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(derived from B. Sujato 2018/12) |
(源自B. Sujato 2018/12) |
| Evaṃ me sutaṃ— |
So I have heard. |
我曾听闻。 |
| ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. |
At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery. |
有一次，佛陀住在拘睒弥附近的瞿师罗精舍。 |
| Tena kho pana samayena sandako paribbājako pilakkhaguhāyaṃ paṭivasati mahatiyā paribbājakaparisāya saddhiṃ pañcamattehi paribbājakasatehi. |
Now at that time the wanderer Sandaka was residing at the cave of the wavy leaf fig tree together with a large assembly of around five hundred wanderers. |
那时，游方者山达卡和大约五百名游方者一起住在波叶无花果树洞穴里。 |
| Atha kho āyasmā ānando sāyanhasamayaṃ paṭisallānā vuṭṭhito bhikkhū āmantesi: |
Then in the late afternoon, Venerable Ānanda came out of retreat and addressed the monks: |
然后，傍晚时分，尊者阿难出定，对比丘们说： |
| “āyāmāvuso, yena devakatasobbho tenupasaṅkamissāma guhādassanāyā”ti. |
“Come, reverends, let’s go to the Devakata Pool to see the cave.” |
“来吧，尊者们，我们去提瓦卡塔池看洞穴吧。” |
| “Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṃ. |
“Yes, reverend,” they replied. |
“是的，尊者。”他们回答。 |
| Atha kho āyasmā ānando sambahulehi bhikkhūhi saddhiṃ yena devakatasobbho tenupasaṅkami. |
Then Ānanda together with several monks went to the Devakata Pool. |
于是阿难和几位比丘去了提瓦卡塔池。 |
| Addasā kho sandako paribbājako āyasmantaṃ ānandaṃ dūratova āgacchantaṃ. |
Sandaka saw Ānanda coming off in the distance, |
山达卡远远地看见阿难走来， |
| Disvāna sakaṃ parisaṃ saṇṭhāpesi: |
and hushed his own assembly: |
便制止了他自己的集会： |
| “appasaddā bhonto hontu, mā bhonto saddamakattha; |
“Be quiet, good sirs, don’t make a sound. |
“安静，各位先生，不要发出声音。 |
| ayaṃ samaṇassa gotamassa sāvako āgacchati samaṇo ānando. |
The ascetic Ānanda, a disciple of the ascetic Gotama, is coming. |
沙门阿难，沙门乔达摩的弟子，正走过来。 |
| Yāvatā kho pana samaṇassa gotamassa sāvakā kosambiyaṃ paṭivasanti, ayaṃ tesaṃ aññataro samaṇo ānando. |
He is included among the disciples of the ascetic Gotama, who is residing near Kosambī. |
他被列入沙门乔达摩的弟子之列，乔达摩正住在拘睒弥附近。 |
| Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino; |
Such venerables like the quiet, are educated to be quiet, and praise the quiet. |
这样的尊者喜欢安静，受过安静的教育，并赞美安静。 |
| appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā”ti. |
Hopefully if he sees that our assembly is quiet he’ll see fit to approach.” |
希望他看到我们的集会安静后，会认为适合走近。” |
| Atha kho te paribbājakā tuṇhī ahesuṃ. |
Then those wanderers fell silent. |
于是那些游方者都安静下来。 |
| Atha kho āyasmā ānando yena sandako paribbājako tenupasaṅkami. |
Then Venerable Ānanda went up to the wanderer Sandaka, |
然后，尊者阿难走到游方者山达卡面前， |
| Atha kho sandako paribbājako āyasmantaṃ ānandaṃ etadavoca: |
who said to him: |
山达卡对他说： |
| “etu kho bhavaṃ ānando, svāgataṃ bhoto ānandassa. |
“Come, Master Ānanda! Welcome, Master Ānanda! |
“欢迎，阿难大师！欢迎，阿难大师！ |
| Cirassaṃ kho bhavaṃ ānando imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. |
It’s been a long time since you took the opportunity to come here. |
您好久没有机会来这里了。 |
| Nisīdatu bhavaṃ ānando, idamāsanaṃ paññattan”ti. |
Please, sir, sit down, this seat is ready.” |
请坐，先生，这个座位已经准备好了。” |
| Nisīdi kho āyasmā ānando paññatte āsane. |
Ānanda sat down on the seat spread out, |
阿难坐在铺好的座位上， |
| Sandakopi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. |
while Sandaka took a low seat and sat to one side. |
而山达卡则坐到一个矮凳上，坐在一旁。 |
| Ekamantaṃ nisinnaṃ kho sandakaṃ paribbājakaṃ āyasmā ānando etadavoca: |
Ānanda said to Sandaka: |
阿难对山达卡说： |
| “kāya nuttha, sandaka, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti? |
“Sandaka, what were you sitting talking about just now? What conversation was unfinished?” |
“山达卡，你刚才坐着谈论什么？什么谈话还没结束？” |
| “Tiṭṭhatesā, bho ānanda, kathā yāya mayaṃ etarahi kathāya sannisinnā. |
“Master Ānanda, leave aside what we were sitting talking about just now. |
“阿难大师，请不要谈论我们刚才坐着谈论的事情。 |
| Nesā bhoto ānandassa kathā dullabhā bhavissati pacchāpi savanāya. |
It won’t be hard for you to hear about that later. |
您稍后听起来也不会觉得困难。 |
| Sādhu vata bhavantaṃyeva ānandaṃ paṭibhātu sake ācariyake dhammīkathā”ti. |
It’d be great if Master Ānanda himself would give a Dhamma talk explaining his own tradition.” |
如果阿难大师能亲自讲解他的传统，那就太好了。” |
| “Tena hi, sandaka, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti. |
“Well then, Sandaka, listen and pay close attention, I will speak.” |
“那么，山达卡，请仔细听，我会说。” |
| “Evaṃ, bho”ti kho sandako paribbājako āyasmato ānandassa paccassosi. |
“Yes, sir,” replied Sandaka. |
“是的，先生。”山达卡回答。 |
| Āyasmā ānando etadavoca: |
Venerable Ānanda said this: |
尊者阿难这样说： |
| “cattārome, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena abrahmacariyavāsā akkhātā cattāri ca anassāsikāni brahmacariyāni akkhātāni, yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalan”ti. |
“Sandaka, these things have been explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha: four ways that negate the spiritual life, and four kinds of unreliable spiritual life. A sensible person would, to the best of their ability, not practice such spiritual paths, and if they did practice them, they wouldn’t succeed in the procedure of the skillful Dharma.” |
“山达卡，这些事情已被世尊，知见者，阿罗汉，完全觉醒的佛陀解释过了：四种否定梵行的方式，和四种不可靠的梵行。一个明智的人会尽其所能地不实践这样的梵行，如果他们实践了，他们也不会在善巧佛法的程序中成功。” |
| “Katame pana te, bho ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsā akkhātā, yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalan”ti? |
“But Master Ānanda, what are the four ways that negate the spiritual life, and the four kinds of unreliable spiritual life?” |
“但是阿难大师，什么是四种否定梵行的方式，和四种不可靠的梵行呢？” |
| “Idha, sandaka, ekacco satthā evaṃvādī hoti evaṃdiṭṭhi: |
