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MN 40 Cūḷa-assapura: Shorter Discourse at Assapura

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• 40.1 - (monks should live up to title ‘ascetic’)
• 40.2 - (how do monks not live up to ‘ascetic’)
• +40.3 - (monks living like proper ascetic do this)
  • 40.3.1 - (7sb awakening factor sequence)
  • 40.3.2 - (4bv brahma viharas takes place where 4j jhanas usually does)
  • 40.3.3 - (simile of lotus pond with missing piti sukha reference)

	(derived from B. Sujato 2018/12)	（来源于B. Sujato 2018/12）
Evaṃ me sutaṃ—​	So I have heard.	我曾听闻。
ekaṃ samayaṃ bhagavā aṅgesu viharati assapuraṃ nāma aṅgānaṃ nigamo.	At one time the Buddha was staying in the land of the Aṅgas, near the Aṅgan town named Assapura.	有一次，佛陀在鸯伽国，住在阿萨富罗附近的鸯伽镇。
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:	佛陀在那里对比丘们说：
“bhikkhavo”ti.	“monks!”	“比丘们！”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.	“世尊，”他们回答道。
Bhagavā etadavoca:	The Buddha said this:	佛陀这样说：

“Samaṇā samaṇāti vo, bhikkhave, jano sañjānāti.	“monks, people label you as ascetics.	“比丘们，人们称你们为沙门。
Tumhe ca pana ‘ke tumhe’ti puṭṭhā samānā ‘samaṇāmhā’ti paṭijānātha.	And when they ask you what you are, you claim to be ascetics.	当他们问你们是什么时，你们自称是沙门。
Tesaṃ vo, bhikkhave, evaṃsamaññānaṃ sataṃ evaṃpaṭiññānaṃ sataṃ:	Given this label and this claim, you should train like this: ‘We will practice in the way that is proper for an ascetic. That way our label will be accurate and our claim correct.	鉴于这个称呼和这个自称，你们应该这样修行：‘我们将以适合沙门的方式修行。这样我们的称呼才会准确，我们的自称才会正确。
‘yā samaṇasāmīcippaṭipadā taṃ paṭipajjissāma;
evaṃ no ayaṃ amhākaṃ samaññā ca saccā bhavissati paṭiññā ca bhūtā;
yesañca mayaṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ paribhuñjāma, tesaṃ te kārā amhesu mahapphalā bhavissanti mahānisaṃsā, amhākañcevāyaṃ pabbajjā avañjhā bhavissati saphalā saudrayā’ti.	Any robes, alms-food, lodgings, and medicines and supplies for the sick that we use will be very fruitful and beneficial for the donor. And our going forth will not be wasted, but will be fruitful and fertile.’	我们所使用的任何袈裟、乞食、住所、以及病人所需的医药和补给，都将对施主非常有利。我们的出家生活也不会浪费，而是会有成果和丰饶。’
Evañhi vo, bhikkhave, sikkhitabbaṃ.

