| 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， |
| ♦ 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。 |
| 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。 |
| 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。 |
(right effort, right view, ardency, vigor, is dominant here in trying for first jhāna)
| 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。 |
| 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。 |
| 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。』 |
| 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』。 |
| ♦ 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。 |
| ♦ 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。 |
| ♦ 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。』 |
| 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。」 |