“Sandaka, take a certain teacher who has this doctrine and view: |
“山达卡，假设有这样一位老师，他持有这样的教义和观点： |
| ‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paroloko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti. |
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no obligation to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight. |
‘布施、祭祀或供养没有任何意义。善恶业没有果报。没有来世。没有对父母的义务。没有众生是自然出生的。也没有任何沙门或婆罗门已然证得并实践良好，他们能够以自己的洞察力描述来世。 |
| Cātumahābhūtiko ayaṃ puriso yadā kālaṃ karoti, pathavī pathavīkāyaṃ anupeti anupagacchati, āpo āpokāyaṃ anupeti anupagacchati, tejo tejokāyaṃ anupeti anupagacchati, vāyo vāyokāyaṃ anupeti anupagacchati, ākāsaṃ indriyāni saṅkamanti. |
This person is made up of the four primary elements. When they die, the earth in their body merges and coalesces with the main mass of earth. The water in their body merges and coalesces with the main mass of water. The fire in their body merges and coalesces with the main mass of fire. The air in their body merges and coalesces with the main mass of air. The faculties are transferred to space. |
这个人由四大元素组成。当他死后，他身体中的地大与地大主体融合凝结。他身体中的水大与水大主体融合凝结。他身体中的火大与火大主体融合凝结。他身体中的风大与风大主体融合凝结。感官则转移到空间。 |
| Āsandipañcamā purisā mataṃ ādāya gacchanti, |
Four men with a bier carry away the corpse. |
四个人用担架抬走尸体。 |
| yāvāḷāhanā padāni paññāyanti. |
Their footprints show the way to the cemetery. |
他们的脚印指引着通往墓地的路。 |
| Kāpotakāni aṭṭhīni bhavanti. |
The bones become bleached. |
骨头变得白净。 |
| Bhassantā āhutiyo; |
Offerings dedicated to the gods end in ashes. |
供奉给神的祭品化为灰烬。 |
| dattupaññattaṃ yadidaṃ dānaṃ. |
Giving is a doctrine for morons. |
布施是傻瓜的教义。 |
| Tesaṃ tucchā musā vilāpo ye keci atthikavādaṃ vadanti. |
When anyone affirms a positive Dharma it’s just baseless, false nonsense. |
当任何人肯定一个正面的佛法时，那都只是毫无根据、虚假的胡言乱语。 |
| Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’ti. |
Both the foolish and the astute are annihilated and destroyed when their body breaks up, and they don’t exist after death.’ |
无论是愚蠢的还是聪明的，当他们的身体瓦解时，都会被消灭和毁灭，死后就不复存在。’ |
| Tatra, sandaka, viññū puriso iti paṭisañcikkhati: |
A sensible person reflects on this matter in this way: |
一个明智的人会这样思考这个问题： |
| ‘ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi— |
‘This teacher has such a doctrine and view. |
‘这位老师持有这样的教义和观点。 |
| natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paroloko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti. |
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| Cātumahābhūtiko ayaṃ puriso yadā kālaṃ karoti, pathavī pathavīkāyaṃ anupeti anupagacchati, āpo āpokāyaṃ anupeti anupagacchati, tejo tejokāyaṃ anupeti anupagacchati, vāyo vāyokāyaṃ anupeti anupagacchati, ākāsaṃ indriyāni saṅkamanti. |
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| Āsandipañcamā purisā mataṃ ādāya gacchanti, yāvāḷāhanā padāni paññāyanti. |
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| Kāpotakāni aṭṭhīni bhavanti. |
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| Bhassantā āhutiyo; |
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| dattupaññattaṃ yadidaṃ dānaṃ. |
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| Tesaṃ tucchā musā vilāpo ye keci atthikavādaṃ vadanti. |
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| Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’ti. |
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| Sace imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ. |
If what that teacher says is true, both I who have not accomplished this and one who has accomplished it |
如果这位老师说的是真的，那么我这个尚未做到的人和已经做到的人 |
| Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi ‘ubho kāyassa bhedā ucchijjissāma, vinassissāma, na bhavissāma paraṃ maraṇā’ti. |
have attained exactly the same level. Yet I’m not one who says that both of us are annihilated and destroyed when our body breaks up, and we don’t exist after death. |
都达到了完全相同的境界。然而，我并不是一个会说我们两人在身体瓦解后都会被消灭和毁灭，死后就不复存在的人。 |
| Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ, yohaṃ puttasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi abhisamparāyaṃ. |
But it’s superfluous for this teacher to go naked, shaven, persisting in squatting, tearing out their hair and beard. For I’m living at home with my children, using sandalwood imported from Kāsi, wearing garlands, perfumes, and makeup, and accepting gold and money. Yet I’ll have exactly the same destiny in the next life as this teacher. |
但是，这位老师赤身裸体、剃发、坚持蹲坐、拔掉头发和胡须，这都是多余的。因为我与我的孩子住在家中，使用来自迦尸的檀香，佩戴花环、香水和化妆品，并接受黄金和金钱。然而，我在来世的命运将与这位老师完全相同。 |
| Sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi? |
What do I know or see that I should live the spiritual life under this teacher? |
我有什么知道或看到，以至于我应该在这位老师门下修行梵行呢？ |
| ‘So abrahmacariyavāso ayan’ti— |
This negates the spiritual life.’ |
这否定了梵行。’ |
| iti viditvā tasmā brahmacariyā nibbijja pakkamati. |
Realizing this, they leave disappointed.. |
认识到这一点，他们失望地离开了。 |
| Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ. |
This is the first way that negates the spiritual life. |
这是第一种否定梵行的方式。 |
| Puna caparaṃ, sandaka, idhekacco satthā evaṃvādī hoti evaṃdiṭṭhi: |
Furthermore, take a certain teacher who has this doctrine and view: |
此外，假设有这样一位老师，他持有这样的教义和观点： |
| ‘karoto kārayato chindato chedāpayato pacato pācāpayato socayato socāpayato kilamato kilamāpayato phandato phandāpayato pāṇamatipātayato adinnaṃ ādiyato sandhiṃ chindato nillopaṃ harato ekāgārikaṃ karoto paripanthe tiṭṭhato paradāraṃ gacchato musā bhaṇato karoto na karīyati pāpaṃ. |
‘Nothing bad is done by the doer when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. Nothing bad is done when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie. |