Kathañca, bhikkhave, bhikkhu na samaṇasāmīcippaṭipadaṃ paṭipanno hoti?	And how does a monk not practice in the way that is proper for an ascetic?	那么，比丘如何不以适合沙门的方式修行呢？
Yassa kassaci, bhikkhave, bhikkhuno abhijjhālussa abhijjhā appahīnā hoti, byāpannacittassa byāpādo appahīno hoti, kodhanassa kodho appahīno hoti, upanāhissa upanāho appahīno hoti, makkhissa makkho appahīno hoti, paḷāsissa paḷāso appahīno hoti, issukissa issā appahīnā hoti, maccharissa macchariyaṃ appahīnaṃ hoti, saṭhassa sāṭheyyaṃ appahīnaṃ hoti, māyāvissa māyā appahīnā hoti, pāpicchassa pāpikā icchā appahīnā hoti, micchādiṭṭhikassa micchādiṭṭhi appahīnā hoti—	There are some monks who have not given up covetousness, ill will, anger, hostility, offensiveness, contempt, envy, stinginess, deviousness, deceit, bad desires, and wrong view.	有些比丘没有放弃贪婪、恶意、愤怒、敌意、冒犯、轻蔑、嫉妒、吝啬、狡诈、欺骗、恶欲和邪见。
imesaṃ kho ahaṃ, bhikkhave, samaṇamalānaṃ samaṇadosānaṃ samaṇakasaṭānaṃ āpāyikānaṃ ṭhānānaṃ duggativedaniyānaṃ appahānā ‘na samaṇasāmīcippaṭipadaṃ paṭipanno’ti vadāmi.	These stains, flaws, and dregs of an ascetic are grounds for rebirth in places of loss, and are experienced in bad places. As long as they have not given these up, they do not practice in the way that is proper for an ascetic, I say.	这些沙门的污点、缺陷和残渣是再生到恶道的因，并在恶道中体验。我说，只要他们没有放弃这些，他们就不以适合沙门的方式修行。
Seyyathāpi, bhikkhave, matajaṃ nāma āvudhajātaṃ ubhatodhāraṃ pītanisitaṃ.	I say that such a monk’s going forth may be compared to the kind of weapon called ‘death-dealer’—double-edged, hardened, and keen—covered and wrapped in the outer robe.	我说，这样的比丘出家，可以比作一种名为‘夺命者’的武器——双刃、淬炼、锋利——被袈裟覆盖和包裹着。
Tadassa saṅghāṭiyā sampārutaṃ sampaliveṭhitaṃ.
Tathūpamāhaṃ, bhikkhave, imassa bhikkhuno pabbajjaṃ vadāmi.

Nāhaṃ, bhikkhave, saṅghāṭikassa saṅghāṭidhāraṇamattena sāmaññaṃ vadāmi.	I say that you don’t deserve the label ‘outer robe wearer’ just because you wear an outer robe.	我说，你不能仅仅因为穿袈裟就配得上‘穿袈裟者’的称号。
Nāhaṃ, bhikkhave, acelakassa acelakamattena sāmaññaṃ vadāmi.	You don’t deserve the label ‘naked ascetic’ just because you go naked.	你不能仅仅因为裸体就配得上‘裸体沙门’的称号。
Nāhaṃ, bhikkhave, rajojallikassa rajojallikamattena sāmaññaṃ vadāmi.	You don’t deserve the label ‘dust and dirt wearer’ just because you’re caked in dust and dirt.	你不能仅仅因为满身灰尘就配得上‘披尘土者’的称号。
Nāhaṃ, bhikkhave, udakorohakassa udakorohaṇamattena sāmaññaṃ vadāmi.	You don’t deserve the label ‘water immerser’ just because you immerse yourself in water.	你不能仅仅因为入水沐浴就配得上‘入水者’的称号。
Nāhaṃ, bhikkhave, rukkhamūlikassa rukkhamūlikamattena sāmaññaṃ vadāmi.	You don’t deserve the label ‘tree root dweller’ just because you stay at the root of a tree.	你不能仅仅因为住在树根下就配得上‘树根居士’的称号。
Nāhaṃ, bhikkhave, abbhokāsikassa abbhokāsikamattena sāmaññaṃ vadāmi.	You don’t deserve the label ‘open air dweller’ just because you stay in the open air.	你不能仅仅因为住在露天就配得上‘露天居士’的称号。
Nāhaṃ, bhikkhave, ubbhaṭṭhakassa ubbhaṭṭhakamattena sāmaññaṃ vadāmi.	You don’t deserve the label ‘stander’ just because you continually stand.	你不能仅仅因为持续站立就配得上‘站立者’的称号。
Nāhaṃ, bhikkhave, pariyāyabhattikassa pariyāyabhattikamattena sāmaññaṃ vadāmi.	You don’t deserve the label ‘interval eater’ just because you eat food at set intervals.	你不能仅仅因为定时进食就配得上‘间隔食者’的称号。
Nāhaṃ, bhikkhave, mantajjhāyakassa mantajjhāyakamattena sāmaññaṃ vadāmi.	You don’t deserve the label ‘reciter’ just because you recite scriptures.	你不能仅仅因为诵经就配得上‘诵经者’的称号。
Nāhaṃ, bhikkhave, jaṭilakassa jaṭādhāraṇamattena sāmaññaṃ vadāmi.	You don’t deserve the label ‘matted-hair ascetic’ just because you have matted hair.	你不能仅仅因为头发打结就配得上‘结发沙门’的称号。

