:	这是为什么呢？他们想：
Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—	‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties.	“希望这位尊者能常住适当的住处，亲近善友，并调伏其诸根。
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti.	Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which people from good families rightly go forth from the lay life to homelessness.’	这样他们也许能在此生中证得道业的最高成就，并以自己的洞察力证得善家子弟为之出家、舍弃世俗生活的目的。”
Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīyan’ti vadāmi. (6)	Seeing this fruit of assiduity for this monk, I say that they still have work to do with assiduity.	见到这位比丘精勤修行的成果，我说他们仍需精勤修行。

Katamo ca, bhikkhave, puggalo saddhānusārī?	And what person is a follower by justifiable-trust?	那么，什么是信随行者呢？
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgate cassa saddhāmattaṃ hoti pemamattaṃ, api cassa ime dhammā honti, seyyathidaṃ—	It’s a person who doesn’t have an eyewitness meditative experience of the peaceful liberations that are formless, transcending form. Nevertheless, having seen with wisdom, some of their asinine-inclinations have come to an end. And they have a degree of justifiable-trust and love for the Realized One. And they possess the following Dharmas:	此人没有亲身证得无色界、超越色界的寂静解脱。然而，他以智慧照见，其部分烦恼已尽。并且，他对如来有一定程度的信心和爱。他具备以下诸法：
saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.	the faculties of justifiable-trust, energy, remembering, undistractible-lucidity, and wisdom.	信、精进、念、定和慧诸根。
Ayaṃ vuccati, bhikkhave, puggalo saddhānusārī.	This person is called a follower by justifiable-trust.	此人被称为信随行者。
Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi.	I say that this monk also still has work to do with assiduity.	我说此比丘也仍需精勤修行。
Taṃ kissa hetu?	Why is that? Thinking:	这是为什么呢？他们想：
Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—	‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties.	“希望这位尊者能常住适当的住处，亲近善友，并调伏其诸根。
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti.	Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which people from good families rightly go forth from the lay life to homelessness.’	这样他们也许能在此生中证得道业的最高成就，并以自己的洞察力证得善家子弟为之出家、舍弃世俗生活的目的。”
Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīyan’ti vadāmi. (7)	Seeing this fruit of assiduity for this monk, I say that they still have work to do with assiduity.	见到这位比丘精勤修行的成果，我说他们仍需精勤修行。

Nāhaṃ, bhikkhave, ādikeneva aññārādhanaṃ vadāmi;	monks, I don’t say that enlightenment is achieved right away.	比丘们，我并非说即刻就能证得觉悟。
api ca, bhikkhave, anupubbasikkhā anupubbakiriyā anupubbapaṭipadā aññārādhanā hoti.	Rather, enlightenment is achieved by gradual training, progress, and practice.	相反，觉悟是通过渐进的训练、进步和实践来实现的。
Kathañca, bhikkhave, anupubbasikkhā anupubbakiriyā anupubbapaṭipadā aññārādhanā hoti?	And how is enlightenment achieved by gradual training, progress, and practice?	那么，觉悟是如何通过渐进的训练、进步和实践来实现的呢？
Idha, bhikkhave, saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṃ odahati, ohitasoto dhammaṃ suṇāti, sutvā dhammaṃ dhāreti, dhatānaṃ dhammānaṃ atthaṃ upaparikkhati, atthaṃ upaparikkhato dhammā nijjhānaṃ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussāhetvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṃ sacchikaroti, paññāya ca naṃ ativijjha passati.	It’s when someone in whom justifiable-trust has arisen approaches a teacher. They pay homage, lend an ear, hear the Dharmas, remember the Dharmas, equanimously-observe their meaning, and accept them after jhāna meditating. Then enthusiasm springs up; they make an effort, scrutinize, and persevere. Persevering, they directly realize the ultimate truth, and see it with penetrating wisdom.	是当一个人心中生起信心，他便亲近一位老师。他恭敬、倾听、闻法、忆法、平等观其义，并经过禅修后接受这些法。然后，热情油然而生；他努力、审察并坚持。坚持不懈，他便直接证得究竟真理，并以穿透的智慧看到它。
Sāpi nāma, bhikkhave, saddhā nāhosi;	monks, there has not been that justifiable-trust,	比丘们，如果缺乏那份信心，
tampi nāma, bhikkhave, upasaṅkamanaṃ nāhosi;	that approaching,	那份亲近，
sāpi nāma, bhikkhave, payirupāsanā nāhosi;	that paying homage,	那份恭敬，
tampi nāma, bhikkhave, sotāvadhānaṃ nāhosi;	that listening,	那份倾听，
tampi nāma, bhikkhave, dhammassavanaṃ nāhosi;	that hearing the Dharmas,	那份闻法，
sāpi nāma, bhikkhave, dhammadhāraṇā nāhosi;	that remembering the Dharmas,	那份忆法，
sāpi nāma, bhikkhave, atthūpaparikkhā nāhosi;	that equanimous-observation of their meaning,	那份平等观其义，
sāpi nāma, bhikkhave, dhammanijjhānakkhanti nāhosi;	that acceptance after jhāna meditation on those Dharmas [with third jhāna or higher],	那份（通过第三禅或更高禅定）禅修后接受这些法，
sopi nāma, bhikkhave, chando nāhosi;	that enthusiasm,	那份热情，
sopi nāma, bhikkhave, ussāho nāhosi;	that making an effort,	那份努力，
sāpi nāma, bhikkhave, tulanā nāhosi;	that scrutiny,	那份审察，
tampi nāma, bhikkhave, padhānaṃ nāhosi.	or that striving.	或那份精进。
Vippaṭipannāttha, bhikkhave, micchāpaṭipannāttha, bhikkhave.	You’ve lost the way, monks! You’re practicing the wrong way!	你们就迷失了方向，比丘们！你们修行的方式是错误的！
Kīva dūrevime, bhikkhave, moghapurisā apakkantā imamhā dhammavinayā.	Just how far have these foolish people strayed from this Dharma and training!	这些愚蠢的人距离这种法和训练究竟偏离了多远啊！

+

70.9 – (exposition in four parts, which a sensible person would quickly understand)

• (1. ‘The Buddha is my Teacher, I am his disciple. )
• (2. The Buddha knows, I do not know.’ )
• (3. the Teacher’s instructions are nourishing and nutritious. )
• (4. ‘Gladly, let only skin, sinews, and bones remain! )

Atthi, bhikkhave, catuppadaṃ veyyākaraṇaṃ yassuddiṭṭhassa viññū puriso nacirasseva paññāyatthaṃ ājāneyya.	There is an exposition in four parts, which a sensible person would quickly understand when it is recited.	有四部分的解说，明智之人听闻后会迅速理解。
Uddisissāmi vo, bhikkhave, ājānissatha me tan”ti?	I shall recite it for you, monks. Try to understand it.”	我将为你们诵说，比丘们。请你们尝试理解它。”
“Ke ca mayaṃ, bhante, ke ca dhammassa aññātāro”ti?	“Sir, who are we to be counted alongside those who understand The Dharma?”	“先生，我们如何能被算作理解佛法的人呢？”
“Yopi so, bhikkhave, satthā āmisagaru āmisadāyādo āmisehi saṃsaṭṭho viharati tassa pāyaṃ evarūpī paṇopaṇaviyā na upeti:	“Even with a teacher who values material things, is an heir in material things, who lives caught up in material things, you wouldn’t get into such haggling:	“即使与一位看重物质、继承物质、沉溺于物质的老师在一起，你们也不会陷入这样的讨价还价：
‘evañca no assa atha naṃ kareyyāma, na ca no evamassa na naṃ kareyyāmā’ti, kiṃ pana, bhikkhave, yaṃ tathāgato sabbaso āmisehi visaṃsaṭṭho viharati.	‘If we get this, we’ll do that. If we don’t get this, we won’t do it.’ What then of the Realized One, who lives utterly detached from material things?	‘如果我们得到这个，我们就会做那个。如果我们得不到这个，我们就不会做。’那么，与完全超然于物质的如来相比又如何呢？
Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ayamanudhammo hoti:	For an justifiable-trust disciple who is practicing to fathom the Teacher’s instructions, this is in line with The Dharma:	对于一个信心的弟子，如果他正在努力领会导师的教导，这与佛法是相符的：

‘satthā bhagavā, sāvakohamasmi;

‘The Buddha is my Teacher, I am his disciple.

‘佛是我的导师，我是他的弟子。

jānāti bhagavā, nāhaṃ jānāmī’ti.

The Buddha knows, I do not know.’

佛知道，我不知道。’

Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ruḷhanīyaṃ satthusāsanaṃ hoti ojavantaṃ.

For an justifiable-trust disciple who is practicing to fathom the Teacher’s instructions, the Teacher’s instructions are nourishing and nutritious.

对于一个信心的弟子，如果他正在努力领会导师的教导，导师的教导是滋养和营养的。

Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ayamanudhammo hoti:	For an justifiable-trust disciple who is practicing to fathom the Teacher’s instructions, this is in line with The Dharma:	对于一个信心的弟子，如果他正在努力领会导师的教导，这与佛法是相符的：
‘kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṃsalohitaṃ, yaṃ taṃ purisathāmena purisavīriyena purisaparakkamena pattabbaṃ na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatī’ti.	‘Gladly, let only skin, sinews, and bones remain! Let the flesh and blood waste away in my body! I will not relax my energy until I have achieved what is possible by manly strength, energy, and vigor.’	‘乐意让皮肤、筋腱和骨骼留下！让我的身体的血肉耗尽！我不会放松我的精进，直到我用男子的力量、精力和活力实现了可能的一切。’
Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ—	an justifiable-trust disciple who is practicing to fathom the Teacher’s instructions can expect one of two results:	一个正在努力领会导师教导的信心的弟子，可以期待两种结果之一：
diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.	enlightenment in the present life, or if there’s something left over, non-return.”	此生证得觉悟，或者如果仍有余留，则是不还者。”

Idamavoca bhagavā.	That is what the Buddha said.	这就是佛陀所说的。
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.	比丘们心满意足，对佛陀所说的感到欢喜。

MN‍-q ⁷¹ – MN 71 Te-vijja-vaccha: To Vacchagotta on the Three Knowledges
MN‍-q ⁷² – MN 72 Aggi-vaccha: With Vacchagotta on Fire
MN‍-q ⁷³ – MN 73 Mahā-vaccha: Longer Discourse With Vacchagotta
MN‍-q ⁷⁴ – MN 74 Dīgha-nakha: with wanderer named ‘long nails’
MN‍-q ⁷⁵ – MN 75 Māgaṇḍiya: (name of brahmin)
MN‍-q ⁷⁶ – MN 76 Sandaka: with Sandaka
MN‍-q ⁷⁷ – MN 77 Mahā-sakuludāyi: Longer Discourse with Sakuludāyī
MN‍-q ⁷⁸ - MN 78 Samaṇamuṇḍika: (name of person)
MN‍-q ⁷⁹ – MN 79 Cūḷa-sakuludāyi: shorter (discourse with) sakuludāyi
MN‍-q ⁸⁰ – MN 80 Vekhanasa: with Vekhanasa

+

MN 71 Te-vijja-vaccha: To Vacchagotta on the Three Knowledges

+ all- all

• 71.1 - (Vacchagotta asked Buddha if he is continuously omniscient)
• 71.2 - (Buddha said he is not omniscient in that way)
• 71.3 - (he frames in terms of te-vijja 3 higher knowledges 6ab ⚡☸ )
• 71.4 - (Buddha says there are no lay people arahants)
• 71.5 - (but way more than 500 laypeople reborn in heaven)
• 71.6 - (only 1 Ājīvaka ascetics in 91 aeons who went to heaven)

	(derived from B. Sujato 2018/12)	（摘自B. Sujato 2018/12）
Evaṃ me sutaṃ—​	So I have heard.	如是我闻。
ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.	At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.	一时，佛陀住在毗舍离大林重阁讲堂。
Tena kho pana samayena vacchagotto paribbājako ekapuṇḍarīke paribbājakārāme paṭivasati.	Now at that time the wanderer Vacchagotta was residing in the Single Lotus Monastery of the wanderers.	当时，跋迦姓游方者住在游方者们的单莲花寺。
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi.	Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms.	于是佛陀早上穿上袈裟，拿着钵和衣，进入毗舍离乞食。
Atha kho bhagavato etadahosi:	Then it occurred to the Buddha:	然后佛陀心想：
“atippago kho tāva vesāliyaṃ piṇḍāya carituṃ;	“It’s too early to wander for alms in Vesālī.	“在毗舍离乞食还太早。
yannūnāhaṃ yena ekapuṇḍarīko paribbājakārāmo yena vacchagotto paribbājako tenupasaṅkameyyan”ti.	Why don’t I visit the wanderer Vacchagotta at the Single Lotus Monastery?”	我何不去单莲花寺拜访跋迦姓游方者呢？”
Atha kho bhagavā yena ekapuṇḍarīko paribbājakārāmo yena vacchagotto paribbājako tenupasaṅkami.	So that’s what he did.	于是他照做了。
Addasā kho vacchagotto paribbājako bhagavantaṃ dūratova āgacchantaṃ.	Vacchagotta saw the Buddha coming off in the distance,	跋迦姓游方者远远地看见佛陀走来，
Disvāna bhagavantaṃ etadavoca:	and said to him:	便对他说：

“Etu kho, bhante, bhagavā.	“Come, Blessed One!	“来吧，世尊！
Svāgataṃ, bhante, bhagavato.	Welcome, Blessed One!	欢迎世尊！
Cirassaṃ kho, bhante, bhagavā imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya.	It’s been a long time since you took the opportunity to come here.	您很久才来这里一趟。
Nisīdatu, bhante, bhagavā idamāsanaṃ paññattan”ti.	Please, sir, sit down, this seat is ready.”	请，先生，坐下，这个座位已经准备好了。”
Nisīdi bhagavā paññatte āsane.	The Buddha sat on the seat spread out,	佛陀坐到铺好的座位上，
Vacchagottopi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.	while Vacchagotta took a low seat and sat to one side.	而跋迦姓游方者则取了一个低座，坐到一边。
Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca:	Then Vacchagotta said to the Buddha:	然后跋迦姓游方者对佛陀说：
“sutaṃ metaṃ, bhante:	“Sir, I have heard this:	“先生，我曾听说：
‘samaṇo gotamo sabbaññū sabbadassāvī, aparisesaṃ ñāṇadassanaṃ paṭijānāti,	‘The ascetic Gotama claims to be all-knowing and all-seeing, to know and see everything without exception, thus:	‘沙门乔达摩自称全知全见，无一例外地知晓和看见一切，因此：
carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitan’ti.	“Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.”’	“无论行、住、坐、卧，知识和见解都不断地呈现在我面前。”’
Ye te, bhante, evamāhaṃsu: ‘samaṇo gotamo sabbaññū sabbadassāvī, aparisesaṃ ñāṇadassanaṃ paṭijānāti, carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitan’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī”ti?	I trust that those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism?”	我是否可以相信，说这话的人重复了佛陀所说的话，并没有用不实之词歪曲他？他们的解释是否符合教义？是否有任何正当的理由可以驳斥和批评？”

“Ye te, vaccha, evamāhaṃsu: ‘samaṇo gotamo sabbaññū sabbadassāvī, aparisesaṃ ñāṇadassanaṃ paṭijānāti, carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitan’ti, na me te vuttavādino, abbhācikkhanti ca pana maṃ asatā abhūtenā”ti.

“Vaccha, those who say this do not repeat what I have said. They misrepresent me with what is false and untrue.”

“婆蹉，说这话的人并未重复我所说的话。他们用虚假不实之词歪曲了我。”

“Kathaṃ byākaramānā pana mayaṃ, bhante, vuttavādino ceva bhagavato assāma, na ca bhagavantaṃ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṃ byākareyyāma, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgaccheyyā”ti?

“So how should we answer so as to repeat what the Buddha has said, and not misrepresent him with an untruth? How should we explain in line with his teaching, with no legitimate grounds for rebuke and criticism?”

“那么，我们该如何回答，才能重复佛陀所说的话，而不以不实之词歪曲他呢？我们该如何解释，才能符合他的教义，而没有正当的理由可以驳斥和批评？”

“‘Tevijjo samaṇo gotamo’ti kho, vaccha, byākaramāno vuttavādī ceva me assa, na ca maṃ abhūtena abbhācikkheyya, dhammassa cānudhammaṃ byākareyya, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgaccheyya.	“‘The ascetic Gotama has the three knowledges.’ Answering like this you would repeat what I have said, and not misrepresent me with an untruth. You would explain in line with my teaching, and there would be no legitimate grounds for rebuke and criticism.	“‘沙门乔达摩具有三明。’这样回答，你就是在重复我所说的话，而不会用虚假不实之词歪曲我。你将依我的教法解释，就不会有任何正当的理由可以驳斥和批评。
Ahañhi, vaccha, yāvadeva ākaṅkhāmi anekavihitaṃ pubbenivāsaṃ anussarāmi,	For, Vaccha, whenever I want, I recollect my many kinds of past lives.	因为，婆蹉，无论何时我想，我都能忆念起我的多种过去生。
seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi.	That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. I remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so I recollect my many kinds of past lives, with features and details.	即：一、二、三、四、五、十、二十、三十、四十、五十、一百、一千、十万个轮回；许多世界坏劫，许多世界成劫，许多世界坏成劫。我忆念：‘在那里，我叫这个名字，我的种姓是那个，我长成这样，食物是那个。我是这样感受苦乐的，生命是那样结束的。我从那个地方死后，又投生到别处。在那里，我也叫这个名字，我的种姓是那个，我长成这样，食物是那个。我是这样感受苦乐的，生命是那样结束的。我从那个地方死后，又投生到这里。’就这样，我忆念起我的多种过去生，带有特点和细节。
Ahañhi, vaccha, yāvadeva ākaṅkhāmi dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate … pe … yathākammūpage satte pajānāmi.	And whenever I want, with clairvoyance that is purified and superhuman, I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understand how sentient beings are reborn according to their deeds.	无论何时我想，我都能以清净超人的天眼，看见有情众生逝去又投生——劣等和优等，美丑，去到善处或恶处。我理解有情众生如何依其业而投生。
Ahañhi, vaccha, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharāmi.	And I have realized the undefiled freedom of heart and freedom by wisdom in this very life. I live having realized it with my own insight due to the ending of defilements.	我已在此生中证得无漏心解脱和慧解脱。由于烦恼的止息，我已以自己的洞察力证得并安住其中。

‘Tevijjo samaṇo gotamo’ti kho, vaccha, byākaramāno vuttavādī ceva me assa, na ca maṃ abhūtena abbhācikkheyya, dhammassa cānudhammaṃ byākareyya, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgaccheyyā”ti.

‘The ascetic Gotama has the three knowledges.’ Answering like this you would repeat what I have said, and not misrepresent me with an untruth. You would explain in line with my teaching, and there would be no legitimate grounds for rebuke and criticism.”

‘沙门乔达摩具有三明。’这样回答，你就是在重复我所说的话，而不会用虚假不实之词歪曲我。你将依我的教法解释，就不会有任何正当的理由可以驳斥和批评。”

Evaṃ vutte, vacchagotto paribbājako bhagavantaṃ etadavoca:	When he said this, the wanderer Vacchagotta said to the Buddha:	听他如此说，跋迦姓游方者对佛陀说：
“atthi nu kho, bho gotama, koci gihī gihisaṃyojanaṃ appahāya kāyassa bhedā dukkhassantakaro”ti?	“Master Gotama, are there any laypeople who, without giving up the fetter of lay life, make an end of suffering when the body breaks up?”	“乔达摩大师，是否有在家居士，不舍在家生活的束缚，而能在身坏时终结痛苦？”
“Natthi kho, vaccha, koci gihī gihisaṃyojanaṃ appahāya kāyassa bhedā dukkhassantakaro”ti.	“No, Vaccha.”	“不，婆蹉。”

“Atthi pana, bho gotama, koci gihī gihisaṃyojanaṃ appahāya kāyassa bhedā saggūpago”ti?	“But are there any laypeople who, without giving up the fetter of lay life, go to heaven when the body breaks up?”	“但是否有在家居士，不舍在家生活的束缚，而能在身坏时生天？”
“Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye gihī gihisaṃyojanaṃ appahāya kāyassa bhedā saggūpagā”ti.	“There’s not just one hundred laypeople, Vaccha, or two or three or four or five hundred, but many more than that who, without giving up the fetter of lay life, go to heaven when the body breaks up.”	“婆蹉，不只一百、两百、三百、四百、五百个在家居士，而是更多更多的人，不舍在家生活的束缚，却能在身坏时生天。”

“Atthi nu kho, bho gotama, koci ājīvako kāyassa bhedā dukkhassantakaro”ti?	“Master Gotama, are there any Ājīvaka ascetics who make an end of suffering when the body breaks up?”	“乔达摩大师，是否有阿耆毗伽苦行者在身坏时终结痛苦？”
“Natthi kho, vaccha, koci ājīvako kāyassa bhedā dukkhassantakaro”ti.	“No, Vaccha.”	“不，婆蹉。”

“Atthi pana, bho gotama, koci ājīvako kāyassa bhedā saggūpago”ti?	“But are there any Ājīvaka ascetics who go to heaven when the body breaks up?”	“但是否有阿耆毗伽苦行者能在身坏时生天？”
“Ito kho so, vaccha, ekanavuto kappo yamahaṃ anussarāmi, nābhijānāmi kañci ājīvakaṃ saggūpagaṃ aññatra ekena;	“Vaccha, when I recollect the past ninety-one eons, I can’t find any Ājīvaka ascetics who have gone to heaven, except one;	“婆蹉，当我忆念过去九十一劫时，我找不到任何阿耆毗伽苦行者曾生天，除了一个；
sopāsi kammavādī kiriyavādī”ti.	and he taught the efficacy of deeds and action.”	他教导了业和行为的效力。”
“Evaṃ sante, bho gotama, suññaṃ aduṃ titthāyatanaṃ antamaso saggūpagenapī”ti?	“In that case, Master Gotama, the sectarian tenets are empty even of the chance to go to heaven.”	“既然如此，乔达摩大师，那么外道的教义连生天的机会都没有。”
“Evaṃ, vaccha, suññaṃ aduṃ titthāyatanaṃ antamaso saggūpagenapī”ti.	“Yes, Vaccha, the sectarian tenets are empty even of the chance to go to heaven.”	“是的，婆蹉，外道的教义连生天的机会都没有。”

Idamavoca bhagavā.	That is what the Buddha said.	这就是佛陀所说的。
Attamano vacchagotto paribbājako bhagavato bhāsitaṃ abhinandīti.	Satisfied, the wanderer Vacchagotta was happy with what the Buddha said.	跋迦姓游方者心满意足，对佛陀所说的感到欢喜。

+

MN 72 Aggi-vaccha: With Vacchagotta on Fire

+ all- all

• 72.1 - (Vacchagotta asked Buddha metaphysical questions)
• 72.2 - (Buddha avoids all 10 of those speculative views)
• 72.3 - (Buddha says thickets of views are suffering and don’t lead to nirvana )
• 72.4 - (instead he sees rise and fall of aggregates)
• 72.5 - (Vacchagotta asks if arahants get reborn)
• 72.6 - (Buddha uses simile of fire ↔ arahants not getting reborn)
• 72.7 - (Vacchagotta compares sangha to heartwood of tree)

	(derived from B. Sujato 2018/12)	（摘自B. Sujato 2018/12）
Evaṃ me sutaṃ—​	So I have heard.	如是我闻。
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.	一时，佛陀住在舍卫城祇树给孤独园。
Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then the wanderer Vacchagotta went up to the Buddha and exchanged greetings with him.	然后，跋迦姓游方者来到佛陀面前，与他互相问候。
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:	问候和礼貌的交谈结束后，他坐到一边，对佛陀说：

“Kiṃ nu kho, bho gotama, ‘sassato loko, idameva saccaṃ moghamaññan’ti—	“Master Gotama, is this your view: ‘The world is eternal. This is the only truth, other ideas are stupid’?”	“乔达摩大师，您的观点是：‘世界是永恒的。这是唯一的真理，其他观点都是愚蠢的’吗？”
evaṃdiṭṭhi bhavaṃ gotamo”ti?
“Na kho ahaṃ, vaccha, evaṃdiṭṭhi:	“That’s not my view, Vaccha.”	“那不是我的观点，婆蹉。”
‘sassato loko, idameva saccaṃ moghamaññan’”ti.

“Kiṃ pana, bho gotama, ‘asassato loko, idameva saccaṃ moghamaññan’ti—	“Then is this your view: ‘The world is not eternal. This is the only truth, other ideas are stupid’?”	“那么，您的观点是：‘世界不是永恒的。这是唯一的真理，其他观点都是愚蠢的’吗？”
evaṃdiṭṭhi bhavaṃ gotamo”ti?
“Na kho ahaṃ, vaccha, evaṃdiṭṭhi:	“That’s not my view, Vaccha.”	“那不是我的观点，婆蹉。”
‘asassato loko, idameva saccaṃ moghamaññan’”ti.

“Kiṃ nu kho, bho gotama, ‘antavā loko, idameva saccaṃ moghamaññan’ti—	“Then is this your view: ‘The world is finite. This is the only truth, other ideas are stupid’?”	“那么，您的观点是：‘世界是有限的。这是唯一的真理，其他观点都是愚蠢的’吗？”
evaṃdiṭṭhi bhavaṃ gotamo”ti?
“Na kho ahaṃ, vaccha, evaṃdiṭṭhi:	“That’s not my view, Vaccha.”	“那不是我的观点，婆蹉。”
‘antavā loko, idameva saccaṃ moghamaññan’”ti.

“Kiṃ pana, bho gotama, ‘anantavā loko, idameva saccaṃ moghamaññan’ti—	“Then is this your view: ‘The world is infinite. This is the only truth, other ideas are stupid’?”	“那么，您的观点是：‘世界是无限的。这是唯一的真理，其他观点都是愚蠢的’吗？”
evaṃdiṭṭhi bhavaṃ gotamo”ti?
“Na kho ahaṃ, vaccha, evaṃdiṭṭhi:	“That’s not my view, Vaccha.”	“那不是我的观点，婆蹉。”
‘anantavā loko, idameva saccaṃ moghamaññan’”ti.

“Kiṃ nu kho, bho gotama, ‘taṃ jīvaṃ taṃ sarīraṃ, idameva saccaṃ moghamaññan’ti—	“Then is this your view: ‘The soul and the body are the same thing. This is the only truth, other ideas are stupid’?”	“那么，您的观点是：‘灵魂和身体是同一回事。这是唯一的真理，其他观点都是愚蠢的’吗？”
evaṃdiṭṭhi bhavaṃ gotamo”ti?
“Na kho ahaṃ, vaccha, evaṃdiṭṭhi:	“That’s not my view, Vaccha.”	“那不是我的观点，婆蹉。”
‘taṃ jīvaṃ taṃ sarīraṃ, idameva saccaṃ moghamaññan’”ti.

“Kiṃ pana, bho gotama, ‘aññaṃ jīvaṃ aññaṃ sarīraṃ, idameva saccaṃ moghamaññan’ti—	“Then is this your view: ‘The soul and the body are different things. This is the only truth, other ideas are stupid’?”	“那么，您的观点是：‘灵魂和身体是不同的东西。这是唯一的真理，其他观点都是愚蠢的’吗？”
evaṃdiṭṭhi bhavaṃ gotamo”ti?
“Na kho ahaṃ, vaccha, evaṃdiṭṭhi:	“That’s not my view, Vaccha.”	“那不是我的观点，婆蹉。”
‘aññaṃ jīvaṃ aññaṃ sarīraṃ, idameva saccaṃ moghamaññan’”ti.

“Kiṃ nu kho, bho gotama, ‘hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’ti—	“Then is this your view: ‘A Realized One exists after death. This is the only truth, other ideas are stupid’?”	“那么，您的观点是：‘如来死后存在。这是唯一的真理，其他观点都是愚蠢的’吗？”
evaṃdiṭṭhi bhavaṃ gotamo”ti?
“Na kho ahaṃ, vaccha, evaṃdiṭṭhi:	“That’s not my view, Vaccha.”	“那不是我的观点，婆蹉。”
‘hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’”ti.

“Kiṃ pana, bho gotama, ‘na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’ti—	“Then is this your view: ‘A Realized One doesn’t exist after death. This is the only truth, other ideas are stupid’?”	“那么，您的观点是：‘如来死后不存在。这是唯一的真理，其他观点都是愚蠢的’吗？”
evaṃdiṭṭhi bhavaṃ gotamo”ti?
“Na kho ahaṃ, vaccha, evaṃdiṭṭhi:	“That’s not my view, Vaccha.”	“那不是我的观点，婆蹉。”
‘na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’”ti.

“Kiṃ nu kho, bho gotama, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’ti—	“Then is this your view: ‘A Realized One both exists and doesn’t exist after death. This is the only truth, other ideas are stupid’?”	“那么，您的观点是：‘如来死后既存在又不存在。这是唯一的真理，其他观点都是愚蠢的’吗？”
evaṃdiṭṭhi bhavaṃ gotamo”ti?
“Na kho ahaṃ, vaccha, evaṃdiṭṭhi:	“That’s not my view, Vaccha.”	“那不是我的观点，婆蹉。”
‘hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’”ti.

“Kiṃ pana, bho gotama, ‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’ti—	“Then is this your view: ‘A Realized One neither exists nor doesn’t exist after death. This is the only truth, other ideas are stupid’?”	“那么，您的观点是：‘如来死后既非存在亦非不存在。这是唯一的真理，其他观点都是愚蠢的’吗？”
evaṃdiṭṭhi bhavaṃ gotamo”ti?
“Na kho ahaṃ, vaccha, evaṃdiṭṭhi:	“That’s not my view, Vaccha.”	“那不是我的观点，婆蹉。”
‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’”ti.

“‘Kiṃ nu kho, bho gotama, sassato loko, idameva saccaṃ moghamaññanti—	“Master Gotama, when asked these ten questions, you say: ‘That’s not my view.’	“乔达摩大师，当被问及这十个问题时，您都说：‘那不是我的观点。’
evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi—
sassato loko, idameva saccaṃ moghamaññan’ti vadesi.
‘Kiṃ pana, bho gotama, asassato loko, idameva saccaṃ moghamaññanti—
evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi—
asassato loko, idameva saccaṃ moghamaññan’ti vadesi.
‘Kiṃ nu kho, bho gotama, antavā loko, idameva saccaṃ moghamaññanti—
evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi—
antavā loko, idameva saccaṃ moghamaññan’ti vadesi.
‘Kiṃ pana, bho gotama, anantavā loko, idameva saccaṃ moghamaññanti—
evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi—
anantavā loko, idameva saccaṃ moghamaññan’ti vadesi.
‘Kiṃ nu kho, bho gotama, taṃ jīvaṃ taṃ sarīraṃ, idameva saccaṃ moghamaññanti—
evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi—
taṃ jīvaṃ taṃ sarīraṃ, idameva saccaṃ moghamaññan’ti vadesi.
‘Kiṃ pana, bho gotama, aññaṃ jīvaṃ aññaṃ sarīraṃ, idameva saccaṃ moghamaññanti—
evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi—
aññaṃ jīvaṃ aññaṃ sarīraṃ, idameva saccaṃ moghamaññan’ti vadesi.
‘Kiṃ nu kho, bho gotama, hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti—
evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi—
hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’ti vadesi.

Kiṃ pana bho gotamo ādīnavaṃ sampassamāno evaṃ imāni sabbaso diṭṭhigatāni anupagato”ti?

Seeing what drawback do you avoid all these convictions?”

您是看到了什么弊端，所以避免所有这些见解呢？”

“‘Sassato loko’ti kho, vaccha, diṭṭhigatametaṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ sadukkhaṃ savighātaṃ saupāyāsaṃ sapariḷāhaṃ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati.	“Each of these ten convictions is the thicket of views, the desert of views, the trick of views, the evasiveness of views, the fetter of views. They’re beset with anguish, distress, and fever. They don’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.	这十种见解都是见解的丛林、见解的荒漠、见解的诡计、见解的闪烁、见解的桎梏。它们充满痛苦、烦恼和热恼。它们不能导向厌离、离欲、止息、寂静、洞察、觉醒和涅槃。
‘Asassato loko’ti kho, vaccha … pe …
‘antavā loko’ti kho, vaccha … pe …
‘anantavā loko’ti kho, vaccha … pe …
‘taṃ jīvaṃ taṃ sarīran’ti kho, vaccha … pe …
‘aññaṃ jīvaṃ aññaṃ sarīran’ti kho, vaccha … pe …
‘hoti tathāgato paraṃ maraṇā’ti kho, vaccha … pe …
‘na hoti tathāgato paraṃ maraṇā’ti kho, vaccha … pe …
‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti kho, vaccha … pe …
‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti kho, vaccha, diṭṭhigatametaṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ sadukkhaṃ savighātaṃ saupāyāsaṃ sapariḷāhaṃ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati.
Imaṃ kho ahaṃ, vaccha, ādīnavaṃ sampassamāno evaṃ imāni sabbaso diṭṭhigatāni anupagato”ti.	Seeing this drawback I avoid all these convictions.”	见到这个弊端，我避免所有这些见解。”

“Atthi pana bhoto gotamassa kiñci diṭṭhigatan”ti?	“But does Master Gotama have any convictions at all?”	“但是乔达摩大师，您有任何见解吗？”
“Diṭṭhigatanti kho, vaccha, apanītametaṃ tathāgatassa.	“The Realized One has done away with convictions.	“如来已经抛弃了见解。
Diṭṭhañhetaṃ, vaccha, tathāgatena:	For the Realized One has seen:	因为如来已经洞见：
‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;	‘Such is form, such is the origin of form, such is the ending of form.	‘色是如此，色的起源是如此，色的止息是如此。
iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo;	Such is feeling, such is the origin of feeling, such is the ending of feeling.	受是如此，受的起源是如此，受的止息是如此。
iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo;	Such is perception, such is the origin of perception, such is the ending of perception.	想是如此，想的起源是如此，想的止息是如此。
iti saṅkhārā, iti saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṅgamo;	Such are co-doings, such is the origin of co-doings, such is the ending of co-doings.	行是如此，行的起源是如此，行的止息是如此。
iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti.	Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’	识是如此，识的起源是如此，识的止息是如此。’
Tasmā tathāgato sabbamaññitānaṃ sabbamathitānaṃ sabbaahaṅkāramamaṅkāramānānusayānaṃ khayā virāgā nirodhā cāgā paṭinissaggā anupādā vimuttoti vadāmī”ti.	That’s why the Realized One is freed with the ending, fading away, cessation, giving up, and letting go of all conceivings, all worries, and all ego, possessiveness, or underlying tendency to conceit, I say.”	所以我说，如来通过一切构想、一切忧虑以及一切自我、占有或潜在的慢癖的止息、消退、灭尽、舍弃和放下而获得解脱。”

“Evaṃ vimuttacitto pana, bho gotama, bhikkhu kuhiṃ upapajjatī”ti?	“But Master Gotama, when a monk’s mind is freed like this, where are they reborn?”	“但是乔达摩大师，当一位比丘的心如此解脱时，他们会投生到哪里呢？”
“Upapajjatīti kho, vaccha, na upeti”.	“‘They’re reborn’ doesn’t apply, Vaccha.”	“‘他们投生’不适用，婆蹉。”
“Tena hi, bho gotama, na upapajjatī”ti?	“Well then, are they not reborn?”	“那么，他们不投生吗？”
“Na upapajjatīti kho, vaccha, na upeti”.	“‘They’re not reborn’ doesn’t apply, Vaccha.”	“‘他们不投生’不适用，婆蹉。”
“Tena hi, bho gotama, upapajjati ca na ca upapajjatī”ti?	“Well then, are they both reborn and not reborn?”	“那么，他们既投生又不投生吗？”
“Upapajjati ca na ca upapajjatīti kho, vaccha, na upeti”.	“‘They’re both reborn and not reborn’ doesn’t apply, Vaccha.”	“‘他们既投生又不投生’不适用，婆蹉。”
“Tena hi, bho gotama, neva upapajjati na na upapajjatī”ti?	“Well then, are they neither reborn nor not reborn?”	“那么，他们既非投生亦非不投生吗？”
“Neva upapajjati na na upapajjatīti kho, vaccha, na upeti”.	“‘They’re neither reborn nor not reborn’ doesn’t apply, Vaccha.”	“‘他们既非投生亦非不投生’不适用，婆蹉。”

“‘Evaṃ vimuttacitto pana, bho gotama, bhikkhu kuhiṃ upapajjatī’ti iti puṭṭho samāno ‘upapajjatīti kho, vaccha, na upetī’ti vadesi.	“Master Gotama, when asked all these questions, you say: ‘It doesn’t apply.’	“乔达摩大师，当被问及所有这些问题时，您都说：‘不适用。’
‘Tena hi, bho gotama, na upapajjatī’ti iti puṭṭho samāno ‘na upapajjatīti kho, vaccha, na upetī’ti vadesi.
‘Tena hi, bho gotama, upapajjati ca na ca upapajjatī’ti iti puṭṭho samāno ‘upapajjati ca na ca upapajjatīti kho, vaccha, na upetī’ti vadesi.
‘Tena hi, bho gotama, neva upapajjati na na upapajjatī’ti iti puṭṭho samāno ‘neva upapajjati na na upapajjatīti kho, vaccha, na upetī’ti vadesi.
Etthāhaṃ, bho gotama, aññāṇamāpādiṃ, ettha sammohamāpādiṃ.	I fail to understand this point, Master Gotama; I’ve fallen into confusion.	我无法理解这一点，乔达摩大师；我已陷入困惑。
Yāpi me esā bhoto gotamassa purimena kathāsallāpena ahu pasādamattā sāpi me etarahi antarahitā”ti.	And I’ve now lost even the degree of clarity I had from previous discussion with Master Gotama.”	我甚至失去了之前与乔达摩大师讨论时所获得的那点清晰。”

“Alañhi te, vaccha, aññāṇāya, alaṃ sammohāya.	“No wonder you don’t understand, Vaccha, no wonder you’re confused.	“你无法理解，婆蹉，你感到困惑，这并不奇怪。
Gambhīro hāyaṃ, vaccha, dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo.	For this principle is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of reason, subtle, comprehensible to the astute.	因为这个道理深奥、难以察觉、难以理解、寂静、崇高、超越推理范围、微妙、只有敏锐者才能领会。
So tayā dujjāno aññadiṭṭhikena aññakhantikena aññarucikena aññatrayogena aññatrācariyakena.	It’s hard for you to understand, since you have a different view, creed, belief, practice, and tradition.	对你来说很难理解，因为你有不同的见解、信条、信仰、实践和传统。

Tena hi, vaccha, taññevettha paṭipucchissāmi; yathā te khameyya tathā naṃ byākareyyāsi.	Well then, Vaccha, I’ll ask you about this in return, and you can answer as you like.	那么，婆蹉，我反过来问你这个问题，你可以随意回答。
Taṃ kiṃ maññasi, vaccha,	What do you think, Vaccha?	你认为如何，婆蹉？
sace te purato aggi jaleyya, jāneyyāsi tvaṃ:	Suppose a fire was burning in front of you. Would you know:	假设你面前有一堆火在燃烧。你知道吗：
‘ayaṃ me purato aggi jalatī’”ti?	‘This fire is burning in front of me’?”	‘这火在我面前燃烧着’？”
“Sace me, bho gotama, purato aggi jaleyya, jāneyyāhaṃ:	“Yes, I would, Master Gotama.”	“是的，我知道，乔达摩大师。”
‘ayaṃ me purato aggi jalatī’”ti.