‘当一个人惩罚、残害、折磨、骚扰、压迫、恐吓，或者当他们鼓励他人做同样的事情时，行事者没有做任何坏事。当他们杀人、偷窃、闯入房屋、抢劫财富、从偏僻建筑物偷窃、拦路抢劫、通奸和撒谎时，没有做任何坏事。 |
| Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. |
If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, no evil comes of that, and no outcome of evil. |
如果你用一把锋利的飞轮，将世间所有活着的生物都削成一堆肉，那也不会产生任何恶行，也没有任何恶行的结果。 |
| Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pacāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. |
If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, no evil comes of that, and no outcome of evil. |
如果你沿着恒河南岸杀戮、残害和折磨，并鼓励他人做同样的事情，那也不会产生任何恶行，也没有任何恶行的结果。 |
| Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. |
If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, no merit comes of that, and no outcome of merit. |
如果你沿着恒河北岸布施和祭祀，并鼓励他人做同样的事情，那也不会产生任何功德，也没有任何功德的结果。 |
| Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti. |
In giving, self-control, restraint, and truthfulness there is no merit or outcome of merit.’ |
在布施、自制、约束和诚实中，没有功德或功德的结果。’ |
| Tatra, sandaka, viññū puriso iti paṭisañcikkhati: |
A sensible person reflects on this matter in this way: |
一个明智的人会这样思考这个问题： |
| ‘ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi— |
‘This teacher has such a doctrine and view. |
‘这位老师持有这样的教义和观点。 |
| karoto kārayato chindato chedāpayato pacato pācāpayato socato socāpayato kilamato kilamāpayato phandato phandāpayato pāṇamatipātayato adinnaṃ ādiyato sandhiṃ chindato nillopaṃ harato ekāgārikaṃ karoto paripanthe tiṭṭhato paradāraṃ gacchato musā bhaṇato karoto na karīyati pāpaṃ khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. |
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| Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pacāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. |
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| Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. |
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| Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti. |
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| Sace imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ. |
If what that teacher says is true, both I who have not accomplished this and one who has accomplished it |
如果那位老师说的是真的，那么我这个尚未做到的人和已经做到的人 |
| Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi ‘ubhinnaṃ kurutaṃ na karīyati pāpan’ti. |
have attained exactly the same level. Yet I’m not one who says that when both of us act, nothing wrong is done. |
都达到了完全相同的境界。然而，我并不是一个会说当我们两人都行动时，没有任何错误发生的人。 |
| Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ, yohaṃ puttasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi abhisamparāyaṃ. |
But it’s superfluous for this teacher to go naked, shaven, persisting in squatting, tearing out their hair and beard. For I’m living at home with my children, using sandalwood imported from Kāsi, wearing garlands, perfumes, and makeup, and accepting gold and money. Yet I’ll have exactly the same destiny in the next life as this teacher. |
但是，这位老师赤身裸体、剃发、坚持蹲坐、拔掉头发和胡须，这都是多余的。因为我与我的孩子住在家中，使用来自迦尸的檀香，佩戴花环、香水和化妆品，并接受黄金和金钱。然而，我在来世的命运将与这位老师完全相同。 |
| Sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi? |
What do I know or see that I should live the spiritual life under this teacher? |
我有什么知道或看到，以至于我应该在这位老师门下修行梵行呢？ |
| ‘So abrahmacariyavāso ayan’ti |
This negates the spiritual life.’ |
这否定了梵行。’ |
| iti viditvā tasmā brahmacariyā nibbijja pakkamati. |
Realizing this, they leave disappointed. |
认识到这一点，他们失望地离开了。 |
| Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ. |
This is the second way that negates the spiritual life. |
这是第二种否定梵行的方式。 |
| Puna caparaṃ, sandaka, idhekacco satthā evaṃvādī hoti evaṃdiṭṭhi: |
Furthermore, take a certain teacher who has this doctrine and view: |
此外，假设有这样一位老师，他持有这样的教义和观点： |
| ‘natthi hetu, natthi paccayo sattānaṃ saṅkilesāya; |
‘There is no cause or condition for the corruption of sentient beings. |
‘众生腐化的原因和条件不存在。 |
| ahetū appaccayā sattā saṅkilissanti; |
Sentient beings are corrupted without cause or reason. |
众生无因无缘地腐化。 |
| natthi hetu, natthi paccayo sattānaṃ visuddhiyā; |
There’s no cause or condition for the purification of sentient beings. |
众生净化的原因和条件不存在。 |
| ahetū appaccayā sattā visujjhanti; |
Sentient beings are purified without cause or reason. |
众生无因无缘地净化。 |
| natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo, natthi purisaparakkamo; |
There is no power, no energy, no manly strength or vigor. |
没有力量，没有能量，没有男子的力量或活力。 |
| sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti. |
All sentient beings, all living creatures, all beings, all souls lack control, power, and energy. Molded by destiny, circumstance, and nature, they experience pleasure and pain in the six classes of rebirth.’ |
所有众生，所有有情众生，所有生物，所有灵魂都缺乏控制、力量和能量。受命运、境遇和本性的塑造，他们在六类轮回中经历快乐和痛苦。’ |
| Tatra, sandaka, viññū puriso iti paṭisañcikkhati: |
A sensible person reflects on this matter in this way: |
一个明智的人会这样思考这个问题： |
| ‘ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi— |
‘This teacher has such a doctrine and view. |
‘这位老师持有这样的教义和观点。 |
| natthi hetu, natthi paccayo sattānaṃ saṅkilesāya, ahetū appaccayā sattā saṅkilissanti. |
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| Natthi hetu natthi paccayo sattānaṃ visuddhiyā, ahetū appaccayā sattā visujjhanti. |
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| Natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo, natthi purisaparakkamo, sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti. |
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| Sace imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ. |
