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

pic for POJ


(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?

11.3 – (‘There are four things explained by the Blessed One, who knows and sees)

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.

11.4 – (other religions also have confidence in the Teacher, their Dharma, precepts…)

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。”
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11.5 – (monks, there are these two views:)

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.)

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。

§6.1 – (other religions only partially understand some graspings)

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.

§6.2 – (other religions only partially understand some graspings)

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.

§6.3 – (other religions only partially understand some graspings)

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.

§6.4 – (other religions only partially understand some graspings)

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。

§6.5 – (Buddha has complete understanding of all kinds of grasping)

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。
end of section [11.6 - (There are these four kinds of grasping.)]❧

11.7 – (What is source, origin,...of four kinds of grasping?)

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。

11.8 – (conclusion: giving up ignorance leads to arahantship)

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。
end of section [11 – MN 11 Cūḷa-sīhanāda: Shorter Discourse on the Lion’s Roar]❧