“Sace pana taṃ, vaccha, evaṃ puccheyya:	“But Vaccha, suppose they were to ask you:	“但是婆蹉，假设他们问你：
‘yo te ayaṃ purato aggi jalati ayaṃ aggi kiṃ paṭicca jalatī’ti, evaṃ puṭṭho tvaṃ, vaccha, kinti byākareyyāsī”ti?	‘This fire burning in front of you: what does it depend on to burn?’ How would you answer?”	‘你面前燃烧的这火：它依靠什么燃烧？’你将如何回答？”
“Sace maṃ, bho gotama, evaṃ puccheyya:
‘yo te ayaṃ purato aggi jalati ayaṃ aggi kiṃ paṭicca jalatī’ti, evaṃ puṭṭho ahaṃ, bho gotama, evaṃ byākareyyaṃ:	“I would answer like this:	“我会这样回答：
‘yo me ayaṃ purato aggi jalati ayaṃ aggi tiṇakaṭṭhupādānaṃ paṭicca jalatī’”ti.	‘This fire burning in front of me burns in dependence on grass and logs as fuel.’”	‘我面前燃烧的这火，依靠草和木柴作为燃料来燃烧。’”

“Sace te, vaccha, purato so aggi nibbāyeyya, jāneyyāsi tvaṃ:	“Suppose that fire burning in front of you was nirvana'd. Would you know:	“假设你面前燃烧的火已经涅槃了。你知道吗：
‘ayaṃ me purato aggi nibbuto’”ti?	‘This fire in front of me is nirvana'd’?”	‘我面前的这火已经涅槃了’？”
“Sace me, bho gotama, purato so aggi nibbāyeyya, jāneyyāhaṃ:	“Yes, I would, Master Gotama.”	“是的，我知道，乔达摩大师。”
‘ayaṃ me purato aggi nibbuto’”ti.

“Sace pana taṃ, vaccha, evaṃ puccheyya:	“But Vaccha, suppose they were to ask you:	“但是婆蹉，假设他们问你：
‘yo te ayaṃ purato aggi nibbuto so aggi ito katamaṃ disaṃ gato—	‘This fire in front of you that is nirvana'd: in what direction did it go—	‘你面前的这堆已涅槃的火：它去了哪个方向——
puratthimaṃ vā dakkhiṇaṃ vā pacchimaṃ vā uttaraṃ vā’ti, evaṃ puṭṭho tvaṃ, vaccha, kinti byākareyyāsī”ti?	east, south, west, or north?’ How would you answer?”	东方、南方、西方还是北方？’你将如何回答？”
“Na upeti, bho gotama, yañhi so, bho gotama, aggi tiṇakaṭṭhupādānaṃ paṭicca ajali tassa ca pariyādānā aññassa ca anupahārā anāhāro nibbutotveva saṅkhyaṃ gacchatī”ti.	“It doesn’t apply, Master Gotama. The fire depended on grass and logs as fuel. When that runs out, and no more fuel is added, the fire is reckoned to have become nirvana'd due to lack of fuel.”	“不适用，乔达摩大师。这火依靠草和木柴作为燃料。当燃料耗尽，且没有再添加燃料时，这火就被认为是因燃料耗尽而涅槃了。”

“Evameva kho, vaccha, yena rūpena tathāgataṃ paññāpayamāno paññāpeyya taṃ rūpaṃ tathāgatassa pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ.	“In the same way, Vaccha, any form by which a Realized One might be described has been cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.	“同样地，婆蹉，任何可以描述如来的色，都已被连根拔除，如棕榈树桩般被彻底摧毁，无法在未来生起。
Rūpasaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho—	A Realized One is freed from reckoning in terms of form. They’re deep, immeasurable, and hard to fathom,	如来已从色相的计算中解脱。他们深邃、不可测量、难以理解，
seyyathāpi mahāsamuddo.	like the ocean.	如同大海。
Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.	‘They’re reborn’, ‘they’re not reborn’, ‘they’re both reborn and not reborn’, ‘they’re neither reborn nor not reborn’—none of these apply.	‘他们投生’、‘他们不投生’、‘他们既投生又不投生’、‘他们既非投生亦非不投生’——这些都不适用。

Yāya vedanāya tathāgataṃ paññāpayamāno paññāpeyya sā vedanā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.	Any feeling …	任何感受……
Vedanāsaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho—
seyyathāpi mahāsamuddo.
Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.

Yāya saññāya tathāgataṃ paññāpayamāno paññāpeyya sā saññā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.	perception …	知觉……
Saññāsaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho—
seyyathāpi mahāsamuddo.
Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.

Yehi saṅkhārehi tathāgataṃ paññāpayamāno paññāpeyya te saṅkhārā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.	co-doings …	行作……
Saṅkhārasaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho—
seyyathāpi mahāsamuddo.
Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.

Yena viññāṇena tathāgataṃ paññāpayamāno paññāpeyya taṃ viññāṇaṃ tathāgatassa pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ.	consciousness by which a Realized One might be described has been cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.	任何可以描述如来的识，都已被连根拔除，如棕榈树桩般被彻底摧毁，无法在未来生起。
Viññāṇasaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho—	A Realized One is freed from reckoning in terms of consciousness. They’re deep, immeasurable, and hard to fathom,	如来已从识的计算中解脱。他们深邃、不可测量、难以理解，
seyyathāpi mahāsamuddo.	like the ocean.	如同大海。
Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upetī”ti.	‘They’re reborn’, ‘they’re not reborn’, ‘they’re both reborn and not reborn’, ‘they’re neither reborn nor not reborn’—none of these apply.”	‘他们投生’、‘他们不投生’、‘他们既投生又不投生’、‘他们既非投生亦非不投生’——这些都不适用。”

Evaṃ vutte, vacchagotto paribbājako bhagavantaṃ etadavoca:	When he said this, the wanderer Vacchagotta said to the Buddha:	听他如此说，跋迦姓游方者对佛陀说：
“seyyathāpi, bho gotama, gāmassa vā nigamassa vā avidūre mahāsālarukkho.	“Master Gotama, suppose there was a large sal tree not far from a town or village.	“乔达摩大师，假设离城镇或村庄不远的地方有一棵高大的娑罗树。
Tassa aniccatā sākhāpalāsā palujjeyyuṃ, tacapapaṭikā palujjeyyuṃ, pheggū palujjeyyuṃ;	And because it’s impermanent, its branches and foliage, bark and shoots, and softwood would fall off.	由于它是无常的，它的枝叶、树皮、嫩芽和软木都会掉落。
so aparena samayena apagatasākhāpalāso apagatatacapapaṭiko apagataphegguko suddho assa, sāre patiṭṭhito;	After some time it would be rid of branches and foliage, bark and shoots, and softwood, consisting purely of heartwood.	一段时间后，它就会没有枝叶、树皮、嫩芽和软木，只剩下纯粹的树心。
evameva bhoto gotamassa pāvacanaṃ apagatasākhāpalāsaṃ apagatatacapapaṭikaṃ apagatapheggukaṃ suddhaṃ, sāre patiṭṭhitaṃ.	In the same way, Master Gotama’s dispensation is rid of branches and foliage, bark and shoots, and softwood, consisting purely of heartwood.	同样地，乔达摩大师的教法已无枝叶、树皮、嫩芽和软木，只剩下纯粹的树心。
Abhikkantaṃ, bho gotama … pe …	Excellent, Master Gotama! …	太好了，乔达摩大师！……
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”	从今天起，愿乔达摩大师记得我是一个终身皈依的在家弟子。”

+

MN 73 Mahā-vaccha: Longer Discourse With Vacchagotta

+ all- all

• 73.1 - (in brief: skillful and unskillful)
• 73.2 - (many more than 500 monk disciples are arahants)
• 73.3 - (many more than 500 nun disciples are arahants)
• 73.4 - (many more than 500 celibate laymen are nonreturners)
• 73.5 - (many more than 500 non celibate laymen are stream enterers)
• 73.6 - (many more than 500 celibate lay women are nonreturners)
• 73.7 - (many more than 500 non celibate lay women are stream enterers)
• 73.10 - (Vaccha declares Buddha’s brahmacariya is complete because validated by so many awakened disciples)
• 73.11 - (Vaccha requests ordination as monk)
• 73.12 - (Vaccha becomes sekha trainee after 2 weeks)
• 73.13 - (developing samatha and vipassana leads to 6 higher knowledges 6ab ⚡☸ )
• 73.14 - (Vaccha becomes arahant)

	(derived from B. Sujato 2018/12)	（摘自B. Sujato 2018/12）
Evaṃ me sutaṃ—​	So I have heard.	如是我闻。
ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.	一时，佛陀住在王舍城竹林精舍，松鼠饲养处。
Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then the wanderer Vacchagotta went up to the Buddha and exchanged greetings with him.	然后，跋迦姓游方者来到佛陀面前，与他互相问候。
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:	问候和礼貌的交谈结束后，他坐到一边，对佛陀说：
“dīgharattāhaṃ bhotā gotamena sahakathī.	“For a long time I have had discussions with Master Gotama.	“我与乔达摩大师讨论很久了。
Sādhu me bhavaṃ gotamo saṃkhittena kusalākusalaṃ desetū”ti.	Please teach me in brief what is skillful and what is unskillful.”	请您简要地教我什么是善，什么是不善。”
“Saṃkhittenapi kho te ahaṃ, vaccha, kusalākusalaṃ deseyyaṃ, vitthārenapi kho te ahaṃ, vaccha, kusalākusalaṃ deseyyaṃ;	“Vaccha, I can teach you what is skillful and what is unskillful in brief or in detail.	“婆蹉，我可以用简要或详细的方式教你什么是善，什么是不善。
api ca te ahaṃ, vaccha, saṃkhittena kusalākusalaṃ desessāmi.	Still, let me do so in brief.	不过，我还是简要地教你吧。
Taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”	请听好，并仔细留意，我将要说。”
“Evaṃ, bho”ti kho vacchagotto paribbājako bhagavato paccassosi.	“Yes, sir,” Vaccha replied.	“是的，先生，”跋迦回答说。
Bhagavā etadavoca:	The Buddha said this:	佛陀如此说：

“Lobho kho, vaccha, akusalaṃ, alobho kusalaṃ;	“Greed is unskillful, contentment is skillful.	“贪是不善，知足是善。
doso kho, vaccha, akusalaṃ, adoso kusalaṃ;	Hate is unskillful, love is skillful.	嗔是不善，慈爱是善。
moho kho, vaccha, akusalaṃ, amoho kusalaṃ.	Delusion is unskillful, understanding is skillful.	痴是不善，理解是善。
Iti kho, vaccha, ime tayo dhammā akusalā, tayo dhammā kusalā.	So there are these three unskillful things and three that are skillful.	所以，有这三种不善和三种善。”

Pāṇātipāto kho, vaccha, akusalaṃ, pāṇātipātā veramaṇī kusalaṃ;	Killing living creatures, stealing, and sexual misconduct; speech that’s false, divisive, harsh, or nonsensical; covetousness, ill will, and wrong view: these things are unskillful.	杀害生灵、偷盗、邪淫；妄语、两舌、恶口、绮语；贪婪、瞋恚、邪见：这些是不善的。
adinnādānaṃ kho, vaccha, akusalaṃ, adinnādānā veramaṇī kusalaṃ;	Refraining from killing living creatures, stealing, and sexual misconduct; refraining from speech that’s false, divisive, harsh, or nonsensical; contentment, kind-heartedness, and right view: these things are skillful.	戒杀生、戒偷盗、戒邪淫；戒妄语、戒两舌、戒恶口、戒绮语；知足、慈心、正见：这些是善的。
kāmesumicchācāro kho, vaccha, akusalaṃ, kāmesumicchācārā veramaṇī kusalaṃ;
musāvādo kho, vaccha, akusalaṃ, musāvādā veramaṇī kusalaṃ;
pisuṇā vācā kho, vaccha, akusalaṃ, pisuṇāya vācāya veramaṇī kusalaṃ;
pharusā vācā kho, vaccha, akusalaṃ, pharusāya vācāya veramaṇī kusalaṃ;
samphappalāpo kho, vaccha, akusalaṃ, samphappalāpā veramaṇī kusalaṃ;
abhijjhā kho, vaccha, akusalaṃ, anabhijjhā kusalaṃ;
byāpādo kho, vaccha, akusalaṃ, abyāpādo kusalaṃ;
micchādiṭṭhi kho, vaccha, akusalaṃ sammādiṭṭhi kusalaṃ.
Iti kho, vaccha, ime dasa dhammā akusalā, dasa dhammā kusalā.	So there are these ten unskillful things and ten that are skillful.	所以，有这十种不善和十种善。

Yato kho, vaccha, bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā, so hoti bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto”ti.

When a monk has given up craving so it is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future, that monk is perfected. They’ve ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and are rightly freed through enlightenment.”

当比丘已断除渴爱，使其连根拔起，犹如棕榈树桩般被彻底摧毁，无法在未来生起，那么这位比丘便是圆满的。他们已尽诸漏，完成了梵行，所作已办，舍弃重担，证得己利，完全断尽轮回的系缚，并已通过觉悟获得正解脱。”

“Tiṭṭhatu bhavaṃ gotamo.	“Leaving aside Master Gotama,	“撇开乔达摩大师不谈，
Atthi pana te bhoto gotamassa ekabhikkhupi sāvako yo āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti?	is there even a single monk disciple of Master Gotama who has realized the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with their own insight due to the ending of defilements?”	乔达摩大师的弟子中，是否有任何一位比丘在此生中证得无漏心解脱和慧解脱，并已以自己的洞察力证得它，因为烦恼的止息？”
“Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye bhikkhū mama sāvakā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.	“There are not just one hundred such monks who are my disciples, Vaccha, or two or three or four or five hundred, but many more than that.”	“婆蹉，我的弟子中，这样的比丘不只一百、两百、三百、四百、五百，而是更多更多。”

“Tiṭṭhatu bhavaṃ gotamo, tiṭṭhantu bhikkhū.	“Leaving aside Master Gotama and the monks,	“撇开乔达摩大师和比丘们不谈，
Atthi pana bhoto gotamassa ekā bhikkhunīpi sāvikā yā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti?	is there even a single nun disciple of Master Gotama who has realized the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with their own insight due to the ending of defilements?”	乔达摩大师的弟子中，是否有任何一位比丘尼在此生中证得无漏心解脱和慧解脱，并已以自己的洞察力证得它，因为烦恼的止息？”
“Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova yā bhikkhuniyo mama sāvikā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.	“There are not just one hundred such nuns who are my disciples, Vaccha, or two or three or four or five hundred, but many more than that.”	“婆蹉，我的弟子中，这样的比丘尼不只一百、两百、三百、四百、五百，而是更多更多。”

“Tiṭṭhatu bhavaṃ gotamo, tiṭṭhantu bhikkhū, tiṭṭhantu bhikkhuniyo.	“Leaving aside Master Gotama, the monks, and the nuns,	“撇开乔达摩大师、比丘们和比丘尼们不谈，
Atthi pana bhoto gotamassa ekupāsakopi sāvako gihī odātavasano brahmacārī yo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā”ti?	is there even a single layman disciple of Master Gotama—white-clothed and celibate—who, with the ending of the five lower fetters, is reborn spontaneously, to be nirvana'd there, not liable to return from that world?”	乔达摩大师的在家弟子中，是否有任何一位——身着白衣、持梵行——因五下分结已尽，而能自然往生，在那里般涅槃，不再从那个世界回来？”
“Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye upāsakā mama sāvakā gihī odātavasanā brahmacārino pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā”ti.	“There are not just one hundred such celibate laymen who are my disciples, Vaccha, or two or three or four or five hundred, but many more than that.”	“婆蹉，我的弟子中，这样的持梵行在家男居士不只一百、两百、三百、四百、五百，而是更多更多。”

“Tiṭṭhatu bhavaṃ gotamo, tiṭṭhantu bhikkhū, tiṭṭhantu bhikkhuniyo, tiṭṭhantu upāsakā gihī odātavasanā brahmacārino.	“Leaving aside Master Gotama, the monks, the nuns, and the celibate laymen,	“撇开乔达摩大师、比丘们、比丘尼们和持梵行的在家男居士不谈，
Atthi pana bhoto gotamassa ekupāsakopi sāvako gihī odātavasano kāmabhogī sāsanakaro ovādappaṭikaro yo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane viharatī”ti?	is there even a single layman disciple of Master Gotama—white-clothed, enjoying sensual pleasures, following instructions, and responding to advice—who has gone beyond doubt, got rid of indecision, and lives self-assured and independent of others regarding the Teacher’s instruction?”	乔达摩大师的在家弟子中，是否有任何一位——身着白衣、享受感官乐、遵循教导、听从劝告——已超越疑惑、摆脱犹豫，对导师的教导充满自信且不依赖他人？”
“Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye upāsakā mama sāvakā gihī odātavasanā kāmabhogino sāsanakarā ovādappaṭikarā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane viharantī”ti.	“There are not just one hundred such laymen enjoying sensual pleasures who are my disciples, Vaccha, or two or three or four or five hundred, but many more than that.”	“婆蹉，我的弟子中，这样的享受感官乐的在家男居士不只一百、两百、三百、四百、五百，而是更多更多。”

“Tiṭṭhatu bhavaṃ gotamo, tiṭṭhantu bhikkhū, tiṭṭhantu bhikkhuniyo, tiṭṭhantu upāsakā gihī odātavasanā brahmacārino, tiṭṭhantu upāsakā gihī odātavasanā kāmabhogino.	“Leaving aside Master Gotama, the monks, the nuns, the celibate laymen, and the laymen enjoying sensual pleasures,	“撇开乔达摩大师、比丘们、比丘尼们、持梵行的在家男居士和享受感官乐的在家男居士不谈，
Atthi pana bhoto gotamassa ekupāsikāpi sāvikā gihinī odātavasanā brahmacārinī yā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā”ti?	is there even a single laywoman disciple of Master Gotama—white-clothed and celibate—who, with the ending of the five lower fetters, is reborn spontaneously, to be nirvana'd there, not liable to return from that world?”	乔达摩大师的在家弟子中，是否有任何一位——身着白衣、持梵行——因五下分结已尽，而能自然往生，在那里般涅槃，不再从那个世界回来？”
“Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova yā upāsikā mama sāvikā gihiniyo odātavasanā brahmacāriniyo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyiniyo anāvattidhammā tasmā lokā”ti.	“There are not just one hundred such celibate laywomen who are my disciples, Vaccha, or two or three or four or five hundred, but many more than that.”	“婆蹉，我的弟子中，这样的持梵行在家女居士不只一百、两百、三百、四百、五百，而是更多更多。”

“Tiṭṭhatu bhavaṃ gotamo, tiṭṭhantu bhikkhū, tiṭṭhantu bhikkhuniyo, tiṭṭhantu upāsakā gihī odātavasanā brahmacārino, tiṭṭhantu upāsakā gihī odātavasanā kāmabhogino, tiṭṭhantu upāsikā gihiniyo odātavasanā brahmacāriniyo.	“Leaving aside Master Gotama, the monks, the nuns, the celibate laymen, the laymen enjoying sensual pleasures, and the celibate laywomen,	“撇开乔达摩大师、比丘们、比丘尼们、持梵行的在家男居士、享受感官乐的在家男居士和持梵行的在家女居士不谈，
Atthi pana bhoto gotamassa ekupāsikāpi sāvikā gihinī odātavasanā kāmabhoginī sāsanakarā ovādappaṭikarā yā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane viharatī”ti?	is there even a single laywoman disciple of Master Gotama—white-clothed, enjoying sensual pleasures, following instructions, and responding to advice—who has gone beyond doubt, got rid of indecision, and lives self-assured and independent of others regarding the Teacher’s instruction?”	乔达摩大师的在家弟子中，是否有任何一位——身着白衣、享受感官乐、遵循教导、听从劝告——已超越疑惑、摆脱犹豫，对导师的教导充满自信且不依赖他人？”
“Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova yā upāsikā mama sāvikā gihiniyo odātavasanā kāmabhoginiyo sāsanakarā ovādappaṭikarā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane viharantī”ti.	“There are not just one hundred such laywomen enjoying sensual pleasures who are my disciples, Vaccha, or two or three or four or five hundred, but many more than that.”	“婆蹉，我的弟子中，这样的享受感官乐的在家女居士不只一百、两百、三百、四百、五百，而是更多更多。”

“Sace hi, bho gotama, imaṃ dhammaṃ bhavaṃyeva gotamo ārādhako abhavissa, no ca kho bhikkhū ārādhakā abhavissaṃsu;	“If Master Gotama was the only one to succeed in this teaching, not any monks,	“如果乔达摩大师是唯一一位在此教法中成功的人，而没有任何比丘成功，
evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena.	then this spiritual path would be incomplete in that respect.	那么这个灵修之道在这方面就不完整。
Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako bhikkhū ca ārādhakā;	But because both Master Gotama and monks have succeeded in this teaching,	但因为乔达摩大师和比丘们都已在此教法中成功，
evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.	this spiritual path is complete in that respect.	这个灵修之道在这方面是完整的。

Sace hi, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṃsu, no ca kho bhikkhuniyo ārādhikā abhavissaṃsu;	If Master Gotama and the monks were the only ones to succeed in this teaching, not any nuns …	如果乔达摩大师和比丘们是唯一在此教法中成功的人，而没有任何比丘尼……
evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena.
Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā;
evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.

Sace hi, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṃsu, bhikkhuniyo ca ārādhikā abhavissaṃsu, no ca kho upāsakā gihī odātavasanā brahmacārino ārādhakā abhavissaṃsu;	celibate laymen …	持梵行的在家男居士……
evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena.
Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā, upāsakā ca gihī odātavasanā brahmacārino ārādhakā;
evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.

Sace hi, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṃsu, bhikkhuniyo ca ārādhikā abhavissaṃsu, upāsakā ca gihī odātavasanā brahmacārino ārādhakā abhavissaṃsu, no ca kho upāsakā gihī odātavasanā kāmabhogino ārādhakā abhavissaṃsu;	laymen enjoying sensual pleasures …	享受感官乐的在家男居士……
evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena.
Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā, upāsakā ca gihī odātavasanā brahmacārino ārādhakā, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā;
evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.

Sace hi, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṃsu, bhikkhuniyo ca ārādhikā abhavissaṃsu, upāsakā ca gihī odātavasanā brahmacārino ārādhakā abhavissaṃsu, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā abhavissaṃsu, no ca kho upāsikā gihiniyo odātavasanā brahmacāriniyo ārādhikā abhavissaṃsu;	celibate laywomen …	持梵行的在家女居士……
evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena.
Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā, upāsakā ca gihī odātavasanā brahmacārino ārādhakā, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā, upāsikā ca gihiniyo odātavasanā brahmacāriniyo ārādhikā;
evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.

Sace hi, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṃsu, bhikkhuniyo ca ārādhikā abhavissaṃsu, upāsakā ca gihī odātavasanā brahmacārino ārādhakā abhavissaṃsu, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā abhavissaṃsu, upāsikā ca gihiniyo odātavasanā brahmacāriniyo ārādhikā abhavissaṃsu, no ca kho upāsikā gihiniyo odātavasanā kāmabhoginiyo ārādhikā abhavissaṃsu;	laywomen enjoying sensual pleasures,	享受感官乐的在家女居士，
evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena.	then this spiritual path would be incomplete in that respect.	那么这个灵修之道在这方面就不完整。
Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā, upāsakā ca gihī odātavasanā brahmacārino ārādhakā, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā, upāsikā ca gihiniyo odātavasanā brahmacāriniyo ārādhikā, upāsikā ca gihiniyo odātavasanā kāmabhoginiyo ārādhikā;	But because Master Gotama, monks, nuns, celibate laymen, laymen enjoying sensual pleasures, celibate laywomen, and laywomen enjoying sensual pleasures have all succeeded in this teaching,	但因为乔达摩大师、比丘们、比丘尼们、持梵行的在家男居士、享受感官乐的在家男居士、持梵行的在家女居士和享受感官乐的在家女居士都已在此教法中成功，
evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.	this spiritual path is complete in that respect.	这个灵修之道在这方面是完整的。

Seyyathāpi, bho gotama, gaṅgā nadī samuddaninnā samuddapoṇā samuddapabbhārā samuddaṃ āhacca tiṭṭhati, evamevāyaṃ bhoto gotamassa parisā sagahaṭṭhapabbajitā nibbānaninnā nibbānapoṇā nibbānapabbhārā nibbānaṃ āhacca tiṭṭhati.	Just as the Ganges river slants, slopes, and inclines towards the ocean, and keeps pushing into the ocean, in the same way Master Gotama’s assembly—with both laypeople and renunciates—slants, slopes, and inclines towards nirvana, and keeps pushing into nirvana.	正如恒河斜向、倾斜、倾向于海洋，并不断汇入海洋一样，乔达摩大师的僧团——包括在家众和出家众——也斜向、倾斜、倾向于涅槃，并不断汇入涅槃。
Abhikkantaṃ, bho gotama … pe …	Excellent, Master Gotama! …	太好了，乔达摩大师！……
esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.	I go for refuge to Master Gotama, to the teaching, and to the monk Saṅgha.	我皈依乔达摩大师，皈依佛法，皈依僧伽。
Labheyyāhaṃ bhoto gotamassa santike pabbajjaṃ, labheyyaṃ upasampadan”ti.	Sir, may I receive the going forth, the ordination in the Buddha’s presence?”	先生，我可以在佛陀面前出家受戒吗？”
“Yo kho, vaccha, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, so cattāro māse parivasati. Catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya;	“Vaccha, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this teaching and training, they must spend four months on probation. When four months have passed, if the monks are satisfied, they’ll give the going forth, the ordination into monkhood.	“婆蹉，如果有人之前在外道出家，希望在此教法和训练中出家受戒，他们必须接受四个月的考察。四个月期满，如果比丘们满意，他们就会给予出家受戒，成为比丘。
api ca mettha puggalavemattatā viditā”ti.	However, I have recognized individual differences in this matter.”	然而，我在这件事上承认个体差异。”
“Sace, bhante, aññatitthiyapubbā imasmiṃ dhammavinaye ākaṅkhantā pabbajjaṃ, ākaṅkhantā upasampadaṃ cattāro māse parivasanti, catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya; ahaṃ cattāri vassāni parivasissāmi. Catunnaṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu upasampādentu bhikkhubhāvāyā”ti.	“Sir, if four months probation are required in such a case, I’ll spend four years on probation. When four years have passed, if the monks are satisfied, let them give me the going forth, the ordination into monkhood.”	“先生，如果在这种情况下需要四个月的考察，我愿意考察四年。四年期满，如果比丘们满意，就请他们给我出家受戒，成为比丘。”
Alattha kho vacchagotto paribbājako bhagavato santike pabbajjaṃ alattha upasampadaṃ.	And the wanderer Vaccha received the going forth, the ordination in the Buddha’s presence.	于是，跋迦姓游方者在佛陀面前出家受戒。

Acirūpasampanno kho panāyasmā vacchagotto addhamāsūpasampanno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā vacchagotto bhagavantaṃ etadavoca:	Not long after his ordination, a fortnight later, Venerable Vacchagotta went to the Buddha, bowed, sat down to one side, and said to him:	出家不久，半个月后，跋迦姓尊者来到佛陀面前，顶礼后坐到一边，对他说：
“yāvatakaṃ, bhante, sekhena ñāṇena sekhāya vijjāya pattabbaṃ, anuppattaṃ taṃ mayā;	“Sir, I’ve reached as far as possible with the knowledge and understanding of a trainee.	“先生，我已达到学人的知识和理解的极限。
uttari ca me bhagavā dhammaṃ desetū”ti.	Please teach me further.”	请您进一步教导我。”

“Tena hi tvaṃ, vaccha, dve dhamme uttari bhāvehi—samathañca vipassanañca.	“Well then, Vaccha, further develop two things: serenity and discernment.	“那么，婆蹉，进一步培养两种事物：止和观。
Ime kho te, vaccha, dve dhammā uttari bhāvitā—samatho ca vipassanā ca—anekadhātupaṭivedhāya saṃvattissanti.	When you have further developed these two things, they’ll lead to the penetration of many elements.	当你进一步发展这两件事时，它们将导致许多元素的渗透。

So tvaṃ, vaccha, yāvadeva ākaṅkhissasi:	Whenever you want, you’ll be capable of realizing the following, in each and every case:	每当你想要的时候，你都能够在每一种情况下实现以下目标：
‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ—ekopi hutvā bahudhā assaṃ, bahudhāpi hutvā eko assaṃ; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gaccheyyaṃ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ kareyyaṃ, seyyathāpi udake; udakepi abhijjamāne gaccheyyaṃ, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kameyyaṃ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimaseyyaṃ, parimajjeyyaṃ; yāva brahmalokāpi kāyena vasaṃ vatteyyan’ti,	‘May I wield the many kinds of psychic power: multiplying myself and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with my hand the sun and moon, so mighty and powerful; controlling my body as far as the Brahmā realm.’	“愿我能运用多种神通：分身再合一；显身和隐身；穿墙、穿堡垒、穿山如穿过空间；潜入地下又钻出如在水中；在水上行走如在地上；盘腿在空中飞行如鸟；用手触摸和抚摸如此强大有力的太阳和月亮；控制我的身体远至梵天界。”
tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati satiāyatane. (1)

So tvaṃ, vaccha, yāvadeva ākaṅkhissasi:	Whenever you want, you’ll be capable of realizing the following, in each and every case:	每当你想要的时候，你都能够在每一种情况下实现以下目标：
‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṃ—dibbe ca mānuse ca, ye dūre santike cā’ti, tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati satiāyatane. (2)	‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and divine, whether near or far.’	“愿我以清净超人的天耳通，听到人声和天声两种声音，无论远近。”

So tvaṃ, vaccha, yāvadeva ākaṅkhissasi:	Whenever you want, you’ll be capable of realizing the following, in each and every case:	每当你想要的时候，你都能够在每一种情况下实现以下目标：
‘parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajāneyyaṃ—sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajāneyyaṃ, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajāneyyaṃ; sadosaṃ vā cittaṃ sadosaṃ cittanti pajāneyyaṃ, vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajāneyyaṃ; samohaṃ vā cittaṃ samohaṃ cittanti pajāneyyaṃ, vītamohaṃ vā cittaṃ vītamohaṃ cittanti pajāneyyaṃ; saṅkhittaṃ vā cittaṃ saṅkhittaṃ cittanti pajāneyyaṃ, vikkhittaṃ vā cittaṃ vikkhittaṃ cittanti pajāneyyaṃ; mahaggataṃ vā cittaṃ mahaggataṃ cittanti pajāneyyaṃ, amahaggataṃ vā cittaṃ amahaggataṃ cittanti pajāneyyaṃ; sauttaraṃ vā cittaṃ sauttaraṃ cittanti pajāneyyaṃ, anuttaraṃ vā cittaṃ anuttaraṃ cittanti pajāneyyaṃ; samāhitaṃ vā cittaṃ samāhitaṃ cittanti pajāneyyaṃ, asamāhitaṃ vā cittaṃ asamāhitaṃ cittanti pajāneyyaṃ; vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajāneyyaṃ, avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajāneyyan’ti,	‘May I understand the minds of other beings and individuals, having comprehended them with my mind. May I understand mind with greed as “mind with greed”, and mind without greed as “mind without greed”; mind with hate as “mind with hate”, and mind without hate as “mind without hate”; mind with delusion as “mind with delusion”, and mind without delusion as “mind without delusion”; contracted mind as “contracted mind”, and scattered mind as “scattered mind”; expansive mind as “expansive mind”, and unexpansive mind as “unexpansive mind”; mind that is not supreme as “mind that is not supreme”, and mind that is supreme as “mind that is supreme”; mind undistractified-&-lucidified in samādhi as “mind undistractified-&-lucidified in samādhi”, and mind not undistractified-&-lucidified in samādhi as “mind not undistractified-&-lucidified in samādhi”; freed mind as “freed mind”, and unfreed mind as “unfreed mind”.’	“愿我以心理解其他众生和个体的思想。愿我理解有贪婪的心为‘有贪婪的心’，无贪婪的心为‘无贪婪的心’；有嗔恨的心为‘有嗔恨的心’，无嗔恨的心为‘无嗔恨的心’；有愚痴的心为‘有愚痴的心’，无愚痴的心为‘无愚痴的心’；收缩的心为‘收缩的心’，散乱的心为‘散乱的心’；广阔的心为‘广阔的心’，不广阔的心为‘不广阔的心’；非至上的心为‘非至上的心’，至上的心为‘至上的心’；在禅定中不散乱清澈的心为‘在禅定中不散乱清澈的心’，不在禅定中不散乱清澈的心为‘不在禅定中不散乱清澈的心’；解脱的心为‘解脱的心’，未解脱的心为‘未解脱的心’。”
tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati satiāyatane. (3)

So tvaṃ, vaccha, yāvadeva ākaṅkhissasi:	Whenever you want, you’ll be capable of realizing the following, in each and every case:	每当你想要的时候，你都能够在每一种情况下实现以下目标：
‘anekavihitaṃ pubbenivāsaṃ anussareyyaṃ, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi; anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe—amutrāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapannoti; iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyyan’ti,	‘May I recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. May I remember: “There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.” May I recollect my many past lives, with features and details.’	“愿我忆起多种前生。即：一世、两世、三世、四世、五世、十世、二十世、三十世、四十世、五十世、一百世、一千世、十万世的转生；许多世界劫的收缩，许多世界劫的演变，许多世界劫的收缩和演变。愿我忆起：‘在那里，我名叫某某，我的氏族是某某，我长这样，那是我的食物。我这样感受乐和苦，我的生命那样结束。当我从那个地方去世后，我转生到别处。在那里，我也名叫某某，我的氏族是某某，我长这样，那是我的食物。我这样感受乐和苦，我的生命那样结束。当我从那个地方去世后，我转生到这里。’愿我忆起我的许多前生，带有特征和细节。”
tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati satiāyatane. (4)

So tvaṃ, vaccha, yāvadeva ākaṅkhissasi:	Whenever you want, you’ll be capable of realizing the following, in each and every case:	每当你想要的时候，你都能够在每一种情况下实现以下目标：
‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyyaṃ—ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannāti; iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyyan’ti,	‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds: “These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.” And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings are reborn according to their deeds.’	“愿我以清净超人的天眼通，看见众生死去和投生——卑劣和优越，美丽和丑陋，在好地方或坏地方——并理解众生如何根据他们的业力投生：‘这些可爱的众生通过身、语、意做了坏事。他们诽谤圣者；他们有邪见；他们选择按照那邪见行事。当他们的身体瓦解，死后，他们转生到损失之地，一个坏地方，地狱。然而，这些可爱的众生通过身、语、意做了好事。他们从不诽谤圣者；他们有正见；他们选择按照那正见行事。当他们的身体瓦解，死后，他们转生到一个好地方，一个天界。’因此，愿我以清净超人的天眼通，看见众生死去和投生——卑劣和优越，美丽和丑陋，在好地方或坏地方。并愿我理解众生如何根据他们的业力投生。”
tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati satiāyatane. (5)

So tvaṃ, vaccha, yāvadeva ākaṅkhissasi:	Whenever you want, you’ll be capable of realizing the following, in each and every case:	每当你想要的时候，你都能够在每一种情况下实现以下目标：
‘āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyan’ti,	‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’	“愿我在此生证得无染的心解脱和慧解脱，并因烦恼的止息而以自己的洞察力证得并安住。”
tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati satiāyatane”ti. (6)

Atha kho āyasmā vacchagotto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	And then Venerable Vacchagotta approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.	然后，尊者跋蹉种接受并同意佛陀所说的。他从座位上起身，向佛陀鞠躬，恭敬地右绕佛陀，然后离开。
Atha kho āyasmā vacchagotto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.	Then Vacchagotta, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.	然后，跋蹉种独自一人，离群索居，精进、热忱、坚定，很快就在此生证得了灵性道路的最高目标。他以自己的洞察力证得了善家弟子出家寻求无家生活的目的。
“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi.	He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”	他明白了：“轮回已尽；灵性之旅已完成；该做的都已做完；不再回到任何存在状态。”
Aññataro kho panāyasmā vacchagotto arahataṃ ahosi.	And Venerable Vacchagotta became one of the perfected.	尊者跋蹉种成为了一位阿罗汉。

Tena kho pana samayena sambahulā bhikkhū bhagavantaṃ dassanāya gacchanti.	Now at that time several monks were going to see the Buddha.	那时，有几位比丘正要去拜见佛陀。
Addasā kho āyasmā vacchagotto te bhikkhū dūratova āgacchante.	Vacchagotta saw them coming off in the distance,	跋蹉种远远地看见他们走来，
Disvāna yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca:	went up to them, and said:	便上前对他们说：
“handa kahaṃ pana tumhe āyasmanto gacchathā”ti?	“Hello venerables, where are you going?”	“尊者们好，你们要去哪里？”
“Bhagavantaṃ kho mayaṃ, āvuso, dassanāya gacchāmā”ti.	“Reverend, we are going to see the Buddha.”	“尊者，我们正要去拜见佛陀。”
“Tenahāyasmanto mama vacanena bhagavato pāde sirasā vandatha, evañca vadetha:	“Well then, reverends, in my name please bow with your head to the Buddha’s feet and say:	“那么，尊者们，请替我向佛陀的足下顶礼，并说：
‘vacchagotto, bhante, bhikkhu bhagavato pāde sirasā vandati, evañca vadeti—	‘Sir, the monk Vacchagotta bows with his head to your feet and says:	‘世尊，比丘跋蹉种向您的足下顶礼，并说：
pariciṇṇo me bhagavā, pariciṇṇo me sugato’”ti.	“I have served the Blessed One! I have served the Holy One!”’”	“我已侍奉世尊！我已侍奉圣者！”’”
“Evamāvuso”ti kho te bhikkhū āyasmato vacchagottassa paccassosuṃ.	“Yes, reverend,” they replied.	“是的，尊者。”他们回答说。
Atha kho te bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:	Then those monks went up to the Buddha, bowed, sat down to one side, and said to him:	然后，那些比丘走到佛陀那里，顶礼，坐在一旁，对他说：
“āyasmā, bhante, vacchagotto bhagavato pāde sirasā vandati, evañca vadeti:	“Sir, the monk Vacchagotta bows with his head to your feet and says:	“世尊，比丘跋蹉种向您的足下顶礼，并说：
‘pariciṇṇo me bhagavā, pariciṇṇo me sugato’”ti.	‘I have served the Blessed One! I have served the Holy One!’”	‘我已侍奉世尊！我已侍奉圣者！’”
“Pubbeva me, bhikkhave, vacchagotto bhikkhu cetasā ceto paricca vidito:	“I’ve already comprehended Vacchagotta’s mind and understood that	“我早已了知跋蹉种的心，并理解他
‘tevijjo vacchagotto bhikkhu mahiddhiko mahānubhāvo’ti.	he has the three knowledges, and is very mighty and powerful.	拥有三明，并且非常强大有力。
Devatāpi me etamatthaṃ ārocesuṃ:	And deities also told me.”	诸天也告诉我了。”
‘tevijjo, bhante, vacchagotto bhikkhu mahiddhiko mahānubhāvo’”ti.