If what that teacher says is true, both I who have not accomplished this and one who has accomplished it |
如果那位老师说的是真的，那么我这个尚未做到的人和已经做到的人 |
| Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi ‘ubho ahetū appaccayā visujjhissāmā’ti. |
have attained exactly the same level. Yet I’m not one who says that both of us are purified without cause or reason. |
都达到了完全相同的境界。然而，我并不是一个会说我们两人都会无因无缘地净化的人。 |
| Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ, yohaṃ puttasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi abhisamparāyaṃ. |
But it’s superfluous for this teacher to go naked, shaven, persisting in squatting, tearing out their hair and beard. For I’m living at home with my children, using sandalwood imported from Kāsi, wearing garlands, perfumes, and makeup, and accepting gold and money. Yet I’ll have exactly the same destiny in the next life as this teacher. |
但是，这位老师赤身裸体、剃发、坚持蹲坐、拔掉头发和胡须，这都是多余的。因为我与我的孩子住在家中，使用来自迦尸的檀香，佩戴花环、香水和化妆品，并接受黄金和金钱。然而，我在来世的命运将与这位老师完全相同。 |
| Sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi? |
What do I know or see that I should live the spiritual life under this teacher? |
我有什么知道或看到，以至于我应该在这位老师门下修行梵行呢？ |
| ‘So abrahmacariyavāso ayan’ti— |
This negates the spiritual life.’ |
这否定了梵行。’ |
| iti viditvā tasmā brahmacariyā nibbijja pakkamati. |
Realizing this, they leave disappointed. |
认识到这一点，他们失望地离开了。 |
| Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ. |
This is the third way that negates the spiritual life. |
这是第三种否定梵行的方式。 |
| Puna caparaṃ, sandaka, idhekacco satthā evaṃvādī hoti evaṃdiṭṭhi: |
Furthermore, take a certain teacher who has this doctrine and view: |
此外，假设有这样一位老师，他持有这样的教义和观点： |
| ‘sattime kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā, |
‘There are these seven substances that are not made, not derived, not created, without a creator, barren, steady as a mountain peak, standing firm like a pillar. |
‘有这七种不造作、不衍生、不创造、无造物主、贫瘠、如山顶般稳定、如柱般坚固的物质。 |
| te na iñjanti na vipariṇamanti na aññamaññaṃ byābādhenti nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. |
They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or neutral feeling to each other. |
它们不动摇也不变质，也不互相妨碍。它们无法互相引起乐、苦或不苦不乐受。 |
| Katame satta? |
What seven? |
是哪七种呢？ |
| Pathavīkāyo āpokāyo tejokāyo vāyokāyo sukhe dukkhe jīve sattame— |
The substances of earth, water, fire, air; pleasure, pain, and the soul is the seventh. |
地、水、火、风的物质；乐、苦，以及灵魂是第七种。 |
| ime sattakāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. |
These seven substances are not made, not derived, not created, without a creator, barren, steady as a mountain peak, standing firm like a pillar. |
这七种物质不造作、不衍生、不创造、无造物主、贫瘠、如山顶般稳定、如柱般坚固。 |
| Te na iñjanti na vipariṇamanti na aññamaññaṃ byābādhenti. Nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. |
They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or neutral feeling to each other. |
它们不动摇也不变质，也不互相妨碍。它们无法互相引起乐、苦或不苦不乐受。 |
| Tattha natthi hantā vā ghātetā vā sotā vā sāvetā vā viññātā vā viññāpetā vā. |
And here there is no-one who kills or who makes others kill; no-one who learns or who educates others; no-one who understands or who helps others understand. |
这里也没有杀人者或使他人杀人者；没有学习者或教导他人者；没有理解者或帮助他人理解者。 |
| Yopi tiṇhena satthena sīsaṃ chindati, na koci kañci jīvitā voropeti. |
If you chop off someone’s head with a sharp sword, you don’t take anyone’s life. |
如果你用一把锋利的剑砍掉某人的头，你并没有夺走任何人的生命。 |
| Sattannaṃ tveva kāyānamantarena satthaṃ vivaramanupatati. |
The sword simply passes through the gap between the seven substances. |
剑只是穿过了七种物质之间的空隙。 |
| Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni, kamme ca aḍḍhakamme ca, dvaṭṭhipaṭipadā, dvaṭṭhantarakappā, chaḷābhijātiyo, aṭṭha purisabhūmiyo, ekūnapaññāsa ājīvakasate, ekūnapaññāsa paribbājakasate, ekūnapaññāsa nāgāvāsasate, vīse indriyasate, tiṃse nirayasate, chattiṃsa rajodhātuyo, satta saññīgabbhā, satta asaññīgabbhā, satta nigaṇṭhigabbhā, satta devā, satta mānusā, satta pesācā, satta sarā, satta pavuṭā, satta papātā, satta papātasatāni, satta supinā, satta supinasatāni, cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti. |
There are 1.4 million main wombs, and 6,000, and 600. There are 500 deeds, and five, and three. There are deeds and half-deeds. There are 62 paths, 62 sub-eons, six classes of rebirth, and eight stages in a person’s life. There are 4,900 Ājīvaka ascetics, 4,900 wanderers, and 4,900 naked ascetics. There are 2,000 faculties, 3,000 hells, and 36 realms of dust. There are seven percipient embryos, seven non-percipient embryos, and seven embryos without attachments. There are seven gods, seven humans, and seven goblins. There are seven lakes, seven winds, seven cliffs, and 700 cliffs. There are seven dreams and 700 dreams. There are 8.4 million great eons through which the foolish and the astute transmigrate before making an end of suffering. |
有140万个主要的子宫，还有6000个，还有600个。有500种业，还有五种，还有三种。有业和半业。有62条道，62个小劫，六类轮回，以及一个人生命中的八个阶段。有4900名阿耆婆迦苦行者，4900名游方者，以及4900名裸体苦行者。有2000个感官，3000个地狱，以及36个尘世领域。有七种有知胚胎，七种无知胚胎，以及七种无执着胚胎。有七位神，七个人，以及七个小鬼。有七个湖，七种风，七座悬崖，以及700座悬崖。有七个梦和700个梦。有840万个大劫，愚蠢者和聪明者都将经历这些大劫，然后才能结束痛苦。 |
| Tattha natthi imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṃ vā kammaṃ paripācessāmi, paripakkaṃ vā kammaṃ phussa phussa byantiṃ karissāmīti. |
And here there is no such thing as this: “By this precept or observance or mortification or spiritual life I shall force unripened deeds to bear their fruit, or eliminate old deeds by experiencing their results little by little”—for that cannot be. |
