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MN 77 Mahā-sakuludāyi: Longer Discourse with Sakuludāyī

+ all- all

• 77.3 - (five Dharmas which engender loyalty for Buddha)
• 77.4 - (Buddha says udayi’s 5 Dharmas are ascetic practices that not the most important)
• +77.5 - (five Dharmas the Buddha sees in himself)
  • 77.5.1 - (Adhi-sīla / higher ethics)
  • 77.5.2 - (Knowledge and vision)
  • 77.5.3 - (Adhi-paññāya / higher discernment-wisdom)
  • 77.5.4 - (Four noble truths is practical and applies to people’s real problems)
  • 77.5.5 - (Dharma teachings including… 37bp = 7 sets of bodhi-pakkhiya)
• 77.10 - ( 37bp🕊️‍ → 4sp🐘 )
• 77.11 - ( 37bp🕊️‍ → 4pd🏹️ )
• 77.12 - ( 37bp🕊️‍ → 4ip 🌕⚡ )
• 77.13 - ( 37bp🕊️‍ → 5ind🖐️ )
• 77.14 - ( 37bp🕊️‍ → 5bal👊️ )
• 77.15 - ( 37bp🕊️‍ → 7sb☀️ )
• 77.16 - ( 37bp🕊️‍ → 👑8☸ )
• +77.17 - ( 8 vimokkha )
  • (1. Has rūpa, sees rūpa)
  • (2. Doesn’t perceive internal rūpa, perceives external rūpa)
  • (3. Focused on ‘subha’ beautiful)
  • (4. ākāsā-nañcā-(a)yatanaṃ: Dimension of infinite space)
  • (5. Viññāṇañcā-(a)yatanaṃ: Dimension of infinite consciousness)
  • (6. ākiñcaññā-(a)yatanaṃ: Dimension of nothingness)
  • (7. Neva-saññā-nāsaññā-(a)yatanaṃ: Dimension of neither perception nor non-perception)
  • (8. Saññā-vedayita-nirodhaṃ: Cessation of perception and sensation)
• +77.18 - ( 8 abhi-bh-āyatana )
  • (1. Perceives internal rūpa, sees external rūpa limited)
  • (2. Perceives internal rūpa, sees external rūpa measureless)
  • (3. Does not perceive internal rūpa, sees external rūpa limited)
  • (4. Does not perceive internal rūpa, sees external rūpa measureless)
  • (5-8 usually start with one of the 31 body parts of suitable color)
  • (5. Does not perceives internal rūpa, sees external rūpa blue color)
  • (6. Does not perceives internal rūpa, sees external rūpa yellow color)
  • (7. Does not perceives internal rūpa, sees external rūpa red color)
  • (8. Does not perceives internal rūpa, sees external rūpa white color)
• 77.19 - (ten kasinas)
• 77.20 - (STED 4 jhānas and similes)
• 77.21 - (four elements meditation and simile)
• 77.22 - (mind made body with simile)
• +77.23 - ( 6ab ⚡☸ higher knowledges with similes)
  • (#1 supernormal powers)
  • (#2 divine ear)
  • (#3 mind reading)
  • (#4 recollect past lives)
  • (#5 divine eye)
  • (#6 destruction of asinine inclinations)
• 77.24 - (conclusion)

	(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 rājagahe viharati veḷuvane kalandakanivāpe.	At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.	有一次，佛陀住在王舍城附近的竹林精舍，在松鼠喂食处。
Tena kho pana samayena sambahulā abhiññātā abhiññātā paribbājakā moranivāpe paribbājakārāme paṭivasanti, seyyathidaṃ—	Now at that time several very well-known wanderers were residing in the monastery of the wanderers in the peacocks’ feeding ground.	那时，几位非常著名的游方者正住在孔雀喂食处的游方者寺院里。
annabhāro varadharo sakuludāyī ca paribbājako aññe ca abhiññātā abhiññātā paribbājakā.	They included Annabhāra, Varadhara, Sakuludāyī, and other very well-known wanderers.	他们包括阿那婆罗、伐罗达拉、萨库卢达伊和其他几位非常著名的游方者。
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi.	Then the Buddha robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms.	然后，佛陀在早上穿上衣服，拿起他的钵和袈裟，进入王舍城乞食。
Atha kho bhagavato etadahosi:	Then it occurred to the Buddha:	这时佛陀心想：
“atippago kho tāva rājagahe piṇḍāya carituṃ.	“It’s too early to wander for alms in Rājagaha.	“现在去王舍城乞食还太早了。
Yannūnāhaṃ yena moranivāpo paribbājakārāmo yena sakuludāyī paribbājako tenupasaṅkameyyan”ti.	Why don’t I visit the wanderer Sakuludāyī at the monastery of the wanderers in the peacocks’ feeding ground?”	何不我去孔雀喂食处的游方者寺院拜访游方者萨库卢达伊呢？”
Atha kho bhagavā yena moranivāpo paribbājakārāmo tenupasaṅkami.	Then the Buddha went to the monastery of the wanderers.	然后佛陀去了游方者寺院。