Idamavoca bhagavā.	That is what the Buddha said.	佛陀就是这样说的。
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.	比丘们心满意足，对佛陀所说的感到欢喜。

+

MN 74 Dīgha-nakha: with wanderer named ‘long nails’

+ all- all

• 74.1 - (He has view of ‘I believe nothing’)
• 74.2 - (Buddha points out inherent contradiction in holding that view, but he still insists on it)
• 74.3 - (belief in everything Is worse than belief in nothing)
• 74.4 - (regarding those who belief in somethings but not other things)
• 74.5 - (regarding those who believe in nothing)
• 74.6 - (regarding those who belief in somethings but not other things)
• 74.7 - (the body is physical, made up of 4 elements)
• 74.8 - (three kinds of vedana, you only sense one type at a time)
• 74.9 - (non delight in vedana leads to arahant)
• 74.10 - (an arahant doesn’t side with or fight with anyone)
• 74.11 - (Sariputta becomes an arahant listening to Buddha talk)
• 74.12 - (Dighanakha becomes stream enterer hearing Buddha talk)

	(derived from B. Sujato 2018/12)	(源自B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.	我曾听闻。
ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate sūkarakhatāyaṃ.	At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain in the Boar’s Cave.	有一次，佛陀住在王舍城附近，在鹫峰山的猪窟里。
Atha kho dīghanakho paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then the wanderer Dīghanakha went up to the Buddha, and exchanged greetings with him.	那时，游方者长指甲上前拜见佛陀，并与他互相问候。
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho dīghanakho paribbājako bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he stood to one side, and said to the Buddha:	问候和礼貌的交谈结束后，他站到一旁，对佛陀说：

“ahañhi, bho gotama, evaṃvādī evaṃdiṭṭhi:	“Master Gotama, this is my doctrine and view:	“乔达摩大师，这是我的教义和观点：
‘sabbaṃ me nakkhamatī’”ti.	‘I believe in nothing.’”	‘我不相信任何东西。’”

“Yāpi kho te esā, aggivessana, diṭṭhi:	“This view of yours, Aggivessana—	“你这个观点，阿吉韦萨那——
‘sabbaṃ me nakkhamatī’ti, esāpi te diṭṭhi nakkhamatī”ti?	do you believe in that?”	你相信它吗？”
“Esā ce me, bho gotama, diṭṭhi khameyya, taṃpassa tādisameva, taṃpassa tādisamevā”ti.	“If I believed in this view, Master Gotama, it wouldn’t make any difference, it wouldn’t make any difference!”	“如果我相信这个观点，乔达摩大师，那不会有任何区别，不会有任何区别！”
“Ato kho te, aggivessana, bahū hi bahutarā lokasmiṃ ye evamāhaṃsu:	“Well, Aggivessana, there are many more in the world who say,	“那么，阿吉韦萨那，世上还有更多的人说，
‘taṃpassa tādisameva, taṃpassa tādisamevā’ti.	‘It wouldn’t make any difference! It wouldn’t make any difference!’	‘那不会有任何区别！那不会有任何区别！’
Te tañceva diṭṭhiṃ nappajahanti aññañca diṭṭhiṃ upādiyanti.	But they don’t give up that view, and they grasp another view.	但他们不放弃那个观点，他们抓住另一个观点。
Ato kho te, aggivessana, tanū hi tanutarā lokasmiṃ ye evamāhaṃsu:	And there are a scant few in the world who say,	世上只有少数人说，
‘taṃpassa tādisameva, taṃpassa tādisamevā’ti.	‘It wouldn’t make any difference! It wouldn’t make any difference!’	‘那不会有任何区别！那不会有任何区别！’
Te tañceva diṭṭhiṃ pajahanti aññañca diṭṭhiṃ na upādiyanti.	And they give up that view by not grasping another view.	他们通过不抓住另一个观点来放弃那个观点。
Santaggivessana, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	There are some ascetics and brahmins who have this doctrine and view:	有些沙门和婆罗门有这样的教义和观点：
‘sabbaṃ me khamatī’ti;	‘I believe in everything.’	‘我相信一切。’
santaggivessana, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	There are some ascetics and brahmins who have this doctrine and view:	有些沙门和婆罗门有这样的教义和观点：
‘sabbaṃ me nakkhamatī’ti;	‘I believe in nothing.’	‘我不相信任何东西。’
santaggivessana, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	There are some ascetics and brahmins who have this doctrine and view:	有些沙门和婆罗门有这样的教义和观点：
‘ekaccaṃ me khamati, ekaccaṃ me nakkhamatī’ti.	‘I believe in some things, and not in others.’	‘我只相信某些东西，不相信其他东西。’”

Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino: ‘sabbaṃ me khamatī’ti	Regarding this, the view of the ascetics and brahmins who believe in everything	关于这一点，那些相信一切的沙门和婆罗门的观点
tesamayaṃ diṭṭhi sārāgāya santike, saññogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike;	is close to greed, bondage, approving, attachment, and grasping.	接近贪婪、束缚、赞同、执着和抓取。
tatraggivessana ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino: ‘sabbaṃ me nakkhamatī’ti	The view of the ascetics and brahmins who believe in nothing	那些不相信任何东西的沙门和婆罗门的观点
tesamayaṃ diṭṭhi asārāgāya santike, asaññogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santike”ti.	is far from greed, bondage, approving, attachment, and grasping.”	远离贪婪、束缚、赞同、执着和抓取。”

Evaṃ vutte, dīghanakho paribbājako bhagavantaṃ etadavoca:	When he said this, the wanderer Dīghanakha said to the Buddha:	他说完这番话，游方者长指甲对佛陀说：
“ukkaṃseti me bhavaṃ gotamo diṭṭhigataṃ, samukkaṃseti me bhavaṃ gotamo diṭṭhigatan”ti.	“Master Gotama commends my conviction! He recommends my conviction!”	“乔达摩大师赞扬我的信念！他推荐我的信念！”

“Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	“Now, regarding the ascetics and brahmins who	“现在，关于那些
‘ekaccaṃ me khamati, ekaccaṃ me nakkhamatī’ti.	believe in some things and not in others.	只相信某些东西，不相信其他东西的沙门和婆罗门。
Yā hi tesaṃ khamati sāyaṃ diṭṭhi sārāgāya santike, saññogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike;	Their view of what they believe in is close to greed, bondage, approving, attachment, and grasping.	他们所相信的观点接近贪婪、束缚、赞同、执着和抓取。
yā hi tesaṃ nakkhamati sāyaṃ diṭṭhi asārāgāya santike, asaññogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santike.	Their view of what they don’t believe in is far from greed, bondage, approving, attachment, and grasping.	他们所不相信的观点远离贪婪、束缚、赞同、执着和抓取。
Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	When it comes to the view of the ascetics and brahmins who	当谈到那些
‘sabbaṃ me khamatī’ti	believe in everything,	相信一切的沙门和婆罗门的观点时，
tattha viññū puriso iti paṭisañcikkhati:	a sensible person reflects like this:	一个明智的人会这样思考：
‘yā kho me ayaṃ diṭṭhi—	‘I have the view that	‘我持有这样的观点：
sabbaṃ me khamatīti,	I believe in everything.	我相信一切。
imañce ahaṃ diṭṭhiṃ thāmasā parāmāsā abhinivissa vohareyyaṃ—	Suppose I obstinately stick to this view and insist that:	假设我顽固地坚持这个观点并坚持认为：
idameva saccaṃ moghamaññanti;	“This is the only truth, other ideas are stupid.”	“这是唯一的真理，其他想法都是愚蠢的。”
dvīhi me assa viggaho—	Then I’d argue with two people—	那么我就会与两个人争论——
yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi—sabbaṃ me nakkhamatīti,	an ascetic or brahmin who believes in nothing,	一个不相信任何东西的沙门或婆罗门，
yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi—ekaccaṃ me khamati, ekaccaṃ me nakkhamatīti—	and an ascetic or brahmin who believes in some things and not in others.	以及一个只相信某些东西，不相信其他东西的沙门或婆罗门。’”
imehi assa dvīhi viggaho.
Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā’.	And when there’s arguing, there’s quarreling; when there’s quarreling there’s anguish; and when there’s anguish there’s harm.’	“有争论就有争吵；有争吵就有痛苦；有痛苦就有伤害。”
Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṃ pajahati aññañca diṭṭhiṃ na upādiyati.	So, considering in themselves the potential for arguing, quarreling, anguish, and harm, they give up that view by not grasping another view.	因此，考虑到自身争论、争吵、痛苦和伤害的可能性，他们放弃了那个观点，而不抓住另一个观点。
Evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hoti.	That’s how those views are given up and let go.	那些观点就是这样被放弃和舍弃的。

Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	When it comes to the view of the ascetics and brahmins who	当谈到那些
‘sabbaṃ me nakkhamatī’ti	believe in nothing,	不相信任何东西的沙门和婆罗门的观点时，
tattha viññū puriso iti paṭisañcikkhati:	a sensible person reflects like this:	一个明智的人会这样思考：
‘yā kho me ayaṃ diṭṭhi—	‘I have the view that	‘我持有这样的观点：
sabbaṃ me nakkhamatīti,	I believe in nothing.	我不相信任何东西。
imañce ahaṃ diṭṭhiṃ thāmasā parāmāsā abhinivissa vohareyyaṃ—	Suppose I obstinately stick to this view and insist that:	假设我顽固地坚持这个观点并坚持认为：
idameva saccaṃ moghamaññanti;	“This is the only truth, other ideas are stupid.”	“这是唯一的真理，其他想法都是愚蠢的。”
dvīhi me assa viggaho—	Then I’d argue with two people—	那么我就会与两个人争论——
yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi—sabbaṃ me khamatīti,	an ascetic or brahmin who believes in everything,	一个相信一切的沙门或婆罗门，
yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi—ekaccaṃ me khamati ekaccaṃ me nakkhamatīti—	and an ascetic or brahmin who believes in some things and not in others.	以及一个只相信某些东西，不相信其他东西的沙门或婆罗门。’”
imehi assa dvīhi viggaho.
Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā’.	And when there’s arguing, there’s quarreling; when there’s quarreling there’s anguish; and when there’s anguish there’s harm.’	“有争论就有争吵；有争吵就有痛苦；有痛苦就有伤害。”
Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṃ pajahati aññañca diṭṭhiṃ na upādiyati.	So, considering in themselves the potential for arguing, quarreling, anguish, and harm, they give up that view by not grasping another view.	因此，考虑到自身争论、争吵、痛苦和伤害的可能性，他们放弃了那个观点，而不抓住另一个观点。
Evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hoti.	That’s how those views are given up and let go.	那些观点就是这样被放弃和舍弃的。

Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	When it comes to the view of the ascetics and brahmins who	当谈到那些
‘ekaccaṃ me khamati, ekaccaṃ me nakkhamatī’ti	believe in some things and not in others,	只相信某些东西，不相信其他东西的沙门和婆罗门的观点时，
tattha viññū puriso iti paṭisañcikkhati:	a sensible person reflects like this:	一个明智的人会这样思考：
‘yā kho me ayaṃ diṭṭhi—	‘I have the view that	‘我持有这样的观点：
ekaccaṃ me khamati, ekaccaṃ me nakkhamatīti,	I believe in some things and not in others.	我只相信某些东西，不相信其他东西。
imañce ahaṃ diṭṭhiṃ thāmasā parāmāsā abhinivissa vohareyyaṃ—	Suppose I obstinately stick to this view and insist that:	假设我顽固地坚持这个观点并坚持认为：
idameva saccaṃ moghamaññanti;	“This is the only truth, other ideas are stupid.”	“这是唯一的真理，其他想法都是愚蠢的。”
dvīhi me assa viggaho—	Then I’d argue with two people—	那么我就会与两个人争论——
yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi—sabbaṃ me khamatīti,	an ascetic or brahmin who believes in everything,	一个相信一切的沙门或婆罗门，
yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi—sabbaṃ me nakkhamatīti—	and an ascetic or brahmin who believes in nothing.	以及一个不相信任何东西的沙门或婆罗门。’”
imehi assa dvīhi viggaho.
Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā’.	And when there’s arguing, there’s quarreling; when there’s quarreling there’s anguish; and when there’s anguish there’s harm.’	“有争论就有争吵；有争吵就有痛苦；有痛苦就有伤害。”
Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṃ pajahati aññañca diṭṭhiṃ na upādiyati.	So, considering in themselves the potential for arguing, quarreling, anguish, and harm, they give up that view by not grasping another view.	因此，考虑到自身争论、争吵、痛苦和伤害的可能性，他们放弃了那个观点，而不抓住另一个观点。
Evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hoti.	That’s how those views are given up and let go.	那些观点就是这样被放弃和舍弃的。

Ayaṃ kho panaggivessana, kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo, aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassitabbo.	Aggivessana, this body is physical. It’s made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. You should see it as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.	阿吉韦萨那，这个身体是物质的。它由四大元素组成，由父母所生，由米饭和粥所滋养，易于无常，易于磨损和侵蚀，易于破碎和毁灭。你应该将它视为无常、痛苦、疾病、脓疮、毒箭、悲惨、苦恼、异己、分崩离析、空无、无我。
Tassimaṃ kāyaṃ aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassato yo kāyasmiṃ kāyachando kāyasneho kāyanvayatā sā pahīyati.	Doing so, you’ll give up desire, affection, and subservience to the body.	这样做，你就会放弃对身体的欲望、喜爱和依附。

Tisso kho imā, aggivessana, vedanā—	There are these three feelings:	有这三种感受：
sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.	pleasant, painful, and neutral.	乐受、苦受和不苦不乐受。
Yasmiṃ, aggivessana, samaye sukhaṃ vedanaṃ vedeti, neva tasmiṃ samaye dukkhaṃ vedanaṃ vedeti, na adukkhamasukhaṃ vedanaṃ vedeti;	At a time when you feel a pleasant feeling, you don’t feel a painful or neutral feeling;	当你感受到乐受时，你不会感受到苦受或不苦不乐受；
sukhaṃyeva tasmiṃ samaye vedanaṃ vedeti.	you only feel a pleasant feeling.	你只感受到乐受。
Yasmiṃ, aggivessana, samaye dukkhaṃ vedanaṃ vedeti, neva tasmiṃ samaye sukhaṃ vedanaṃ vedeti, na adukkhamasukhaṃ vedanaṃ vedeti;	At a time when you feel a painful feeling, you don’t feel a pleasant or neutral feeling;	当你感受到苦受时，你不会感受到乐受或不苦不乐受；
dukkhaṃyeva tasmiṃ samaye vedanaṃ vedeti.	you only feel a painful feeling.	你只感受到苦受。
Yasmiṃ, aggivessana, samaye adukkhamasukhaṃ vedanaṃ vedeti, neva tasmiṃ samaye sukhaṃ vedanaṃ vedeti, na dukkhaṃ vedanaṃ vedeti;	At a time when you feel a neutral feeling, you don’t feel a pleasant or painful feeling;	当你感受到不苦不乐受时，你不会感受到乐受或苦受；
adukkhamasukhaṃyeva tasmiṃ samaye vedanaṃ vedeti.	you only feel a neutral feeling.	你只感受到不苦不乐受。
Sukhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā;	Pleasant, painful, and neutral feelings are impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.	乐受、苦受和不苦不乐受都是无常的、有条件的、缘起的、易于终结、消失、消退和止息的。
dukkhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā;
adukkhamasukhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.

Evaṃ passaṃ, aggivessana, sutavā ariyasāvako sukhāyapi vedanāya nibbindati, dukkhāyapi vedanāya nibbindati, adukkhamasukhāyapi vedanāya nibbindati;	Seeing this, a learned noble-one's-disciple grows disenchanted with pleasant, painful, and neutral feelings.	看到这一点，一位有学识的圣弟子对乐受、苦受和不苦不乐受感到厌倦。
nibbindaṃ virajjati, virāgā vimuccati. Vimuttasmiṃ, vimuttamiti ñāṇaṃ hoti.	Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.	厌倦之后，欲望消退。当欲望消退时，他们就解脱了。当他们解脱时，他们就知道自己解脱了。
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’	他们明白：‘轮回已尽，梵行已立，所作已办，不再回到任何存在状态。’

Evaṃ vimuttacitto kho, aggivessana, bhikkhu na kenaci saṃvadati, na kenaci vivadati, yañca loke vuttaṃ tena voharati, aparāmasan”ti.

A monk whose mind is freed like this doesn’t side with anyone or fight with anyone. They speak the language of the world without misapprehending it.”

心已解脱的比丘不偏袒任何人，也不与任何人争斗。他们说世间的语言，而不误解它。”

Tena kho pana samayena āyasmā sāriputto bhagavato piṭṭhito ṭhito hoti bhagavantaṃ bījayamāno.	Now at that time Venerable Sāriputta was standing behind the Buddha fanning him.	那时，尊者舍利弗正站在佛陀身后为他扇扇子。
Atha kho āyasmato sāriputtassa etadahosi:	Then he thought:	他心想：
“tesaṃ tesaṃ kira no bhagavā dhammānaṃ abhiññā pahānamāha, tesaṃ tesaṃ kira no sugato dhammānaṃ abhiññā paṭinissaggamāhā”ti.	“It seems the Buddha speaks of giving up and letting go all these things through direct knowledge.”	“看来佛陀是通过直接的知识来谈论放弃和放下所有这些东西的。”

Iti hidaṃ āyasmato sāriputtassa paṭisañcikkhato anupādāya āsavehi cittaṃ vimucci.

Reflecting like this, Venerable Sāriputta’s mind was freed from the defilements by not grasping.

如此思考后，尊者舍利弗的心通过不执著而从烦恼中解脱。

Dīghanakhassa pana paribbājakassa virajaṃ vītamalaṃ dhammacakkhuṃ udapādi:	And the stainless, immaculate vision of the Dhamma arose in the wanderer Dīghanakha:	然后，游方者长指甲心中生起了清净无垢的法眼：
“yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman”ti.	“Everything that has a beginning has an end.”	“一切有开始的事物都有结束。”
Atha kho dīghanakho paribbājako diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca:	Then Dīghanakha saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He said to the Buddha:	于是长指甲见法、得法、解法、入法。他超越了疑惑，消除了犹豫，对导师的教诲变得自信和不依赖他人。他对佛陀说：
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama.	“Excellent, Master Gotama! Excellent!	“太好了，乔达摩大师！太棒了！
Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evameva kho bhotā gotamena anekapariyāyena dhammo pakāsito.	As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made The Dharma clear in many ways.	乔达摩大师以多种方式阐明了佛法，就像扶正了颠倒的东西，揭示了隐藏的东西，为迷路的人指明了道路，或者在黑暗中点亮了一盏灯，让视力好的人能看到那里有什么。
Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṃghañca.	I go for refuge to Master Gotama, to The Dharma, and to the monk Saṅgha.	我皈依乔达摩大师，皈依法，皈依僧伽。
Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”	从今天起，愿乔达摩大师记得我是一个终生皈依的在家信徒。”

+

MN 75 Māgaṇḍiya: (name of brahmin)

+ all- all

• +75.1 - (brahmins have conversation about Buddha)
  • 75.1.2 - (magandiya calls Buddha a ‘life destroyer’)
• +75.2 - (Buddha overhears conversation with divine ear, while in jhāna retreat)
  • 75.2.1 - (magandiya joins conversation to discuss ‘life destroying’)
  • 75.2.2 - (Buddha talks about gratification, danger, escape, dispassion and peace, Magandiya approves)
  • 75.2.3 - (Buddha’s previous luxurious 5kg pleasures in lay life)
  • +75.2.4 - (Buddha’s doesn’t miss or envy that because he has divine pleasures of jhāna ↔ simile gods with their pleasures don’t envy rich humans)
    • 2.4.1 (simile gods with their pleasures don’t envy humans)
    • (repeat earlier part before simile)
• +75.3 - (simile of leper)
  • +75.3.1 - (simile: would cured leper be jealous of uncured leper?)
    • (repeat earlier part before simile)
  • 75.3.2 - (cured leper wouldn’t want to go back to cauterizing fire ↔ simile: strong man drags them back, they’d struggle)
  • +75.3.3 - (enjoying 5kg is like leper enjoying picking scab 🐛🪱 and cauterizing, pleasurable but harmful)
    • (beings enjoying sensual pleasures are like that leper scratching wound)
• +75.4 - (can a king enjoy 5kg and have mind of peace?)
  • 75.4.1 - (Buddha’s verse on nirvana being ultimate happiness)
  • 75.4.2 - (Magandiya misinterprets Buddha’s verse)
  • 75.4.3 - (simile of blind man and white cloth being cheated)
  • 75.4.4 - (blind man had blind faith in cheater, rather than knowing and seeing for himself)
  • +75.4.5 - (Surgeon tries to cure blind man but fail)
    • 4.5.1 (Buddha compares himself to surgeon, wondering if it’s worth trouble to teach magandiya)
  • 75.4.8 - (blind man cured by surgeon, personally knows and sees the cheater was lying)
  • 75.4.9 - (simile 5uk aggregates ↔ the cheater of blind man)
• +75.5 - (conclusion: associate with wise people, so you practice according to Dharma and led to nirvana)
  • 75.5.2 - (Magandiya ordains, soon becomes arahant)

(2023 SP-FLUENT translation by frankk‍ derived from B. Sujato‍)

+

75.1 – (brahmins have conversation about Buddha)

• 75.1.2 - (magandiya calls Buddha a ‘life destroyer’)

Evaṃ me sutaṃ—​	So I have heard.	我曾听闻。
ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo, bhāradvājagottassa brāhmaṇassa agyāgāre tiṇasanthārake.	At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma, on a grass mat in the fire chamber of a brahmin of the Bhāradvāja clan.	有一次，佛陀住在俱卢国，靠近俱卢城名叫卡玛萨达玛的地方，在一婆罗门婆罗堕阇家族的火室里的一张草席上。
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kammāsadhammaṃ piṇḍāya pāvisi.	Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kammāsadamma for alms.	然后，佛陀在早上穿上衣服，拿起他的钵和袈裟，进入卡玛萨达玛乞食。
Kammāsadhammaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena aññataro vanasaṇḍo tenupasaṅkami divāvihārāya.	He wandered for alms in Kammāsadamma. After the meal, on his return from alms-round, he went to a certain forest grove for the day’s meditation.	他在卡玛萨达玛乞食。饭后，乞食归来，他去了一个森林小树林进行日间禅定。
Taṃ vanasaṇḍaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.	Having plunged deep into it, he sat at the root of a certain tree for the day’s meditation.	他深入其中，坐在一棵树下进行日间禅定。
Atha kho māgaṇḍiyo paribbājako jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena bhāradvājagottassa brāhmaṇassa agyāgāraṃ tenupasaṅkami.	Then as the wanderer Māgaṇḍiya was going for a walk he approached that fire chamber.	那时，游方者摩犍提亚正在散步，他走近那个火室。
Addasā kho māgaṇḍiyo paribbājako bhāradvājagottassa brāhmaṇassa agyāgāre tiṇasanthārakaṃ paññattaṃ.	He saw the grass mat spread out there	他看到那里铺着一张草席
Disvāna bhāradvājagottaṃ brāhmaṇaṃ etadavoca:	and asked the brahmin of the Bhāradvāja clan:	便问婆罗堕阇家族的婆罗门：
“kassa nvayaṃ bhoto bhāradvājassa agyāgāre tiṇasanthārako paññatto, samaṇaseyyānurūpaṃ maññe”ti?	“Mister Bhāradvāja, who has this grass mat been spread out for? It looks like an ascetic’s bed.”	“婆罗堕阇先生，这张草席是为谁铺的？它看起来像沙门的卧具。”
“Atthi, bho māgaṇḍiya, samaṇo gotamo sakyaputto sakyakulā pabbajito.	“There is the ascetic Gotama, a Sakyan, gone forth from a Sakyan family.	“有一位沙门乔达摩，一个释迦族人，从释迦族家庭出家。
Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation:	他有这样的好名声：
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’	‘那位世尊是阿罗汉，一位完全觉悟的佛陀，明行具足，善逝，世间解，无上士，调御丈夫，天人师，佛，世尊。’
Tassesā bhoto gotamassa seyyā paññattā”ti.	This bed has been spread for that Master Gotama.”	这张床就是为那位乔达摩大师铺的。”

“Duddiṭṭhaṃ vata, bho bhāradvāja, addasāma;	“Well, it’s a sad sight, Mister Bhāradvāja,	“哎，真是可悲的景象，婆罗堕阇先生，
duddiṭṭhaṃ vata, bho bhāradvāja, addasāma.	a very sad sight indeed,	真是非常可悲的景象，
Ye mayaṃ tassa bhoto gotamassa bhūnahuno seyyaṃ addasāmā”ti.	to see a bed for Master Gotama, that life-destroyer!”	看到为乔达摩大师这个生命毁灭者铺的床！”
“Rakkhassetaṃ, māgaṇḍiya, vācaṃ;	“Be careful what you say, Māgaṇḍiya,	“说话小心点，摩犍提亚，
rakkhassetaṃ, māgaṇḍiya, vācaṃ.	be careful what you say.	说话小心点。
Bahū hi tassa bhoto gotamassa khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi abhippasannā vinītā ariye ñāye dhamme kusale”ti.	Many astute warrior-nobles, brahmins, householders, and ascetics are devoted to Master Gotama. They’ve been guided by him in the noble procedure, the skillful Dharma.”	许多精明的刹帝利、婆罗门、居士和沙门都虔诚地追随乔达摩大师。他们被他在高尚的实践、善巧的佛法中引导。”
“Sammukhā cepi mayaṃ, bho bhāradvāja, taṃ bhavantaṃ gotamaṃ passeyyāma, sammukhāpi naṃ vadeyyāma:	“Even if I was to see Master Gotama face to face, Mister Bhāradvāja, I would say to his face:	“即使我当面见到乔达摩大师，婆罗堕阇先生，我也会当面告诉他：
‘bhūnahu samaṇo gotamo’ti.	‘The ascetic Gotama is a life-destroyer.’	‘沙门乔达摩是一个生命毁灭者。’
Taṃ kissa hetu?	Why is that?	为什么会这样？
Evañhi no sutte ocaratī”ti.	Because that’s what it implies in a discourse of ours.”	因为我们的论述中就是这么说的。”
“Sace taṃ bhoto māgaṇḍiyassa agaru āroceyyāmi taṃ samaṇassa gotamassā”ti.	“If you don’t mind, I’ll tell the ascetic Gotama about this.”	“如果你不介意，我会把这件事告诉沙门乔达摩。”
“Appossukko bhavaṃ bhāradvājo vuttova naṃ vadeyyā”ti.	“Don’t worry, Mister Bharadvāja. You may tell him exactly what I’ve said.”	“别担心，婆罗堕阇先生。你可以把我所说的原封不动地告诉他。”

+

75.2 – (Buddha overhears conversation with divine ear, while in jhāna retreat)

• 75.2.1 - (magandiya joins conversation to discuss ‘life destroying’)
• 75.2.2 - (Buddha talks about gratification, danger, escape, dispassion and peace, Magandiya approves)
• 75.2.3 - (Buddha’s previous luxurious 5kg pleasures in lay life)
• +75.2.4 - (Buddha’s doesn’t miss or envy that because he has divine pleasures of jhāna ↔ simile gods with their pleasures don’t envy rich humans)
  • 2.4.1 (simile gods with their pleasures don’t envy humans)
  • (repeat earlier part before simile)

Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya bhāradvājagottassa brāhmaṇassa māgaṇḍiyena paribbājakena saddhiṃ imaṃ kathāsallāpaṃ.	With clairaudience that is purified and superhuman, the Buddha heard this discussion between the brahmin of the Bhāradvāja clan and the wanderer Māgaṇḍiya.	佛陀以清净超人的天耳通，听到了婆罗堕阇家族的婆罗门与游方者摩犍提亚之间的这次讨论。
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhāradvājagottassa brāhmaṇassa agyāgāraṃ tenupasaṅkami; upasaṅkamitvā nisīdi bhagavā paññatte tiṇasanthārake.	Coming out of retreat, he went to the brahmin’s fire chamber and sat on the grass mat.	他出定后，来到婆罗门的火室，坐在草席上。
Atha kho bhāradvājagotto brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then the brahmin of the Bhāradvāja clan went to the Buddha and exchanged greetings with him.	然后，婆罗堕阇家族的婆罗门来到佛陀面前，与他互相问候。
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho bhāradvājagottaṃ brāhmaṇaṃ bhagavā etadavoca:	When the greetings and polite conversation were over, he sat down to one side. The Buddha said to him:	问候和礼貌的交谈结束后，他坐在一旁。佛陀对他说：
“ahu pana te, bhāradvāja, māgaṇḍiyena paribbājakena saddhiṃ imaṃyeva tiṇasanthārakaṃ ārabbha kocideva kathāsallāpo”ti?	“Bhāradvāja, did you have a discussion with the wanderer Māgaṇḍiya about this grass mat?”	“婆罗堕阇，你和游方者摩犍提亚讨论过这张草席吗？”
Evaṃ vutte, bhāradvājagotto brāhmaṇo saṃviggo lomahaṭṭhajāto bhagavantaṃ etadavoca:	When he said this, the brahmin said to the Buddha:	他说完这番话，婆罗门对佛陀说：
“etadeva kho pana mayaṃ bhoto gotamassa ārocetukāmā.	“I wanted to mention this very thing to Master Gotama,	“我正想把这件事告诉乔达摩大师，
Atha ca pana bhavaṃ gotamo anakkhātaṃyeva akkhāsī”ti.	but you brought it up before I had a chance.”	但您在我有机会之前就提出来了。”

Ayañca hi bhagavato bhāradvājagottena brāhmaṇena saddhiṃ antarākathā vippakatā hoti.	But this conversation between the Buddha and the brahmin was left unfinished.	但是佛陀和婆罗门之间的这次谈话没有完成。
Atha kho māgaṇḍiyo paribbājako jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena bhāradvājagottassa brāhmaṇassa agyāgāraṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then as the wanderer Māgaṇḍiya was going for a walk he approached that fire chamber. He went up to the Buddha, and exchanged greetings with him.	然后游方者摩犍提亚散步时走近那个火室。他走到佛陀面前，并与他互相问候。
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho māgaṇḍiyaṃ paribbājakaṃ bhagavā etadavoca:	When the greetings and polite conversation were over, he sat down to one side, and the Buddha said to him:	问候和礼貌的交谈结束后，他坐在一旁，佛陀对他说：

“Cakkhuṃ kho, māgaṇḍiya, rūpārāmaṃ rūparataṃ rūpasammuditaṃ.	“Māgaṇḍiya, the eye likes sights, it loves them and enjoys them.	“摩犍提亚，眼睛喜欢色相，爱它们并享受它们。
Taṃ tathāgatassa dantaṃ guttaṃ rakkhitaṃ saṃvutaṃ, tassa ca saṃvarāya dhammaṃ deseti.	That’s been tamed, guarded, protected and restrained by the Realized One, and he teaches Dhamma for its restraint.	正觉者已经调伏、守护、保护和约束了它，他教导佛法以约束它。
Idaṃ nu te etaṃ, māgaṇḍiya, sandhāya bhāsitaṃ:	Is that what you were referring to when you called me	你称我为
‘bhūnahu samaṇo gotamo’”ti?	a life-destroyer?”	生命毁灭者，指的是这个吗？”
“Etadeva kho pana me, bho gotama, sandhāya bhāsitaṃ:	“That’s exactly what I was referring to.	“我指的正是这个。”
‘bhūnahu samaṇo gotamo’ti.
Taṃ kissa hetu?	Why is that?	为什么会这样？
Evañhi no sutte ocaratī”ti.	Because that’s what it implies in a discourse of ours.”	因为我们的论述中就是这么说的。”

“Sotaṃ kho, māgaṇḍiya, saddārāmaṃ … pe …	“The ear likes sounds …	“耳朵喜欢声音……
ghānaṃ kho, māgaṇḍiya gandhārāmaṃ …	The nose likes smells …	鼻子喜欢气味……
jivhā kho, māgaṇḍiya, rasārāmā rasaratā rasasammuditā.	The tongue likes tastes …	舌头喜欢味道……
Sā tathāgatassa dantā guttā rakkhitā saṃvutā, tassā ca saṃvarāya dhammaṃ deseti.
Idaṃ nu te etaṃ, māgaṇḍiya, sandhāya bhāsitaṃ:
‘bhūnahu samaṇo gotamo’”ti?
“Etadeva kho pana me, bho gotama, sandhāya bhāsitaṃ:
‘bhūnahu samaṇo gotamo’ti.
Taṃ kissa hetu?
Evañhi no sutte ocaratī”ti.