Saṅghāṭikassa ce, bhikkhave, saṅghāṭidhāraṇamattena abhijjhālussa abhijjhā pahīyetha, byāpannacittassa byāpādo pahīyetha, kodhanassa kodho pahīyetha, upanāhissa upanāho pahīyetha, makkhissa makkho pahīyetha, paḷāsissa paḷāso pahīyetha, issukissa issā pahīyetha, maccharissa macchariyaṃ pahīyetha, saṭhassa sāṭheyyaṃ pahīyetha, māyāvissa māyā pahīyetha, pāpicchassa pāpikā icchā pahīyetha, micchādiṭṭhikassa micchādiṭṭhi pahīyetha, tamenaṃ mittāmaccā ñātisālohitā jātameva naṃ saṅghāṭikaṃ kareyyuṃ, saṅghāṭikattameva samādapeyyuṃ:	Imagine that just by wearing an outer robe someone with covetousness, ill will, anger, hostility, offensiveness, contempt, envy, stinginess, deviousness, deceit, bad desires, and wrong view could give up these things. If that were the case, your friends and colleagues, relatives and kin would make you an outer robe wearer as soon as you were born. They’d encourage you:	想象一下，如果仅仅通过穿袈裟，一个有贪婪、恶意、愤怒、敌意、冒犯、轻蔑、嫉妒、吝啬、狡诈、欺骗、恶欲和邪见的人就能放弃这些东西。如果真是那样，你的朋友和同事、亲戚和家人会在你一出生就让你穿袈裟。他们会鼓励你：
‘ehi tvaṃ, bhadramukha, saṅghāṭiko hohi, saṅghāṭikassa te sato saṅghāṭidhāraṇamattena abhijjhālussa abhijjhā pahīyissati, byāpannacittassa byāpādo pahīyissati, kodhanassa kodho pahīyissati, upanāhissa upanāho pahīyissati, makkhissa makkho pahīyissati, paḷāsissa paḷāso pahīyissati, issukissa issā pahīyissati, maccharissa macchariyaṃ pahīyissati, saṭhassa sāṭheyyaṃ pahīyissati, māyāvissa māyā pahīyissati, pāpicchassa pāpikā icchā pahīyissati, micchādiṭṭhikassa micchādiṭṭhi pahīyissatī’ti.	‘Please, my dear, wear an outer robe! By doing so you will give up covetousness, ill will, anger, hostility, offensiveness, contempt, envy, stinginess, deviousness, deceit, bad desires, and wrong view.’	“请，我亲爱的，穿上袈裟！这样做你就能放弃贪婪、恶意、愤怒、敌意、冒犯、轻蔑、嫉妒、吝啬、狡诈、欺骗、恶欲和邪见。”
Yasmā ca kho ahaṃ, bhikkhave, saṅghāṭikampi idhekaccaṃ passāmi abhijjhāluṃ byāpannacittaṃ kodhanaṃ upanāhiṃ makkhiṃ paḷāsiṃ issukiṃ macchariṃ saṭhaṃ māyāviṃ pāpicchaṃ micchādiṭṭhikaṃ, tasmā na saṅghāṭikassa saṅghāṭidhāraṇamattena sāmaññaṃ vadāmi.	But sometimes I see someone with these bad qualities who is an outer robe wearer. That’s why I say that you don’t deserve the label ‘outer robe wearer’ just because you wear an outer robe.	但我有时会看到一些有这些恶习的人穿着袈裟。所以我说，你不能仅仅因为穿袈裟就配得上‘穿袈裟者’的称号。