Tena kho pana samayena sakuludāyī paribbājako mahatiyā paribbājakaparisāya saddhiṃ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṃ tiracchānakathaṃ kathentiyā, seyyathidaṃ—	Now at that time, Sakuludāyī was sitting together with a large assembly of wanderers making an uproar, a dreadful racket. They engaged in all kinds of unworthy talk, such as	那时，萨库卢达伊正和一大群游方者坐在一起大声喧哗，制造着可怕的噪音。他们进行各种不值得的谈话，例如
rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā.	talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence.	谈论国王、强盗和大臣；谈论军队、威胁和战争；谈论食物、饮料、衣服和床铺；谈论花环和香料；谈论家庭、交通工具、村庄、城镇、城市和国家；谈论妇女和英雄；街谈巷议和井边闲聊；谈论逝者；杂七杂八的谈话；陆地和海洋的故事；以及谈论投生到这种或那种存在状态。

Addasā kho sakuludāyī paribbājako bhagavantaṃ dūratova āgacchantaṃ.	Sakuludāyī saw the Buddha coming off in the distance,	萨库卢达伊远远地看见佛陀走来，
Disvāna sakaṃ parisaṃ saṇṭhāpeti:	and hushed his own assembly:	便制止了他自己的集会：
“appasaddā bhonto hontu;	“Be quiet, good sirs, don’t make a sound.	“安静，各位先生，不要发出声音。
mā bhonto saddamakattha.
Ayaṃ samaṇo gotamo āgacchati;	Here comes the ascetic Gotama.	沙门乔达摩来了。
appasaddakāmo kho pana so āyasmā appasaddassa vaṇṇavādī.	The venerable likes quiet and praises quiet.	这位尊者喜欢安静并赞美安静。
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 bhagavā yena sakuludāyī paribbājako tenupasaṅkami.	Then the Buddha approached Sakuludāyī,	然后佛陀走近萨库卢达伊，
Atha kho sakuludāyī paribbājako bhagavantaṃ etadavoca:	who said to him:	萨库卢达伊对他说：
“etu kho, bhante, bhagavā.	“Come, Blessed One!	“欢迎，世尊！
Svāgataṃ, bhante, bhagavato.	Welcome, Blessed One!	欢迎，世尊！
Cirassaṃ kho, bhante, bhagavā 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, bhante, bhagavā;	Please, sir, sit down, this seat is ready.”	请坐，先生，这个座位已经准备好了。”
idamāsanaṃ paññattan”ti.
Nisīdi bhagavā paññatte āsane.	The Buddha sat on the seat spread out,	佛陀坐在铺好的座位上，
Sakuludāyīpi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.	while Sakuludāyī took a low seat and sat to one side.	而萨库卢达伊则坐到一个矮凳上，坐在一旁。
Ekamantaṃ nisinnaṃ kho sakuludāyiṃ paribbājakaṃ bhagavā etadavoca:	The Buddha said to him:	佛陀对他说：