“Kāyo kho, māgaṇḍiya, phoṭṭhabbārāmo phoṭṭhabbarato … pe …	The body likes touches …	身体喜欢触觉……
mano kho, māgaṇḍiya, dhammārāmo dhammarato dhammasammudito.	The mind likes thoughts, it loves them and enjoys them.	心喜欢思想，爱它们并享受它们。
So tathāgatassa danto gutto rakkhito saṃvuto, tassa ca saṃvarāya dhammaṃ deseti.	That’s been tamed, guarded, protected and restrained by the Realized One, and he teaches Dhamma for its restraint.	正觉者已经调伏、守护、保护和约束了它，他教导佛法以约束它。
Idaṃ nu te etaṃ, māgaṇḍiya, sandhāya bhāsitaṃ:	Is that what you were referring to when you called me	你称我为
‘bhūnahu samaṇo gotamo’”ti?	a life-destroyer?”	生命毁灭者，指的是这个吗？”
“Etadeva kho pana me, bho gotama, sandhāya bhāsitaṃ:	“That’s exactly what I was referring to.	“我指的正是这个。
‘bhūnahu samaṇo gotamo’ti.
Taṃ kissa hetu?	Why is that?	为什么会这样？
Evañhi no sutte ocaratī”ti.	Because that’s what it implies in a discourse of ours.”	因为我们的论述中就是这么说的。”

“Taṃ kiṃ maññasi, māgaṇḍiya:	“What do you think, Māgaṇḍiya?	“你认为如何，摩犍提亚？
‘idhekacco cakkhuviññeyyehi rūpehi paricāritapubbo assa iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, so aparena samayena rūpānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā rūpataṇhaṃ pahāya rūpapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihareyya.	Take someone who used to amuse themselves with sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. Some time later—having truly understood the origin, ending, gratification, drawback, and escape of sights, and having given up craving and dispelled passion for sights—they would live rid of thirst, their mind peaceful inside.	假设有一个人，过去曾沉溺于眼睛所见的令人喜爱、渴望、愉悦、快乐、感官和刺激的色相。一段时间后，他真正理解了色相的生起、灭尽、享受、过患和出离，并放弃了对色相的贪爱和消除了对色相的激情，他将活得没有渴求，内心平静。
Imassa pana te, māgaṇḍiya, kimassa vacanīyan’”ti?	What would you have to say to them, Māgaṇḍiya?”	摩犍提亚，你会对他说什么？”
“Na kiñci, bho gotama”.	“Nothing, Master Gotama.”	“没什么，乔达摩大师。”

“Taṃ kiṃ maññasi, māgaṇḍiya:	“What do you think, Māgaṇḍiya?	“你认为如何，摩犍提亚？
‘idhekacco sotaviññeyyehi saddehi … pe …	Take someone who used to amuse themselves with sounds known by the ear …	假设有一个人，过去曾沉溺于耳朵所听到的声音……
ghānaviññeyyehi gandhehi …	smells known by the nose …	鼻子所闻到的气味……
jivhāviññeyyehi rasehi …	tastes known by the tongue …	舌头所尝到的味道……
kāyaviññeyyehi phoṭṭhabbehi paricāritapubbo assa iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi,	touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.	身体所感受到的令人喜爱、渴望、愉悦、快乐、感官和刺激的触觉。
so aparena samayena phoṭṭhabbānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā phoṭṭhabbataṇhaṃ pahāya phoṭṭhabbapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihareyya.	Some time later—having truly understood the origin, ending, gratification, drawback, and escape of touches, and having given up craving and dispelled passion for touches—they would live rid of thirst, their mind peaceful inside.	一段时间后，他真正理解了触觉的生起、灭尽、享受、过患和出离，并放弃了对触觉的贪爱和消除了对触觉的激情，他将活得没有渴求，内心平静。
Imassa pana te, māgaṇḍiya, kimassa vacanīyan’”ti?	What would you have to say to them, Māgaṇḍiya?”	摩犍提亚，你会对他说什么？”
“Na kiñci, bho gotama”.	“Nothing, Master Gotama.”	“没什么，乔达摩大师。”

“Ahaṃ kho pana, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṃ cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, sotaviññeyyehi saddehi … pe …	“Well, when I was still a layperson I used to amuse myself, supplied and provided with sights known by the eye … sounds known by the ear …	“嗯，当我还是个在家居士的时候，我曾沉溺于眼睛所见的……耳朵所听的……
ghānaviññeyyehi gandhehi …	smells known by the nose …	鼻子所闻的……
jivhāviññeyyehi rasehi …	tastes known by the tongue …	舌头所尝的……
kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi.	touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.	身体所感受到的令人喜爱、渴望、愉悦、快乐、感官和刺激的触觉，并且获得了这些享受。
Tassa mayhaṃ, māgaṇḍiya, tayo pāsādā ahesuṃ—	I had three stilt longhouses—	我有三栋高脚长屋——
eko vassiko, eko hemantiko, eko gimhiko.	one for the rainy season, one for the winter, and one for the summer.	一栋用于雨季，一栋用于冬季，一栋用于夏季。
So kho ahaṃ, māgaṇḍiya, vassike pāsāde vassike cattāro māse nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṃ orohāmi.	I stayed in a stilt longhouse without coming downstairs for the four months of the rainy season, where I was entertained by musicians—none of them men.	我在高脚长屋里住了雨季的四个月，没有下楼，期间有乐师娱乐我——没有一个是男人。
So aparena samayena kāmānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā kāmataṇhaṃ pahāya kāmapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto viharāmi.	Some time later—having truly understood the origin, ending, gratification, drawback, and escape of sensual pleasures, and having given up craving and dispelled passion for sensual pleasures—I live rid of thirst, my mind peaceful inside.	一段时间后，我真正理解了感官享乐的生起、灭尽、满足、过患和出离，并放弃了对感官享乐的贪爱和消除了对感官享乐的激情，我活得没有渴求，内心平静。
So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante.	I see other sentient beings who are not free from sensual pleasures being consumed by craving for sensual pleasures, burning with passion for sensual pleasures, indulging in sensual pleasures.	我看到其他未摆脱感官享乐的众生被感官享乐的贪爱所吞噬，被感官享乐的激情所焚烧，沉溺于感官享乐。

+

§2.4 – (Buddha’s doesn’t miss or envy that because he has divine pleasures of jhāna ↔ simile gods with their pleasures don’t envy rich humans)

• 2.4.1 (simile gods with their pleasures don’t envy humans)
• (repeat earlier part before simile)

So tesaṃ na pihemi, na tattha abhiramāmi.	I don’t envy them, nor do I hope to enjoy that.	我既不羡慕他们，也不希望享受那种快乐。
Taṃ kissa hetu?	Why is that?	为什么会这样？
Yāhayaṃ, māgaṇḍiya, rati, aññatreva kāmehi aññatra akusalehi dhammehi—	Because there is a satisfaction that is apart from sensual pleasures and unskillful Dharmas,	因为有一种满足感是脱离感官享乐和不善法的，
api dibbaṃ sukhaṃ samadhigayha tiṭṭhati—	which even achieves the level of heavenly pleasure.	甚至达到了天界的快乐程度。
tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.	Enjoying that satisfaction, I don’t envy what is inferior, nor do I hope to enjoy it.	享受那种满足感，我既不羡慕低级的，也不希望享受它。

Seyyathāpi, māgaṇḍiya, gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreyya cakkhuviññeyyehi rūpehi …	Suppose there was a householder or a householder’s child who was rich, affluent, and wealthy. And they would amuse themselves, supplied and provided with the five kinds of sensual stimulation. That is, sights known by the eye …	假设有一个富裕、丰足、有财富的居士或居士之子。他们将沉溺于五种感官刺激的享受，这些刺激都是令人喜爱、渴望、愉悦、快乐、感官和刺激的。也就是说，眼睛所见的色相……
pe …	sounds … smells … tastes …	声音……气味……味道……
phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi.	touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.	身体所感受到的触觉。
So kāyena sucaritaṃ caritvā vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya devānaṃ tāvatiṃsānaṃ sahabyataṃ.	Having practiced good conduct by way of body, speech, and mind, when their body breaks up, after death, they’d be reborn in a good place, a heavenly realm, in the company of the gods of the Thirty-Three.	他们通过身、语、意实践了善行，当他们的身体瓦解，死后，他们将投生到一个好地方，一个天界，与三十三天神同伴。
So tattha nandane vane accharāsaṅghaparivuto dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreyya.	There they’d amuse themselves in the Garden of Delight, escorted by a band of nymphs, supplied and provided with the five kinds of heavenly sensual stimulation.	在那里，他们将在喜乐园中享受，由一群仙女陪伴，获得并享有五种天界感官刺激。
So passeyya gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ.	Then they’d see a householder or a householder’s child amusing themselves, supplied and provided with the five kinds of sensual stimulation.	然后他们会看到一个居士或居士之子沉溺于五种感官刺激的享受。

Taṃ kiṃ maññasi, māgaṇḍiya, api nu so devaputto nandane vane accharāsaṅghaparivuto dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno amussa gahapatissa vā gahapatiputtassa vā piheyya, mānusakānaṃ vā pañcannaṃ kāmaguṇānaṃ mānusakehi vā kāmehi āvaṭṭeyyā”ti?	What do you think, Māgaṇḍiya? Would that god—amusing themselves in the Garden of Delight, escorted by a band of nymphs, supplied and provided with the five kinds of heavenly sensual stimulation—envy that householder or householder’s child their five kinds of human sensual stimulation, or return to human sensual pleasures?”	你认为如何，摩犍提亚？那个天神——在喜乐园中享受，由一群仙女陪伴，获得并享有五种天界感官刺激——会羡慕那个居士或居士之子的五种人类感官刺激，或者回到人类感官享乐中吗？”
“No hidaṃ, bho gotama.	“No, Master Gotama.	“不，乔达摩大师。
Taṃ kissa hetu?	Why is that?	为什么会这样？
Mānusakehi, bho gotama, kāmehi dibbakāmā abhikkantatarā ca paṇītatarā cā”ti.	Because heavenly sensual pleasures are better than human sensual pleasures.”	因为天界的感官享乐比人类的感官享乐更好。”

“Evameva kho ahaṃ, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṃ cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, sotaviññeyyehi saddehi … pe …	“In the same way, Māgaṇḍiya, when I was still a layperson I used to entertain myself with sights … sounds …	“同样地，摩犍提亚，当我还是个在家居士的时候，我曾沉溺于眼睛所见的……耳朵所听的……
ghānaviññeyyehi gandhehi …	smells …	鼻子所闻的……
jivhāviññeyyehi rasehi …	tastes …	舌头所尝的……
kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi.	touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.	身体所感受到的令人喜爱、渴望、愉悦、快乐、感官和刺激的触觉。
So aparena samayena kāmānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā kāmataṇhaṃ pahāya kāmapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto viharāmi.	Some time later—having truly understood the origin, ending, gratification, drawback, and escape of sensual pleasures, and having given up craving and dispelled passion for sensual pleasures—I live rid of thirst, my mind peaceful inside.	一段时间后，我真正理解了感官享乐的生起、灭尽、满足、过患和出离，并放弃了对感官享乐的贪爱和消除了对感官享乐的激情，我活得没有渴求，内心平静。
So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante, so tesaṃ na pihemi, na tattha abhiramāmi.	I see other sentient beings who are not free from sensual pleasures being consumed by craving for sensual pleasures, burning with passion for sensual pleasures, indulging in sensual pleasures. I don’t envy them, nor do I hope to enjoy that.	我看到其他未摆脱感官享乐的众生被感官享乐的贪爱所吞噬，被感官享乐的激情所焚烧，沉溺于感官享乐。我既不羡慕他们，也不希望享受那种快乐。
Taṃ kissa hetu?	Why is that?	为什么会这样？
Yāhayaṃ, māgaṇḍiya, rati aññatreva kāmehi aññatra akusalehi dhammehi—	Because there is a satisfaction that is apart from sensual pleasures and unskillful Dharmas,	因为有一种满足感是脱离感官享乐和不善法的，
api dibbaṃ sukhaṃ samadhigayha tiṭṭhati—	which even achieves the level of heavenly pleasure.	甚至达到了天界的快乐程度。
tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.	Enjoying that satisfaction, I don’t envy what is inferior, nor do I hope to enjoy it.	享受那种满足感，我既不羡慕低级的，也不希望享受它。

+

75.3 – (simile of leper)

• +75.3.1 - (simile: would cured leper be jealous of uncured leper?)
  • (repeat earlier part before simile)
• 75.3.2 - (cured leper wouldn’t want to go back to cauterizing fire ↔ simile: strong man drags them back, they’d struggle)
• +75.3.3 - (enjoying 5kg is like leper enjoying picking scab 🐛🪱 and cauterizing, pleasurable but harmful)
  • (beings enjoying sensual pleasures are like that leper scratching wound)

+

§3.1 – (simile: would cured leper be jealous of uncured leper?)

• (repeat earlier part before simile)

Seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeyya.	Suppose there was a person affected by leprosy, with sores and blisters on their limbs. Being devoured by worms, scratching with their nails at the opening of their wounds, they’d cauterize their body over a pit of glowing coals.	假设有一个人患有麻风病，四肢布满疮和水泡。被虫子吞噬，用指甲抓挠伤口，他们会将身体在灼热的炭火坑上烧灼。
Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ.	Their friends and colleagues, relatives and kin would get a field surgeon to treat them.	他们的朋友和同事，亲戚和家人会请外科医生为他们治疗。
Tassa so bhisakko sallakatto bhesajjaṃ kareyya.	The field surgeon would make medicine for them,	外科医生会为他们配药，
So taṃ bhesajjaṃ āgamma kuṭṭhehi parimucceyya, arogo assa sukhī serī sayaṃvasī yena kāmaṃ gamo.	and by using that they’d be cured of leprosy. They’d be healthy, happy, autonomous, master of themselves, able to go where they wanted.	通过使用那些药，他们的麻风病就会痊愈。他们会健康、快乐、自主，掌控自己，能够随心所欲地去任何地方。
So aññaṃ kuṭṭhiṃ purisaṃ passeyya arugattaṃ pakkagattaṃ kimīhi khajjamānaṃ nakhehi vaṇamukhāni vippatacchamānaṃ aṅgārakāsuyā kāyaṃ paritāpentaṃ.	Then they’d see another person affected by leprosy, with sores and blisters on their limbs, being devoured by worms, scratching with their nails at the opening of their wounds, cauterizing their body over a pit of glowing coals.	然后他们会看到另一个人患有麻风病，四肢布满疮和水泡，被虫子吞噬，用指甲抓挠伤口，将身体在灼热的炭火坑上烧灼。

Taṃ kiṃ maññasi, māgaṇḍiya,	What do you think, Māgaṇḍiya?	你认为如何，摩犍提亚？
api nu so puriso amussa kuṭṭhissa purisassa piheyya aṅgārakāsuyā vā bhesajjaṃ paṭisevanāya vā”ti?	Would that person envy that other person affected by leprosy for their pit of glowing coals or for taking medicine?”	那个人会羡慕另一个人患麻风病的人的炭火坑或服用药物吗？”
“No hidaṃ, bho gotama.	“No, Master Gotama.	“不，乔达摩大师。
Taṃ kissa hetu?	Why is that?	为什么会这样？
Roge hi, bho gotama, sati bhesajjena karaṇīyaṃ hoti, roge asati na bhesajjena karaṇīyaṃ hotī”ti.	Because you need to take medicine only when there’s a disease. When there’s no disease, there’s no need for medicine.”	因为只有生病才需要吃药。没病就没必要吃药。”

“Evameva kho ahaṃ, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṃ, cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, sotaviññeyyehi saddehi … pe …	“In the same way, Māgaṇḍiya, when I was still a layperson I used to entertain myself with sights … sounds …	“同样地，摩犍提亚，当我还是个在家居士的时候，我曾沉溺于眼睛所见的……耳朵所听的……
ghānaviññeyyehi gandhehi …	smells …	鼻子所闻的……
jivhāviññeyyehi rasehi …	tastes …	舌头所尝的……
kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi.	touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.	身体所感受到的令人喜爱、渴望、愉悦、快乐、感官和刺激的触觉。
So aparena samayena kāmānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā kāmataṇhaṃ pahāya kāmapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto viharāmi.	Some time later—having truly understood the origin, ending, gratification, drawback, and escape of sensual pleasures, and having given up craving and dispelled passion for sensual pleasures—I live rid of thirst, my mind peaceful inside.	一段时间后，我真正理解了感官享乐的生起、灭尽、满足、过患和出离，并放弃了对感官享乐的贪爱和消除了对感官享乐的激情，我活得没有渴求，内心平静。
So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante.	I see other sentient beings who are not free from sensual pleasures being consumed by craving for sensual pleasures, burning with passion for sensual pleasures, indulging in sensual pleasures.	我看到其他未摆脱感官享乐的众生被感官享乐的贪爱所吞噬，被感官享乐的激情所焚烧，沉溺于感官享乐。
So tesaṃ na pihemi, na tattha abhiramāmi.	I don’t envy them, nor do I hope to enjoy that.	我既不羡慕他们，也不希望享受那种快乐。
Taṃ kissa hetu?	Why is that?	为什么会这样？
Yāhayaṃ, māgaṇḍiya, rati, aññatreva kāmehi aññatra akusalehi dhammehi—	Because there is a satisfaction that is apart from sensual pleasures and unskillful Dharmas,	因为有一种满足感是脱离感官享乐和不善法的，
api dibbaṃ sukhaṃ samadhigayha tiṭṭhati—	which even achieves the level of heavenly pleasure.	甚至达到了天界的快乐程度。
tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.	Enjoying that satisfaction, I don’t envy what is inferior, nor do I hope to enjoy it.	享受那种满足感，我既不羡慕低级的，也不希望享受它。

Seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeyya.	Suppose there was a person affected by leprosy, with sores and blisters on their limbs. Being devoured by worms, scratching with their nails at the opening of their wounds, they’d cauterize their body over a pit of glowing coals.	假设有一个人患有麻风病，四肢布满疮和水泡。被虫子吞噬，用指甲抓挠伤口，他们会将身体在灼热的炭火坑上烧灼。
Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ.	Their friends and colleagues, relatives and kin would get a field surgeon to treat them.	他们的朋友和同事，亲戚和家人会请外科医生为他们治疗。
Tassa so bhisakko sallakatto bhesajjaṃ kareyya.	The field surgeon would make medicine for them,	外科医生会为他们配药，
So taṃ bhesajjaṃ āgamma kuṭṭhehi parimucceyya, arogo assa sukhī serī sayaṃvasī yena kāmaṃ gamo.	and by using that they’d be cured of leprosy. They’d be healthy, happy, autonomous, master of themselves, able to go where they wanted.	通过使用那些药，他们的麻风病就会痊愈。他们会健康、快乐、自主，掌控自己，能够随心所欲地去任何地方。
Tamenaṃ dve balavanto purisā nānābāhāsu gahetvā aṅgārakāsuṃ upakaḍḍheyyuṃ.	Then two strong men would grab them by the arms and drag them towards the pit of glowing coals.	然后两个强壮的男人会抓住他们的手臂，把他们拖向灼热的炭火坑。

Taṃ kiṃ maññasi, māgaṇḍiya,	What do you think, Māgaṇḍiya?	你认为如何，摩犍提亚？
api nu so puriso iti citiceva kāyaṃ sannāmeyyā”ti?	Wouldn’t that person writhe and struggle to and fro?”	那个人难道不会挣扎吗？”
“Evaṃ, bho gotama.	“Yes, Master Gotama.	“会，乔达摩大师。
Taṃ kissa hetu?	Why is that?	为什么会这样？
Asu hi, bho gotama, aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho cā”ti.	Because that fire is really painful to touch, fiercely burning and scorching.”	因为那火摸起来真的会很痛，剧烈燃烧和灼热。”

“Taṃ kiṃ maññasi, māgaṇḍiya,	“What do you think, Māgaṇḍiya?	“你认为如何，摩犍提亚？
idāneva nu kho so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca udāhu pubbepi so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho cā”ti?	Is it only now that the fire is really painful to touch, fiercely burning and scorching, or was it painful previously as well?”	是不是只有现在火摸起来才真的会很痛，剧烈燃烧和灼热，还是以前也痛？”
“Idāni ceva, bho gotama, so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca, pubbepi so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca.	“That fire is painful now and it was also painful previously.	“那火现在摸起来痛，以前也痛。
Asu ca, bho gotama, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno upahatindriyo dukkhasamphasseyeva aggismiṃ sukhamiti viparītasaññaṃ paccalatthā”ti.	That person was affected by leprosy, with sores and blisters on their limbs. Being devoured by worms, scratching with their nails at the opening of their wounds, their sense faculties were impaired. So even though the fire was actually painful to touch, they had a distorted perception that it was pleasant.”	那个人患有麻风病，四肢布满疮和水泡。被虫子吞噬，用指甲抓挠伤口，他们的感官功能受损了。所以即使火摸起来实际上很痛，他们也有扭曲的认知，认为那是快乐的。”

“Evameva kho, māgaṇḍiya, atītampi addhānaṃ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca, anāgatampi addhānaṃ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca, etarahipi paccuppannaṃ addhānaṃ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca.	“In the same way, sensual pleasures of the past, future, and present are painful to touch, fiercely burning and scorching.	“同样地，过去、未来和现在的感官享乐摸起来都是痛苦的，剧烈燃烧和灼热的。
Ime ca, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena pariḍayhamānā upahatindriyā dukkhasamphassesuyeva kāmesu sukhamiti viparītasaññaṃ paccalatthuṃ.	These sentient beings who are not free from sensual pleasures—being consumed by craving for sensual pleasures, burning with passion for sensual pleasures—have impaired sense faculties. So even though sensual pleasures are actually painful to touch, they have a distorted perception that they are pleasant.	这些未摆脱感官享乐的众生——被感官享乐的贪爱所吞噬，被感官享乐的激情所焚烧——感官功能受损了。所以即使感官享乐实际上摸起来很痛，他们也有扭曲的认知，认为那是快乐的。”

+

§3.3 – (enjoying 5kg is like leper enjoying picking scab 🐛🪱 and cauterizing, pleasurable but harmful)

• (beings enjoying sensual pleasures are like that leper scratching wound)

Seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeti.	Suppose there was a person affected by leprosy, with sores and blisters on their limbs. Being devoured by worms, scratching with their nails at the opening of their wounds, they’re cauterizing their body over a pit of glowing coals.	假设有一个人患有麻风病，四肢布满疮和水泡。被虫子吞噬，用指甲抓挠伤口，他们会将身体在灼热的炭火坑上烧灼。
Yathā yathā kho, māgaṇḍiya, asu kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeti tathā tathāssa tāni vaṇamukhāni asucitarāni ceva honti duggandhatarāni ca pūtikatarāni ca, hoti ceva kāci sātamattā assādamattā—yadidaṃ vaṇamukhānaṃ kaṇḍūvanahetu;	The more they scratch their wounds and cauterize their body, the more their wounds become foul, stinking, and infected. But still, they derive a degree of pleasure and gratification from the itchiness of their wounds.	他们越是抓挠伤口和烧灼身体，他们的伤口就越是变得污秽、恶臭和感染。但即便如此，他们还是从伤口的瘙痒中获得了一定程度的快乐和满足。

evameva kho, māgaṇḍiya,	In the same way,	同样地，
sattā kāmesu a-vīta-rāgā	I see other sentient beings who are not free from sensual pleasures	我看到其他未摆脱感官享乐的众生
Kāma-taṇhāhi khajjamānā	being consumed by craving for sensual pleasures,	被感官享乐的贪爱所吞噬，
kāma-pariḷāhena ca pariḍayhamānā	burning with passion for sensual pleasures,	被感官享乐的激情所焚烧，
kāme paṭisevanti.	indulging in sensual pleasures.	沉溺于感官享乐。

Yathā yathā kho, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena ca pariḍayhamānā kāme paṭisevanti	(…regarding those burning in that way...)	\（……关于那些那样被焚烧的……）\
tathā tathā tesaṃ tesaṃ	The more they indulge in sensual pleasures (...in that way…),	他们越是沉溺于感官享乐 \（……那样……）\，
sattānaṃ kāma-taṇhā ceva pavaḍḍhati,	the more their craving for sensual pleasures grows,	他们对感官享乐的贪爱就越增长，
kāma-pariḷāhena ca pariḍayhanti,	and the more they burn with passion ❤️‍🔥 for sensual pleasures.	他们对感官享乐的激情就越炽热。
hoti ceva sāta-mattā assāda-mattā—	But still, they derive a degree of pleasure and gratification	但即便如此，他们还是从五种感官刺激中获得了一定程度的快乐和满足。
yadidaṃ pañca-kāma-guṇe paṭicca.	from the five kinds of sensual stimulation.

+

75.4 – (can a king enjoy 5kg and have mind of peace?)

• 75.4.1 - (Buddha’s verse on nirvana being ultimate happiness)
• 75.4.2 - (Magandiya misinterprets Buddha’s verse)
• 75.4.3 - (simile of blind man and white cloth being cheated)
• 75.4.4 - (blind man had blind faith in cheater, rather than knowing and seeing for himself)
• +75.4.5 - (Surgeon tries to cure blind man but fail)
  • 4.5.1 (Buddha compares himself to surgeon, wondering if it’s worth trouble to teach magandiya)
• 75.4.8 - (blind man cured by surgeon, personally knows and sees the cheater was lying)
• 75.4.9 - (simile 5uk aggregates ↔ the cheater of blind man)

Taṃ kiṃ maññasi, māgaṇḍiya,	What do you think, Māgaṇḍiya?	你认为如何，摩犍提亚？
api nu te diṭṭho vā suto vā rājā vā rājamahāmatto vā pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno kāmataṇhaṃ appahāya kāmapariḷāhaṃ appaṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihāsi vā viharati vā viharissati vā”ti?	Have you seen or heard of a king or a royal minister of the past, future, or present, amusing themselves supplied and provided with the five kinds of sensual stimulation, who—without giving up craving for sensual pleasures and dispelling passion for sensual pleasures—lives rid of thirst, their mind peaceful inside?”	你是否见过或听说过过去、现在或未来的国王或王公大臣，沉溺于五种感官刺激的享受，他们——没有放弃对感官享乐的贪爱和消除对感官享乐的激情——活得没有渴求，内心平静？”
“No hidaṃ, bho gotama”.	“No, Master Gotama.”	“没有，乔达摩大师。”

“Sādhu, māgaṇḍiya.	“Good, Māgaṇḍiya.	“很好，摩犍提亚。
Mayāpi kho etaṃ, māgaṇḍiya, neva diṭṭhaṃ na sutaṃ rājā vā rājamahāmatto vā pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno kāmataṇhaṃ appahāya kāmapariḷāhaṃ appaṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihāsi vā viharati vā viharissati vā.	Neither have I.	我也没有。
Atha kho, māgaṇḍiya, ye hi keci samaṇā vā brāhmaṇā vā vigatapipāsā ajjhattaṃ vūpasantacittā vihāsuṃ vā viharanti vā viharissanti vā sabbe te kāmānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā kāmataṇhaṃ pahāya kāmapariḷāhaṃ paṭivinodetvā vigatapipāsā ajjhattaṃ vūpasantacittā vihāsuṃ vā viharanti vā viharissanti vā”ti.	On the contrary, all the ascetics or brahmins of the past, future, or present who live rid of thirst, their minds peaceful inside, do so after truly understanding the origin, ending, gratification, drawback, and escape of sensual pleasures, and after giving up craving and dispelling passion for sensual pleasures.”	相反，所有过去、现在或未来活得没有渴求，内心平静的沙门或婆罗门，都是在真正理解了感官享乐的生起、灭尽、满足、过患和出离，并放弃了对感官享乐的贪爱和消除了对感官享乐的激情之后才做到的。”
Atha kho bhagavā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi:	Then on that occasion the Buddha spoke these words of inspiration:	那时，佛陀说了这些激励人心的话：

“Ārogyaparamā lābhā,	“Health is the ultimate blessing;	“健康是最高的祝福；
nibbānaṃ paramaṃ sukhaṃ;	nirvana, the ultimate happiness.	涅槃是最高的快乐。
Aṭṭhaṅgiko ca maggānaṃ,	Of paths, the ultimate is eightfold—	所有道路中，最高的是八圣道——
khemaṃ amatagāminan”ti.	it’s safe, and leads to the deathless.”	它是安全的，并通向不朽。”

Evaṃ vutte, māgaṇḍiyo paribbājako bhagavantaṃ etadavoca:	When he said this, Māgaṇḍiya said to him:	他说完这番话，摩犍提亚对他说：
“acchariyaṃ, bho gotama, abbhutaṃ, bho gotama.	“It’s incredible, Master Gotama, it’s amazing!	“不可思议，乔达摩大师，太棒了！
Yāva subhāsitañcidaṃ bhotā gotamena:	How well said this was by Master Gotama!	乔达摩大师说得真好！
‘ārogyaparamā lābhā, nibbānaṃ paramaṃ sukhan’ti.	‘Health is the ultimate blessing; nirvana, the ultimate happiness.’	‘健康是最高的祝福；涅槃是最高的快乐。’
Mayāpi kho etaṃ, bho gotama, sutaṃ pubbakānaṃ paribbājakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ:	I’ve also heard that wanderers of the past, the teachers of teachers, said:	我也曾听说过去的游方者、老师的老师说：
‘ārogyaparamā lābhā, nibbānaṃ paramaṃ sukhan’ti;	‘Health is the ultimate blessing; nirvana, the ultimate happiness.’	‘健康是最高的祝福；涅槃是最高的快乐。’
tayidaṃ, bho gotama, sametī”ti.	And it agrees, Master Gotama.”	这与此相符，乔达摩大师。”
“Yaṃ pana te etaṃ, māgaṇḍiya, sutaṃ pubbakānaṃ paribbājakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ:	“But Māgaṇḍiya, when you heard that wanderers of the past said this,	“但是摩犍提亚，当你听到过去的游方者说这话时，
‘ārogyaparamā lābhā, nibbānaṃ paramaṃ sukhan’ti, katamaṃ taṃ ārogyaṃ, katamaṃ taṃ nibbānan”ti?	what is that health? And what is that nirvana?”	那健康是什么？那涅槃又是什么？”
Evaṃ vutte, māgaṇḍiyo paribbājako sakāneva sudaṃ gattāni pāṇinā anomajjati:	When he said this, Māgaṇḍiya stroked his own limbs with his hands, saying:	他说完这番话，摩犍提亚用手抚摸自己的四肢，说：
“idantaṃ, bho gotama, ārogyaṃ, idantaṃ nibbānaṃ.	“This is that health, Master Gotama, this is that nirvana!	“这就是健康，乔达摩大师，这就是涅槃！
Ahañhi, bho gotama, etarahi arogo sukhī, na maṃ kiñci ābādhatī”ti.	For I am now healthy and happy, and have no afflictions.”	因为我现在健康快乐，没有任何苦恼。”

“Seyyathāpi, māgaṇḍiya, jaccandho puriso;	“Māgaṇḍiya, suppose a person was born blind.	“摩犍提亚，假设有一个人生来就是盲人。
so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṃ, na passeyya tārakarūpāni, na passeyya candimasūriye.	They couldn’t see sights that are dark or bright, or blue, yellow, red, or magenta. They couldn’t see even and uneven ground, or the stars, or the moon and sun.	他们看不到黑暗或明亮的景象，也看不到蓝色、黄色、红色或品红色的景象。他们看不到平坦或不平坦的地面，也看不到星星、月亮和太阳。
So suṇeyya cakkhumato bhāsamānassa:	They might hear a sighted person saying:	他们可能会听到一个有视力的人说：
‘chekaṃ vata, bho, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti.	‘White cloth is really nice, it’s attractive, stainless, and clean.’	‘白色的布料真好，它很有吸引力，洁净无瑕。’
So odātapariyesanaṃ careyya.	They’d go in search of white cloth.	他们会去寻找白色的布料。
Tamenaṃ aññataro puriso telamalikatena sāhuḷicīrena vañceyya:	But someone would cheat them with a dirty, soiled garment, saying:	但是有人会用一件肮脏、沾染污渍的衣服欺骗他们，说：
‘idaṃ te, ambho purisa, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti.	‘Sir, here is a white cloth for you, it’s attractive, stainless, and clean.’	‘先生，这是您的白色布料，它很有吸引力，洁净无瑕。’
So taṃ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṃ nicchāreyya:	They’d take it and put it on, expressing their gladness:	他们会拿起来穿上，表达他们的喜悦：
‘chekaṃ vata, bho, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti.	‘White cloth is really nice, it’s attractive, stainless, and clean.’	‘白色的布料真好，它很有吸引力，洁净无瑕。’

Taṃ kiṃ maññasi, māgaṇḍiya,	What do you think, Māgaṇḍiya?	你认为如何，摩犍提亚？
api nu so jaccandho puriso jānanto passanto amuṃ telamalikataṃ sāhuḷicīraṃ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṃ nicchāreyya:	Did that person blind from birth do this knowing and seeing,	这个生来就盲的人这样做是知道和看到，
‘chekaṃ vata, bho, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti udāhu cakkhumato saddhāyā”ti?	or out of earned-trust in the sighted person?”	还是出于对有视力的人的信任？”
“Ajānanto hi, bho gotama, apassanto so jaccandho puriso amuṃ telamalikataṃ sāhuḷicīraṃ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṃ nicchāreyya:	“They did so not knowing or seeing,	“他们这样做不是因为知道或看到，
‘chekaṃ vata, bho, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti, cakkhumato saddhāyā”ti.	but out of earned-trust in the sighted person.”	而是出于对有视力的人的信任。”
“Evameva kho, māgaṇḍiya, aññatitthiyā paribbājakā andhā acakkhukā ajānantā ārogyaṃ, apassantā nibbānaṃ, atha ca panimaṃ gāthaṃ bhāsanti:	“In the same way, the wanderers who follow other paths are blind and sightless. Not knowing health and not seeing nirvana, they still recite this verse:	“同样地，那些追随其他道路的游方者是盲人，没有视力。他们不知道健康，也看不到涅槃，但他们仍然背诵这首诗：
‘ārogyaparamā lābhā, nibbānaṃ paramaṃ sukhan’ti.	‘Health is the ultimate blessing; nirvana, the ultimate happiness.’	‘健康是最高的祝福；涅槃是最高的快乐。’
Pubbakehesā, māgaṇḍiya, arahantehi sammāsambuddhehi gāthā bhāsitā:	For this verse was recited by the perfected ones, fully awakened Buddhas of the past:	因为这首诗是由过去的阿罗汉、完全觉悟的佛陀背诵的：

(verse repeated)

‘Ārogyaparamā lābhā,	‘Health is the ultimate blessing;	‘健康是最高的祝福；
nibbānaṃ paramaṃ sukhaṃ;	nirvana, the ultimate happiness.	涅槃是最高的快乐。
Aṭṭhaṅgiko ca maggānaṃ,	Of paths, the ultimate is eightfold—	所有道路中，最高的是八圣道——
khemaṃ amatagāminan’ti.	it’s safe, and leads to the deathless.'	它是安全的，并通向不朽。’

(end of verse)

Sā etarahi anupubbena puthujjanagāthā.	These days it has gradually become a verse used by ordinary people.	现在它已逐渐成为普通人使用的诗句。
Ayaṃ kho pana, māgaṇḍiya, kāyo rogabhūto gaṇḍabhūto sallabhūto aghabhūto ābādhabhūto, so tvaṃ imaṃ kāyaṃ rogabhūtaṃ gaṇḍabhūtaṃ sallabhūtaṃ aghabhūtaṃ ābādhabhūtaṃ:	But Māgaṇḍiya, this body is a disease, an abscess, a dart, a misery, an affliction. Yet you say of this body:	但是摩犍提亚，这个身体是疾病、脓疮、毒箭、悲惨、苦恼。然而你却说这个身体是：
‘idantaṃ, bho gotama, ārogyaṃ, idantaṃ nibbānan’ti vadesi.	‘This is that health, this is that nirvana!’	‘这就是健康，这就是涅槃！’
Tañhi te, māgaṇḍiya, ariyaṃ cakkhuṃ natthi yena tvaṃ ariyena cakkhunā ārogyaṃ jāneyyāsi, nibbānaṃ passeyyāsī”ti.	Māgaṇḍiya, you don’t have the noble vision by which you might know health and see nirvana.”	摩犍提亚，你没有能够认识健康和看到涅槃的圣者之眼。”
“Evaṃ pasanno ahaṃ bhoto gotamassa.	“I am quite confident that Master Gotama	“我非常相信乔达摩大师
Pahoti me bhavaṃ gotamo tathā dhammaṃ desetuṃ yathāhaṃ ārogyaṃ jāneyyaṃ, nibbānaṃ passeyyan”ti.	is capable of teaching Dharma to me so that I can know health and see nirvana.”	能够教导我佛法，使我能够认识健康和看到涅槃。”

+

§4.5 – (Surgeon tries to cure blind man but fail)

• 4.5.1 (Buddha compares himself to surgeon, wondering if it’s worth trouble to teach magandiya)

“Seyyathāpi, māgaṇḍiya, jaccandho puriso;	“Māgaṇḍiya, suppose a person was born blind.	“摩犍提亚，假设有一个人生来就是盲人。
so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṃ, na passeyya tārakarūpāni, na passeyya candimasūriye.	They couldn’t see sights that are dark or bright, or blue, yellow, red, or magenta. They couldn’t see even and uneven ground, or the stars, or the moon and sun.	他们看不到黑暗或明亮的景象，也看不到蓝色、黄色、红色或品红色的景象。他们看不到平坦或不平坦的地面，也看不到星星、月亮和太阳。
Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ.	Their friends and colleagues, relatives and kin would get a field surgeon to treat them.	他们的朋友和同事，亲戚和家人会请外科医生为他们治疗。
Tassa so bhisakko sallakatto bhesajjaṃ kareyya.	The field surgeon would make medicine for them,	外科医生会为他们配药，
So taṃ bhesajjaṃ āgamma na cakkhūni uppādeyya, na cakkhūni visodheyya.	but when they used it their eyes were not cured and they still could not see clearly.	但当他们使用后，他们的眼睛没有痊愈，仍然看不清楚。
Taṃ kiṃ maññasi, māgaṇḍiya,	What do you think, Māgaṇḍiya?	你认为如何，摩犍提亚？
nanu so vejjo yāvadeva kilamathassa vighātassa bhāgī assā”ti?	Wouldn’t that doctor just get weary and frustrated?”	那个医生难道不会感到疲惫和沮丧吗？”
“Evaṃ, bho gotama”.	“Yes, Master Gotama.”	“会，乔达摩大师。”

“Evameva kho, māgaṇḍiya, ahañce te dhammaṃ deseyyaṃ:	“In the same way, suppose I were to teach you the Dhamma, saying:	“同样地，假设我教导你佛法，说：
‘idantaṃ ārogyaṃ, idantaṃ nibbānan’ti, so tvaṃ ārogyaṃ na jāneyyāsi, nibbānaṃ na passeyyāsi.	‘This is that health, this is that nirvana.’ But you might not know health or see nirvana,	‘这就是健康，这就是涅槃。’但你可能不知道健康或看不到涅槃，
So mamassa kilamatho, sā mamassa vihesā”ti.	which would be wearying and troublesome for me.”	那对我来说会很累和麻烦。”
“Evaṃ pasanno ahaṃ bhoto gotamassa.	“I am quite confident that Master Gotama	“我非常相信乔达摩大师
Pahoti me bhavaṃ gotamo tathā dhammaṃ desetuṃ yathāhaṃ ārogyaṃ jāneyyaṃ, nibbānaṃ passeyyan”ti.	is capable of teaching Dharma to me so that I can know health and see nirvana.”	能够教导我佛法，使我能够认识健康和看到涅槃。”

“Seyyathāpi, māgaṇḍiya, jaccandho puriso;	“Māgaṇḍiya, suppose a person was born blind.	“摩犍提亚，假设有一个人生来就是盲人。
so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṃ, na passeyya tārakarūpāni, na passeyya candimasūriye.	They couldn’t see sights that are dark or bright, or blue, yellow, red, or magenta. They couldn’t see even and uneven ground, or the stars, or the moon and sun.	他们看不到黑暗或明亮的景象，也看不到蓝色、黄色、红色或品红色的景象。他们看不到平坦或不平坦的地面，也看不到星星、月亮和太阳。
So suṇeyya cakkhumato bhāsamānassa:	They might hear a sighted person saying:	他们可能会听到一个有视力的人说：
‘chekaṃ vata, bho, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti.	‘White cloth is really nice, it’s attractive, stainless, and clean.’	‘白色的布料真好，它很有吸引力，洁净无瑕。’
So odātapariyesanaṃ careyya.	They’d go in search of white cloth.	他们会去寻找白色的布料。
Tamenaṃ aññataro puriso telamalikatena sāhuḷicīrena vañceyya:	But someone would cheat them with a dirty, soiled garment, saying:	但是有人会用一件肮脏、沾染污渍的衣服欺骗他们，说：
‘idaṃ te, ambho purisa, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti.	‘Sir, here is a white cloth for you, it’s attractive, stainless, and clean.’	‘先生，这是您的白色布料，它很有吸引力，洁净无瑕。’
So taṃ paṭiggaṇheyya, paṭiggahetvā pārupeyya.	They’d take it and put it on.	他们拿起并穿上。
Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ.	Their friends and colleagues, relatives and kin would get a field surgeon to treat them.	他们的朋友、同事、亲戚和家人会请一位战地医生来治疗他们。
Tassa so bhisakko sallakatto bhesajjaṃ kareyya—	The field surgeon would make medicine for them:	战地医生会为他们配制药物：
uddhaṃvirecanaṃ adhovirecanaṃ añjanaṃ paccañjanaṃ natthukammaṃ.	emetics, purgatives, ointment, counter-ointment, or nasal treatment.	催吐剂、泻药、软膏、反软膏或鼻腔治疗剂。
So taṃ bhesajjaṃ āgamma cakkhūni uppādeyya, cakkhūni visodheyya.	And when they used it their eyes would be cured so that they could see clearly.	当他们使用后，他们的眼睛就会痊愈，从而能够清晰地看到。
Tassa saha cakkhuppādā yo amusmiṃ telamalikate sāhuḷicīre chandarāgo so pahīyetha.	As soon as their eyes were cured they’d lose all desire for that dirty, soiled garment.	一旦他们的眼睛痊愈，他们就会对那件肮脏、沾染污渍的衣服失去所有欲望。