Acelakassa ce, bhikkhave … pe …	Imagine that just by going naked …	想象一下，仅仅通过裸体……
rajojallikassa ce, bhikkhave … pe …	wearing dust and dirt …	披着尘土……
udakorohakassa ce, bhikkhave … pe …	immersing in water …	入水沐浴……
rukkhamūlikassa ce, bhikkhave … pe …	staying at the root of a tree …	住在树根下……
abbhokāsikassa ce, bhikkhave … pe …	staying in the open air …	住在露天……
ubbhaṭṭhakassa ce, bhikkhave … pe …	standing continually …	持续站立……
pariyāyabhattikassa ce, bhikkhave … pe …	eating at set intervals …	定时进食……
mantajjhāyakassa ce, bhikkhave … pe …	reciting scriptures …	诵经……
jaṭilakassa ce, bhikkhave, jaṭādhāraṇamattena abhijjhālussa abhijjhā pahīyetha, byāpannacittassa byāpādo pahīyetha, kodhanassa kodho pahīyetha, upanāhissa upanāho pahīyetha, makkhissa makkho pahīyetha, paḷāsissa paḷāso pahīyetha, issukissa issā pahīyetha, maccharissa macchariyaṃ pahīyetha, saṭhassa sāṭheyyaṃ pahīyetha, māyāvissa māyā pahīyetha, pāpicchassa pāpikā icchā pahīyetha, micchādiṭṭhikassa micchādiṭṭhi pahīyetha, tamenaṃ mittāmaccā ñātisālohitā jātameva naṃ jaṭilakaṃ kareyyuṃ, jaṭilakattameva samādapeyyuṃ:	having matted hair someone with covetousness, ill will, anger, hostility, offensiveness, contempt, envy, stinginess, deviousness, deceit, bad desires, and wrong view could give up these things. If that were the case, your friends and colleagues, relatives and kin would make you a matted-hair ascetic as soon as you were born. They’d encourage you:	留着打结的头发，一个有贪婪、恶意、愤怒、敌意、冒犯、轻蔑、嫉妒、吝啬、狡诈、欺骗、恶欲和邪见的人就能放弃这些东西。如果真是那样，你的朋友和同事、亲戚和家人会在你一出生就让你成为结发沙门。他们会鼓励你：
‘ehi tvaṃ, bhadramukha, jaṭilako hohi, jaṭilakassa te sato jaṭādhāraṇamattena abhijjhālussa abhijjhā pahīyissati byāpannacittassa byāpādo pahīyissati, kodhanassa kodho pahīyissati … pe … pāpicchassa pāpikā icchā pahīyissati micchādiṭṭhikassa micchādiṭṭhi pahīyissatī’ti.	‘Please, my dear, become a matted-hair ascetic! By doing so you will give up covetousness, ill will, anger, hostility, offensiveness, contempt, envy, stinginess, deviousness, deceit, bad desires, and wrong view.’	“请，我亲爱的，成为结发沙门！这样做你就能放弃贪婪、恶意、愤怒、敌意、冒犯、轻蔑、嫉妒、吝啬、狡诈、欺骗、恶欲和邪见。”
Yasmā ca kho ahaṃ, bhikkhave, jaṭilakampi idhekaccaṃ passāmi abhijjhāluṃ byāpannacittaṃ kodhanaṃ upanāhiṃ makkhiṃ palāsiṃ issukiṃ macchariṃ saṭhaṃ māyāviṃ pāpicchaṃ micchādiṭṭhiṃ, tasmā na jaṭilakassa jaṭādhāraṇamattena sāmaññaṃ vadāmi.	But sometimes I see someone with these bad qualities who is a matted-hair ascetic. That’s why I say that you don’t deserve the label ‘matted-hair ascetic’ just because you have matted hair.	但我有时会看到一些有这些恶习的人是结发沙门。所以我说，你不能仅仅因为头发打结就配得上‘结发沙门’的称号。

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40.3 – (monks living like proper ascetic do this)

• 40.3.1 - (7sb awakening factor sequence)
• 40.3.2 - (4bv brahma viharas takes place where 4j jhanas usually does)
• 40.3.3 - (simile of lotus pond with missing piti sukha reference)