这里也没有这样的事情：“通过这个戒律或戒行或苦行或梵行，我将强迫未成熟的业结果，或者通过一点一点地经历它们的后果来消除旧业”——因为那是不可能的。 |
| Hevaṃ natthi doṇamite sukhadukkhe pariyantakate saṃsāre, natthi hāyanavaḍḍhane, natthi ukkaṃsāvakaṃse. |
Pleasure and pain are allotted. Transmigration lasts only for a limited period, so there’s no increase or decrease, no getting better or worse. |
乐和苦是注定的。轮回只持续有限的时间，所以没有增加或减少，没有变好或变坏。 |
| Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti; |
It’s like how, when you toss a ball of string, it rolls away unraveling. |
这就像你扔出一个线团，它会一边滚动一边解开。 |
| evameva bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissantī’ti. |
In the same way, after transmigrating the foolish and the astute will make an end of suffering.’ |
同样地，愚蠢者和聪明者在轮回之后，最终都会结束痛苦。’ |
| Tatra, sandaka, viññū puriso iti paṭisañcikkhati: |
A sensible person reflects on this matter in this way: |
一个明智的人会这样思考这个问题： |
| ‘ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi— |
‘This teacher has such a doctrine and view. |
‘这位老师持有这样的教义和观点。 |
| sattime kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. |
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| Te na iñjanti na vipariṇamanti na aññamaññaṃ byābādhenti. |
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| Nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. |
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| Katame satta? |
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| Pathavīkāyo āpokāyo tejokāyo vāyokāyo sukhe dukkhe jīve sattame— |
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| ime satta kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. |
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| Te na iñjanti na vipariṇamanti na aññamaññaṃ byābādhenti. |
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| Nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. |
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| Tattha natthi hantā vā ghātetā vā sotā vā sāvetā vā viññātā vā viññāpetā vā. |
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| Yopi tiṇhena satthena sīsaṃ chindati, na koci kañci jīvitā voropeti. |
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| Sattannaṃ tveva kāyānamantarena satthaṃ vivaramanupatati. |
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| Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni, kamme ca aḍḍhakamme ca, dvaṭṭhipaṭipadā, dvaṭṭhantarakappā, chaḷābhijātiyo, aṭṭha purisabhūmiyo, ekūnapaññāsa ājīvakasate, ekūnapaññāsa paribbājakasate, ekūnapaññāsa nāgāvāsasate, vīse indriyasate, tiṃse nirayasate, chattiṃsa rajodhātuyo, satta saññīgabbhā, satta asaññīgabbhā, satta nigaṇṭhigabbhā, satta devā, satta mānusā, satta pesācā, satta sarā, satta pavuṭā, satta papātā, satta papātasatāni, satta supinā, satta supinasatāni, cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti. |
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| Tattha natthi imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṃ vā kammaṃ paripācessāmi, paripakkaṃ vā kammaṃ phussa phussa byantiṃ karissāmīti, hevaṃ natthi doṇamite sukhadukkhe pariyantakate saṃsāre, natthi hāyanavaḍḍhane, natthi ukkaṃsāvakaṃse. |
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| Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti; |
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| evameva bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissantī’ti. |
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| Sace pana imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ. |
If what that teacher says is true, both I who have not accomplished this and one who has accomplished it |
如果那位老师说的是真的，那么我这个尚未做到的人和已经做到的人 |
| Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi ‘ubho sandhāvitvā saṃsaritvā dukkhassantaṃ karissāmā’ti. |
have attained exactly the same level. Yet I’m not one who says that after transmigrating both of us will make an end of suffering. |
都达到了完全相同的境界。然而，我并不是一个会说我们两人在轮回之后都会结束痛苦的人。 |
| Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ, yohaṃ puttasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi abhisamparāyaṃ. |
But it’s superfluous for this teacher to go naked, shaven, persisting in squatting, tearing out their hair and beard. For I’m living at home with my children, using sandalwood imported from Kāsi, wearing garlands, perfumes, and makeup, and accepting gold and money. Yet I’ll have exactly the same destiny in the next life as this teacher. |
但是，这位老师赤身裸体、剃发、坚持蹲坐、拔掉头发和胡须，这都是多余的。因为我与我的孩子住在家中，使用来自迦尸的檀香，佩戴花环、香水和化妆品，并接受黄金和金钱。然而，我在来世的命运将与这位老师完全相同。 |
| Sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi? |
What do I know or see that I should live the spiritual life under this teacher? |
我有什么知道或看到，以至于我应该在这位老师门下修行梵行呢？ |
| ‘So abrahmacariyavāso ayan’ti— |
This negates the spiritual life.’ |
这否定了梵行。’ |
| iti viditvā tasmā brahmacariyā nibbijja pakkamati. |
Realizing this, they leave disappointed. |
认识到这一点，他们失望地离开了。 |
| Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena catuttho abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ. |
This is the fourth way that negates the spiritual life. |
这是第四种否定梵行的方式。 |
| “Idha, sandaka, ekacco satthā sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti: |
“Sandaka, take a certain teacher who claims to be all-knowing and all-seeing, to know and see everything without exception, thus: |
“山达卡，假设有这样一位老师，他自称全知全视，无一例外地知晓和看到一切，他说： |
| ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitan’ti. |
‘Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.’ |
‘知识和视觉在行走、站立、睡觉和清醒时都持续不断地存在于我。’ |