“Kāya nuttha, udāyi, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?	“Udāyī, what were you sitting talking about just now? What conversation was unfinished?”	“乌达伊，你刚才坐着谈论什么？什么谈话还没结束？”
“Tiṭṭhatesā, bhante, kathā yāya mayaṃ etarahi kathāya sannisinnā.	“Sir, leave aside what we were sitting talking about just now.	“世尊，请不要谈论我们刚才坐着谈论的事情。
Nesā, bhante, kathā bhagavato 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。
Purimāni, bhante, divasāni purimatarāni nānātitthiyānaṃ samaṇabrāhmaṇānaṃ kutūhalasālāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi:	Sir, a few days ago several ascetics and brahmins who follow various other paths were sitting together at the debating hall, and this discussion came up among them:	世尊，几天前，几位信奉各种其他道路的沙门和婆罗门坐在一起在辩论厅里，他们之间展开了这样的讨论：
‘lābhā vata, bho, aṅgamagadhānaṃ, suladdhalābhā vata, bho, aṅgamagadhānaṃ.	‘The people of Aṅga and Magadha are so fortunate, so very fortunate!	‘鸯伽和摩揭陀的人民真是太幸运了，太幸运了！
Tatrime samaṇabrāhmaṇā saṃghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa rājagahaṃ vassāvāsaṃ osaṭā.	For there are these ascetics and brahmins who lead an order and a community, and teach a community. They’re well-known and famous religious founders, regarded as holy by many people. And they have come down for the rainy season residence at Rājagaha.	因为有这些沙门和婆罗门领导着一个教团和一个社区，并教导着一个社区。他们是知名且著名的宗教创始人，被许多人视为圣者。他们已经来到王舍城安居了。
Ayampi kho pūraṇo kassapo saṃghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa;	They include Pūraṇa Kassapa,	他们包括富楼那·迦叶，
sopi rājagahaṃ vassāvāsaṃ osaṭo.
Ayampi kho makkhali gosālo … pe …	Makkhali Gosāla,	末迦利·拘舍罗，
ajito kesakambalo …	Ajita Kesakambala,	阿耆多·翅舍钦婆罗，
pakudho kaccāyano …	Pakudha Kaccāyana,	波拘陀·迦旃延，
sañjayo belaṭṭhaputto …	Sañjaya Belaṭṭhiputta,	散惹耶·毗罗胝子，
nigaṇṭho nāṭaputto saṃghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa;	and Nigaṇṭha Nāṭaputta.	以及尼干陀·若提子。
sopi rājagahaṃ vassāvāsaṃ osaṭo.
Ayampi kho samaṇo gotamo saṃghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa;	This ascetic Gotama also leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, regarded as holy by many people.	这位沙门乔达摩也领导着一个教团和一个社区，并教导着一个社区。他是一位知名且著名的宗教创始人，被许多人视为圣者。
sopi rājagahaṃ vassāvāsaṃ osaṭo.	And he too has come down for the rains residence at Rājagaha.	他也来到王舍城安居了。
Ko nu kho imesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saṃghīnaṃ gaṇīnaṃ gaṇācariyānaṃ ñātānaṃ yasassinaṃ titthakarānaṃ sādhusammatānaṃ bahujanassa sāvakānaṃ sakkato garukato mānito pūjito, kañca pana sāvakā sakkatvā garuṃ katvā upanissāya viharantī’ti?	Which of these ascetics and brahmins is honored, respected, revered, and venerated by their disciples? And how do their disciples, after honoring and respecting them, remain loyal?’	这些沙门和婆罗门中，哪一位受到其弟子的尊敬、崇敬、尊崇和敬仰？他们的弟子在尊敬和崇敬他们之后，又是如何保持忠诚的呢？’