Tañca naṃ purisaṃ amittatopi daheyya, paccatthikatopi daheyya, api ca jīvitā voropetabbaṃ maññeyya:	Then they would consider that person to be no friend, but an enemy, and might even think of murdering them:	然后他们会认为那个人不是朋友，而是敌人，甚至可能会想到谋杀他们：
‘dīgharattaṃ vata, bho, ahaṃ iminā purisena telamalikatena sāhuḷicīrena nikato vañcito paluddho—	‘For such a long time I’ve been cheated, tricked, and deceived by that person with this dirty, soiled garment when he said:	“这么长时间以来，我一直被那个人用这件肮脏、沾染污渍的衣服欺骗、哄骗和迷惑，他说：
idaṃ te, ambho purisa, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti.	“Sir, here is a white cloth for you, it’s attractive, stainless, and clean.”’	‘先生，这是您的白色布料，它很有吸引力，洁净无瑕。’”
Evameva kho, māgaṇḍiya, ahañce te dhammaṃ deseyyaṃ:	In the same way, Māgaṇḍiya, suppose I were to teach you the Dhamma, saying:	同样地，摩犍提亚，假设我教导你佛法，说：
‘idantaṃ ārogyaṃ, idantaṃ nibbānan’ti.	‘This is that health, this is that nirvana.’	“这就是健康，这就是涅槃。”
So tvaṃ ārogyaṃ jāneyyāsi, nibbānaṃ passeyyāsi.	You might know health and see nirvana.	你可能会认识健康和看到涅槃。
Tassa te saha cakkhuppādā yo pañcasupādānakkhandhesu chandarāgo so pahīyetha;	And as soon as your vision arises you might give up desire for the five grasping aggregates.	一旦你的视力出现，你可能会放弃对五取蕴的欲望。
api ca te evamassa:	And you might even think:	你甚至可能会想：
‘dīgharattaṃ vata bho ahaṃ iminā cittena nikato vañcito paluddho.	‘For such a long time I’ve been cheated, tricked, and deceived by this mind.	“这么长时间以来，我一直被这颗心欺骗、哄骗和迷惑。
Ahañhi rūpaṃyeva upādiyamāno upādiyiṃ, vedanaṃyeva upādiyamāno upādiyiṃ, saññaṃyeva upādiyamāno upādiyiṃ, saṅkhāreyeva upādiyamāno upādiyiṃ, viññāṇaṃyeva upādiyamāno upādiyiṃ.	For what I have been grasping is only form, feeling, perception, co-activities, and consciousness.	因为我一直执着的是色、受、想、行、识。
Tassa me upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti;	My grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.	我的执着是持续存在的条件。持续存在是再生的条件。再生是老死、悲伤、哀叹、痛苦、忧愁和苦恼出现的条件。
evametassa kevalassa dukkhakkhandhassa samudayo hotī’”ti.	That is how this entire mass of suffering originates.’”	这就是所有这些苦难的整个起源。”
“Evaṃ pasanno ahaṃ bhoto gotamassa.	“I am quite confident that Master Gotama	“我非常相信乔达摩大师
Pahoti me bhavaṃ gotamo tathā dhammaṃ desetuṃ yathāhaṃ imamhā āsanā anandho vuṭṭhaheyyan”ti.	is capable of teaching Dharma to me so that I can rise from this seat cured of blindness.”	能够教导我佛法，使我能够从这个座位上起身，痊愈盲症。”

+

75.5 – (conclusion: associate with wise people, so you practice according to Dharma and led to nirvana)

• 75.5.2 - (Magandiya ordains, soon becomes arahant)

“Tena hi tvaṃ, māgaṇḍiya, sappurise bhajeyyāsi.	“Well then, Māgaṇḍiya, you should associate with good people.	“那么，摩犍提亚，你应该与善知识交往。
Yato kho tvaṃ, māgaṇḍiya, sappurise bhajissasi tato tvaṃ, māgaṇḍiya, saddhammaṃ sossasi;	When you associate with good people, you will hear the true Dharma.	当你与善知识交往时，你将听到真正的佛法。
yato kho tvaṃ, māgaṇḍiya, saddhammaṃ sossasi tato tvaṃ, māgaṇḍiya, dhammānudhammaṃ paṭipajjissasi;	When you hear the true Dharma, you’ll practice in line with The Dharma.	当你听到真正的佛法时，你将依照佛法修行。
yato kho tvaṃ, māgaṇḍiya, dhammānudhammaṃ paṭipajjissasi tato tvaṃ, māgaṇḍiya, sāmaṃyeva ñassasi, sāmaṃ dakkhissasi—	When you practice in line with The Dharma, you’ll know and see for yourself:	当你依照佛法修行时，你将亲自了解和看到：
ime rogā gaṇḍā sallā;	‘These are diseases, boils, and darts.	‘这些是疾病、脓疮和毒箭。
idha rogā gaṇḍā sallā aparisesā nirujjhanti.	And here is where diseases, boils, and darts cease without anything left over.’	而这里是疾病、脓疮和毒箭彻底止息的地方。’
Tassa me upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti;	When my grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.	当我的执着止息时，持续存在止息。当持续存在止息时，再生止息。当再生止息时，老死、悲伤、哀叹、痛苦、忧愁和苦恼止息。
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.	That is how this entire mass of suffering ceases.”	这就是所有这些苦难的整个止息。”

Evaṃ vutte, māgaṇḍiyo paribbājako bhagavantaṃ etadavoca:	When he said this, Māgaṇḍiya said to him:	他说完这番话，摩犍提亚对他说：
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama.	“Excellent, Master Gotama! Excellent!	“太好了，乔达摩大师！太棒了！
Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito.	As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made The Dharma clear in many ways.	乔达摩大师以多种方式阐明了佛法，就像扶正了颠倒的东西，揭示了隐藏的东西，为迷路的人指明了道路，或者在黑暗中点亮了一盏灯，让视力好的人能看到那里有什么。
Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.	I go for refuge to Master Gotama, to The Dharma, and to the monk Saṅgha.	我皈依乔达摩大师，皈依法，皈依僧伽。
Labheyyāhaṃ bhoto gotamassa santike pabbajjaṃ, labheyyaṃ upasampadan”ti.	Sir, may I receive the going forth, the ordination in the Buddha’s presence?”	世尊，我能否在佛陀面前出家受戒？”
“Yo kho, māgaṇḍiya, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, so cattāro māse parivasati; catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya.	“Māgaṇḍiya, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this Dharma and training, they must spend four months on probation. When four months have passed, if the monks are satisfied, they’ll give the going forth, the ordination into monkhood.	“摩犍提亚，如果有人以前在其他教派受戒，希望在这个佛法和训练中出家受戒，他们必须先观察四个月。四个月过后，如果比丘们满意，他们就会给予出家受戒。
Api ca mettha puggalavemattatā viditā”ti.	However, I have recognized individual differences in this matter.”	然而，我在这方面认识到个体的差异。”
“Sace, bhante, aññatitthiyapubbā imasmiṃ dhammavinaye ākaṅkhantā pabbajjaṃ, ākaṅkhantā upasampadaṃ cattāro māse parivasanti, catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya; ahaṃ cattāri vassāni parivasissāmi, catunnaṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu, upasampādentu bhikkhubhāvāyā”ti.	“Sir, if four months probation are required in such a case, I’ll spend four years on probation. When four years have passed, if the monks are satisfied, let them give me the going forth, the ordination into monkhood.”	“世尊，如果在这种情况下需要观察四个月，我将观察四年。四年过后，如果比丘们满意，就请他们给我出家受戒。”

Alattha kho māgaṇḍiyo paribbājako bhagavato santike pabbajjaṃ, alattha upasampadaṃ.	And the wanderer Māgaṇḍiya received the going forth, the ordination in the Buddha’s presence.	游方者摩犍提亚在佛陀面前获得了出家受戒。
Acirūpasampanno kho panāyasmā māgaṇḍiyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.	Not long after his ordination, Venerable Māgaṇḍiya, living alone, withdrawn, assiduous, ardent, and resolute, realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.	受戒后不久，尊者摩犍提亚独自一人，离群索居，精进、热忱、坚定，就在此生证得了灵性道路的最高境界。他以自己的洞察力证得了善家子弟舍弃居家生活而过无家生活的目的。
“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi.	He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”	他明白了：“轮回已尽；梵行已立；所作已办；不再回到任何存在状态。”
Aññataro kho panāyasmā māgaṇḍiyo arahataṃ ahosīti.	And Venerable Māgaṇḍiya became one of the perfected.	尊者摩犍提亚成为了一位阿罗汉。

+

MN 76 Sandaka: with Sandaka

+ all- all

• 76.2 - (Sandaka saw Ānanda coming and silenced his assembly)
• 76.3 - (Ānanda gives Dhamma talk)
• +76.4 - (four ways that negate the spiritual life)
  • 76.4.1 - (view that no karma efficacy and rebirth)
  • 76.4.2 - (view that killing and torture is not bad karma)
  • 76.4.3 - (view that no cause or condition for the corruption of sentient beings)
  • 76.4.4 - (view that seven substances that are not made, not derived, not created, without a creator)
• +76.5 - (four kinds of unreliable spiritual life)
  • 76.5.1 - (Knowledge and vision are continually present in all postures)
  • 76.5.2 - (teacher who is an oral transmitter, who takes oral transmission to be the truth)
  • 76.5.3 - (teacher who relies on logic and inquiry)
  • 76.5.4 - (teacher who is dull and stupid)
• 76.6 - (what is a Skillful Dharma for successful spiritual path)
• 76.7 - (how many emancipators are there in this Dharma and training?)

	(derived from B. Sujato 2018/12)	(源自B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.	我曾听闻。
ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme.	At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery.	有一次，佛陀住在拘睒弥附近的瞿师罗精舍。
Tena kho pana samayena sandako paribbājako pilakkhaguhāyaṃ paṭivasati mahatiyā paribbājakaparisāya saddhiṃ pañcamattehi paribbājakasatehi.	Now at that time the wanderer Sandaka was residing at the cave of the wavy leaf fig tree together with a large assembly of around five hundred wanderers.	那时，游方者山达卡和大约五百名游方者一起住在波叶无花果树洞穴里。
Atha kho āyasmā ānando sāyanhasamayaṃ paṭisallānā vuṭṭhito bhikkhū āmantesi:	Then in the late afternoon, Venerable Ānanda came out of retreat and addressed the monks:	然后，傍晚时分，尊者阿难出定，对比丘们说：
“āyāmāvuso, yena devakatasobbho tenupasaṅkamissāma guhādassanāyā”ti.	“Come, reverends, let’s go to the Devakata Pool to see the cave.”	“来吧，尊者们，我们去提瓦卡塔池看洞穴吧。”
“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṃ.	“Yes, reverend,” they replied.	“是的，尊者。”他们回答。
Atha kho āyasmā ānando sambahulehi bhikkhūhi saddhiṃ yena devakatasobbho tenupasaṅkami.	Then Ānanda together with several monks went to the Devakata Pool.	于是阿难和几位比丘去了提瓦卡塔池。

Tena kho pana samayena sandako paribbājako mahatiyā paribbājakaparisāya saddhiṃ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṃ tiracchānakathaṃ kathentiyā, seyyathidaṃ—	Now at that time, Sandaka and the large assembly of wanderers were sitting together making an uproar, a dreadful racket. They engaged in all kinds of unworthy talk, such as	那时，山达卡和一大群游方者正坐在一起大声喧哗，制造着可怕的噪音。他们进行各种不值得的谈话，例如
rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā.	talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence.	谈论国王、强盗和大臣；谈论军队、威胁和战争；谈论食物、饮料、衣服和床铺；谈论花环和香料；谈论家庭、交通工具、村庄、城镇、城市和国家；谈论妇女和英雄；街谈巷议和井边闲聊；谈论逝者；杂七杂八的谈话；陆地和海洋的故事；以及谈论投生到这种或那种存在状态。

Addasā kho sandako paribbājako āyasmantaṃ ānandaṃ dūratova āgacchantaṃ.	Sandaka saw Ānanda coming off in the distance,	山达卡远远地看见阿难走来，
Disvāna sakaṃ parisaṃ saṇṭhāpesi:	and hushed his own assembly:	便制止了他自己的集会：
“appasaddā bhonto hontu, mā bhonto saddamakattha;	“Be quiet, good sirs, don’t make a sound.	“安静，各位先生，不要发出声音。
ayaṃ samaṇassa gotamassa sāvako āgacchati samaṇo ānando.	The ascetic Ānanda, a disciple of the ascetic Gotama, is coming.	沙门阿难，沙门乔达摩的弟子，正走过来。
Yāvatā kho pana samaṇassa gotamassa sāvakā kosambiyaṃ paṭivasanti, ayaṃ tesaṃ aññataro samaṇo ānando.	He is included among the disciples of the ascetic Gotama, who is residing near Kosambī.	他被列入沙门乔达摩的弟子之列，乔达摩正住在拘睒弥附近。
Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino;	Such venerables like the quiet, are educated to be quiet, and praise the quiet.	这样的尊者喜欢安静，受过安静的教育，并赞美安静。
appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā”ti.	Hopefully if he sees that our assembly is quiet he’ll see fit to approach.”	希望他看到我们的集会安静后，会认为适合走近。”
Atha kho te paribbājakā tuṇhī ahesuṃ.	Then those wanderers fell silent.	于是那些游方者都安静下来。

Atha kho āyasmā ānando yena sandako paribbājako tenupasaṅkami.	Then Venerable Ānanda went up to the wanderer Sandaka,	然后，尊者阿难走到游方者山达卡面前，
Atha kho sandako paribbājako āyasmantaṃ ānandaṃ etadavoca:	who said to him:	山达卡对他说：
“etu kho bhavaṃ ānando, svāgataṃ bhoto ānandassa.	“Come, Master Ānanda! Welcome, Master Ānanda!	“欢迎，阿难大师！欢迎，阿难大师！
Cirassaṃ kho bhavaṃ ānando imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya.	It’s been a long time since you took the opportunity to come here.	您好久没有机会来这里了。
Nisīdatu bhavaṃ ānando, idamāsanaṃ paññattan”ti.	Please, sir, sit down, this seat is ready.”	请坐，先生，这个座位已经准备好了。”
Nisīdi kho āyasmā ānando paññatte āsane.	Ānanda sat down on the seat spread out,	阿难坐在铺好的座位上，
Sandakopi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.	while Sandaka took a low seat and sat to one side.	而山达卡则坐到一个矮凳上，坐在一旁。
Ekamantaṃ nisinnaṃ kho sandakaṃ paribbājakaṃ āyasmā ānando etadavoca:	Ānanda said to Sandaka:	阿难对山达卡说：
“kāya nuttha, sandaka, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?	“Sandaka, what were you sitting talking about just now? What conversation was unfinished?”	“山达卡，你刚才坐着谈论什么？什么谈话还没结束？”

“Tiṭṭhatesā, bho ānanda, kathā yāya mayaṃ etarahi kathāya sannisinnā.	“Master Ānanda, leave aside what we were sitting talking about just now.	“阿难大师，请不要谈论我们刚才坐着谈论的事情。
Nesā bhoto ānandassa kathā dullabhā bhavissati pacchāpi savanāya.	It won’t be hard for you to hear about that later.	您稍后听起来也不会觉得困难。
Sādhu vata bhavantaṃyeva ānandaṃ paṭibhātu sake ācariyake dhammīkathā”ti.	It’d be great if Master Ānanda himself would give a Dhamma talk explaining his own tradition.”	如果阿难大师能亲自讲解他的传统，那就太好了。”
“Tena hi, sandaka, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti.	“Well then, Sandaka, listen and pay close attention, I will speak.”	“那么，山达卡，请仔细听，我会说。”
“Evaṃ, bho”ti kho sandako paribbājako āyasmato ānandassa paccassosi.	“Yes, sir,” replied Sandaka.	“是的，先生。”山达卡回答。
Āyasmā ānando etadavoca:	Venerable Ānanda said this:	尊者阿难这样说：
“cattārome, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena abrahmacariyavāsā akkhātā cattāri ca anassāsikāni brahmacariyāni akkhātāni, yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalan”ti.	“Sandaka, these things have been explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha: four ways that negate the spiritual life, and four kinds of unreliable spiritual life. A sensible person would, to the best of their ability, not practice such spiritual paths, and if they did practice them, they wouldn’t succeed in the procedure of the skillful Dharma.”	“山达卡，这些事情已被世尊，知见者，阿罗汉，完全觉醒的佛陀解释过了：四种否定梵行的方式，和四种不可靠的梵行。一个明智的人会尽其所能地不实践这样的梵行，如果他们实践了，他们也不会在善巧佛法的程序中成功。”
“Katame pana te, bho ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsā akkhātā, yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalan”ti?	“But Master Ānanda, what are the four ways that negate the spiritual life, and the four kinds of unreliable spiritual life?”	“但是阿难大师，什么是四种否定梵行的方式，和四种不可靠的梵行呢？”

+

76.4 – (four ways that negate the spiritual life)

• 76.4.1 - (view that no karma efficacy and rebirth)
• 76.4.2 - (view that killing and torture is not bad karma)
• 76.4.3 - (view that no cause or condition for the corruption of sentient beings)
• 76.4.4 - (view that seven substances that are not made, not derived, not created, without a creator)

“Idha, sandaka, ekacco satthā evaṃvādī hoti evaṃdiṭṭhi:	“Sandaka, take a certain teacher who has this doctrine and view:	“山达卡，假设有这样一位老师，他持有这样的教义和观点：
‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paroloko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti.	‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no obligation to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.	‘布施、祭祀或供养没有任何意义。善恶业没有果报。没有来世。没有对父母的义务。没有众生是自然出生的。也没有任何沙门或婆罗门已然证得并实践良好，他们能够以自己的洞察力描述来世。
Cātumahābhūtiko ayaṃ puriso yadā kālaṃ karoti, pathavī pathavīkāyaṃ anupeti anupagacchati, āpo āpokāyaṃ anupeti anupagacchati, tejo tejokāyaṃ anupeti anupagacchati, vāyo vāyokāyaṃ anupeti anupagacchati, ākāsaṃ indriyāni saṅkamanti.	This person is made up of the four primary elements. When they die, the earth in their body merges and coalesces with the main mass of earth. The water in their body merges and coalesces with the main mass of water. The fire in their body merges and coalesces with the main mass of fire. The air in their body merges and coalesces with the main mass of air. The faculties are transferred to space.	这个人由四大元素组成。当他死后，他身体中的地大与地大主体融合凝结。他身体中的水大与水大主体融合凝结。他身体中的火大与火大主体融合凝结。他身体中的风大与风大主体融合凝结。感官则转移到空间。
Āsandipañcamā purisā mataṃ ādāya gacchanti,	Four men with a bier carry away the corpse.	四个人用担架抬走尸体。
yāvāḷāhanā padāni paññāyanti.	Their footprints show the way to the cemetery.	他们的脚印指引着通往墓地的路。
Kāpotakāni aṭṭhīni bhavanti.	The bones become bleached.	骨头变得白净。
Bhassantā āhutiyo;	Offerings dedicated to the gods end in ashes.	供奉给神的祭品化为灰烬。
dattupaññattaṃ yadidaṃ dānaṃ.	Giving is a doctrine for morons.	布施是傻瓜的教义。
Tesaṃ tucchā musā vilāpo ye keci atthikavādaṃ vadanti.	When anyone affirms a positive Dharma it’s just baseless, false nonsense.	当任何人肯定一个正面的佛法时，那都只是毫无根据、虚假的胡言乱语。
Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’ti.	Both the foolish and the astute are annihilated and destroyed when their body breaks up, and they don’t exist after death.’	无论是愚蠢的还是聪明的，当他们的身体瓦解时，都会被消灭和毁灭，死后就不复存在。’

Tatra, sandaka, viññū puriso iti paṭisañcikkhati:	A sensible person reflects on this matter in this way:	一个明智的人会这样思考这个问题：
‘ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi—	‘This teacher has such a doctrine and view.	‘这位老师持有这样的教义和观点。
natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paroloko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti.
Cātumahābhūtiko ayaṃ puriso yadā kālaṃ karoti, pathavī pathavīkāyaṃ anupeti anupagacchati, āpo āpokāyaṃ anupeti anupagacchati, tejo tejokāyaṃ anupeti anupagacchati, vāyo vāyokāyaṃ anupeti anupagacchati, ākāsaṃ indriyāni saṅkamanti.
Āsandipañcamā purisā mataṃ ādāya gacchanti, yāvāḷāhanā padāni paññāyanti.
Kāpotakāni aṭṭhīni bhavanti.
Bhassantā āhutiyo;
dattupaññattaṃ yadidaṃ dānaṃ.
Tesaṃ tucchā musā vilāpo ye keci atthikavādaṃ vadanti.
Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’ti.
Sace imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ.	If what that teacher says is true, both I who have not accomplished this and one who has accomplished it	如果这位老师说的是真的，那么我这个尚未做到的人和已经做到的人
Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi ‘ubho kāyassa bhedā ucchijjissāma, vinassissāma, na bhavissāma paraṃ maraṇā’ti.	have attained exactly the same level. Yet I’m not one who says that both of us are annihilated and destroyed when our body breaks up, and we don’t exist after death.	都达到了完全相同的境界。然而，我并不是一个会说我们两人在身体瓦解后都会被消灭和毁灭，死后就不复存在的人。
Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ, yohaṃ puttasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi abhisamparāyaṃ.	But it’s superfluous for this teacher to go naked, shaven, persisting in squatting, tearing out their hair and beard. For I’m living at home with my children, using sandalwood imported from Kāsi, wearing garlands, perfumes, and makeup, and accepting gold and money. Yet I’ll have exactly the same destiny in the next life as this teacher.	但是，这位老师赤身裸体、剃发、坚持蹲坐、拔掉头发和胡须，这都是多余的。因为我与我的孩子住在家中，使用来自迦尸的檀香，佩戴花环、香水和化妆品，并接受黄金和金钱。然而，我在来世的命运将与这位老师完全相同。
Sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi?	What do I know or see that I should live the spiritual life under this teacher?	我有什么知道或看到，以至于我应该在这位老师门下修行梵行呢？
‘So abrahmacariyavāso ayan’ti—	This negates the spiritual life.’	这否定了梵行。’
iti viditvā tasmā brahmacariyā nibbijja pakkamati.	Realizing this, they leave disappointed..	认识到这一点，他们失望地离开了。
Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.	This is the first way that negates the spiritual life.	这是第一种否定梵行的方式。

Puna caparaṃ, sandaka, idhekacco satthā evaṃvādī hoti evaṃdiṭṭhi:	Furthermore, take a certain teacher who has this doctrine and view:	此外，假设有这样一位老师，他持有这样的教义和观点：
‘karoto kārayato chindato chedāpayato pacato pācāpayato socayato socāpayato kilamato kilamāpayato phandato phandāpayato pāṇamatipātayato adinnaṃ ādiyato sandhiṃ chindato nillopaṃ harato ekāgārikaṃ karoto paripanthe tiṭṭhato paradāraṃ gacchato musā bhaṇato karoto na karīyati pāpaṃ.	‘Nothing bad is done by the doer when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. Nothing bad is done when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie.	‘当一个人惩罚、残害、折磨、骚扰、压迫、恐吓，或者当他们鼓励他人做同样的事情时，行事者没有做任何坏事。当他们杀人、偷窃、闯入房屋、抢劫财富、从偏僻建筑物偷窃、拦路抢劫、通奸和撒谎时，没有做任何坏事。
Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo.	If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, no evil comes of that, and no outcome of evil.	如果你用一把锋利的飞轮，将世间所有活着的生物都削成一堆肉，那也不会产生任何恶行，也没有任何恶行的结果。
Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pacāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo.	If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, no evil comes of that, and no outcome of evil.	如果你沿着恒河南岸杀戮、残害和折磨，并鼓励他人做同样的事情，那也不会产生任何恶行，也没有任何恶行的结果。
Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo.	If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, no merit comes of that, and no outcome of merit.	如果你沿着恒河北岸布施和祭祀，并鼓励他人做同样的事情，那也不会产生任何功德，也没有任何功德的结果。
Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti.	In giving, self-control, restraint, and truthfulness there is no merit or outcome of merit.’	在布施、自制、约束和诚实中，没有功德或功德的结果。’

Tatra, sandaka, viññū puriso iti paṭisañcikkhati:	A sensible person reflects on this matter in this way:	一个明智的人会这样思考这个问题：
‘ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi—	‘This teacher has such a doctrine and view.	‘这位老师持有这样的教义和观点。
karoto kārayato chindato chedāpayato pacato pācāpayato socato socāpayato kilamato kilamāpayato phandato phandāpayato pāṇamatipātayato adinnaṃ ādiyato sandhiṃ chindato nillopaṃ harato ekāgārikaṃ karoto paripanthe tiṭṭhato paradāraṃ gacchato musā bhaṇato karoto na karīyati pāpaṃ khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo.
Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pacāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo.
Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo.
Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti.
Sace imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ.	If what that teacher says is true, both I who have not accomplished this and one who has accomplished it	如果那位老师说的是真的，那么我这个尚未做到的人和已经做到的人
Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi ‘ubhinnaṃ kurutaṃ na karīyati pāpan’ti.	have attained exactly the same level. Yet I’m not one who says that when both of us act, nothing wrong is done.	都达到了完全相同的境界。然而，我并不是一个会说当我们两人都行动时，没有任何错误发生的人。
Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ, yohaṃ puttasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi abhisamparāyaṃ.	But it’s superfluous for this teacher to go naked, shaven, persisting in squatting, tearing out their hair and beard. For I’m living at home with my children, using sandalwood imported from Kāsi, wearing garlands, perfumes, and makeup, and accepting gold and money. Yet I’ll have exactly the same destiny in the next life as this teacher.	但是，这位老师赤身裸体、剃发、坚持蹲坐、拔掉头发和胡须，这都是多余的。因为我与我的孩子住在家中，使用来自迦尸的檀香，佩戴花环、香水和化妆品，并接受黄金和金钱。然而，我在来世的命运将与这位老师完全相同。
Sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi?	What do I know or see that I should live the spiritual life under this teacher?	我有什么知道或看到，以至于我应该在这位老师门下修行梵行呢？
‘So abrahmacariyavāso ayan’ti	This negates the spiritual life.’	这否定了梵行。’
iti viditvā tasmā brahmacariyā nibbijja pakkamati.	Realizing this, they leave disappointed.	认识到这一点，他们失望地离开了。
Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.	This is the second way that negates the spiritual life.	这是第二种否定梵行的方式。

Puna caparaṃ, sandaka, idhekacco satthā evaṃvādī hoti evaṃdiṭṭhi:	Furthermore, take a certain teacher who has this doctrine and view:	此外，假设有这样一位老师，他持有这样的教义和观点：
‘natthi hetu, natthi paccayo sattānaṃ saṅkilesāya;	‘There is no cause or condition for the corruption of sentient beings.	‘众生腐化的原因和条件不存在。
ahetū appaccayā sattā saṅkilissanti;	Sentient beings are corrupted without cause or reason.	众生无因无缘地腐化。
natthi hetu, natthi paccayo sattānaṃ visuddhiyā;	There’s no cause or condition for the purification of sentient beings.	众生净化的原因和条件不存在。
ahetū appaccayā sattā visujjhanti;	Sentient beings are purified without cause or reason.	众生无因无缘地净化。
natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo, natthi purisaparakkamo;	There is no power, no energy, no manly strength or vigor.	没有力量，没有能量，没有男子的力量或活力。
sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti.	All sentient beings, all living creatures, all beings, all souls lack control, power, and energy. Molded by destiny, circumstance, and nature, they experience pleasure and pain in the six classes of rebirth.’	所有众生，所有有情众生，所有生物，所有灵魂都缺乏控制、力量和能量。受命运、境遇和本性的塑造，他们在六类轮回中经历快乐和痛苦。’

Tatra, sandaka, viññū puriso iti paṭisañcikkhati:	A sensible person reflects on this matter in this way:	一个明智的人会这样思考这个问题：
‘ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi—	‘This teacher has such a doctrine and view.	‘这位老师持有这样的教义和观点。
natthi hetu, natthi paccayo sattānaṃ saṅkilesāya, ahetū appaccayā sattā saṅkilissanti.
Natthi hetu natthi paccayo sattānaṃ visuddhiyā, ahetū appaccayā sattā visujjhanti.
Natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo, natthi purisaparakkamo, sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti.
Sace imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ.	If what that teacher says is true, both I who have not accomplished this and one who has accomplished it	如果那位老师说的是真的，那么我这个尚未做到的人和已经做到的人
Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi ‘ubho ahetū appaccayā visujjhissāmā’ti.	have attained exactly the same level. Yet I’m not one who says that both of us are purified without cause or reason.	都达到了完全相同的境界。然而，我并不是一个会说我们两人都会无因无缘地净化的人。
Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ, yohaṃ puttasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi abhisamparāyaṃ.	But it’s superfluous for this teacher to go naked, shaven, persisting in squatting, tearing out their hair and beard. For I’m living at home with my children, using sandalwood imported from Kāsi, wearing garlands, perfumes, and makeup, and accepting gold and money. Yet I’ll have exactly the same destiny in the next life as this teacher.	但是，这位老师赤身裸体、剃发、坚持蹲坐、拔掉头发和胡须，这都是多余的。因为我与我的孩子住在家中，使用来自迦尸的檀香，佩戴花环、香水和化妆品，并接受黄金和金钱。然而，我在来世的命运将与这位老师完全相同。
Sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi?	What do I know or see that I should live the spiritual life under this teacher?	我有什么知道或看到，以至于我应该在这位老师门下修行梵行呢？
‘So abrahmacariyavāso ayan’ti—	This negates the spiritual life.’	这否定了梵行。’
iti viditvā tasmā brahmacariyā nibbijja pakkamati.	Realizing this, they leave disappointed.	认识到这一点，他们失望地离开了。
Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.	This is the third way that negates the spiritual life.	这是第三种否定梵行的方式。

Puna caparaṃ, sandaka, idhekacco satthā evaṃvādī hoti evaṃdiṭṭhi:	Furthermore, take a certain teacher who has this doctrine and view:	此外，假设有这样一位老师，他持有这样的教义和观点：
‘sattime kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā,	‘There are these seven substances that are not made, not derived, not created, without a creator, barren, steady as a mountain peak, standing firm like a pillar.	‘有这七种不造作、不衍生、不创造、无造物主、贫瘠、如山顶般稳定、如柱般坚固的物质。
te na iñjanti na vipariṇamanti na aññamaññaṃ byābādhenti nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.	They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or neutral feeling to each other.	它们不动摇也不变质，也不互相妨碍。它们无法互相引起乐、苦或不苦不乐受。
Katame satta?	What seven?	是哪七种呢？
Pathavīkāyo āpokāyo tejokāyo vāyokāyo sukhe dukkhe jīve sattame—	The substances of earth, water, fire, air; pleasure, pain, and the soul is the seventh.	地、水、火、风的物质；乐、苦，以及灵魂是第七种。
ime sattakāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā.	These seven substances are not made, not derived, not created, without a creator, barren, steady as a mountain peak, standing firm like a pillar.	这七种物质不造作、不衍生、不创造、无造物主、贫瘠、如山顶般稳定、如柱般坚固。
Te na iñjanti na vipariṇamanti na aññamaññaṃ byābādhenti. Nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.	They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or neutral feeling to each other.	它们不动摇也不变质，也不互相妨碍。它们无法互相引起乐、苦或不苦不乐受。
Tattha natthi hantā vā ghātetā vā sotā vā sāvetā vā viññātā vā viññāpetā vā.	And here there is no-one who kills or who makes others kill; no-one who learns or who educates others; no-one who understands or who helps others understand.	这里也没有杀人者或使他人杀人者；没有学习者或教导他人者；没有理解者或帮助他人理解者。
Yopi tiṇhena satthena sīsaṃ chindati, na koci kañci jīvitā voropeti.	If you chop off someone’s head with a sharp sword, you don’t take anyone’s life.	如果你用一把锋利的剑砍掉某人的头，你并没有夺走任何人的生命。
Sattannaṃ tveva kāyānamantarena satthaṃ vivaramanupatati.	The sword simply passes through the gap between the seven substances.	剑只是穿过了七种物质之间的空隙。
Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni, kamme ca aḍḍhakamme ca, dvaṭṭhipaṭipadā, dvaṭṭhantarakappā, chaḷābhijātiyo, aṭṭha purisabhūmiyo, ekūnapaññāsa ājīvakasate, ekūnapaññāsa paribbājakasate, ekūnapaññāsa nāgāvāsasate, vīse indriyasate, tiṃse nirayasate, chattiṃsa rajodhātuyo, satta saññīgabbhā, satta asaññīgabbhā, satta nigaṇṭhigabbhā, satta devā, satta mānusā, satta pesācā, satta sarā, satta pavuṭā, satta papātā, satta papātasatāni, satta supinā, satta supinasatāni, cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti.	There are 1.4 million main wombs, and 6,000, and 600. There are 500 deeds, and five, and three. There are deeds and half-deeds. There are 62 paths, 62 sub-eons, six classes of rebirth, and eight stages in a person’s life. There are 4,900 Ājīvaka ascetics, 4,900 wanderers, and 4,900 naked ascetics. There are 2,000 faculties, 3,000 hells, and 36 realms of dust. There are seven percipient embryos, seven non-percipient embryos, and seven embryos without attachments. There are seven gods, seven humans, and seven goblins. There are seven lakes, seven winds, seven cliffs, and 700 cliffs. There are seven dreams and 700 dreams. There are 8.4 million great eons through which the foolish and the astute transmigrate before making an end of suffering.	有140万个主要的子宫，还有6000个，还有600个。有500种业，还有五种，还有三种。有业和半业。有62条道，62个小劫，六类轮回，以及一个人生命中的八个阶段。有4900名阿耆婆迦苦行者，4900名游方者，以及4900名裸体苦行者。有2000个感官，3000个地狱，以及36个尘世领域。有七种有知胚胎，七种无知胚胎，以及七种无执着胚胎。有七位神，七个人，以及七个小鬼。有七个湖，七种风，七座悬崖，以及700座悬崖。有七个梦和700个梦。有840万个大劫，愚蠢者和聪明者都将经历这些大劫，然后才能结束痛苦。
Tattha natthi imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṃ vā kammaṃ paripācessāmi, paripakkaṃ vā kammaṃ phussa phussa byantiṃ karissāmīti.	And here there is no such thing as this: “By this precept or observance or mortification or spiritual life I shall force unripened deeds to bear their fruit, or eliminate old deeds by experiencing their results little by little”—for that cannot be.	这里也没有这样的事情：“通过这个戒律或戒行或苦行或梵行，我将强迫未成熟的业结果，或者通过一点一点地经历它们的后果来消除旧业”——因为那是不可能的。
Hevaṃ natthi doṇamite sukhadukkhe pariyantakate saṃsāre, natthi hāyanavaḍḍhane, natthi ukkaṃsāvakaṃse.	Pleasure and pain are allotted. Transmigration lasts only for a limited period, so there’s no increase or decrease, no getting better or worse.	乐和苦是注定的。轮回只持续有限的时间，所以没有增加或减少，没有变好或变坏。
Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti;	It’s like how, when you toss a ball of string, it rolls away unraveling.	这就像你扔出一个线团，它会一边滚动一边解开。
evameva bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissantī’ti.	In the same way, after transmigrating the foolish and the astute will make an end of suffering.’	同样地，愚蠢者和聪明者在轮回之后，最终都会结束痛苦。’

Tatra, sandaka, viññū puriso iti paṭisañcikkhati:	A sensible person reflects on this matter in this way:	一个明智的人会这样思考这个问题：
‘ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi—	‘This teacher has such a doctrine and view.	‘这位老师持有这样的教义和观点。
sattime kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā.
Te na iñjanti na vipariṇamanti na aññamaññaṃ byābādhenti.
Nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.
Katame satta?
Pathavīkāyo āpokāyo tejokāyo vāyokāyo sukhe dukkhe jīve sattame—
ime satta kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā.
Te na iñjanti na vipariṇamanti na aññamaññaṃ byābādhenti.
Nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.
Tattha natthi hantā vā ghātetā vā sotā vā sāvetā vā viññātā vā viññāpetā vā.
Yopi tiṇhena satthena sīsaṃ chindati, na koci kañci jīvitā voropeti.
Sattannaṃ tveva kāyānamantarena satthaṃ vivaramanupatati.
Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni, kamme ca aḍḍhakamme ca, dvaṭṭhipaṭipadā, dvaṭṭhantarakappā, chaḷābhijātiyo, aṭṭha purisabhūmiyo, ekūnapaññāsa ājīvakasate, ekūnapaññāsa paribbājakasate, ekūnapaññāsa nāgāvāsasate, vīse indriyasate, tiṃse nirayasate, chattiṃsa rajodhātuyo, satta saññīgabbhā, satta asaññīgabbhā, satta nigaṇṭhigabbhā, satta devā, satta mānusā, satta pesācā, satta sarā, satta pavuṭā, satta papātā, satta papātasatāni, satta supinā, satta supinasatāni, cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti.
Tattha natthi imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṃ vā kammaṃ paripācessāmi, paripakkaṃ vā kammaṃ phussa phussa byantiṃ karissāmīti, hevaṃ natthi doṇamite sukhadukkhe pariyantakate saṃsāre, natthi hāyanavaḍḍhane, natthi ukkaṃsāvakaṃse.
Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti;
evameva bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissantī’ti.
Sace pana imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ.	If what that teacher says is true, both I who have not accomplished this and one who has accomplished it	如果那位老师说的是真的，那么我这个尚未做到的人和已经做到的人
Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi ‘ubho sandhāvitvā saṃsaritvā dukkhassantaṃ karissāmā’ti.	have attained exactly the same level. Yet I’m not one who says that after transmigrating both of us will make an end of suffering.	都达到了完全相同的境界。然而，我并不是一个会说我们两人在轮回之后都会结束痛苦的人。
Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ, yohaṃ puttasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi abhisamparāyaṃ.	But it’s superfluous for this teacher to go naked, shaven, persisting in squatting, tearing out their hair and beard. For I’m living at home with my children, using sandalwood imported from Kāsi, wearing garlands, perfumes, and makeup, and accepting gold and money. Yet I’ll have exactly the same destiny in the next life as this teacher.	但是，这位老师赤身裸体、剃发、坚持蹲坐、拔掉头发和胡须，这都是多余的。因为我与我的孩子住在家中，使用来自迦尸的檀香，佩戴花环、香水和化妆品，并接受黄金和金钱。然而，我在来世的命运将与这位老师完全相同。
Sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi?	What do I know or see that I should live the spiritual life under this teacher?	我有什么知道或看到，以至于我应该在这位老师门下修行梵行呢？
‘So abrahmacariyavāso ayan’ti—	This negates the spiritual life.’	这否定了梵行。’
iti viditvā tasmā brahmacariyā nibbijja pakkamati.	Realizing this, they leave disappointed.	认识到这一点，他们失望地离开了。
Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena catuttho abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.	This is the fourth way that negates the spiritual life.	这是第四种否定梵行的方式。

Ime kho te, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsā akkhātā yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalan”ti.

These are the four ways that negate the spiritual life that have been explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. A sensible person would, to the best of their ability, not practice such spiritual paths, and if they did practice them, they wouldn’t succeed in the procedure of the skillful Dharma.”

以上就是世尊，知见者，阿罗汉，完全觉醒的佛陀所解释的四种否定梵行的方式。一个明智的人会尽其所能地不实践这样的灵性道路，如果他们实践了，他们也不会在善巧佛法的程序中成功。”

“Acchariyaṃ, bho ānanda, abbhutaṃ, bho ānanda.	“It’s incredible, Master Ānanda, it’s amazing,	“不可思议，阿难大师，太棒了，
Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsāva samānā ‘abrahmacariyavāsā’ti akkhātā yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalanti.	how these four ways that negate the spiritual life have been explained by the Buddha.	佛陀解释的这四种否定梵行的方式是多么精妙啊。

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76.5 – (four kinds of unreliable spiritual life)

• 76.5.1 - (Knowledge and vision are continually present in all postures)
• 76.5.2 - (teacher who is an oral transmitter, who takes oral transmission to be the truth)
• 76.5.3 - (teacher who relies on logic and inquiry)
• 76.5.4 - (teacher who is dull and stupid)

Katamāni pana tāni, bho ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāri anassāsikāni brahmacariyāni akkhātāni yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalan”ti?

But Master Ānanda, what are the four kinds of unreliable spiritual life?”