| So suññampi agāraṃ pavisati, piṇḍampi na labhati, kukkuropi ḍaṃsati, caṇḍenapi hatthinā samāgacchati, caṇḍenapi assena samāgacchati, caṇḍenapi goṇena samāgacchati, itthiyāpi purisassapi nāmampi gottampi pucchati, gāmassapi nigamassapi nāmampi maggampi pucchati. |
He enters an empty house; he gets no alms-food; a dog bites him; he encounters a wild elephant, a wild horse, and a wild cow; he asks the name and clan of a woman or man; he asks the name and path to a village or town. |
他进入一间空房子；他没有得到施舍的食物；一条狗咬了他；他遇到了一头野象、一匹野马和一头野牛；他询问一个女人或男人的名字和家族；他询问一个村庄或城镇的名字和路径。 |
| So ‘kimidan’ti puṭṭho samāno ‘suññaṃ me agāraṃ pavisitabbaṃ ahosi’, tena pāvisiṃ; ‘piṇḍampi aladdhabbaṃ ahosi’, tena nālatthaṃ; ‘kukkurena ḍaṃsitabbaṃ ahosi’, tenamhi daṭṭho; ‘caṇḍena hatthinā samāgantabbaṃ ahosi’, tena samāgamiṃ; ‘caṇḍena assena samāgantabbaṃ ahosi’, tena samāgamiṃ; ‘caṇḍena goṇena samāgantabbaṃ ahosi’, tena samāgamiṃ; ‘itthiyāpi purisassapi nāmampi gottampi pucchitabbaṃ ahosi’, tena pucchiṃ; ‘gāmassapi nigamassapi nāmampi maggampi pucchitabbaṃ ahosi’, tena pucchinti. |
When asked, ‘Why is this?’ he answers: ‘I had to enter an empty house, that’s why I entered it. I had to get no alms-food, that’s why I got none. I had to get bitten by a dog, that’s why I was bitten. I had to encounter a wild elephant, a wild horse, and a wild cow, that’s why I encountered them. I had to ask the name and clan of a woman or man, that’s why I asked. I had to ask the name and path to a village or town, that’s why I asked.’ |
当被问及‘为什么会这样？’时，他回答说：‘我必须进入一间空房子，所以我进入了。我必须得不到施舍的食物，所以我没有得到。我必须被狗咬，所以我被咬了。我必须遇到一头野象、一匹野马和一头野牛，所以我遇到了。我必须询问一个女人或男人的名字和家族，所以我问了。我必须询问一个村庄或城镇的名字和路径，所以我问了。’ |
| Tatra, sandaka, viññū puriso iti paṭisañcikkhati: |
A sensible person reflects on this matter in this way: |
一个明智的人会这样思考这个问题： |
| ‘ayaṃ kho bhavaṃ satthā sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti … pe … ‘gāmassapi nigamassapi nāmampi maggampi pucchitabbaṃ ahosi, tena pucchin’ti. |
‘This teacher makes such a claim, but he answers in such a way. |
‘这位老师提出了这样的主张，但他却这样回答。 |
| So ‘anassāsikaṃ idaṃ brahmacariyan’ti— |
This spiritual life is unreliable.’ |
这种梵行是不可靠的。’ |
| iti viditvā tasmā brahmacariyā nibbijja pakkamati. |
Realizing this, they leave disappointed. |
认识到这一点，他们失望地离开了。 |
| Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ. |
This is the first kind of unreliable spiritual life. |
这是第一种不可靠的梵行。 |
| Puna caparaṃ, sandaka, idhekacco satthā anussaviko hoti anussavasacco. |
Furthermore, take another teacher who is an oral transmitter, who takes oral transmission to be the truth. |
此外，假设有另一位老师，他是口头传授者，他将口头传授视为真理。 |
| So anussavena itihitihaparamparāya piṭakasampadāya dhammaṃ deseti. |
He teaches by oral transmission, by the lineage of testament, by canonical authority. |
他通过口头传授、通过遗嘱传承、通过经典权威来教导。 |
| Anussavikassa kho pana, sandaka, satthuno anussavasaccassa sussutampi hoti dussutampi hoti tathāpi hoti aññathāpi hoti. |
But when a teacher takes oral transmission to be the truth, some of that is well learned, some poorly learned, some true, and some otherwise. |
但是当一位老师将口头传授视为真理时，其中有些是学得好，有些是学得差，有些是真的，有些则不然。 |
| Tatra, sandaka, viññū puriso iti paṭisañcikkhati: |
A sensible person reflects on this matter in this way: |
一个明智的人会这样思考这个问题： |
| ‘ayaṃ kho bhavaṃ satthā anussaviko anussavasacco so anussavena itihitihaparamparāya piṭakasampadāya dhammaṃ deseti. |
‘This teacher takes oral transmission to be the truth. He teaches by oral transmission, by the lineage of testament, by canonical authority. |
‘这位老师将口头传授视为真理。他通过口头传授、通过遗嘱传承、通过经典权威来教导。 |
| Anussavikassa kho pana satthuno anussavasaccassa sussutampi hoti dussutampi hoti tathāpi hoti aññathāpi hoti’. |
But when a teacher takes oral transmission to be the truth, some of that is well learned, some poorly learned, some true, and some otherwise. |
但是当一位老师将口头传授视为真理时，其中有些是学得好，有些是学得差，有些是真的，有些则不然。 |
| So ‘anassāsikaṃ idaṃ brahmacariyan’ti— |
This spiritual life is unreliable.’ |
这种梵行是不可靠的。’ |
| iti viditvā tasmā brahmacariyā nibbijja pakkamati. |
Realizing this, they leave disappointed. |
认识到这一点，他们失望地离开了。 |
| Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ. |
This is the second kind of unreliable spiritual life. |
这是第二种不可靠的梵行。 |
| Puna caparaṃ, sandaka, idhekacco satthā takkī hoti vīmaṃsī. |
Furthermore, take another teacher who relies on logic and inquiry. |
此外，假设有另一位老师，他依靠逻辑和探究。 |
| So takkapariyāhataṃ vīmaṃsānucaritaṃ sayampaṭibhānaṃ dhammaṃ deseti. |
He teaches what he has worked out by logic, following a line of inquiry, expressing his own perspective. |
他教导他通过逻辑推导出来的东西，遵循一条探究路线，表达他自己的观点。 |
| Takkissa kho pana, sandaka, satthuno vīmaṃsissa sutakkitampi hoti duttakkitampi hoti tathāpi hoti aññathāpi hoti. |
But when a teacher relies on logic and inquiry, some of that is well reasoned, some poorly reasoned, some true, and some otherwise. |
但是当一位老师依靠逻辑和探究时，其中有些是推理得好，有些是推理得差，有些是真的，有些则不然。 |
| Tatra, sandaka, viññū puriso iti paṭisañcikkhati: |
A sensible person reflects on this matter in this way: |
一个明智的人会这样思考这个问题： |
| ‘ayaṃ kho bhavaṃ satthā takkī vīmaṃsī. |
‘This teacher relies on logic and inquiry. |
‘这位老师依靠逻辑和探究。 |
| So takkapariyāhataṃ vīmaṃsānucaritaṃ sayampaṭibhānaṃ dhammaṃ deseti. |
He teaches what he has worked out by logic, following a line of inquiry, expressing his own perspective. |
他教导他通过逻辑推导出来的东西，遵循一条探究路线，表达他自己的观点。 |
| Takkissa kho pana satthuno vīmaṃsissa sutakkitampi hoti duttakkitampi hoti tathāpi hoti aññathāpi hoti’. |
But when a teacher relies on logic and inquiry, some of that is well reasoned, some poorly reasoned, some true, and some otherwise. |
但是当一位老师依靠逻辑和探究时，其中有些是推理得好，有些是推理得差，有些是真的，有些则不然。 |
| So ‘anassāsikaṃ idaṃ brahmacariyan’ti— |
This spiritual life is unreliable.’ |