Kathañca, bhikkhave, bhikkhu samaṇasāmīcippaṭipadaṃ paṭipanno hoti?	And how does a monk practice in the way that is proper for an ascetic?	那么，比丘如何以适合沙门的方式修行呢？
Yassa kassaci, bhikkhave, bhikkhuno abhijjhālussa abhijjhā pahīnā hoti, byāpannacittassa byāpādo pahīno hoti, kodhanassa kodho pahīno hoti, upanāhissa upanāho pahīno hoti, makkhissa makkho pahīno hoti, paḷāsissa paḷāso pahīno hoti, issukissa issā pahīnā hoti, maccharissa macchariyaṃ pahīnaṃ hoti, saṭhassa sāṭheyyaṃ pahīnaṃ hoti, māyāvissa māyā pahīnā hoti, pāpicchassa pāpikā icchā pahīnā hoti, micchādiṭṭhikassa micchādiṭṭhi pahīnā hoti—	There are some monks who have given up covetousness, ill will, anger, hostility, offensiveness, contempt, envy, stinginess, deviousness, deceit, bad desires, and wrong view.	有些比丘已经放弃了贪婪、恶意、愤怒、敌意、冒犯、轻蔑、嫉妒、吝啬、狡诈、欺骗、恶欲和邪见。
imesaṃ kho ahaṃ, bhikkhave, samaṇamalānaṃ samaṇadosānaṃ samaṇakasaṭānaṃ āpāyikānaṃ ṭhānānaṃ duggativedaniyānaṃ pahānā ‘samaṇasāmīcippaṭipadaṃ paṭipanno’ti vadāmi.	These stains, flaws, and dregs of an ascetic are grounds for rebirth in places of loss, and are experienced in bad places. When they have given these up, they are practicing in the way that is proper for an ascetic, I say.	这些沙门的污点、缺陷和残渣是再生到恶道的因，并在恶道中体验。当他们放弃了这些，我说，他们就是以适合沙门的方式修行。
So sabbehi imehi pāpakehi akusalehi dhammehi visuddhamattānaṃ samanupassati ().	They see themselves purified from all these bad, unskillful qualities.	他们看到自己已从所有这些坏的、不善的品质中得到净化。
Tassa sabbehi imehi pāpakehi akusalehi dhammehi visuddhamattānaṃ samanupassato () pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.	Seeing this, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes pacified. When the body is pacified, they feel pleasure. And when pleasureful, the mind becomes undistractify-&-lucidifyd in samādhi.	看到这一点，喜悦油然而生。喜悦之情涌起，心充满喜悦，身体变得平静。当身体平静时，他们感到快乐。当快乐时，心在三摩地中变得平静而清明。

So mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati.	They meditate spreading a heart full of friendly-kindness to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of friendly-kindness to the whole world—abundant, expansive, limitless, free of enmity and ill will.	他们禅修，以慈心遍满一个方向，然后是第二个、第三个、第四个。同样地，上方、下方、横向、处处、周遍，他们以充满慈爱的心遍满整个世界——广阔、无边、无限、无敌意和无恶意。
Karuṇāsahagatena cetasā … pe …	They meditate spreading a heart full of compassion …	他们禅修，以悲心遍满……
muditāsahagatena cetasā … pe …	They meditate spreading a heart full of rejoicing …	他们禅修，以喜心遍满……
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati.	They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.	他们禅修，以舍心遍满一个方向，然后是第二个、第三个、第四个。同样地，上方、下方、横向、处处、周遍，他们以充满舍心遍满整个世界——广阔、无边、无限、无敌意和无恶意。