但是阿难大师，什么是四种不可靠的梵行呢？”

“Idha, sandaka, ekacco satthā sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti:	“Sandaka, take a certain teacher who claims to be all-knowing and all-seeing, to know and see everything without exception, thus:	“山达卡，假设有这样一位老师，他自称全知全视，无一例外地知晓和看到一切，他说：
‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitan’ti.	‘Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.’	‘知识和视觉在行走、站立、睡觉和清醒时都持续不断地存在于我。’
So suññampi agāraṃ pavisati, piṇḍampi na labhati, kukkuropi ḍaṃsati, caṇḍenapi hatthinā samāgacchati, caṇḍenapi assena samāgacchati, caṇḍenapi goṇena samāgacchati, itthiyāpi purisassapi nāmampi gottampi pucchati, gāmassapi nigamassapi nāmampi maggampi pucchati.	He enters an empty house; he gets no alms-food; a dog bites him; he encounters a wild elephant, a wild horse, and a wild cow; he asks the name and clan of a woman or man; he asks the name and path to a village or town.	他进入一间空房子；他没有得到施舍的食物；一条狗咬了他；他遇到了一头野象、一匹野马和一头野牛；他询问一个女人或男人的名字和家族；他询问一个村庄或城镇的名字和路径。
So ‘kimidan’ti puṭṭho samāno ‘suññaṃ me agāraṃ pavisitabbaṃ ahosi’, tena pāvisiṃ; ‘piṇḍampi aladdhabbaṃ ahosi’, tena nālatthaṃ; ‘kukkurena ḍaṃsitabbaṃ ahosi’, tenamhi daṭṭho; ‘caṇḍena hatthinā samāgantabbaṃ ahosi’, tena samāgamiṃ; ‘caṇḍena assena samāgantabbaṃ ahosi’, tena samāgamiṃ; ‘caṇḍena goṇena samāgantabbaṃ ahosi’, tena samāgamiṃ; ‘itthiyāpi purisassapi nāmampi gottampi pucchitabbaṃ ahosi’, tena pucchiṃ; ‘gāmassapi nigamassapi nāmampi maggampi pucchitabbaṃ ahosi’, tena pucchinti.	When asked, ‘Why is this?’ he answers: ‘I had to enter an empty house, that’s why I entered it. I had to get no alms-food, that’s why I got none. I had to get bitten by a dog, that’s why I was bitten. I had to encounter a wild elephant, a wild horse, and a wild cow, that’s why I encountered them. I had to ask the name and clan of a woman or man, that’s why I asked. I had to ask the name and path to a village or town, that’s why I asked.’	当被问及‘为什么会这样？’时，他回答说：‘我必须进入一间空房子，所以我进入了。我必须得不到施舍的食物，所以我没有得到。我必须被狗咬，所以我被咬了。我必须遇到一头野象、一匹野马和一头野牛，所以我遇到了。我必须询问一个女人或男人的名字和家族，所以我问了。我必须询问一个村庄或城镇的名字和路径，所以我问了。’
Tatra, sandaka, viññū puriso iti paṭisañcikkhati:	A sensible person reflects on this matter in this way:	一个明智的人会这样思考这个问题：
‘ayaṃ kho bhavaṃ satthā sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti … pe … ‘gāmassapi nigamassapi nāmampi maggampi pucchitabbaṃ ahosi, tena pucchin’ti.	‘This teacher makes such a claim, but he answers in such a way.	‘这位老师提出了这样的主张，但他却这样回答。
So ‘anassāsikaṃ idaṃ brahmacariyan’ti—	This spiritual life is unreliable.’	这种梵行是不可靠的。’
iti viditvā tasmā brahmacariyā nibbijja pakkamati.	Realizing this, they leave disappointed.	认识到这一点，他们失望地离开了。
Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.	This is the first kind of unreliable spiritual life.	这是第一种不可靠的梵行。

Puna caparaṃ, sandaka, idhekacco satthā anussaviko hoti anussavasacco.	Furthermore, take another teacher who is an oral transmitter, who takes oral transmission to be the truth.	此外，假设有另一位老师，他是口头传授者，他将口头传授视为真理。
So anussavena itihitihaparamparāya piṭakasampadāya dhammaṃ deseti.	He teaches by oral transmission, by the lineage of testament, by canonical authority.	他通过口头传授、通过遗嘱传承、通过经典权威来教导。
Anussavikassa kho pana, sandaka, satthuno anussavasaccassa sussutampi hoti dussutampi hoti tathāpi hoti aññathāpi hoti.	But when a teacher takes oral transmission to be the truth, some of that is well learned, some poorly learned, some true, and some otherwise.	但是当一位老师将口头传授视为真理时，其中有些是学得好，有些是学得差，有些是真的，有些则不然。
Tatra, sandaka, viññū puriso iti paṭisañcikkhati:	A sensible person reflects on this matter in this way:	一个明智的人会这样思考这个问题：
‘ayaṃ kho bhavaṃ satthā anussaviko anussavasacco so anussavena itihitihaparamparāya piṭakasampadāya dhammaṃ deseti.	‘This teacher takes oral transmission to be the truth. He teaches by oral transmission, by the lineage of testament, by canonical authority.	‘这位老师将口头传授视为真理。他通过口头传授、通过遗嘱传承、通过经典权威来教导。
Anussavikassa kho pana satthuno anussavasaccassa sussutampi hoti dussutampi hoti tathāpi hoti aññathāpi hoti’.	But when a teacher takes oral transmission to be the truth, some of that is well learned, some poorly learned, some true, and some otherwise.	但是当一位老师将口头传授视为真理时，其中有些是学得好，有些是学得差，有些是真的，有些则不然。
So ‘anassāsikaṃ idaṃ brahmacariyan’ti—	This spiritual life is unreliable.’	这种梵行是不可靠的。’
iti viditvā tasmā brahmacariyā nibbijja pakkamati.	Realizing this, they leave disappointed.	认识到这一点，他们失望地离开了。
Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.	This is the second kind of unreliable spiritual life.	这是第二种不可靠的梵行。

Puna caparaṃ, sandaka, idhekacco satthā takkī hoti vīmaṃsī.	Furthermore, take another teacher who relies on logic and inquiry.	此外，假设有另一位老师，他依靠逻辑和探究。
So takkapariyāhataṃ vīmaṃsānucaritaṃ sayampaṭibhānaṃ dhammaṃ deseti.	He teaches what he has worked out by logic, following a line of inquiry, expressing his own perspective.	他教导他通过逻辑推导出来的东西，遵循一条探究路线，表达他自己的观点。
Takkissa kho pana, sandaka, satthuno vīmaṃsissa sutakkitampi hoti duttakkitampi hoti tathāpi hoti aññathāpi hoti.	But when a teacher relies on logic and inquiry, some of that is well reasoned, some poorly reasoned, some true, and some otherwise.	但是当一位老师依靠逻辑和探究时，其中有些是推理得好，有些是推理得差，有些是真的，有些则不然。
Tatra, sandaka, viññū puriso iti paṭisañcikkhati:	A sensible person reflects on this matter in this way:	一个明智的人会这样思考这个问题：
‘ayaṃ kho bhavaṃ satthā takkī vīmaṃsī.	‘This teacher relies on logic and inquiry.	‘这位老师依靠逻辑和探究。
So takkapariyāhataṃ vīmaṃsānucaritaṃ sayampaṭibhānaṃ dhammaṃ deseti.	He teaches what he has worked out by logic, following a line of inquiry, expressing his own perspective.	他教导他通过逻辑推导出来的东西，遵循一条探究路线，表达他自己的观点。
Takkissa kho pana satthuno vīmaṃsissa sutakkitampi hoti duttakkitampi hoti tathāpi hoti aññathāpi hoti’.	But when a teacher relies on logic and inquiry, some of that is well reasoned, some poorly reasoned, some true, and some otherwise.	但是当一位老师依靠逻辑和探究时，其中有些是推理得好，有些是推理得差，有些是真的，有些则不然。
So ‘anassāsikaṃ idaṃ brahmacariyan’ti—	This spiritual life is unreliable.’	这种梵行是不可靠的。’
iti viditvā tasmā brahmacariyā nibbijja pakkamati.	Realizing this, they leave disappointed.	认识到这一点，他们失望地离开了。
Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.	This is the third kind of unreliable spiritual life.	这是第三种不可靠的梵行。

Puna caparaṃ, sandaka, idhekacco satthā mando hoti momūho.	Furthermore, take another teacher who is dull and stupid.	此外，假设有另一位老师，他是迟钝而愚蠢的。
So mandattā momūhattā tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ:	Because of that, whenever he’s asked a question, he resorts to evasiveness and equivocation:	因此，每当有人问他问题时，他都会采取回避和模棱两可的回答：
‘evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti.	‘I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’	‘我不是说它像这样。我不是说它像那样。我不是说它不一样。我不是说它不是那样。我也不否认它不是那样。’
Tatra, sandaka, viññū puriso iti paṭisañcikkhati:	A sensible person reflects on this matter in this way:	一个明智的人会这样思考这个问题：
‘ayaṃ kho bhavaṃ satthā mando momūho.	‘This teacher is dull and stupid.	‘这位老师迟钝而愚蠢。
So mandattā momūhattā tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ—	Because of that, whenever he’s asked a question, he resorts to evasiveness and equivocation:	因此，每当有人问他问题时，他都会采取回避和模棱两可的回答：
evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti.	“I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.”	“我不是说它像这样。我不是说它像那样。我不是说它不一样。我不是说它不是那样。我也不否认它不是那样。”
So ‘anassāsikaṃ idaṃ brahmacariyan’ti—	This spiritual life is unreliable.’	这种梵行是不可靠的。’
iti viditvā tasmā brahmacariyā nibbijja pakkamati.	Realizing this, they leave disappointed.	认识到这一点，他们失望地离开了。
Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena catutthaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.	This is the fourth kind of unreliable spiritual life.	这是第四种不可靠的梵行。

Imāni kho tāni, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāri anassāsikāni brahmacariyāni akkhātāni yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalan”ti.

These are the four kinds of unreliable spiritual life that have been explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. A sensible person would, to the best of their ability, not practice such spiritual paths, and if they did practice them, they wouldn’t complete the procedure of the skillful Dharma.”

以上就是世尊，知见者，阿罗汉，完全觉醒的佛陀所解释的四种不可靠的梵行。一个明智的人会尽其所能地不实践这样的灵性道路，如果他们实践了，他们也不会完成善巧佛法的程序。”

“Acchariyaṃ, bho ānanda, abbhutaṃ, bho ānanda.	“It’s incredible, Master Ānanda, it’s amazing,	“不可思议，阿难大师，太棒了，
Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāri anassāsikāneva brahmacariyāni anassāsikāni brahmacariyānīti akkhātāni yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.	how these four kinds of unreliable spiritual life have been explained by the Buddha.	佛陀解释的这四种不可靠的梵行是多么精妙啊。
So pana, bho ānanda, satthā kiṃ vādī kiṃ akkhāyī yattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalan”ti.	But, Master Ānanda, what would a teacher say and explain so that a sensible person would, to the best of their ability, practice such a spiritual path, and once practicing it, they would complete the procedure of the skillful Dharma?”	但是，阿难大师，一位老师会怎么说和解释，才能让一个明智的人尽其所能地实践这样的灵性道路，并且一旦实践了，他们就能完成善巧佛法的程序呢？”

“Idha, sandaka, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā … pe …	“Sandaka, it’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. …	“山达卡，当一位如来出现于世时，他是阿罗汉，一位完全觉醒的佛陀，明行具足，善逝，世间解，无上士，调御丈夫，天人师，佛，世尊。……
so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe	He gives up these five hindrances, corruptions of the heart that weaken wisdom.	他舍弃了这五盖，这些染污心灵、削弱智慧的障碍。
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	Then, quite secluded from sensual pleasures, secluded from unskillful qualities, he enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.	然后，完全远离感官享乐，远离不善法，他进入并安住于初禅，初禅有离欲所生的喜乐，同时有寻有伺。
Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.	A sensible person would, to the best of their ability live the spiritual life under a teacher who achieves such a high distinction, and, once practicing it, they would complete the procedure of the skillful Dharma.	一个明智的人会尽其所能地在一位达到如此高超境界的老师门下修行梵行，并且一旦实践了，他们就会完成善巧佛法的程序。

Puna caparaṃ, sandaka, bhikkhu vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati.	Furthermore, as the directed-thought and evaluation are stilled, a monk … enters and remains in the second jhāna …	此外，随着寻和伺的止息，一位比丘……进入并安住于第二禅……
Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.

Puna caparaṃ, sandaka, bhikkhu pītiyā ca virāgā upekkhako ca viharati … pe … tatiyaṃ jhānaṃ upasampajja viharati.	third jhāna …	第三禅……
Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.

Puna caparaṃ, sandaka, bhikkhu sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati.	fourth jhāna.	第四禅。
Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.	A sensible person would, to the best of their ability live the spiritual life under a teacher who achieves such a high distinction, and, once practicing it, they would complete the procedure of the skillful Dharma.	一个明智的人会尽其所能地在一位达到如此高超境界的老师门下修行梵行，并且一旦实践了，他们就会完成善巧佛法的程序。

So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives.	当他们的心在这样禅定中变得不散乱而清澈——清净、明亮、无瑕、无染、柔软、适用、稳定和不动摇——他们便将其导向忆念过去生。
So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.	They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. … They recollect their many kinds of past lives, with features and details.	他们忆念多种过去生。即：一世、两世、三世、四世、五世、十世、二十世、三十世、四十世、五十世、一百世、一千世、十万世的转生；许多世界劫的收缩，许多世界劫的演变，许多世界劫的收缩和演变。……他们忆念自己的多种过去生，带有特征和细节。
Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.	A sensible person would, to the best of their ability live the spiritual life under a teacher who achieves such a high distinction, and, once practicing it, they would complete the procedure of the skillful Dharma.	一个明智的人会尽其所能地在一位达到如此高超境界的老师门下修行梵行，并且一旦实践了，他们就会完成善巧佛法的程序。

So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.	当他们的心在这样禅定中变得不散乱而清澈——清净、明亮、无瑕、无染、柔软、适用、稳定和不动摇——他们便将其导向了知众生死去和投生。
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate … pe … yathākammūpage satte pajānāti.	With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. … They understand how sentient beings are reborn according to their deeds.	他们以清净超人的天眼通，看见众生死去和投生——卑劣和优越，美丽和丑陋，在好地方或坏地方。……他们理解众生如何根据他们的业力投生。
Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.	A sensible person would, to the best of their ability live the spiritual life under a teacher who achieves such a high distinction, and, once practicing it, they would complete the procedure of the skillful Dharma.	一个明智的人会尽其所能地在一位达到如此高超境界的老师门下修行梵行，并且一旦实践了，他们就会完成善巧佛法的程序。

So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.	当他们的心在这样禅定中变得不散乱而清澈——清净、明亮、无瑕、无染、柔软、适用、稳定和不动摇——他们便将其导向了知烦恼的止息。
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti;	They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.	他们真正理解：‘这是苦’……‘这是苦的根源’……‘这是苦的止息’……‘这是导致苦止息的修行’。
‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.	他们真正理解：‘这些是烦恼’……‘这是烦恼的根源’……‘这是烦恼的止息’……‘这是导致烦恼止息的修行’。
Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati.	Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.	如此知见，他们的心便从欲爱、有爱和无明烦恼中解脱。
Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	When they’re freed, they know they’re freed.	当他们解脱时，他们就知道自己解脱了。
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’	他们明白：‘轮回已尽，梵行已立，所作已办，不再回到任何存在状态。’
Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalan”ti.	A sensible person would, to the best of their ability live the spiritual life under a teacher who achieves such a high distinction, and, once practicing it, they would complete the procedure of the skillful Dharma.”	一个明智的人会尽其所能地在一位达到如此高超境界的老师门下修行梵行，并且一旦实践了，他们就会完成善巧佛法的程序。”

“Yo pana so, bho ānanda, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto paribhuñjeyya so kāme”ti?	“But Master Ānanda, when a monk is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—could they still enjoy sensual pleasures?”	“但是阿难大师，当一位比丘是阿罗汉——烦恼已尽，已完成梵行，所作已办，放下重担，证得自己的真正目标，彻底断除轮回的束缚，并正当地通过觉悟解脱——他还能享受感官享乐吗？”
“Yo so, sandaka, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, abhabbo so pañcaṭṭhānāni ajjhācarituṃ.	“Sandaka, a monk who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—can’t transgress in five respects.	“山达卡，一位阿罗汉比丘——烦恼已尽，已完成梵行，所作已办，放下重担，证得自己的真正目标，彻底断除轮回的束缚，并正当地通过觉悟解脱——不能在五个方面犯戒。
Abhabbo khīṇāsavo bhikkhu sañcicca pāṇaṃ jīvitā voropetuṃ, abhabbo khīṇāsavo bhikkhu adinnaṃ theyyasaṅkhātaṃ ādātuṃ, abhabbo khīṇāsavo bhikkhu methunaṃ dhammaṃ paṭisevetuṃ, abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṃ, abhabbo khīṇāsavo bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ, seyyathāpi pubbe agāriyabhūto.	A monk with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they did as a lay person.	一位烦恼已尽的比丘不能故意夺取活物的生命，不能怀着偷盗的意图拿取物品，不能行淫，不能故意说谎，也不能像在家居士那样为自己享受而储存物品。
Yo so, sandaka, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, abhabbo so imāni pañcaṭṭhānāni ajjhācaritun”ti.	A monk who is perfected can’t transgress in these five respects.”	一位阿罗汉比丘不能在这五个方面犯戒。”

“Yo pana so, bho ānanda, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitaṃ:	“But Master Ānanda, when a monk is perfected, would the knowledge and vision that their defilements are ended be constantly and continually present to them, while walking, standing, sleeping, and waking?”	“但是阿难大师，当一位比丘是阿罗汉时，他烦恼已尽的知见在行走、站立、睡觉和清醒时是否会持续不断地存在于他呢？”
‘khīṇā me āsavā’”ti?
“Tena hi, sandaka, upamaṃ te karissāmi;	“Well then, Sandaka, I shall give you a simile.	“那么，山达卡，我给你打个比方。
upamāyapidhekacce viññū purisā bhāsitassa atthaṃ ājānanti.	For by means of a simile some sensible people understand the meaning of what is said.	因为通过比喻，一些明智的人能够理解所说内容的含义。
Seyyathāpi, sandaka, purisassa hatthapādā chinnā;	Suppose there was a person whose hands and feet had been amputated.	假设有一个人手脚都被截肢了。
tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ jānāti:	Would they be aware that their hands and feet had been amputated constantly and continually, while walking, standing, sleeping, and waking?	他在行走、站立、睡觉和清醒时，是否会持续不断地意识到自己的手脚已被截肢呢？
‘chinnā me hatthapādā’ti, udāhu paccavekkhamāno jānāti:	Or would they be aware of it only when they reflected on it?”	还是只有当他思考时才会意识到呢？”
‘chinnā me hatthapādā’”ti?
“Na kho, bho ānanda, so puriso satataṃ samitaṃ jānāti:	“They wouldn’t be aware of it constantly,	“他不会持续不断地意识到，
‘chinnā me hatthapādā’ti.
Api ca kho pana naṃ paccavekkhamāno jānāti:	only when they reflected on it.”	只有当他思考时才会意识到。”
‘chinnā me hatthapādā’”ti.
“Evameva kho, sandaka, yo so bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ na paccupaṭṭhitaṃ:	“In the same way, when a monk is perfected, the knowledge and vision that their defilements are ended is not constantly and continually present to them, while walking, standing, sleeping, and waking.	“同样地，当一位比丘是阿罗汉时，他烦恼已尽的知见在行走、站立、睡觉和清醒时不会持续不断地存在于他。
‘khīṇā me āsavā’ti;
api ca kho pana naṃ paccavekkhamāno jānāti:	Rather, they are aware of it only when they reflect on it.”	相反，他只有当他思考时才会意识到。”
‘khīṇā me āsavā’”ti.

“Kīvabahukā pana, bho ānanda, imasmiṃ dhammavinaye niyyātāro”ti?	“But Reverend Ānanda, how many emancipators are there in this Dharma and training?”	“但是阿难尊者，这种佛法和修行中有多少位解脱者呢？”
“Na kho, sandaka, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye imasmiṃ dhammavinaye niyyātāro”ti.	“There are not just one hundred emancipators, Sandaka, or two or three or four or five hundred, but many more than that in this Dharma and training.”	“山达卡，这种佛法和修行中不仅仅是一百位解脱者，或两百、三百、四百、五百位，而是远不止这些。”
“Acchariyaṃ, bho ānanda, abbhutaṃ, bho ānanda.	“It’s incredible, Master Ānanda, it’s amazing!	“不可思议，阿难大师，太棒了！
Na ca nāma sadhammokkaṃsanā bhavissati, na paradhammavambhanā, āyatane ca dhammadesanā tāva bahukā ca niyyātāro paññāyissanti.	Namely, that there’s no glorifying one’s own Dharma and putting down the Dharma of others. The Dhamma is taught in its own field, and so many emancipators are recognized.	也就是说，没有赞美自己的佛法而贬低他人的佛法。佛法在自己的领域内得到教导，并且有如此多的解脱者得到认可。
Ime panājīvakā puttamatāya puttā attānañceva ukkaṃsenti, pare ca vambhenti tayo ceva niyyātāro paññapenti, seyyathidaṃ—	But these Ājīvakas, those sons of dead sons, glorify themselves and put others down. And they only recognize three emancipators:	但是这些阿耆婆迦，那些死去的儿子的儿子们，却赞美自己，贬低他人。他们只认可三位解脱者：
nandaṃ vacchaṃ, kisaṃ saṅkiccaṃ, makkhaliṃ gosālan”ti.	Nanda Vaccha, Kisa Saṅkicca, and Makkhali Gosāla.”	难陀·瓦查、吉萨·桑基卡和末迦利·拘舍罗。”
Atha kho sandako paribbājako sakaṃ parisaṃ āmantesi:	Then the wanderer Sandaka addressed his own assembly:	然后游方者山达卡对他的集会说：
“carantu bhonto samaṇe gotame brahmacariyavāso.	“Go, good sirs. The spiritual life is lived under the ascetic Gotama.	“走吧，各位先生。在沙门乔达摩座下修行梵行吧。
Na dāni sukaraṃ amhehi lābhasakkārasiloke pariccajitun”ti.	It’s not easy for me to give up possessions, honor, or popularity now.”	现在要我放弃财产、荣誉或名声可不容易。”
Iti hidaṃ sandako paribbājako sakaṃ parisaṃ uyyojesi bhagavati brahmacariyeti.	And that’s how the wanderer Sandaka sent his own assembly to live the spiritual life under the Buddha.	游方者山达卡就这样把他的集会送去佛陀座下修行梵行。

+

MN 77 Mahā-sakuludāyi: Longer Discourse with Sakuludāyī

+ all- all

• 77.3 - (five Dharmas which engender loyalty for Buddha)
• 77.4 - (Buddha says udayi’s 5 Dharmas are ascetic practices that not the most important)
• +77.5 - (five Dharmas the Buddha sees in himself)
  • 77.5.1 - (Adhi-sīla / higher ethics)
  • 77.5.2 - (Knowledge and vision)
  • 77.5.3 - (Adhi-paññāya / higher discernment-wisdom)
  • 77.5.4 - (Four noble truths is practical and applies to people’s real problems)
  • 77.5.5 - (Dharma teachings including… 37bp = 7 sets of bodhi-pakkhiya)
• 77.10 - ( 37bp🕊️‍ → 4sp🐘 )
• 77.11 - ( 37bp🕊️‍ → 4pd🏹️ )
• 77.12 - ( 37bp🕊️‍ → 4ip 🌕⚡ )
• 77.13 - ( 37bp🕊️‍ → 5ind🖐️ )
• 77.14 - ( 37bp🕊️‍ → 5bal👊️ )
• 77.15 - ( 37bp🕊️‍ → 7sb☀️ )
• 77.16 - ( 37bp🕊️‍ → 👑8☸ )
• +77.17 - ( 8 vimokkha )
  • (1. Has rūpa, sees rūpa)
  • (2. Doesn’t perceive internal rūpa, perceives external rūpa)
  • (3. Focused on ‘subha’ beautiful)
  • (4. ākāsā-nañcā-(a)yatanaṃ: Dimension of infinite space)
  • (5. Viññāṇañcā-(a)yatanaṃ: Dimension of infinite consciousness)
  • (6. ākiñcaññā-(a)yatanaṃ: Dimension of nothingness)
  • (7. Neva-saññā-nāsaññā-(a)yatanaṃ: Dimension of neither perception nor non-perception)
  • (8. Saññā-vedayita-nirodhaṃ: Cessation of perception and sensation)
• +77.18 - ( 8 abhi-bh-āyatana )
  • (1. Perceives internal rūpa, sees external rūpa limited)
  • (2. Perceives internal rūpa, sees external rūpa measureless)
  • (3. Does not perceive internal rūpa, sees external rūpa limited)
  • (4. Does not perceive internal rūpa, sees external rūpa measureless)
  • (5-8 usually start with one of the 31 body parts of suitable color)
  • (5. Does not perceives internal rūpa, sees external rūpa blue color)
  • (6. Does not perceives internal rūpa, sees external rūpa yellow color)
  • (7. Does not perceives internal rūpa, sees external rūpa red color)
  • (8. Does not perceives internal rūpa, sees external rūpa white color)
• 77.19 - (ten kasinas)
• 77.20 - (STED 4 jhānas and similes)
• 77.21 - (four elements meditation and simile)
• 77.22 - (mind made body with simile)
• +77.23 - ( 6ab ⚡☸ higher knowledges with similes)
  • (#1 supernormal powers)
  • (#2 divine ear)
  • (#3 mind reading)
  • (#4 recollect past lives)
  • (#5 divine eye)
  • (#6 destruction of asinine inclinations)
• 77.24 - (conclusion)

	(derived from B. Sujato 2018/12)	(源自B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.	我曾听闻。
ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.	有一次，佛陀住在王舍城附近的竹林精舍，在松鼠喂食处。
Tena kho pana samayena sambahulā abhiññātā abhiññātā paribbājakā moranivāpe paribbājakārāme paṭivasanti, seyyathidaṃ—	Now at that time several very well-known wanderers were residing in the monastery of the wanderers in the peacocks’ feeding ground.	那时，几位非常著名的游方者正住在孔雀喂食处的游方者寺院里。
annabhāro varadharo sakuludāyī ca paribbājako aññe ca abhiññātā abhiññātā paribbājakā.	They included Annabhāra, Varadhara, Sakuludāyī, and other very well-known wanderers.	他们包括阿那婆罗、伐罗达拉、萨库卢达伊和其他几位非常著名的游方者。
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi.	Then the Buddha robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms.	然后，佛陀在早上穿上衣服，拿起他的钵和袈裟，进入王舍城乞食。
Atha kho bhagavato etadahosi:	Then it occurred to the Buddha:	这时佛陀心想：
“atippago kho tāva rājagahe piṇḍāya carituṃ.	“It’s too early to wander for alms in Rājagaha.	“现在去王舍城乞食还太早了。
Yannūnāhaṃ yena moranivāpo paribbājakārāmo yena sakuludāyī paribbājako tenupasaṅkameyyan”ti.	Why don’t I visit the wanderer Sakuludāyī at the monastery of the wanderers in the peacocks’ feeding ground?”	何不我去孔雀喂食处的游方者寺院拜访游方者萨库卢达伊呢？”
Atha kho bhagavā yena moranivāpo paribbājakārāmo tenupasaṅkami.	Then the Buddha went to the monastery of the wanderers.	然后佛陀去了游方者寺院。

Tena kho pana samayena sakuludāyī paribbājako mahatiyā paribbājakaparisāya saddhiṃ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṃ tiracchānakathaṃ kathentiyā, seyyathidaṃ—	Now at that time, Sakuludāyī was sitting together with a large assembly of wanderers making an uproar, a dreadful racket. They engaged in all kinds of unworthy talk, such as	那时，萨库卢达伊正和一大群游方者坐在一起大声喧哗，制造着可怕的噪音。他们进行各种不值得的谈话，例如
rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā.	talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence.	谈论国王、强盗和大臣；谈论军队、威胁和战争；谈论食物、饮料、衣服和床铺；谈论花环和香料；谈论家庭、交通工具、村庄、城镇、城市和国家；谈论妇女和英雄；街谈巷议和井边闲聊；谈论逝者；杂七杂八的谈话；陆地和海洋的故事；以及谈论投生到这种或那种存在状态。

Addasā kho sakuludāyī paribbājako bhagavantaṃ dūratova āgacchantaṃ.	Sakuludāyī saw the Buddha coming off in the distance,	萨库卢达伊远远地看见佛陀走来，
Disvāna sakaṃ parisaṃ saṇṭhāpeti:	and hushed his own assembly:	便制止了他自己的集会：
“appasaddā bhonto hontu;	“Be quiet, good sirs, don’t make a sound.	“安静，各位先生，不要发出声音。
mā bhonto saddamakattha.
Ayaṃ samaṇo gotamo āgacchati;	Here comes the ascetic Gotama.	沙门乔达摩来了。
appasaddakāmo kho pana so āyasmā appasaddassa vaṇṇavādī.	The venerable likes quiet and praises quiet.	这位尊者喜欢安静并赞美安静。
Appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā”ti.	Hopefully if he sees that our assembly is quiet he’ll see fit to approach.”	希望他看到我们的集会安静后，会认为适合走近。”
Atha kho te paribbājakā tuṇhī ahesuṃ.	Then those wanderers fell silent.	于是那些游方者都安静下来。

Atha kho bhagavā yena sakuludāyī paribbājako tenupasaṅkami.	Then the Buddha approached Sakuludāyī,	然后佛陀走近萨库卢达伊，
Atha kho sakuludāyī paribbājako bhagavantaṃ etadavoca:	who said to him:	萨库卢达伊对他说：
“etu kho, bhante, bhagavā.	“Come, Blessed One!	“欢迎，世尊！
Svāgataṃ, bhante, bhagavato.	Welcome, Blessed One!	欢迎，世尊！
Cirassaṃ kho, bhante, bhagavā imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya.	It’s been a long time since you took the opportunity to come here.	您好久没有机会来这里了。
Nisīdatu, bhante, bhagavā;	Please, sir, sit down, this seat is ready.”	请坐，先生，这个座位已经准备好了。”
idamāsanaṃ paññattan”ti.
Nisīdi bhagavā paññatte āsane.	The Buddha sat on the seat spread out,	佛陀坐在铺好的座位上，
Sakuludāyīpi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.	while Sakuludāyī took a low seat and sat to one side.	而萨库卢达伊则坐到一个矮凳上，坐在一旁。
Ekamantaṃ nisinnaṃ kho sakuludāyiṃ paribbājakaṃ bhagavā etadavoca:	The Buddha said to him:	佛陀对他说：

“Kāya nuttha, udāyi, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?	“Udāyī, what were you sitting talking about just now? What conversation was unfinished?”	“乌达伊，你刚才坐着谈论什么？什么谈话还没结束？”
“Tiṭṭhatesā, bhante, kathā yāya mayaṃ etarahi kathāya sannisinnā.	“Sir, leave aside what we were sitting talking about just now.	“世尊，请不要谈论我们刚才坐着谈论的事情。
Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya.	It won’t be hard for you to hear about that later.	您稍后听起来也不会觉得困难。
Purimāni, bhante, divasāni purimatarāni nānātitthiyānaṃ samaṇabrāhmaṇānaṃ kutūhalasālāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi:	Sir, a few days ago several ascetics and brahmins who follow various other paths were sitting together at the debating hall, and this discussion came up among them:	世尊，几天前，几位信奉各种其他道路的沙门和婆罗门坐在一起在辩论厅里，他们之间展开了这样的讨论：
‘lābhā vata, bho, aṅgamagadhānaṃ, suladdhalābhā vata, bho, aṅgamagadhānaṃ.	‘The people of Aṅga and Magadha are so fortunate, so very fortunate!	‘鸯伽和摩揭陀的人民真是太幸运了，太幸运了！
Tatrime samaṇabrāhmaṇā saṃghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa rājagahaṃ vassāvāsaṃ osaṭā.	For there are these ascetics and brahmins who lead an order and a community, and teach a community. They’re well-known and famous religious founders, regarded as holy by many people. And they have come down for the rainy season residence at Rājagaha.	因为有这些沙门和婆罗门领导着一个教团和一个社区，并教导着一个社区。他们是知名且著名的宗教创始人，被许多人视为圣者。他们已经来到王舍城安居了。
Ayampi kho pūraṇo kassapo saṃghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa;	They include Pūraṇa Kassapa,	他们包括富楼那·迦叶，
sopi rājagahaṃ vassāvāsaṃ osaṭo.
Ayampi kho makkhali gosālo … pe …	Makkhali Gosāla,	末迦利·拘舍罗，
ajito kesakambalo …	Ajita Kesakambala,	阿耆多·翅舍钦婆罗，
pakudho kaccāyano …	Pakudha Kaccāyana,	波拘陀·迦旃延，
sañjayo belaṭṭhaputto …	Sañjaya Belaṭṭhiputta,	散惹耶·毗罗胝子，
nigaṇṭho nāṭaputto saṃghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa;	and Nigaṇṭha Nāṭaputta.	以及尼干陀·若提子。
sopi rājagahaṃ vassāvāsaṃ osaṭo.
Ayampi kho samaṇo gotamo saṃghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa;	This ascetic Gotama also leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, regarded as holy by many people.	这位沙门乔达摩也领导着一个教团和一个社区，并教导着一个社区。他是一位知名且著名的宗教创始人，被许多人视为圣者。
sopi rājagahaṃ vassāvāsaṃ osaṭo.	And he too has come down for the rains residence at Rājagaha.	他也来到王舍城安居了。
Ko nu kho imesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saṃghīnaṃ gaṇīnaṃ gaṇācariyānaṃ ñātānaṃ yasassinaṃ titthakarānaṃ sādhusammatānaṃ bahujanassa sāvakānaṃ sakkato garukato mānito pūjito, kañca pana sāvakā sakkatvā garuṃ katvā upanissāya viharantī’ti?	Which of these ascetics and brahmins is honored, respected, revered, and venerated by their disciples? And how do their disciples, after honoring and respecting them, remain loyal?’	这些沙门和婆罗门中，哪一位受到其弟子的尊敬、崇敬、尊崇和敬仰？他们的弟子在尊敬和崇敬他们之后，又是如何保持忠诚的呢？’

Tatrekacce evamāhaṃsu:	Some of them said:	有人说：
‘ayaṃ kho pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa;	‘This Pūraṇa Kassapa leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, regarded as holy by many people.	“这位富兰那·迦叶领导着一个僧团和社群，并教导一个社群。他是一位著名且声名显赫的宗教创始人，被许多人视为圣洁。
so ca kho sāvakānaṃ na sakkato na garukato na mānito na pūjito, na ca pana pūraṇaṃ kassapaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti.	But he’s not honored, respected, revered, venerated, and esteemed by his disciples. And his disciples, not honoring and respecting him, don’t remain loyal to him.	但他的弟子们不尊敬、不尊重、不崇敬、不崇拜、也不敬重他。他的弟子们不尊敬、不尊重他，也不对他保持忠诚。
Bhūtapubbaṃ pūraṇo kassapo anekasatāya parisāya dhammaṃ deseti.	Once it so happened that he was teaching an assembly of many hundreds.	曾有一次，他在教导数百人的集会。
Tatraññataro pūraṇassa kassapassa sāvako saddamakāsi:	Then one of his disciples made a noise:	然后他的一位弟子发出声音：
“mā bhonto pūraṇaṃ kassapaṃ etamatthaṃ pucchittha;	“My good sirs, don’t ask Pūraṇa Kassapa about that.	“诸位善士，不要问富兰那·迦叶那个问题。
neso etaṃ jānāti;	He doesn’t know that.	他不知道那个。
mayametaṃ jānāma, amhe etamatthaṃ pucchatha;	I know it. Ask me about it,	我知道。问我吧，
mayametaṃ bhavantānaṃ byākarissāmā”ti.	and I’ll answer you.”	我会回答你们。”
Bhūtapubbaṃ pūraṇo kassapo bāhā paggayha kandanto na labhati:	It happened that Pūraṇa Kassapa didn’t get his way, though he called out with raised arms:	结果富兰那·迦叶没有如愿，尽管他举起双臂喊道：
“appasaddā bhonto hontu, mā bhonto saddamakattha.	“Be quiet, good sirs, don’t make a sound.	“安静，诸位善士，不要出声。
Nete, bhavante, pucchanti, amhe ete pucchanti;	They’re not asking you, they’re asking me!	他们不是在问你，他们是在问我！
mayametesaṃ byākarissāmā”ti.	I’ll answer you!”	我会回答你们！”
Bahū kho pana pūraṇassa kassapassa sāvakā vādaṃ āropetvā apakkantā:	Indeed, many of his disciples have left him after refuting his doctrine:	事实上，他的许多弟子在驳斥他的教义后离开了：
“na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi? Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno, sahitaṃ me, asahitaṃ te, purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahitosi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti.	“You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!”	“你不懂这个教法和修行。我懂这个教法和修行。什么，你懂这个教法和修行？你修行错了。我修行对了。我紧扣主题，你没有。你把该先说的后说，把该后说的先说。你深思熟虑的已被驳倒。你的教义被驳斥了。去吧，拯救你的教义！你被困住了；如果你能的话，自己摆脱困境！”
Iti pūraṇo kassapo sāvakānaṃ na sakkato na garukato na mānito na pūjito, na ca pana pūraṇaṃ kassapaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti.	That’s how Pūraṇa Kassapa is not honored, respected, revered, venerated, and esteemed by his disciples. On the contrary, his disciples, not honoring and respecting him, don’t remain loyal to him.	富兰那·迦叶就是这样不被他的弟子们尊敬、尊重、崇敬、崇拜和敬重。相反，他的弟子们不尊敬、不尊重他，也不对他保持忠诚。
Akkuṭṭho ca pana pūraṇo kassapo dhammakkosenā’ti.	Rather, he’s reviled, and rightly so.’	相反，他被谩骂，而且理应如此。”