这种梵行是不可靠的。’ |
| iti viditvā tasmā brahmacariyā nibbijja pakkamati. |
Realizing this, they leave disappointed. |
认识到这一点，他们失望地离开了。 |
| Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ. |
This is the third kind of unreliable spiritual life. |
这是第三种不可靠的梵行。 |
| Puna caparaṃ, sandaka, idhekacco satthā mando hoti momūho. |
Furthermore, take another teacher who is dull and stupid. |
此外，假设有另一位老师，他是迟钝而愚蠢的。 |
| So mandattā momūhattā tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ: |
Because of that, whenever he’s asked a question, he resorts to evasiveness and equivocation: |
因此，每当有人问他问题时，他都会采取回避和模棱两可的回答： |
| ‘evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti. |
‘I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’ |
‘我不是说它像这样。我不是说它像那样。我不是说它不一样。我不是说它不是那样。我也不否认它不是那样。’ |
| Tatra, sandaka, viññū puriso iti paṭisañcikkhati: |
A sensible person reflects on this matter in this way: |
一个明智的人会这样思考这个问题： |
| ‘ayaṃ kho bhavaṃ satthā mando momūho. |
‘This teacher is dull and stupid. |
‘这位老师迟钝而愚蠢。 |
| So mandattā momūhattā tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ— |
Because of that, whenever he’s asked a question, he resorts to evasiveness and equivocation: |
因此，每当有人问他问题时，他都会采取回避和模棱两可的回答： |
| evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti. |
“I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.” |
“我不是说它像这样。我不是说它像那样。我不是说它不一样。我不是说它不是那样。我也不否认它不是那样。” |
| So ‘anassāsikaṃ idaṃ brahmacariyan’ti— |
This spiritual life is unreliable.’ |
这种梵行是不可靠的。’ |
| iti viditvā tasmā brahmacariyā nibbijja pakkamati. |
Realizing this, they leave disappointed. |
认识到这一点，他们失望地离开了。 |
| Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena catutthaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ. |
This is the fourth kind of unreliable spiritual life. |
这是第四种不可靠的梵行。 |
| “Idha, sandaka, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā … pe … |
“Sandaka, it’s 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. … |
“山达卡，当一位如来出现于世时，他是阿罗汉，一位完全觉醒的佛陀，明行具足，善逝，世间解，无上士，调御丈夫，天人师，佛，世尊。…… |
| so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe |
He gives up these five hindrances, corruptions of the heart that weaken wisdom. |
他舍弃了这五盖，这些染污心灵、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 qualities, he enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
然后，完全远离感官享乐，远离不善法，他进入并安住于初禅，初禅有离欲所生的喜乐，同时有寻有伺。 |
| Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ. |
A sensible person would, to the best of their ability live the spiritual life under a teacher who achieves such a high distinction, and, once practicing it, they would complete the procedure of the skillful Dharma. |
一个明智的人会尽其所能地在一位达到如此高超境界的老师门下修行梵行，并且一旦实践了，他们就会完成善巧佛法的程序。 |
| So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. |
When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives. |
当他们的心在这样禅定中变得不散乱而清澈——清净、明亮、无瑕、无染、柔软、适用、稳定和不动摇——他们便将其导向忆念过去生。 |
| So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. |
They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. … They recollect their many kinds of past lives, with features and details. |
他们忆念多种过去生。即：一世、两世、三世、四世、五世、十世、二十世、三十世、四十世、五十世、一百世、一千世、十万世的转生；许多世界劫的收缩，许多世界劫的演变，许多世界劫的收缩和演变。……他们忆念自己的多种过去生，带有特征和细节。 |
| Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ. |
A sensible person would, to the best of their ability live the spiritual life under a teacher who achieves such a high distinction, and, once practicing it, they would complete the procedure of the skillful Dharma. |
一个明智的人会尽其所能地在一位达到如此高超境界的老师门下修行梵行，并且一旦实践了，他们就会完成善巧佛法的程序。 |
| So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. |
When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings. |
当他们的心在这样禅定中变得不散乱而清澈——清净、明亮、无瑕、无染、柔软、适用、稳定和不动摇——他们便将其导向了知众生死去和投生。 |
| So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate … pe … yathākammūpage satte pajānāti. |
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. … They understand how sentient beings are reborn according to their deeds. |
他们以清净超人的天眼通，看见众生死去和投生——卑劣和优越，美丽和丑陋，在好地方或坏地方。……他们理解众生如何根据他们的业力投生。 |
| Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ. |
A sensible person would, to the best of their ability live the spiritual life under a teacher who achieves such a high distinction, and, once practicing it, they would complete the procedure of the skillful Dharma. |
一个明智的人会尽其所能地在一位达到如此高超境界的老师门下修行梵行，并且一旦实践了，他们就会完成善巧佛法的程序。 |
| So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. |
When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements. |
当他们的心在这样禅定中变得不散乱而清澈——清净、明亮、无瑕、无染、柔软、适用、稳定和不动摇——他们便将其导向了知烦恼的止息。 |
| So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti; |
They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. |
他们真正理解：‘这是苦’……‘这是苦的根源’……‘这是苦的止息’……‘这是导致苦止息的修行’。 |
| ‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. |
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’. |
他们真正理解：‘这些是烦恼’……‘这是烦恼的根源’……‘这是烦恼的止息’……‘这是导致烦恼止息的修行’。 |
| Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. |
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. |
如此知见，他们的心便从欲爱、有爱和无明烦恼中解脱。 |
| Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. |
When they’re freed, they know they’re freed. |
当他们解脱时，他们就知道自己解脱了。 |
| ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. |
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’ |
他们明白：‘轮回已尽，梵行已立，所作已办，不再回到任何存在状态。’ |
| Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalan”ti. |
A sensible person would, to the best of their ability live the spiritual life under a teacher who achieves such a high distinction, and, once practicing it, they would complete the procedure of the skillful Dharma.” |