Seyyathāpi, bhikkhave, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā.	Suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful.	假设有一个莲花池，水清澈、甘甜、凉爽、干净，池岸平坦，令人愉悦。
Puratthimāya cepi disāya puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito.	Then along comes a person—whether from the east, west, north, or south—struggling in the oppressive heat, weary, thirsty, and parched.	然后有人——无论是来自东方、西方、北方还是南方——在酷热中挣扎，疲惫、口渴、干渴。
So taṃ pokkharaṇiṃ āgamma vineyya udakapipāsaṃ vineyya ghammapariḷāhaṃ … pe … pacchimāya cepi disāya puriso āgaccheyya … pe … uttarāya cepi disāya puriso āgaccheyya … pe … dakkhiṇāya cepi disāya puriso āgaccheyya. Yato kuto cepi naṃ puriso āgaccheyya ghammābhitatto ghammapareto, kilanto tasito pipāsito. So taṃ pokkharaṇiṃ āgamma vineyya udakapipāsaṃ, vineyya ghammapariḷāhaṃ.	No matter what direction they come from, when they arrive at that lotus pond they would alleviate their thirst and heat exhaustion.	无论他们从哪个方向来，当他们到达那个莲花池时，他们都会解除口渴和中暑。
Evameva kho, bhikkhave, khattiyakulā cepi agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma, evaṃ mettaṃ karuṇaṃ muditaṃ upekkhaṃ bhāvetvā labhati ajjhattaṃ vūpasamaṃ. Ajjhattaṃ vūpasamā ‘samaṇasāmīcippaṭipadaṃ paṭipanno’ti vadāmi. Brāhmaṇakulā cepi … pe … vessakulā cepi … pe … suddakulā cepi … pe … yasmā kasmā cepi kulā agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma, evaṃ mettaṃ karuṇaṃ muditaṃ upekkhaṃ bhāvetvā labhati ajjhattaṃ vūpasamaṃ.	In the same way, suppose someone has gone forth from the lay life to homelessness—whether from a family of aristocrats, brahmins, merchants, or workers—and has arrived at the teaching and training proclaimed by a Realized One. Having developed friendly-kindness, compassion, rejoicing, and equanimity in this way they gain inner peace.	同样地，假设有人从在家生活中出家——无论是来自贵族、婆罗门、商人还是工人家庭——并且他们已经达到了如来所宣讲的教义和训练。他们通过这种方式培养了慈、悲、喜、舍，从而获得了内在的平静。
Ajjhattaṃ vūpasamā ‘samaṇasāmīcippaṭipadaṃ paṭipanno’ti vadāmi.	Because of that inner peace they are practicing the way proper for an ascetic, I say.	我说，正是因为这种内在的平静，他们才以适合沙门的方式修行。

Khattiyakulā cepi agārasmā anagāriyaṃ pabbajito hoti.	And suppose someone has gone forth from the lay life to homelessness—whether from a family of aristocrats, brahmins, merchants, or workers—	假设有人从在家生活中出家——无论是来自贵族、婆罗门、商人还是工人家庭——
So ca āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	and they realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.	他们在此生中证悟了无垢的心解脱和慧解脱。他们通过烦恼的止息而亲身体证并安住其中。
Āsavānaṃ khayā samaṇo hoti. Brāhmaṇakulā cepi … pe … vessakulā cepi … suddakulā cepi … yasmā kasmā cepi kulā agārasmā anagāriyaṃ pabbajito hoti, so ca āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Āsavānaṃ khayā samaṇo hotī”ti.	They’re an ascetic because of the ending of defilements.”	他们因为烦恼的止息而成为沙门。”

Idamavoca bhagavā.	That is what the Buddha said.	这就是佛陀所说的。
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.	比丘们感到满意，对佛陀所说的话感到高兴。

MN‍-q ⁴¹ – MN 41 Sāleyyaka: People of Sālā
MN‍-q ⁴² – MN 42 Verañjaka: People of Verañja
MN‍-q ⁴³ – MN 43 mahā-vedalla: Greater Set of Questions & Answers
MN‍-q ⁴⁴ – MN 44 cūḷa-vedalla: Shorter Set of Questions & Answers
MN‍-q ⁴⁵ – MN 45 Cūḷa-dhamma-samādāna: Shorter Discourse on Taking Up Dharma-[Practices]
MN‍-q ⁴⁶ – MN 46 Mahā-dhamma-samādāna: The Great [Discourse] on Taking Up Dharma [practices]
MN‍-q ⁴⁷ – MN 47 Vīmaṃsaka: The Inquirer
MN‍-q ⁴⁸ – MN 48 Kosambiya: [The monks of] Kosambi
MN‍-q ⁴⁹ – MN 49 Brahma-nimantanika: On the Invitation of Brahmā
MN‍-q ⁵⁰ – MN 50 Māra-tajjanīya: Rebuke of Māra