Ekacce evamāhaṃsu:	Others said:	另一些人说：
‘ayampi kho makkhali gosālo … pe …	'This Makkhali Gosāla …	“这位末伽梨·拘舍罗……
ajito kesakambalo …	Ajita Kesakambala …	阿耆多·翅舍钦婆罗……
pakudho kaccāyano …	Pakudha Kaccāyana …	浮陀·迦旃延……
sañjayo belaṭṭhaputto …	Sañjaya Belaṭṭhiputta …	散惹耶·毗罗胝子……
nigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa;	Nigaṇṭha Nāṭaputta leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, regarded as holy by many people.	尼乾陀·若提子领导着一个僧团和社群，并教导一个社群。他是一位著名且声名显赫的宗教创始人，被许多人视为圣洁。
so ca kho sāvakānaṃ na sakkato na garukato na mānito na pūjito, na ca pana nigaṇṭhaṃ nāṭaputtaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti.	But he’s not honored, respected, revered, and venerated by his disciples. And his disciples, not honoring and respecting him, don’t remain loyal to him.	但他的弟子们不尊敬、不尊重、不崇敬、也不崇拜他。他的弟子们不尊敬、不尊重他，也不对他保持忠诚。
Bhūtapubbaṃ nigaṇṭho nāṭaputto anekasatāya parisāya dhammaṃ deseti.	Once it so happened that he was teaching an assembly of many hundreds.	曾有一次，他在教导数百人的集会。
Tatraññataro nigaṇṭhassa nāṭaputtassa sāvako saddamakāsi:	Then one of his disciples made a noise:	然后他的一位弟子发出声音：
“mā bhonto nigaṇṭhaṃ nāṭaputtaṃ etamatthaṃ pucchittha;	“My good sirs, don’t ask Nigaṇṭha Nātaputta about that.	“诸位善士，不要问尼乾陀·若提子那个问题。
neso etaṃ jānāti;	He doesn’t know that.	他不知道那个。
mayametaṃ jānāma, amhe etamatthaṃ pucchatha;	I know it. Ask me about it,	我知道。问我吧，
mayametaṃ bhavantānaṃ byākarissāmā”ti.	and I’ll answer you.”	我会回答你们。”
Bhūtapubbaṃ nigaṇṭho nāṭaputto bāhā paggayha kandanto na labhati:	It happened that Nigaṇṭha Nātaputta didn’t get his way, though he called out with raised arms:	结果尼乾陀·若提子没有如愿，尽管他举起双臂喊道：
“appasaddā bhonto hontu, mā bhonto saddamakattha.	“Be quiet, good sirs, don’t make a sound.	“安静，诸位善士，不要出声。
Nete bhavante pucchanti, amhe ete pucchanti;	They’re not asking you, they’re asking me!	他们不是在问你，他们是在问我！
mayametesaṃ byākarissāmā”ti.	I’ll answer you!”	我会回答你们！”
Bahū kho pana nigaṇṭhassa nāṭaputtassa sāvakā vādaṃ āropetvā apakkantā:	Indeed, many of his disciples have left him after refuting his doctrine:	事实上，他的许多弟子在驳斥他的教义后离开了：
“na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi. Kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi? Micchāpaṭipanno tvamasi. Ahamasmi sammāpaṭipanno. Sahitaṃ me asahitaṃ te, purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahitosi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti.	"You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!”	“你不懂这个教法和修行。我懂这个教法和修行。什么，你懂这个教法和修行？你修行错了。我修行对了。我紧扣主题，你没有。你把该先说的后说，把该后说的先说。你深思熟虑的已被驳倒。你的教义被驳斥了。去吧，拯救你的教义！你被困住了；如果你能的话，自己摆脱困境！”
Iti nigaṇṭho nāṭaputto sāvakānaṃ na sakkato na garukato na mānito na pūjito, na ca pana nigaṇṭhaṃ nāṭaputtaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti.	That’s how Nigaṇṭha Nātaputta is not honored, respected, revered, and venerated by his disciples. On the contrary, his disciples, not honoring and respecting him, don’t remain loyal to him.	尼乾陀·若提子就是这样不被他的弟子们尊敬、尊重、崇敬和崇拜。相反，他的弟子们不尊敬、不尊重他，也不对他保持忠诚。
Akkuṭṭho ca pana nigaṇṭho nāṭaputto dhammakkosenā’ti.	Rather, he’s reviled, and rightly so.’	相反，他被谩骂，而且理应如此。”

Ekacce evamāhaṃsu:	Others said:	另一些人说：
‘ayampi kho samaṇo gotamo saṃghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa;	‘This ascetic Gotama leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, regarded as holy by many people.	“这位乔达摩沙门领导着一个僧团和社群，并教导一个社群。他是一位著名且声名显赫的宗教创始人，被许多人视为圣洁。
so ca kho sāvakānaṃ sakkato garukato mānito pūjito, samaṇañca pana gotamaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti.	He’s honored, respected, revered, and venerated by his disciples. And his disciples, honoring and respecting him, remain loyal to him.	他受到弟子们的尊敬、尊重、崇敬和崇拜。他的弟子们尊敬、尊重他，并对他保持忠诚。
Bhūtapubbaṃ samaṇo gotamo anekasatāya parisāya dhammaṃ desesi.	Once it so happened that he was teaching an assembly of many hundreds.	曾有一次，他在教导数百人的集会。
Tatraññataro samaṇassa gotamassa sāvako ukkāsi.	Then one of his disciples cleared their throat.	然后他的一位弟子清了清喉咙。
Tamenāññataro sabrahmacārī jaṇṇukena ghaṭṭesi:	And one of their spiritual companions nudged them with their knee, to indicate:	他的一位同修用膝盖碰了碰他，示意：
“appasaddo āyasmā hotu, māyasmā saddamakāsi, satthā no bhagavā dhammaṃ desesī”ti.	“Hush, venerable, don’t make sound! Our teacher, the Blessed One, is teaching!”	“嘘，尊者，不要发出声音！我们的老师，世尊，正在说法！”
Yasmiṃ samaye samaṇo gotamo anekasatāya parisāya dhammaṃ deseti, neva tasmiṃ samaye samaṇassa gotamassa sāvakānaṃ khipitasaddo vā hoti ukkāsitasaddo vā.	While the ascetic Gotama is teaching an assembly of many hundreds, there is no sound of his disciples coughing or clearing their throats.	当乔达摩沙门教导数百人的集会时，听不到他的弟子咳嗽或清喉咙的声音。
Tamenaṃ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito hoti:	That large crowd is poised on the edge of their seats, thinking:	那一大群人正襟危坐，心想：
“yaṃ no bhagavā dhammaṃ bhāsissati taṃ no sossāmā”ti.	“Whatever the Buddha teaches, we shall listen to it.”	“无论佛陀教导什么，我们都将聆听。”
Seyyathāpi nāma puriso cātummahāpathe khuddamadhuṃ anelakaṃ pīḷeyya.	It’s like when there’s a person at the crossroads pressing out pure manuka honey,	这就像一个人在十字路口榨出纯净的麦卢卡蜂蜜，
Tamenaṃ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito assa.	and a large crowd is poised on the edge of their seats.	一大群人正襟危坐。
Evameva yasmiṃ samaye samaṇo gotamo anekasatāya parisāya dhammaṃ deseti, neva tasmiṃ samaye samaṇassa gotamassa sāvakānaṃ khipitasaddo vā hoti ukkāsitasaddo vā.	In the same way, while the ascetic Gotama is teaching an assembly of many hundreds, there is no sound of his disciples coughing or clearing their throats.	同样地，当乔达摩沙门教导数百人的集会时，听不到他的弟子咳嗽或清喉咙的声音。
Tamenaṃ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito hoti:	That large crowd is poised on the edge of their seats, thinking:	那一大群人正襟危坐，心想：
“yaṃ no bhagavā dhammaṃ bhāsissati taṃ no sossāmā”ti.	“Whatever the Buddha teaches, we shall listen to it.”	“无论佛陀教导什么，我们都将聆听。”
Yepi samaṇassa gotamassa sāvakā sabrahmacārīhi sampayojetvā sikkhaṃ paccakkhāya hīnāyāvattanti tepi satthu ceva vaṇṇavādino honti, dhammassa ca vaṇṇavādino honti, saṃghassa ca vaṇṇavādino honti, attagarahinoyeva honti anaññagarahino, “mayamevamhā alakkhikā mayaṃ appapuññā te mayaṃ evaṃ svākkhāte dhammavinaye pabbajitvā nāsakkhimhā yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caritun”ti.	Even when a disciple of the ascetic Gotama rejects the training and returns to a lesser life, having been overly attached to their spiritual companions, they speak only praise of the teacher, the teaching, and the Saṅgha. They blame only themselves, not others: “We were unlucky, we had little merit. For even after going forth in such a well explained teaching and training we weren’t able to practice for life the perfectly full and pure spiritual life.”	即使乔达摩沙门的一位弟子因过分依恋他们的同修而放弃了修行，重返世俗生活，他们也只赞美老师、教法和僧伽。他们只责备自己，不责备他人：“我们不幸，福薄。因为即使在这样善于解释的教法和修行中出家，我们也没能终生修行圆满、纯净的梵行。”
Te ārāmikabhūtā vā upāsakabhūtā vā pañcasikkhāpade samādāya vattanti.	They become monastery workers or lay followers, and they proceed having undertaken the five precepts.	他们成为寺院工作者或在家信徒，他们奉行五戒。
Iti samaṇo gotamo sāvakānaṃ sakkato garukato mānito pūjito, samaṇañca pana gotamaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharantī’”ti.	That’s how the ascetic Gotama is honored, respected, revered, and venerated by his disciples. And that’s how his disciples, honoring and respecting him, remain loyal to him.’”	乔达摩沙门就是这样被他的弟子们尊敬、尊重、崇敬和崇拜。他的弟子们就是这样尊敬、尊重他，并对他保持忠诚。”

“Kati pana tvaṃ, udāyi, mayi dhamme samanupassasi, yehi mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharantī”ti?

“But Udāyī, how many Dharmas do you see in me, because of which my disciples honor, respect, revere, and venerate me; and after honoring and respecting me, they remain loyal to me?”

“但乌陀夷，你在我身上看到了多少法，因为这些法，我的弟子们尊敬、尊重、崇敬、崇拜我；并且在尊敬、尊重我之后，他们对我保持忠诚？”

“Pañca kho ahaṃ, bhante, bhagavati dhamme samanupassāmi yehi bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.	“Sir, I see five such Dharmas in the Buddha.	“世尊，我在佛陀身上看到了五种这样的法。
Katame pañca?	What five?	哪五种？
Bhagavā hi, bhante, appāhāro, appāhāratāya ca vaṇṇavādī.	The Buddha eats little and praises eating little.	佛陀少食并赞叹少食。
Yampi, bhante, bhagavā appāhāro, appāhāratāya ca vaṇṇavādī imaṃ kho ahaṃ, bhante, bhagavati paṭhamaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti. (1)	This is the first such Dharma I see in the Buddha.	这是我在佛陀身上看到的第一种这样的法。

Puna caparaṃ, bhante, bhagavā santuṭṭho itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī.	Furthermore, the Buddha is content with any kind of robe, and praises such contentment.	此外，佛陀对任何种类的袈裟都知足，并赞叹这种知足。
Yampi, bhante, bhagavā santuṭṭho itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, imaṃ kho ahaṃ, bhante, bhagavati dutiyaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti. (2)	This is the second such Dharma I see in the Buddha.	这是我在佛陀身上看到的第二种这样的法。

Puna caparaṃ, bhante, bhagavā santuṭṭho itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī.	Furthermore, the Buddha is content with any kind of almsfood, and praises such contentment.	此外，佛陀对任何种类的乞食都知足，并赞叹这种知足。
Yampi, bhante, bhagavā santuṭṭho itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, imaṃ kho ahaṃ, bhante, bhagavati tatiyaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti. (3)	This is the third such Dharma I see in the Buddha.	这是我在佛陀身上看到的第三种这样的法。

Puna caparaṃ, bhante, bhagavā santuṭṭho itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī.	Furthermore, the Buddha is content with any kind of lodging, and praises such contentment.	此外，佛陀对任何种类的住所都知足，并赞叹这种知足。
Yampi, bhante, bhagavā santuṭṭho itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, imaṃ kho ahaṃ, bhante, bhagavati catutthaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti. (4)	This is the fourth such Dharma I see in the Buddha.	这是我在佛陀身上看到的第四种这样的法。

Puna caparaṃ, bhante, bhagavā pavivitto, pavivekassa ca vaṇṇavādī.	Furthermore, the Buddha is secluded, and praises seclusion.	此外，佛陀隐居，并赞叹隐居。
Yampi, bhante, bhagavā pavivitto, pavivekassa ca vaṇṇavādī, imaṃ kho ahaṃ, bhante, bhagavati pañcamaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti. (5)	This is the fifth such Dharma I see in the Buddha.	这是我在佛陀身上看到的第五种这样的法。

Ime kho ahaṃ, bhante, bhagavati pañca dhamme samanupassāmi yehi bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharantī”ti.

These are the five Dharmas I see in the Buddha, because of which his disciples honor, respect, revere, and venerate him; and after honoring and respecting him, they remain loyal to him.”

这些是我在佛陀身上看到的五种法，因为这些法，他的弟子们尊敬、尊重、崇敬、崇拜他；并且在尊敬、尊重他之后，他们对他保持忠诚。”

“‘Appāhāro samaṇo gotamo, appāhāratāya ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā kosakāhārāpi aḍḍhakosakāhārāpi beluvāhārāpi aḍḍhabeluvāhārāpi.	“Suppose, Udāyī, my disciples were loyal to me because I eat little. Well, there are disciples of mine who eat a cupful of food, or half a cupful; they eat a wood apple, or half a wood apple.	“乌陀夷，假设我的弟子们忠诚于我是因为我少食。那么，我的弟子中有吃一杯饭的，或半杯饭的；他们吃一个木苹果，或半个木苹果。
Ahaṃ kho pana, udāyi, appekadā iminā pattena samatittikampi bhuñjāmi bhiyyopi bhuñjāmi.	But sometimes I even eat this bowl full to the brim, or even more.	但我有时甚至吃满溢的这碗饭，甚至更多。
‘Appāhāro samaṇo gotamo, appāhāratāya ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā kosakāhārāpi aḍḍhakosakāhārāpi beluvāhārāpi aḍḍhabeluvāhārāpi na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ. (1)	So if it were the case that my disciples are loyal to me because I eat little, then those disciples who eat even less would not be loyal to me.	所以，如果我的弟子忠诚于我是因为我少食，那么那些吃得更少的弟子就不会忠诚于我。

‘Santuṭṭho samaṇo gotamo itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā paṃsukūlikā lūkhacīvaradharā te susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭiṃ karitvā dhārenti.	Suppose my disciples were loyal to me because I’m content with any kind of robe. Well, there are disciples of mine who have rag robes, wearing shabby robes. They gather scraps from charnel grounds, rubbish dumps, and shops, make them into a patchwork robe and wear it.	假设我的弟子们忠诚于我是因为我满足于任何一种袈裟。那么，我的弟子中有穿破布袈裟的，穿着破旧袈裟的。他们从墓地、垃圾堆和商店收集碎布，将它们做成补丁袈裟并穿上。
Ahaṃ kho panudāyi, appekadā gahapaticīvarāni dhāremi daḷhāni satthalūkhāni alābulomasāni.	But sometimes I wear robes offered by householders that are strong, yet next to which bottle-gourd down is coarse.	但我有时会穿由居士供养的坚固袈裟，即使是葫芦棉在其旁边也显得粗糙。
‘Santuṭṭho samaṇo gotamo itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā paṃsukūlikā lūkhacīvaradharā te susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭiṃ karitvā dhārenti, na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ. (2)	So if it were the case that my disciples are loyal to me because I’m content with any kind of robe, then those disciples who wear rag robes would not be loyal to me.	所以，如果我的弟子忠诚于我是因为我满足于任何一种袈裟，那么那些穿破布袈裟的弟子就不会忠诚于我。

‘Santuṭṭho samaṇo gotamo itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā piṇḍapātikā sapadānacārino uñchāsake vate ratā, te antaragharaṃ paviṭṭhā samānā āsanenapi nimantiyamānā na sādiyanti.	Suppose my disciples were loyal to me because I’m content with any kind of alms-food. Well, there are disciples of mine who eat only alms-food, wander indiscriminately for alms-food, happy to eat whatever they glean. When they’ve entered an inhabited area, they don’t consent when invited to sit down.	假设我的弟子们忠诚于我是因为我满足于任何一种乞食。那么，我的弟子中有只吃乞食的，随意乞食的，乐于吃他们所拾得的任何东西。当他们进入有人居住的区域时，他们不接受被邀请坐下。
Ahaṃ kho panudāyi, appekadā nimantanepi bhuñjāmi sālīnaṃ odanaṃ vicitakāḷakaṃ anekasūpaṃ anekabyañjanaṃ.	But sometimes I even eat by invitation boiled fine rice with the dark grains picked out, served with many soups and sauces.	但我有时甚至会应邀食用精选黑米煮成的精米饭，配有多种汤汁和酱料。
‘Santuṭṭho samaṇo gotamo itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā piṇḍapātikā sapadānacārino uñchāsake vate ratā te antaragharaṃ paviṭṭhā samānā āsanenapi nimantiyamānā na sādiyanti, na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ. (3)	So if it were the case that my disciples are loyal to me because I’m content with any kind of alms-food, then those disciples who eat only alms-food would not be loyal to me.	所以，如果我的弟子忠诚于我是因为我满足于任何一种乞食，那么那些只吃乞食的弟子就不会忠诚于我。

‘Santuṭṭho samaṇo gotamo itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā rukkhamūlikā abbhokāsikā, te aṭṭhamāse channaṃ na upenti.	Suppose my disciples were loyal to me because I’m content with any kind of lodging. Well, there are disciples of mine who stay at the root of a tree, in the open air. For eight months they don’t go under a roof.	假设我的弟子们忠诚于我是因为我满足于任何一种住所。那么，我的弟子中有住在树下，露天而居的。八个月他们都不进屋顶下。
Ahaṃ kho panudāyi, appekadā kūṭāgāresupi viharāmi ullittāvalittesu nivātesu phusitaggaḷesu pihitavātapānesu.	But sometimes I even stay in bungalows, plastered inside and out, draft-free, with latches fastened and windows shuttered.	但我有时甚至住在平房里，内外抹灰，没有穿堂风，门闩紧闭，窗户遮蔽。
‘Santuṭṭho samaṇo gotamo itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā rukkhamūlikā abbhokāsikā te aṭṭhamāse channaṃ na upenti, na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ. (4)	So if it were the case that my disciples are loyal to me because I’m content with any kind of lodging, then those disciples who stay at the root of a tree would not be loyal to me.	所以，如果我的弟子忠诚于我是因为我满足于任何一种住所，那么那些住在树下的弟子就不会忠诚于我。

‘Pavivitto samaṇo gotamo, pavivekassa ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā āraññikā pantasenāsanā araññavanapatthāni pantāni senāsanāni ajjhogāhetvā viharanti, te anvaddhamāsaṃ saṅghamajjhe osaranti pātimokkhuddesāya.	Suppose my disciples were loyal to me because I’m secluded and I praise seclusion. Well, there are disciples of mine who live in the wilderness, in remote lodgings. Having ventured deep into remote lodgings in the wilderness and the forest, they live there, coming down to the midst of the Saṅgha each fortnight for the recitation of the monastic code.	假设我的弟子忠诚于我是因为我隐居并赞美隐居。那么，我的弟子中有住在荒野、偏远住所的。他们深入荒野和森林中的偏远住所，住在那里，每半个月下来到僧伽中诵戒。
Ahaṃ kho panudāyi, appekadā ākiṇṇo viharāmi bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi.	But sometimes I live crowded by monks, nuns, laymen, and laywomen; by rulers and their ministers, and teachers of other paths and their disciples.	但我有时被比丘、比丘尼、在家男众、在家女众；被国王及其大臣，以及其他道的老师及其弟子所围绕。
‘Pavivitto samaṇo gotamo, pavivekassa ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ. Ye te, udāyi, mama sāvakā āraññakā pantasenāsanā araññavanapatthāni pantāni senāsanāni ajjhogāhetvā viharanti te anvaddhamāsaṃ saṅghamajjhe osaranti pātimokkhuddesāya, na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ. (5)	So if it were the case that my disciples are loyal to me because I’m secluded and praise seclusion, then those disciples who live in the wilderness would not be loyal to me.	所以，如果我的弟子忠诚于我是因为我隐居并赞美隐居，那么那些住在荒野的弟子就不会忠诚于我。

Iti kho, udāyi, na mamaṃ sāvakā imehi pañcahi dhammehi sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

So, Udāyī, it’s not because of these five Dharmas that my disciples honor, respect, revere, and venerate me; and after honoring and respecting me, they remain loyal to me.

所以，乌陀夷，我的弟子们尊敬、尊重、崇敬、崇拜我，并且在尊敬、尊重我之后，他们对我保持忠诚，并不是因为这五种法。

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77.5 – (five Dharmas the Buddha sees in himself)

• 77.5.1 - (Adhi-sīla / higher ethics)
• 77.5.2 - (Knowledge and vision)
• 77.5.3 - (Adhi-paññāya / higher discernment-wisdom)
• 77.5.4 - (Four noble truths is practical and applies to people’s real problems)
• 77.5.5 - (Dharma teachings including… 37bp = 7 sets of bodhi-pakkhiya)

Atthi kho, udāyi, aññe ca pañca dhammā yehi pañcahi dhammehi mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.	There are five other Dharmas because of which my disciples honor, respect, revere, and venerate me; and after honoring and respecting me, they remain loyal to me.	还有另外五种法，因为这些法，我的弟子们尊敬、尊重、崇敬、崇拜我；并且在尊敬、尊重我之后，他们对我保持忠诚。
Katame pañca?	What five?	哪五种？
Idhudāyi, mamaṃ sāvakā adhisīle sambhāventi:	Firstly, my disciples esteem me for the higher ethics:	首先，我的弟子们因我的高尚戒律而尊敬我：
‘sīlavā samaṇo gotamo paramena sīlakkhandhena samannāgato’ti.	‘The ascetic Gotama is ethical. He possesses the entire spectrum of ethical conduct to the highest degree.’	“乔达摩沙门有戒德。他拥有最高程度的完整戒行。”
Yampudāyi, mamaṃ sāvakā adhisīle sambhāventi:	Since this is so,	既然如此，
‘sīlavā samaṇo gotamo paramena sīlakkhandhena samannāgato’ti, ayaṃ kho, udāyi, paṭhamo dhammo yena mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.	this is the first Dharma because of which my disciples are loyal to me.	这是我的弟子忠诚于我的第一种法。

Puna caparaṃ, udāyi, mamaṃ sāvakā abhikkante ñāṇadassane sambhāventi:	Furthermore, my disciples esteem me for my excellent knowledge and vision:	此外，我的弟子们因我卓越的知见而尊敬我：
‘jānaṃyevāha samaṇo gotamo—jānāmīti,	‘The ascetic Gotama only claims to know when he does in fact know.	“乔达摩沙门只在他确实知道的时候才声称知道。
passaṃyevāha samaṇo gotamo—passāmīti;	He only claims to see when he really does see.	他只在他确实看到的时候才声称看到。
abhiññāya samaṇo gotamo dhammaṃ deseti no anabhiññāya;	He teaches based on direct knowledge, not without direct knowledge.	他基于直接的知识教导，而不是没有直接的知识。
sanidānaṃ samaṇo gotamo dhammaṃ deseti no anidānaṃ;	He teaches based on reason, not without reason.	他基于理性教导，而不是没有理性。
sappāṭihāriyaṃ samaṇo gotamo dhammaṃ deseti no appāṭihāriyan’ti.	He teaches with a demonstrable basis, not without it.’	他基于可证明的基础教导，而不是没有它。”
Yampudāyi, mamaṃ sāvakā abhikkante ñāṇadassane sambhāventi:	Since this is so,	既然如此，
‘jānaṃyevāha samaṇo gotamo—jānāmīti,
passaṃyevāha samaṇo gotamo—passāmīti;
abhiññāya samaṇo gotamo dhammaṃ deseti no anabhiññāya;
sanidānaṃ samaṇo gotamo dhammaṃ deseti no anidānaṃ;
sappāṭihāriyaṃ samaṇo gotamo dhammaṃ deseti no appāṭihāriyan’ti, ayaṃ kho, udāyi, dutiyo dhammo yena mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.	this is the second Dharma because of which my disciples are loyal to me.	这是我的弟子忠诚于我的第二种法。

Puna caparaṃ, udāyi, mamaṃ sāvakā adhipaññāya sambhāventi:	Furthermore, my disciples esteem me for my higher wisdom:	此外，我的弟子们因我高深的智慧而尊敬我：
‘paññavā samaṇo gotamo paramena paññākkhandhena samannāgato;	‘The ascetic Gotama is wise. He possesses the entire spectrum of wisdom to the highest degree.	“乔达摩沙门是智慧的。他拥有最高程度的完整智慧。
taṃ vata anāgataṃ vādapathaṃ na dakkhati, uppannaṃ vā parappavādaṃ na sahadhammena suniggahitaṃ niggaṇhissatīti—netaṃ ṭhānaṃ vijjati’.	It’s not possible that he would fail to foresee grounds for future criticism, or to legitimately and completely refute the doctrines of others that come up.’	他不可能无法预见未来批评的理由，也无法合理且彻底地驳斥他人提出的教义。”
Taṃ kiṃ maññasi, udāyi,	What do you think, Udāyī?	你认为如何，乌陀夷？
api nu me sāvakā evaṃ jānantā evaṃ passantā antarantarā kathaṃ opāteyyun”ti?	Would my disciples, knowing and seeing this, break in and interrupt me?”	我的弟子们知道了、看到了这些，会打断我吗？”

“No hetaṃ, bhante”.

“No, sir.”

“不会，世尊。”

“Na kho panāhaṃ, udāyi, sāvakesu anusāsaniṃ paccāsīsāmi;	“That’s because I don’t expect to be instructed by my disciples.	“那是因为我不期望被我的弟子教导。
aññadatthu mamayeva sāvakā anusāsaniṃ paccāsīsanti.	Invariably, my disciples expect instruction from me.	我的弟子们总是期望得到我的教导。

Yampudāyi, mamaṃ sāvakā adhipaññāya sambhāventi:	Since this is so,	既然如此，
‘paññavā samaṇo gotamo paramena paññākkhandhena samannāgato;
taṃ vata anāgataṃ vādapathaṃ na dakkhati, uppannaṃ vā parappavādaṃ na sahadhammena niggahitaṃ niggaṇhissatīti—
netaṃ ṭhānaṃ vijjati’.
Ayaṃ kho, udāyi, tatiyo dhammo yena mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.	this is the third Dharma because of which my disciples are loyal to me.	这是我的弟子忠诚于我的第三种法。

Puna caparaṃ, udāyi, mama sāvakā yena dukkhena dukkhotiṇṇā dukkhaparetā te maṃ upasaṅkamitvā dukkhaṃ ariyasaccaṃ pucchanti, tesāhaṃ dukkhaṃ ariyasaccaṃ puṭṭho byākaromi, tesāhaṃ cittaṃ ārādhemi pañhassa veyyākaraṇena;	Furthermore, my disciples come to me and ask how the noble truth of suffering applies to the suffering in which they are swamped and mired. And I provide them with a satisfying answer to their question.	此外，我的弟子们来找我，询问苦的圣谛如何适用于他们所陷入和困扰的苦。我为他们的问题提供了令人满意的答案。
te maṃ dukkhasamudayaṃ …	They ask how the noble truths of the origin of suffering,	他们询问苦的起源、
dukkhanirodhaṃ …	the cessation of suffering,	苦的止息、
dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ pucchanti, tesāhaṃ dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ puṭṭho byākaromi, tesāhaṃ cittaṃ ārādhemi pañhassa veyyākaraṇena.	and the practice that leads to the cessation of suffering apply to the suffering that has overwhelmed them and brought them low. And I provide them with satisfying answers to their questions.	以及导致苦止息的修行，如何适用于他们所淹没和击垮的苦。我为他们的问题提供了令人满意的答案。
Yampudāyi, mama sāvakā yena dukkhena dukkhotiṇṇā dukkhaparetā te maṃ upasaṅkamitvā dukkhaṃ ariyasaccaṃ pucchanti, tesāhaṃ dukkhaṃ ariyasaccaṃ puṭṭho byākaromi, tesāhaṃ cittaṃ ārādhemi pañhassa veyyākaraṇena.	Since this is so,	既然如此，
Te maṃ dukkhasamudayaṃ …
dukkhanirodhaṃ …
dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ pucchanti.
Tesāhaṃ dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ puṭṭho byākaromi.
Tesāhaṃ cittaṃ ārādhemi pañhassa veyyākaraṇena.
Ayaṃ kho, udāyi, catuttho dhammo yena mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.	this is the fourth Dharma because of which my disciples are loyal to me.	这是我的弟子忠诚于我的第四种法。

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāro satipaṭṭhāne bhāventi.	Furthermore, I have explained to my disciples a practice that they use to develop the four kinds of remembering meditation.	此外，我向我的弟子们解释了一种修行，他们用它来发展四种念住。
Idhudāyi, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ;	It’s when a monk meditates by observing an aspect of the body—keen, aware, and rememberful, rid of desire and aversion for the world.	那是一位比丘观身——精进、正知、具念，去除世间的贪欲和忧愁。
vedanāsu vedanānupassī viharati …	They meditate observing an aspect of feelings …	他们观受……
citte cittānupassī viharati …	mind …	观心……
dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.	principles—keen, aware, and rememberful, rid of desire and aversion for the world.	观法——精进、正知、具念，去除世间的贪欲和忧愁。
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.	我的许多弟子在证得圆满和究竟的洞察力后，修习这种禅修。

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāro sammappadhāne bhāventi.	Furthermore, I have explained to my disciples a practice that they use to develop the four right efforts.	此外，我向我的弟子们解释了一种修行，他们用它来发展四种正精进。
Idhudāyi, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati;	It’s when a monk generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful Dharmas don’t arise.	那是一位比丘生起精进，努力，付出心力，策励自心，精勤以使恶不善法不生起。
uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati;	They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful Dharmas that have arisen are given up.	他们生起精进，努力，付出心力，策励自心，精勤以使已生起的恶不善法被舍弃。
anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati;	They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful Dharmas arise.	他们生起精进，努力，付出心力，策励自心，精勤以使善法生起。
uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati.	They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful Dharmas that have arisen remain, are not lost, but increase, mature, and are fulfilled by development.	他们生起精进，努力，付出心力，策励自心，精勤以使已生起的善法保持，不失，而是通过发展而增长、成熟和圆满。
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.	我的许多弟子在证得圆满和究竟的洞察力后，修习这种禅修。

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāro iddhipāde bhāventi.	Furthermore, I have explained to my disciples a practice that they use to develop the four bases of psychic power.	此外，我向我的弟子们解释了一种修行，他们用它来发展四种神通基础。
Idhudāyi, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,	It’s when a monk develops the basis of psychic power that has undistractible-lucidity due to enthusiasm, and active effort.	那是一位比丘发展以欲为因，伴随着不散乱、清明的禅定和精勤努力的神通基础。
vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,	They develop the basis of psychic power that has undistractible-lucidity due to energy, and active effort.	他们发展以精进为因，伴随着不散乱、清明的禅定和精勤努力的神通基础。
cittasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,	They develop the basis of psychic power that has undistractible-lucidity due to mental development, and active effort.	他们发展以心为因，伴随着不散乱、清明的禅定和精勤努力的神通基础。
vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.	They develop the basis of psychic power that has undistractible-lucidity due to inquiry, and active effort.	他们发展以观为因，伴随着不散乱、清明的禅定和精勤努力的神通基础。
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.	我的许多弟子在证得圆满和究竟的洞察力后，修习这种禅修。

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā pañcindriyāni bhāventi.	Furthermore, I have explained to my disciples a practice that they use to develop the five faculties.	此外，我向我的弟子们解释了一种修行，他们用它来发展五根。
Idhudāyi, bhikkhu saddhindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ;	It’s when a monk develops the faculties of faith,	那是一位比丘发展信根、
vīriyindriyaṃ bhāveti … pe …	energy,	精进根、
satindriyaṃ bhāveti …	remembering,	念根、
samādhindriyaṃ bhāveti …	undistractible-lucidity,	定根、
paññindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ.	and wisdom, which lead to peace and awakening.	和慧根，这些都导向平静和觉悟。
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.	我的许多弟子在证得圆满和究竟的洞察力后，修习这种禅修。

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā pañca balāni bhāventi.	Furthermore, I have explained to my disciples a practice that they use to develop the five powers.	此外，我向我的弟子们解释了一种修行，他们用它来发展五力。
Idhudāyi, bhikkhu saddhābalaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ;	It’s when a monk develops the powers of faith,	那是一位比丘发展信力、
vīriyabalaṃ bhāveti … pe …	energy,	精进力、
satibalaṃ bhāveti …	remembering,	念力、
samādhibalaṃ bhāveti …	undistractible-lucidity,	定力、
paññābalaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ.	and wisdom, which lead to peace and awakening.	和慧力，这些都导向平静和觉悟。
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.	我的许多弟子在证得圆满和究竟的洞察力后，修习这种禅修。

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā sattabojjhaṅge bhāventi.	Furthermore, I have explained to my disciples a practice that they use to develop the seven awakening factors.	此外，我向我的弟子们解释了一种修行，他们用它来发展七觉支。
Idhudāyi, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ; dhammavicayasambojjhaṅgaṃ bhāveti … pe … vīriyasambojjhaṅgaṃ bhāveti … pītisambojjhaṅgaṃ bhāveti … passaddhisambojjhaṅgaṃ bhāveti … samādhisambojjhaṅgaṃ bhāveti … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.	It’s when a monk develops the awakening factors of remembering, investigation of principles, energy, rapture, pacification, undistractible-lucidity, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.	那是一位比丘发展念觉支、择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、和舍觉支，这些都依止于远离、离欲和止息，并成熟为放下。
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.	我的许多弟子在证得圆满和究竟的洞察力后，修习这种禅修。

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāventi.	Furthermore, I have explained to my disciples a practice that they use to develop the noble eightfold path.	此外，我向我的弟子们解释了一种修行，他们用它来发展八圣道。
Idhudāyi, bhikkhu sammādiṭṭhiṃ bhāveti, sammāsaṅkappaṃ bhāveti, sammāvācaṃ bhāveti, sammākammantaṃ bhāveti, sammāājīvaṃ bhāveti, sammāvāyāmaṃ bhāveti, sammāsatiṃ bhāveti, sammāsamādhiṃ bhāveti.	It’s when a monk develops right view, right thought, right speech, right action, right livelihood, right effort, right remembering, and right undistractible-lucidity.	那是一位比丘发展正见、正思惟、正语、正业、正命、正精进、正念、和正定。
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.	我的许多弟子在证得圆满和究竟的洞察力后，修习这种禅修。

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77.17 – (8 vimokkha)

• (1. Has rūpa, sees rūpa)
• (2. Doesn’t perceive internal rūpa, perceives external rūpa)
• (3. Focused on ‘subha’ beautiful)
• (4. ākāsā-nañcā-(a)yatanaṃ: Dimension of infinite space)
• (5. Viññāṇañcā-(a)yatanaṃ: Dimension of infinite consciousness)
• (6. ākiñcaññā-(a)yatanaṃ: Dimension of nothingness)
• (7. Neva-saññā-nāsaññā-(a)yatanaṃ: Dimension of neither perception nor non-perception)
• (8. Saññā-vedayita-nirodhaṃ: Cessation of perception and sensation)

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā aṭṭha vimokkhe bhāventi.

Furthermore, I have explained to my disciples a practice that they use to develop the eight liberations.

此外，我向我的弟子们解释了一种修行，他们用它来发展八解脱。

rūpī rūpāni passati.	[From a samādhi where the mind can perceive the 5 senses, the meditator] sees form [internally and externally, his own body and external objects].
ayaṃ paṭhamo vimokkho.	This is the first liberation.
	[All four jhānas can fall under this first liberation, though the primary one must be the imperturbable version of 4th jhāna since only there is it strong and reliable enough to have all day luminosity, divine eye, and ability to see internal body organs and their colors as in the 8 abhi-bha-ayatana.]

“ajjhattaṃ a-rūpa-saññī,	[From a samādhi where the mind is no longer connected to the 5 senses of the body, the meditator] can not see his own body and internal organs,
bahiddhā rūpāni passati.	but he can see external forms [and their colors as described in 8 abhi-bha-ayatana].
ayaṃ dutiyo vimokkho.	This is the second liberation.
	[The four jhānas are not included in the second liberation, since one is in a formless attainment where one can not perceive the physical body.]

“subha-nteva adhimutto hoti.	They’re focused only on ‘beauty’ [, a code word referring to metta, friendly-kindness, or any of the four brahma vihāras, the divine abidings].
	[Following the standard formula for brahma-vihāras, they pervade that energy in 8 directions.]
ayaṃ tatiyo vimokkho.	This is the third liberation.

sabbaso rūpa-saññānaṃ samatikkamā	Going totally beyond perceptions of [both the internal physical body and external] forms,
Paṭigha-saññānaṃ atthaṅgamā	with the ending of perceptions of impingement, [such as extreme cold, heat, bug bites that can only be felt when the mind is still connected to the 5 senses],
nānatta-saññānaṃ a-manasikārā	not focusing on perceptions of diversity [that occur when the five sense faculties are active],
‘an-anto ākāso’ti	[one perceives that] ‘space is infinite’,
ākāsānañcā-(a)yatanaṃ upasampajja viharati.	they enter and remain in the dimension of infinite space.
ayaṃ catuttho vimokkho.	This is the fourth liberation.

sabbaso ākāsānañcā-(a)yatanaṃ samatikkamma	Going totally beyond the dimension of infinite space,
'An-antaṃ viññāṇan’ti	[one perceives that] ‘the consciousness [that remains when the perception of infinite space drops out is also] infinite’,
viññāṇañcā-(a)yatanaṃ upasampajja viharati.	they enter and remain in the dimension of infinite consciousness.
ayaṃ pañcamo vimokkho.	This is the fifth liberation.

sabbaso viññāṇañcā-(a)yatanaṃ samatikkamma	Going totally beyond the dimension of infinite consciousness,
'N-atthi kiñcī’ti	[one perceives that] ‘there is nothing at all’ [after one drops the perception of infinite consciousness],
ākiñcaññā-(a)yatanaṃ upasampajja viharati.	they enter and remain in the dimension of nothingness.
ayaṃ chaṭṭho vimokkho.	This is the sixth liberation.

sabbaso ākiñcaññā-(a)yatanaṃ samatikkamma	Going totally beyond the dimension of nothingness,
Neva-saññā-nāsaññā-(a)yatanaṃ upasampajja viharati.	they enter and remain in the dimension of neither perception nor non-perception.
	[This means that awareness is too subtle to be considered ‘perception’, but there is enough awareness to know you’re not unconscious.]
ayaṃ sattamo vimokkho.	This is the seventh liberation.

sabbaso neva-saññā-nāsaññā-(a)yatanaṃ samatikkamma	Going totally beyond the dimension of neither perception nor non-perception,
Saññā-vedayita-nirodhaṃ upasampajja viharati	they enter and remain in the cessation of perception and sensation.
ayaṃ aṭṭhamo vimokkho.	This is the eighth liberation.

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

And many of my disciples meditate on that having attained perfection and consummation of insight.