一个明智的人会尽其所能地在一位达到如此高超境界的老师门下修行梵行，并且一旦实践了，他们就会完成善巧佛法的程序。” |
| “Yo pana so, bho ānanda, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto paribhuñjeyya so kāme”ti? |
“But Master Ānanda, when a monk is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—could they still enjoy sensual pleasures?” |
“但是阿难大师，当一位比丘是阿罗汉——烦恼已尽，已完成梵行，所作已办，放下重担，证得自己的真正目标，彻底断除轮回的束缚，并正当地通过觉悟解脱——他还能享受感官享乐吗？” |
| “Yo so, sandaka, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, abhabbo so pañcaṭṭhānāni ajjhācarituṃ. |
“Sandaka, a monk who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—can’t transgress in five respects. |
“山达卡，一位阿罗汉比丘——烦恼已尽，已完成梵行，所作已办，放下重担，证得自己的真正目标，彻底断除轮回的束缚，并正当地通过觉悟解脱——不能在五个方面犯戒。 |
| Abhabbo khīṇāsavo bhikkhu sañcicca pāṇaṃ jīvitā voropetuṃ, abhabbo khīṇāsavo bhikkhu adinnaṃ theyyasaṅkhātaṃ ādātuṃ, abhabbo khīṇāsavo bhikkhu methunaṃ dhammaṃ paṭisevetuṃ, abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṃ, abhabbo khīṇāsavo bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ, seyyathāpi pubbe agāriyabhūto. |
A monk with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they did as a lay person. |
一位烦恼已尽的比丘不能故意夺取活物的生命，不能怀着偷盗的意图拿取物品，不能行淫，不能故意说谎，也不能像在家居士那样为自己享受而储存物品。 |
| Yo so, sandaka, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, abhabbo so imāni pañcaṭṭhānāni ajjhācaritun”ti. |
A monk who is perfected can’t transgress in these five respects.” |
一位阿罗汉比丘不能在这五个方面犯戒。” |
| “Yo pana so, bho ānanda, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitaṃ: |
“But Master Ānanda, when a monk is perfected, would the knowledge and vision that their defilements are ended be constantly and continually present to them, while walking, standing, sleeping, and waking?” |
“但是阿难大师，当一位比丘是阿罗汉时，他烦恼已尽的知见在行走、站立、睡觉和清醒时是否会持续不断地存在于他呢？” |
| ‘khīṇā me āsavā’”ti? |
|
|
| “Tena hi, sandaka, upamaṃ te karissāmi; |
“Well then, Sandaka, I shall give you a simile. |
“那么，山达卡，我给你打个比方。 |
| upamāyapidhekacce viññū purisā bhāsitassa atthaṃ ājānanti. |
For by means of a simile some sensible people understand the meaning of what is said. |
因为通过比喻，一些明智的人能够理解所说内容的含义。 |
| Seyyathāpi, sandaka, purisassa hatthapādā chinnā; |
Suppose there was a person whose hands and feet had been amputated. |
假设有一个人手脚都被截肢了。 |
| tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ jānāti: |
Would they be aware that their hands and feet had been amputated constantly and continually, while walking, standing, sleeping, and waking? |
他在行走、站立、睡觉和清醒时，是否会持续不断地意识到自己的手脚已被截肢呢？ |
| ‘chinnā me hatthapādā’ti, udāhu paccavekkhamāno jānāti: |
Or would they be aware of it only when they reflected on it?” |
还是只有当他思考时才会意识到呢？” |
| ‘chinnā me hatthapādā’”ti? |
|
|
| “Na kho, bho ānanda, so puriso satataṃ samitaṃ jānāti: |
“They wouldn’t be aware of it constantly, |
“他不会持续不断地意识到， |
| ‘chinnā me hatthapādā’ti. |
|
|
| Api ca kho pana naṃ paccavekkhamāno jānāti: |
only when they reflected on it.” |
只有当他思考时才会意识到。” |
| ‘chinnā me hatthapādā’”ti. |
|
|
| “Evameva kho, sandaka, yo so bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ na paccupaṭṭhitaṃ: |
“In the same way, when a monk is perfected, the knowledge and vision that their defilements are ended is not constantly and continually present to them, while walking, standing, sleeping, and waking. |
“同样地，当一位比丘是阿罗汉时，他烦恼已尽的知见在行走、站立、睡觉和清醒时不会持续不断地存在于他。 |
| ‘khīṇā me āsavā’ti; |
|
|
| api ca kho pana naṃ paccavekkhamāno jānāti: |
Rather, they are aware of it only when they reflect on it.” |
相反，他只有当他思考时才会意识到。” |
| ‘khīṇā me āsavā’”ti. |
|
|
| “Kīvabahukā pana, bho ānanda, imasmiṃ dhammavinaye niyyātāro”ti? |
“But Reverend Ānanda, how many emancipators are there in this Dharma and training?” |
“但是阿难尊者，这种佛法和修行中有多少位解脱者呢？” |
| “Na kho, sandaka, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye imasmiṃ dhammavinaye niyyātāro”ti. |
“There are not just one hundred emancipators, Sandaka, or two or three or four or five hundred, but many more than that in this Dharma and training.” |
“山达卡，这种佛法和修行中不仅仅是一百位解脱者，或两百、三百、四百、五百位，而是远不止这些。” |
| “Acchariyaṃ, bho ānanda, abbhutaṃ, bho ānanda. |
“It’s incredible, Master Ānanda, it’s amazing! |
“不可思议，阿难大师，太棒了！ |
| Na ca nāma sadhammokkaṃsanā bhavissati, na paradhammavambhanā, āyatane ca dhammadesanā tāva bahukā ca niyyātāro paññāyissanti. |
Namely, that there’s no glorifying one’s own Dharma and putting down the Dharma of others. The Dhamma is taught in its own field, and so many emancipators are recognized. |
也就是说，没有赞美自己的佛法而贬低他人的佛法。佛法在自己的领域内得到教导，并且有如此多的解脱者得到认可。 |
| Ime panājīvakā puttamatāya puttā attānañceva ukkaṃsenti, pare ca vambhenti tayo ceva niyyātāro paññapenti, seyyathidaṃ— |
But these Ājīvakas, those sons of dead sons, glorify themselves and put others down. And they only recognize three emancipators: |
但是这些阿耆婆迦，那些死去的儿子的儿子们，却赞美自己，贬低他人。他们只认可三位解脱者： |
| nandaṃ vacchaṃ, kisaṃ saṅkiccaṃ, makkhaliṃ gosālan”ti. |
Nanda Vaccha, Kisa Saṅkicca, and Makkhali Gosāla.” |
难陀·瓦查、吉萨·桑基卡和末迦利·拘舍罗。” |
| Atha kho sandako paribbājako sakaṃ parisaṃ āmantesi: |
Then the wanderer Sandaka addressed his own assembly: |
然后游方者山达卡对他的集会说： |
| “carantu bhonto samaṇe gotame brahmacariyavāso. |
“Go, good sirs. The spiritual life is lived under the ascetic Gotama. |
“走吧，各位先生。在沙门乔达摩座下修行梵行吧。 |
| Na dāni sukaraṃ amhehi lābhasakkārasiloke pariccajitun”ti. |
It’s not easy for me to give up possessions, honor, or popularity now.” |
现在要我放弃财产、荣誉或名声可不容易。” |
| Iti hidaṃ sandako paribbājako sakaṃ parisaṃ uyyojesi bhagavati brahmacariyeti. |
And that’s how the wanderer Sandaka sent his own assembly to live the spiritual life under the Buddha. |
游方者山达卡就这样把他的集会送去佛陀座下修行梵行。 |
