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MN 38 Mahā-taṇhā-saṅkhaya: Longer Discourse on Ending of Craving

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• 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。
38.1 – (Sāti, the fisherman’s son, had view consciousness is what reincarnates)
		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。