我的许多弟子在证得圆满和究竟的洞察力后，修习这种禅修。

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77.18 – (8 abhi-bh-āyatana)

• (1. Perceives internal rūpa, sees external rūpa limited)
• (2. Perceives internal rūpa, sees external rūpa measureless)
• (3. Does not perceive internal rūpa, sees external rūpa limited)
• (4. Does not perceive internal rūpa, sees external rūpa measureless)
• (5-8 usually start with one of the 31 body parts of suitable color)
• (5. Does not perceives internal rūpa, sees external rūpa blue color)
• (6. Does not perceives internal rūpa, sees external rūpa yellow color)
• (7. Does not perceives internal rūpa, sees external rūpa red color)
• (8. Does not perceives internal rūpa, sees external rūpa white color)

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā aṭṭha abhibhāyatanāni bhāventi.

Furthermore, I have explained to my disciples a practice that they use to develop the eight dimensions of mastery.

此外，我向我的弟子们解释了一种修行，他们用它来发展八胜处。

1. ajjhattaṃ rūpa-saññī eko bahiddhā rūpāni passati	1. With the mind percipient of the internal [five physical sense bases], he sees external forms
parittāni suvaṇṇa-dubbaṇṇāni.	that are limited, beautiful, or ugly.
	[he sees things such as realms of heaven and hell, and the denizens of those realms, or he sees accurate visions of his 31 body parts, or the body parts of other living beings.]
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃ-saññī hoti.	He perceives that, “Having mastered this, I know and I see.”
idaṃ paṭhamaṃ abhibh'-āyatanaṃ.	This is the first dimension of mastery [of knowledge and vision].

2. ♦ “ajjhattaṃ rūpa-saññī eko bahiddhā rūpāni passati	2. With the mind percipient of the internal [five physical sense bases], he sees external forms
appamāṇāni suvaṇṇa-dubbaṇṇāni.	that are measureless, beautiful, or ugly.
	[he sees things such as realms of heaven and hell, and the denizens of those realms, or he sees accurate visions of his 31 body parts, or the body parts of other living beings.]
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃ-saññī hoti.	He perceives that, “Having mastered this, I know and I see.”
idaṃ dutiyaṃ abhibh'-āyatanaṃ.	This is the second dimension of mastery [of knowledge and vision].

3. ♦ “ajjhattaṃ a-rūpa-saññī eko bahiddhā rūpāni passati	With the mind no longer percipient of the internal [five physical sense bases], he sees external forms
parittāni suvaṇṇa-dubbaṇṇāni. ‘	that are limited, beautiful, or ugly.
	[he sees things such as realms of heaven and hell, and the denizens of those realms, or he sees accurate visions of his 31 body parts, or the body parts of other living beings.]
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃ-saññī hoti.	He perceives that, “Having mastered this, I know and I see.”
idaṃ tatiyaṃ abhibh-āyatanaṃ.	This is the third dimension of mastery [of knowledge and vision].

4. ♦ “ajjhattaṃ a-rūpa-saññī eko bahiddhā rūpāni passati	With the mind no longer percipient of the internal [five physical sense bases], he sees external forms
appamāṇāni suvaṇṇa-dubbaṇṇāni.	that are measureless, beautiful, or ugly.
	[he sees things such as realms of heaven and hell, and the denizens of those realms, or he sees accurate visions of his 31 body parts, or the body parts of other living beings.]
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃ-saññī hoti.	He perceives that, “Having mastered this, I know and I see.”
idaṃ catutthaṃ abhibh'-āyatanaṃ.	This is the fourth dimension of mastery [of knowledge and vision].

	[For the next four dimensions, the meditator can directly conjure up a visual perception of a chosen color as the ‘external form’, but the preferred way is to use one of the 31 body parts of an external being as a starting point, then focus on the dominant color of that body part. For example, bones are white, blood is red, hair is black/dark-blue, urine is yellow.]

5. ♦ “ajjhattaṃ a-rūpa-saññī eko bahiddhā rūpāni passati	With the mind no longer percipient of the internal [five physical sense bases], he sees external forms
nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.	that are blue, blue in their color, blue in their features, blue in their glow.
Seyyathāpi nāma umāpupphaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ;	They’re like a flax flower that’s blue, with blue color, blue hue, and blue tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, blue, with blue color, blue hue, and blue tint.
evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.	in the same way With the mind no longer percipient of the internal [five physical sense bases], he sees external forms that are blue, blue in their color, blue in their features, blue in their glow.
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃ-saññī hoti.	He perceives that, “Having mastered this, I know and I see.”
idaṃ pañcamaṃ abhibh'-āyatanaṃ.	This is the fifth dimension of mastery [of knowledge and vision].

6. ♦ “ajjhattaṃ a-rūpa-saññī eko bahiddhā rūpāni passati	With the mind no longer percipient of the internal [five physical sense bases], he sees external forms
pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.	that are yellow, yellow in their color, yellow in their features, yellow in their glow.
Seyyathāpi nāma kaṇikārapupphaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ;	They’re like a champak flower that’s yellow, with yellow color, yellow hue, and yellow tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, yellow, with yellow color, yellow hue, and yellow tint.
evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.	in the same way With the mind no longer percipient of the internal [five physical sense bases], he sees external forms that are yellow, yellow in their color, yellow in their features, yellow in their glow.
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃ-saññī hoti.	He perceives that, “Having mastered this, I know and I see.”
idaṃ chaṭṭhaṃ abhibh'-āyatanaṃ.	This is the sixth dimension of mastery [of knowledge and vision].

7. ♦ “ajjhattaṃ a-rūpa-saññī eko bahiddhā rūpāni passati	With the mind no longer percipient of the internal [five physical sense bases], he sees external forms
lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.	that are red, red in their color, red in their features, red in their glow.
Seyyathāpi nāma bandhujīvakapupphaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ;	They’re like a scarlet mallow flower that’s red, with red color, red hue, and red tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, red, with red color, red hue, and red tint.
evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.	in the same way With the mind no longer percipient of the internal [five physical sense bases], he sees external forms that are red, red in their color, red in their features, red in their glow.
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃ-saññī hoti.	He perceives that, “Having mastered this, I know and I see.”
idaṃ sattamaṃ abhibh'-āyatanaṃ.	This is the seventh dimension of mastery [of knowledge and vision].

8. ♦ “ajjhattaṃ a-rūpa-saññī eko bahiddhā rūpāni passati	With the mind no longer percipient of the internal [five physical sense bases], he sees external forms
odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.	That are white, white in their color, white in their features, white in their glow.
Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ odātaṃ odātavaṇṇaṃ odātanidassanaṃ odātanibhāsaṃ;	They’re like the morning star that’s white, with white color, white hue, and white tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, white, with white color, white hue, and white tint.
evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.	in the same way With the mind no longer percipient of the internal [five physical sense bases], he sees external forms That are white, white in their color, white in their features, white in their glow.
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃ-saññī hoti.	He perceives that, “Having mastered this, I know and I see.”
idaṃ aṭṭhamaṃ abhibh'-āyatanaṃ.	This is the eighth dimension of mastery [of knowledge and vision].

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

And many of my disciples meditate on that having attained perfection and consummation of insight.

我的许多弟子在证得圆满和究竟的洞察力后，修习这种禅修。

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dasa kasiṇāyatanāni bhāventi.	Furthermore, I have explained to my disciples a practice that they use to develop the ten universal dimensions of meditation.	此外，我向我的弟子们解释了一种修行，他们用它来发展十遍处禅。
Pathavīkasiṇameko sañjānāti uddhamadho tiriyaṃ advayaṃ appamāṇaṃ;	Someone perceives the meditation on universal earth above, below, across, non-dual and limitless.	有人感知到遍地土相，上下、横遍，无二无量。
āpokasiṇameko sañjānāti … pe …	They perceive the meditation on universal water …	他们感知到遍地水相……
tejokasiṇameko sañjānāti …	the meditation on universal fire …	遍地火相……
vāyokasiṇameko sañjānāti …	the meditation on universal air …	遍地风相……
nīlakasiṇameko sañjānāti …	the meditation on universal blue …	遍地青相……
pītakasiṇameko sañjānāti …	the meditation on universal yellow …	遍地黄相……
lohitakasiṇameko sañjānāti …	the meditation on universal red …	遍地赤相……
odātakasiṇameko sañjānāti …	the meditation on universal white …	遍地白相……
ākāsakasiṇameko sañjānāti …	the meditation on universal space …	遍地虚空相……
viññāṇakasiṇameko sañjānāti uddhamadho tiriyaṃ advayaṃ appamāṇaṃ.	the meditation on universal consciousness above, below, across, non-dual and limitless.	遍地识相，上下、横遍，无二无量。
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.	我的许多弟子在证得圆满和究竟的洞察力后，修习这种禅修。

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāri jhānāni bhāventi.	Furthermore, I have explained to my disciples a practice that they use to develop the four jhānas.	此外，我向我的弟子们解释了一种修行，他们用它来发展四种禅那。
Idhudāyi, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.	那是一位比丘，完全远离欲乐，远离不善法，进入并安住于初禅，初禅伴随着因远离而生的喜和乐，以及寻和伺。
So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.	They drench, steep, fill, and spread their body with rapture and pleasure born of seclusion. There’s no part of the body that’s not spread with rapture and pleasure born of seclusion.	他们以因远离而生的喜和乐浸润、充满、遍布、弥漫全身。身体没有哪个部分不被因远离而生的喜和乐所遍布。
Seyyathāpi, udāyi, dakkho nhāpako vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya, sāyaṃ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena na ca pagghariṇī;	It’s like when an expert bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out.	这就像一位熟练的澡堂侍者或他们的学徒将洗浴粉倒入铜盘中，一点一点地洒水。他们揉搓直到洗浴粉团被水分完全浸透、饱和，内外遍布；却没有水分渗出。
evameva kho, udāyi, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.	In the same way, a monk drenches, steeps, fills, and spreads their body with rapture and pleasure born of seclusion. There’s no part of the body that’s not spread with rapture and pleasure born of seclusion.	同样地，一位比丘以因远离而生的喜和乐浸润、充满、遍布、弥漫全身。身体没有哪个部分不被因远离而生的喜和乐所遍布。

Puna caparaṃ, udāyi, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ … pe … dutiyaṃ jhānaṃ upasampajja viharati.	Furthermore, as the directed-thought and evaluation are stilled, a monk enters and remains in the second jhāna. It has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.	此外，当寻和伺止息时，一位比丘进入并安住于第二禅。第二禅具有因定而生的喜和乐，内心清净自信，心一境性，没有寻和伺。
So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.	They drench, steep, fill, and spread their body with rapture and pleasure born of undistractible-lucidity. There’s no part of the body that’s not spread with rapture and pleasure born of undistractible-lucidity.	他们以因定而生的喜和乐浸润、充满、遍布、弥漫全身。身体没有哪个部分不被因定而生的喜和乐所遍布。
Seyyathāpi, udāyi, udakarahado gambhīro ubbhidodako. Tassa nevassa puratthimāya disāya udakassa āyamukhaṃ, na pacchimāya disāya udakassa āyamukhaṃ, na uttarāya disāya udakassa āyamukhaṃ, na dakkhiṇāya disāya udakassa āyamukhaṃ, devo ca na kālena kālaṃ sammā dhāraṃ anuppaveccheyya;	It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and no rainfall to replenish it from time to time.	这就像一个由泉水滋养的深湖。东方、西方、南方或北方都没有入口，也没有雨水不时地补充。
atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa.	But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water.	但是，湖中涌出的清凉水流浸润、充满、遍布整个湖泊。湖泊没有哪个部分不被清凉水所遍布。
Evameva kho, udāyi, bhikkhu imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.	In the same way, a monk drenches, steeps, fills, and spreads their body with rapture and pleasure born of undistractible-lucidity. There’s no part of the body that’s not spread with rapture and pleasure born of undistractible-lucidity.	同样地，一位比丘以因定而生的喜和乐浸润、充满、遍布、弥漫全身。身体没有哪个部分不被因定而生的喜和乐所遍布。

Puna caparaṃ, udāyi, bhikkhu pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati.	Furthermore, with the fading away of rapture, a monk enters and remains in the third jhāna. They meditate with equanimity, rememberful and aware, personally experiencing the pleasure of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’	此外，随着喜的消退，一位比丘进入并安住于第三禅。他们以舍心禅修，具念、正知，亲身体验圣者所宣称的“舍心具念，安住于乐”的乐。
So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.	They drench, steep, fill, and spread their body with pleasure free of rapture. There’s no part of the body that’s not spread with pleasure free of rapture.	他们以无喜的乐浸润、充满、遍布、弥漫全身。身体没有哪个部分不被无喜的乐所遍布。
Seyyathāpi, udāyi, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni anto nimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṃ, uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa;	It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not soaked with cool water.	这就像一个有蓝色睡莲，或粉色或白色莲花的池塘。其中一些在水中萌芽生长，没有高出水面，在水下茁壮成长。从尖端到根部，它们被清凉水浸润、充满、遍布、渗透。它们没有哪个部分不被清凉水渗透。
evameva kho, udāyi, bhikkhu imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.	In the same way, a monk drenches, steeps, fills, and spreads their body with pleasure free of rapture. There’s no part of the body that’s not spread with pleasure free of rapture.	同样地，一位比丘以无喜的乐浸润、充满、遍布、弥漫全身。身体没有哪个部分不被无喜的乐所遍布。

Puna caparaṃ, udāyi, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.	Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a monk enters and remains in the fourth jhāna. It is without pleasure or pain, with pure equanimity and remembering.	此外，舍弃乐和苦，止息先前的快乐和忧伤，一位比丘进入并安住于第四禅。第四禅没有乐和苦，只有纯净的舍心和念。
So imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti.	They sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind.	他们端坐，以纯净明亮的心遍布全身。身体没有哪个部分不被纯净明亮的心所遍布。
Seyyathāpi, udāyi, puriso odātena vatthena sasīsaṃ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa;	It’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the body that’s not spread over with white cloth.	这就像一个人从头到脚被白布包裹。身体没有哪个部分不被白布所遍布。
evameva kho, udāyi, bhikkhu imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti.	In the same way, they sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind.	同样地，他们端坐，以纯净明亮的心遍布全身。身体没有哪个部分不被纯净明亮的心所遍布。
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.	我的许多弟子在证得圆满和究竟的洞察力后，修习这种禅修。

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā evaṃ pajānanti:	Furthermore, I have explained to my disciples a practice that they use to understand this:	此外，我向我的弟子们解释了一种修行，他们用它来理解这一点：
‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo;	‘This body of mine is physical. It’s made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction.	“我这个身体是物质的。它由四大元素组成，由父母所生，由米饭和粥所滋养，易于无常，会磨损、侵蚀、分解和毁灭。
idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddhaṃ’.	And this consciousness of mine is attached to it, tied to it.’	而我的这个意识依附于它，与它相连。”
Seyyathāpi, udāyi, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno sabbākārasampanno;	Suppose there was a beryl gem that was naturally beautiful, eight-faceted, with expert workmanship, transparent and clear, endowed with all good Dharmas.	假设有一颗天然美丽、八面、工艺精湛、透明清澈、具足一切善法的绿宝石。
tatridaṃ suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā.	And it was strung with a thread of blue, yellow, red, white, or golden brown.	它被一根蓝色、黄色、红色、白色或金棕色的线串着。
Tamenaṃ cakkhumā puriso hatthe karitvā paccavekkheyya:	And someone with good eyesight were to take it in their hand and examine it:	一位视力良好的人拿起它仔细观察：
‘ayaṃ kho maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno sabbākārasampanno;	‘This beryl gem is naturally beautiful, eight-faceted, with expert workmanship, transparent and clear, endowed with all good Dharmas.	“这颗绿宝石天然美丽、八面、工艺精湛、透明清澈、具足一切善法。
tatridaṃ suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā’ti.	And it’s strung with a thread of blue, yellow, red, white, or golden brown.’	它被一根蓝色、黄色、红色、白色或金棕色的线串着。”
Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā evaṃ pajānanti:	In the same way, I have explained to my disciples a practice that they use to understand this:	同样地，我向我的弟子们解释了一种修行，他们用它来理解这一点：
‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo;	‘This body of mine is physical. It’s made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction.	“我这个身体是物质的。它由四大元素组成，由父母所生，由米饭和粥所滋养，易于无常，会磨损、侵蚀、分解和毁灭。
idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddhan’ti.	And this consciousness of mine is attached to it, tied to it.’	而我的这个意识依附于它，与它相连。”
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.	我的许多弟子在证得圆满和究竟的洞察力后，修习这种禅修。

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā imamhā kāyā aññaṃ kāyaṃ abhinimminanti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ.	Furthermore, I have explained to my disciples a practice that they use to create from this body another body, consisting of form, mind-made, complete in all its various parts, not deficient in any faculty.	此外，我向我的弟子们解释了一种修行，他们用它来从这个身体创造出另一个身体，由形色、意生、各部分完整、没有任何缺陷的身体。
Seyyathāpi, udāyi, puriso muñjamhā īsikaṃ pabbāheyya;	Suppose a person was to draw a reed out from its sheath.	假设一个人从鞘中抽出芦苇。
tassa evamassa:	They’d think:	他们会想：
‘ayaṃ muñjo, ayaṃ īsikā; añño muñjo, aññā īsikā; muñjamhā tveva īsikā pabbāḷhā’ti.	‘This is the reed, this is the sheath. The reed and the sheath are different things. The reed has been drawn out from the sheath.’	“这是芦苇，这是鞘。芦苇和鞘是不同的东西。芦苇已从鞘中抽出。”
Seyyathā vā panudāyi, puriso asiṃ kosiyā pabbāheyya;	Or suppose a person was to draw a sword out from its scabbard.	或者假设一个人从剑鞘中抽出剑。
tassa evamassa:	They’d think:	他们会想：
‘ayaṃ asi, ayaṃ kosi; añño asi aññā kosi; kosiyā tveva asi pabbāḷho’ti.	‘This is the sword, this is the scabbard. The sword and the scabbard are different things. The sword has been drawn out from the scabbard.’	“这是剑，这是剑鞘。剑和剑鞘是不同的东西。剑已从剑鞘中抽出。”
Seyyathā vā, panudāyi, puriso ahiṃ karaṇḍā uddhareyya;	Or suppose a person was to draw a snake out from its slough.	或者假设一个人从蛇蜕中抽出蛇。
tassa evamassa:	They’d think:	他们会想：
‘ayaṃ ahi, ayaṃ karaṇḍo; añño ahi, añño karaṇḍo; karaṇḍā tveva ahi ubbhato’ti.	‘This is the snake, this is the slough. The snake and the slough are different things. The snake has been drawn out from the slough.’	“这是蛇，这是蛇蜕。蛇和蛇蜕是不同的东西。蛇已从蛇蜕中抽出。”
Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā imamhā kāyā aññaṃ kāyaṃ abhinimminanti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ.	In the same way, I have explained to my disciples a practice that they use to create from this body another body, consisting of form, mind-made, complete in all its various parts, not deficient in any faculty.	同样地，我向我的弟子们解释了一种修行，他们用它来从这个身体创造出另一个身体，由形色、意生、各部分完整、没有任何缺陷的身体。
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.	我的许多弟子在证得圆满和究竟的洞察力后，修习这种禅修。

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77.23 – (6ab ⚡☸higher knowledges with similes)

• (#1 supernormal powers)
• (#2 divine ear)
• (#3 mind reading)
• (#4 recollect past lives)
• (#5 divine eye)
• (#6 destruction of asinine inclinations)

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṃ iddhividhaṃ paccanubhonti—ekopi hutvā bahudhā honti, bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamānā gacchanti, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karonti, seyyathāpi udake; udakepi abhijjamāne gacchanti, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasanti parimajjanti, yāva brahmalokāpi kāyena vasaṃ vattenti.	Furthermore, I have explained to my disciples a practice that they use to wield the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the Brahmā realm.	此外，我向我的弟子们解释了一种修行，他们用它来施展多种神通：化一为多，化多为一；隐没与显现；穿墙越壁，逾山如空；入地如水；水上行走如陆地；盘腿飞翔于空中如鸟；手触日月，如此威德。他们控制身体，上至梵天界。
Seyyathāpi, udāyi, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṃ yadeva bhājanavikatiṃ ākaṅkheyya taṃ tadeva kareyya abhinipphādeyya;	Suppose an expert potter or their apprentice had some well-prepared clay. They could produce any kind of pot that they like.	假设一位熟练的陶工或其学徒有一些准备好的粘土。他们可以制造出任何他们喜欢的陶器。
seyyathā vā panudāyi, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṃ dantasmiṃ yaṃ yadeva dantavikatiṃ ākaṅkheyya taṃ tadeva kareyya abhinipphādeyya;	Or suppose an expert ivory-carver or their apprentice had some well-prepared ivory. They could produce any kind of ivory item that they like.	或者假设一位熟练的象牙雕刻师或其学徒有一些准备好的象牙。他们可以制造出任何他们喜欢的象牙制品。
seyyathā vā panudāyi, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṃ suvaṇṇasmiṃ yaṃ yadeva suvaṇṇavikatiṃ ākaṅkheyya taṃ tadeva kareyya abhinipphādeyya.	Or suppose an expert goldsmith or their apprentice had some well-prepared gold. They could produce any kind of gold item that they like.	或者假设一位熟练的金匠或其学徒有一些准备好的黄金。他们可以制造出任何他们喜欢的黄金制品。
Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṃ iddhividhaṃ paccanubhonti—ekopi hutvā bahudhā honti, bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamānā gacchanti, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karonti, seyyathāpi udake; udakepi abhijjamāne gacchanti, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasanti parimajjanti, yāva brahmalokāpi kāyena vasaṃ vattenti.	In the same way, I have explained to my disciples a practice that they use to wield the many kinds of psychic power …	同样地，我向我的弟子们解释了一种修行，他们用它来施展多种神通……
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.	我的许多弟子在证得圆满和究竟的洞察力后，修习这种禅修。

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇanti—dibbe ca mānuse ca, ye dūre santike ca.	Furthermore, I have explained to my disciples a practice that they use so that, with clairaudience that is purified and superhuman, they hear both kinds of sounds, human and divine, whether near or far.	此外，我向我的弟子们解释了一种修行，他们用它来通过清净而超人性的天耳通，听到人声和天声两种声音，无论是近还是远。
Seyyathāpi, udāyi, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya;	Suppose there was a powerful horn blower. They’d easily make themselves heard in the four directions.	假设有一位强力的吹号者。他们可以轻易地在四个方向上让人听到。
evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇanti—dibbe ca mānuse ca, ye dūre santike ca.	In the same way, I have explained to my disciples a practice that they use so that, with clairaudience that is purified and superhuman, they hear both kinds of sounds, human and divine, whether near or far.	同样地，我向我的弟子们解释了一种修行，他们用它来通过清净而超人性的天耳通，听到人声和天声两种声音，无论是近还是远。
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.	我的许多弟子在证得圆满和究竟的洞察力后，修习这种禅修。

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānanti—sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānanti, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ cittan’ti pajānanti; sadosaṃ vā cittaṃ ‘sadosaṃ cittan’ti pajānanti, vītadosaṃ vā cittaṃ ‘vītadosaṃ cittan’ti pajānanti; samohaṃ vā cittaṃ ‘samohaṃ cittan’ti pajānanti, vītamohaṃ vā cittaṃ ‘vītamohaṃ cittan’ti pajānanti; saṃkhittaṃ vā cittaṃ ‘saṃkhittaṃ cittan’ti pajānanti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ cittan’ti pajānanti; mahaggataṃ vā cittaṃ ‘mahaggataṃ cittan’ti pajānanti, amahaggataṃ vā cittaṃ ‘amahaggataṃ cittan’ti pajānanti; sauttaraṃ vā cittaṃ ‘sauttaraṃ cittan’ti pajānanti, anuttaraṃ vā cittaṃ ‘anuttaraṃ cittan’ti pajānanti; samāhitaṃ vā cittaṃ ‘samāhitaṃ cittan’ti pajānanti, asamāhitaṃ vā cittaṃ ‘asamāhitaṃ cittan’ti pajānanti; vimuttaṃ vā cittaṃ ‘vimuttaṃ cittan’ti pajānanti, avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānanti.	Furthermore, I have explained to my disciples a practice that they use to understand the minds of other beings and individuals, having comprehended them with their own mind. They understand mind with greed as ‘mind with greed’, and mind without greed as ‘mind without greed’; mind with hate as ‘mind with hate’, and mind without hate as ‘mind without hate’; mind with delusion as ‘mind with delusion’, and mind without delusion as ‘mind without delusion’; contracted mind as ‘contracted mind’, and scattered mind as ‘scattered mind’; expansive mind as ‘expansive mind’, and unexpansive mind as ‘unexpansive mind’; mind that is not supreme as ‘mind that is not supreme’, and mind that is supreme as ‘mind that is supreme’; mind undistractified-&-lucidified in samādhi as ‘mind undistractified-&-lucidified in samādhi’, and mind not undistractified-&-lucidified in samādhi as ‘mind not undistractified-&-lucidified in samādhi’; freed mind as ‘freed mind’, and unfreed mind as ‘unfreed mind’.	此外，我向我的弟子们解释了一种修行，他们用它来理解其他众生和个体的思想，用自己的心领会它们。他们理解有贪欲的心为“有贪欲的心”，无贪欲的心为“无贪欲的心”；有嗔恨的心为“有嗔恨的心”，无嗔恨的心为“无嗔恨的心”；有愚痴的心为“有愚痴的心”，无愚痴的心为“无愚痴的心”；收缩的心为“收缩的心”，散乱的心为“散乱的心”；广大的心为“广大的心”，不广大的心为“不广大的心”；非至上的心为“非至上的心”，至上的心为“至上的心”；入定的心为“入定的心”，未入定的心为“未入定的心”；解脱的心为“解脱的心”，未解脱的心为“未解脱的心”。
Seyyathāpi, udāyi, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṃ mukhanimittaṃ paccavekkhamāno sakaṇikaṃ vā ‘sakaṇikan’ti jāneyya, akaṇikaṃ vā ‘akaṇikan’ti jāneyya;	Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they had a spot they’d know ‘I have a spot’, and if they had no spots they’d know ‘I have no spots’.	假设有一位年轻的男女，爱好打扮，他们在干净明亮的镜子或清澈的水碗中查看自己的倒影。如果他们有斑点，他们会知道“我有斑点”，如果没有斑点，他们会知道“我没有斑点”。
evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānanti—sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānanti, vītarāgaṃ vā cittaṃ … pe … sadosaṃ vā cittaṃ … vītadosaṃ vā cittaṃ … samohaṃ vā cittaṃ … vītamohaṃ vā cittaṃ … saṃkhittaṃ vā cittaṃ … vikkhittaṃ vā cittaṃ … mahaggataṃ vā cittaṃ … amahaggataṃ vā cittaṃ … sauttaraṃ vā cittaṃ … anuttaraṃ vā cittaṃ … samāhitaṃ vā cittaṃ … asamāhitaṃ vā cittaṃ … vimuttaṃ vā cittaṃ … avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānanti.	In the same way, I have explained to my disciples a practice that they use to understand the minds of other beings and individuals, having comprehended them with their own mind …	同样地，我向我的弟子们解释了一种修行，他们用它来理解其他众生和个体的思想，用自己的心领会它们……
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.	我的许多弟子在证得圆满和究竟的洞察力后，修习这种禅修。

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṃ pubbenivāsaṃ anussaranti, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe: ‘amutrāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.	Furthermore, I have explained to my disciples a practice that they use to recollect the many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.	此外，我向我的弟子们解释了一种修行，他们用它来回忆多种过去的生命。即：一、二、三、四、五、十、二十、三十、四十、五十、一百、一千、十万次转生；许多世界坏劫，许多世界成劫，许多世界坏劫和成劫。“在那里，我名叫某某，我的种族是某某，我长这样，那是我的食物。我这样感受乐和苦，那是我的生命结束的方式。当我从那个地方死去后，我转生到别处。在那里，我也名叫某某，我的种族是某某，我长这样，那是我的食物。我这样感受乐和苦，那是我的生命结束的方式。当我从那个地方死去后，我转生到这里。”他们就这样回忆起多种过去的生命，具有特征和细节。
Seyyathāpi, udāyi, puriso sakamhā gāmā aññaṃ gāmaṃ gaccheyya, tamhāpi gāmā aññaṃ gāmaṃ gaccheyya; so tamhā gāmā sakaṃyeva gāmaṃ paccāgaccheyya; tassa evamassa: ‘ahaṃ kho sakamhā gāmā aññaṃ gāmaṃ agacchiṃ, tatra evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ; tamhāpi gāmā amuṃ gāmaṃ agacchiṃ, tatrāpi evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ, somhi tamhā gāmā sakaṃyeva gāmaṃ paccāgato’ti.	Suppose a person was to leave their home village and go to another village. From that village they’d go to yet another village. And from that village they’d return to their home village. They’d think: ‘I went from my home village to another village. There I stood like this, sat like that, spoke like this, or kept silent like that. From that village I went to yet another village. There too I stood like this, sat like that, spoke like this, or kept silent like that. And from that village I returned to my home village.’	假设一个人离开家乡，去另一个村庄。从那个村庄他们又去另一个村庄。再从那个村庄他们回到家乡。他们会想：“我从家乡去了另一个村庄。我在那里这样站着，那样坐着，这样说话，或者那样保持沉默。从那个村庄我又去了另一个村庄。我在那里也这样站着，那样坐着，这样说话，或者那样保持沉默。再从那个村庄我回到了家乡。”
Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṃ pubbenivāsaṃ anussaranti, seyyathidaṃ—ekampi jātiṃ … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussaranti.	In the same way, I have explained to my disciples a practice that they use to recollect the many kinds of past lives.	同样地，我向我的弟子们解释了一种修行，他们用它来回忆多种过去的生命。
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.	我的许多弟子在证得圆满和究竟的洞察力后，修习这种禅修。

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dibbena cakkhunā visuddhena atikkantamānusakena satte passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti.	Furthermore, I have explained to my disciples a practice that they use so that, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.	此外，我向我的弟子们解释了一种修行，他们用它来通过清净而超人性的天眼通，看到众生逝去和投生——劣等和优等，美丽和丑陋，在善趣或恶趣。他们理解众生如何根据他们的业力投生：“这些可爱的众生在身、语、意方面做了恶事。他们恶言诋毁圣者；他们有邪见；他们选择根据邪见行事。当他们的身体坏灭，死后，他们投生到堕落之处，恶趣，地狱。然而，这些可爱的众生在身、语、意方面做了善事。他们从不恶言诋毁圣者；他们有正见；他们选择根据正见行事。当他们的身体坏灭，死后，他们投生到善趣，天界。”他们就这样通过清净而超人性的天眼通，看到众生逝去和投生——劣等和优等，美丽和丑陋，在善趣或恶趣。他们理解众生如何根据他们的业力投生。
Seyyathāpi, udāyi, dve agārā sadvārā. Tatra cakkhumā puriso majjhe ṭhito passeyya manusse gehaṃ pavisantepi nikkhamantepi anucaṅkamantepi anuvicarantepi;	Suppose there were two houses with doors. A person with good eyesight standing in between them would see people entering and leaving a house and wandering to and fro.	假设有两扇门的房子。一个视力良好的人站在两扇门之间，会看到人们进出房子，来回走动。
evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dibbena cakkhunā visuddhena atikkantamānusakena satte passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti … pe …	In the same way, I have explained to my disciples a practice that they use so that, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn …	同样地，我向我的弟子们解释了一种修行，他们用它来通过清净而超人性的天眼通，看到众生逝去和投生……
tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.	我的许多弟子在证得圆满和究竟的洞察力后，修习这种禅修。

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.	Furthermore, I have explained to my disciples a practice that they use to realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.	此外，我向我的弟子们解释了一种修行，他们用它来在今生就证得无垢的心解脱和慧解脱。他们通过烦恼的止息，用自己的洞察力证得了它并安住于其中。
Seyyathāpi, udāyi, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo, tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakaṭhalampi macchagumbampi carantampi tiṭṭhantampi. Tassa evamassa: ‘ayaṃ kho udakarahado accho vippasanno anāvilo, tatrime sippisambukāpi sakkharakaṭhalāpi macchagumbāpi carantipi tiṭṭhantipī’ti.	Suppose there was a lake that was transparent, clear, and unclouded. A person with good eyesight standing on the bank would see the mussel shells, gravel and pebbles, and schools of fish swimming about or staying still. They’d think: ‘This lake is transparent, clear, and unclouded. And here are the mussel shells, gravel and pebbles, and schools of fish swimming about or staying still.’	假设有一个湖泊透明、清澈、无垢。一个视力良好的人站在岸边，会看到贻贝壳、砂石和鹅卵石，以及鱼群游动或静止。他们会想：“这个湖泊透明、清澈、无垢。这里有贻贝壳、砂石和鹅卵石，以及鱼群游动或静止。”
Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.	In the same way, I have explained to my disciples a practice that they use to realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.	同样地，我向我的弟子们解释了一种修行，他们用它来在今生就证得无垢的心解脱和慧解脱。他们通过烦恼的止息，用自己的洞察力证得了它并安住于其中。
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.	我的许多弟子在证得圆满和究竟的洞察力后，修习这种禅修。

(this concludes section MN ^77.5.5)

Ayaṃ kho, udāyi, pañcamo dhammo yena mama sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

[All of these Dharma teachings that lead to awakening] is the fifth Dharma because of which my disciples are loyal to me.

[所有这些导向觉悟的法教]是我的弟子忠诚于我的第五种法。

Ime kho, udāyi, pañca dhammā yehi mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharantī”ti.

These are the five Dharmas because of which my disciples honor, respect, revere, and venerate me; and after honoring and respecting me, they remain loyal to me.”

这些是我的弟子尊敬、尊重、崇敬、崇拜我，并且在尊敬、尊重我之后，他们对我保持忠诚的五种法。”

Idamavoca bhagavā.	That is what the Buddha said.	这就是佛陀所说的。
Attamano sakuludāyī paribbājako bhagavato bhāsitaṃ abhinandīti.	Satisfied, the wanderer Sakuludāyī was happy with what the Buddha said.	听闻此言，游方僧萨库卢达伊心满意足，对佛陀所说感到高兴。

+

// MN 77 commentary

+ all- all

• B. Thanissaro from his MN 77 intro

https://www.dhammatalks.org/suttas/MN/MN77.html
Introduction

This sutta illustrates a principle set forth in DN 1: that run-of-the-mill people, when praising the Buddha, tend to speak only of minor matters, connected with virtue. They don’t really understand the higher reasons for giving the Buddha the praise he rightly deserves.

Sakuludāyin the wanderer, in conversation with the Buddha, here states that the Buddha is respected by his followers because he eats little; he is content with little in terms of food, clothing, and shelter; and he practices seclusion. The Buddha replies that he has students who eat less than he does; who are more ascetic than he is in terms of food, clothing, and shelter; and who practice seclusion more stringently than he does. If Sakuludāyin’s reasons were the only ones for which the Buddha’s followers respected him, these more stringent followers wouldn’t respect him at all.

The Buddha then goes on to explain five deeper reasons for which his followers respect him. The five fall into two sorts: Dharmas of his character, and his ability to teach them to master many skills, all the way to the total ending of suffering.

Because the Buddha in this sutta states that he does not follow the strict ascetic regimen that some of his students do, some people have interpreted this sutta as an implied criticism of those students and of ascetic regimens in general. This interpretation, however, takes the Buddha’s statements out of two contexts: their context within this sutta, and their context within his statements about ascetic regimens in other suttas.

In terms of this sutta, there is nothing in the Buddha’s words in this sutta to suggest that he is criticizing his stricter followers in any way. And in terms of his statements about asceticism in other suttas, it’s easy to see why. MN 101 contains a passage that is particularly relevant here.

“Suppose a fletcher were to heat & warm an arrow shaft between two flames, making it straight & pliable. Then at a later time he would no longer heat & warm the shaft between two flames, making it straight & pliable. Why is that? Because he has attained the goal for which he was heating & warming the shaft. That is why at a later time he would no longer heat & warm the shaft between two flames, making it straight & pliable.

“In the same way, the monk notices this: ‘When I live according to my pleasure, unskillful Dharmas increase in me & skillful Dharmas decline. When I exert myself with stress & pain, though, unskillful Dharmas decline in me & skillful Dharmas increase. Why don’t I exert myself with stress & pain?’ So he exerts himself with stress & pain, and while he is exerting himself with stress & pain, unskillful Dharmas decline in him, & skillful Dharmas increase. Then at a later time he would no longer exert himself with stress & pain. Why is that? Because he has attained the goal for which he was exerting himself with stress & pain. That is why, at a later time, he would no longer exert himself with stress & pain.” — MN 101

This passage makes two points. The first is that some people find that they cannot indulge in certain pleasures without provoking unskillful Dharmas in the mind. In cases like that, they have to avoid those pleasure and practice with pain. This would be the legitimate reason for which the Buddha’s followers would follow a stricter ascetic regimen than the Buddha, and there would be no reason for him to criticize them for doing so.

The second point explains why the Buddha himself no longer adheres to an ascetic regimen: He has already achieved his goal, and so is in no danger of falling back, even when eating larger amounts of food; when making use of exquisite food, clothing, and shelter; and when living surrounded by students and visitors. He is like the fletcher who has succeeded in straightening the arrow and no longer has to heat it between two flames.

Rather than taking a categorical position that all asceticism is bad or all asceticism is good, the Buddha took an analytical approach to the issue:

“If, when an asceticism is pursued, unskillful Dharmas increase and skillful Dharmas decline, then I tell you that that sort of asceticism is not to be pursued. But if, when an asceticism is pursued, unskillful Dharmas decline and skillful Dharmas increase, then I tell you that that sort of asceticism is to be pursued.” — AN 10:94

“Headman, those who say, ‘Gotama the contemplative criticizes all asceticism, that he categorically denounces & disparages all ascetics who live the rough life,’ are not saying what I have said, and they slander me with what is unfactual & untrue.…

“As for the ascetic living the rough life who afflicts & torments himself, who doesn’t attain a skilled state, and doesn’t realize a superior human state, a truly noble distinction of knowledge & vision: This ascetic living the rough life can be criticized on three grounds. On which three grounds can he be criticized? ‘He afflicts & torments himself’: This is the first ground on which he can be criticized. ‘He doesn’t attain a skilled state’: This is the second ground on which he can be criticized. ‘He doesn’t realize a superior human state, a truly noble distinction of knowledge & vision’: This is the third ground on which he can be criticized.…

“As for the ascetic living the rough life who afflicts & torments himself, who attains a skilled state, and who realizes a superior human state, a truly noble distinction of knowledge & vision: This ascetic living the rough life can be criticized on one ground and praised on two. On which one ground can he be criticized? ‘He afflicts & torments himself’: This is the one ground on which he can be criticized.… On which two grounds can he be praised? ‘He attains a skilled state’: This is the first ground on which he can be praised. ‘He realizes a superior human state, a truly noble distinction of knowledge & vision’: This is the second ground on which