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

pic for POJ


(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)

‘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。

§1.2 – (Even the Buddha!)

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。

14.2 – (What is gratification of sensual pleasure? STED 5kg )

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?)

Ko ca, mahānāma, kāmānaṃ ādīnavo? And what is the drawback of sensual pleasures?   欲樂的患是什麼？

(1. Working lay person still subject to cold, mosquito bites, hot sun )

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。

(2. Working lay person doesn’t make enough money, sorrows and laments)

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。

(3. Working lay person makes enough money, but worries about protecting it from bandits, floods, etc. )

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。

(4. For 5kg, kings wage wars, family have blood feuds )

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。

(5. Furthermore, they battle with weapons to maim, to the death )

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。

(6. Furthermore, they charge castles, get dung thrown on them, decapitated, etc )

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。

(7. For 5kg they commit theft, sex crimes, then get punished by kings )

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。

(8. For 5kg they commit wrongs by way of body, speech, mind, and are reborn in hell )

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。
end of section [14.3 (What is drawback of sensual pleasure?)]❧
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14.4 – (Jain leader Nataputta claims to have continous omniscience)

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。」

§4.2 – (wrong view: they believe self mortification is the way to purify bad karma)

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。』
end of section [14.4 (Jain leader Nataputta claims to have continous omniscience)]❧
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14.5 – (Who lives in greater pleasure, Buddha or the king?)

‘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。』

§5.2 – (Buddha can meditate in pleasure for 1 to 7 days continuously )

‘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。
end of section [14 – MN 14 Cūḷa-dukkha-k-khandha: Shorter Discourse on the Mass of Suffering]❧