Tatrekacce evamāhaṃsu:	Some of them said:	有人说：
‘ayaṃ kho pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa;	‘This Pūraṇa Kassapa leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, regarded as holy by many people.	“这位富兰那·迦叶领导着一个僧团和社群，并教导一个社群。他是一位著名且声名显赫的宗教创始人，被许多人视为圣洁。
so ca kho sāvakānaṃ na sakkato na garukato na mānito na pūjito, na ca pana pūraṇaṃ kassapaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti.	But he’s not honored, respected, revered, venerated, and esteemed by his disciples. And his disciples, not honoring and respecting him, don’t remain loyal to him.	但他的弟子们不尊敬、不尊重、不崇敬、不崇拜、也不敬重他。他的弟子们不尊敬、不尊重他，也不对他保持忠诚。
Bhūtapubbaṃ pūraṇo kassapo anekasatāya parisāya dhammaṃ deseti.	Once it so happened that he was teaching an assembly of many hundreds.	曾有一次，他在教导数百人的集会。
Tatraññataro pūraṇassa kassapassa sāvako saddamakāsi:	Then one of his disciples made a noise:	然后他的一位弟子发出声音：
“mā bhonto pūraṇaṃ kassapaṃ etamatthaṃ pucchittha;	“My good sirs, don’t ask Pūraṇa Kassapa about that.	“诸位善士，不要问富兰那·迦叶那个问题。
neso etaṃ jānāti;	He doesn’t know that.	他不知道那个。
mayametaṃ jānāma, amhe etamatthaṃ pucchatha;	I know it. Ask me about it,	我知道。问我吧，
mayametaṃ bhavantānaṃ byākarissāmā”ti.	and I’ll answer you.”	我会回答你们。”
Bhūtapubbaṃ pūraṇo kassapo bāhā paggayha kandanto na labhati:	It happened that Pūraṇa Kassapa didn’t get his way, though he called out with raised arms:	结果富兰那·迦叶没有如愿，尽管他举起双臂喊道：
“appasaddā bhonto hontu, mā bhonto saddamakattha.	“Be quiet, good sirs, don’t make a sound.	“安静，诸位善士，不要出声。
Nete, bhavante, pucchanti, amhe ete pucchanti;	They’re not asking you, they’re asking me!	他们不是在问你，他们是在问我！
mayametesaṃ byākarissāmā”ti.	I’ll answer you!”	我会回答你们！”
Bahū kho pana pūraṇassa kassapassa sāvakā vādaṃ āropetvā apakkantā:	Indeed, many of his disciples have left him after refuting his doctrine:	事实上，他的许多弟子在驳斥他的教义后离开了：
“na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi? Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno, sahitaṃ me, asahitaṃ te, purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahitosi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti.	“You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!”	“你不懂这个教法和修行。我懂这个教法和修行。什么，你懂这个教法和修行？你修行错了。我修行对了。我紧扣主题，你没有。你把该先说的后说，把该后说的先说。你深思熟虑的已被驳倒。你的教义被驳斥了。去吧，拯救你的教义！你被困住了；如果你能的话，自己摆脱困境！”
Iti pūraṇo kassapo sāvakānaṃ na sakkato na garukato na mānito na pūjito, na ca pana pūraṇaṃ kassapaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti.	That’s how Pūraṇa Kassapa is not honored, respected, revered, venerated, and esteemed by his disciples. On the contrary, his disciples, not honoring and respecting him, don’t remain loyal to him.	富兰那·迦叶就是这样不被他的弟子们尊敬、尊重、崇敬、崇拜和敬重。相反，他的弟子们不尊敬、不尊重他，也不对他保持忠诚。
Akkuṭṭho ca pana pūraṇo kassapo dhammakkosenā’ti.	Rather, he’s reviled, and rightly so.’	相反，他被谩骂，而且理应如此。”

Ekacce evamāhaṃsu:	Others said:	另一些人说：
‘ayampi kho makkhali gosālo … pe …	'This Makkhali Gosāla …	“这位末伽梨·拘舍罗……
ajito kesakambalo …	Ajita Kesakambala …	阿耆多·翅舍钦婆罗……
pakudho kaccāyano …	Pakudha Kaccāyana …	浮陀·迦旃延……
sañjayo belaṭṭhaputto …	Sañjaya Belaṭṭhiputta …	散惹耶·毗罗胝子……
nigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa;	Nigaṇṭha Nāṭaputta leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, regarded as holy by many people.	尼乾陀·若提子领导着一个僧团和社群，并教导一个社群。他是一位著名且声名显赫的宗教创始人，被许多人视为圣洁。
so ca kho sāvakānaṃ na sakkato na garukato na mānito na pūjito, na ca pana nigaṇṭhaṃ nāṭaputtaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti.	But he’s not honored, respected, revered, and venerated by his disciples. And his disciples, not honoring and respecting him, don’t remain loyal to him.	但他的弟子们不尊敬、不尊重、不崇敬、也不崇拜他。他的弟子们不尊敬、不尊重他，也不对他保持忠诚。
Bhūtapubbaṃ nigaṇṭho nāṭaputto anekasatāya parisāya dhammaṃ deseti.	Once it so happened that he was teaching an assembly of many hundreds.	曾有一次，他在教导数百人的集会。
Tatraññataro nigaṇṭhassa nāṭaputtassa sāvako saddamakāsi:	Then one of his disciples made a noise:	然后他的一位弟子发出声音：
“mā bhonto nigaṇṭhaṃ nāṭaputtaṃ etamatthaṃ pucchittha;	“My good sirs, don’t ask Nigaṇṭha Nātaputta about that.	“诸位善士，不要问尼乾陀·若提子那个问题。
neso etaṃ jānāti;	He doesn’t know that.	他不知道那个。
mayametaṃ jānāma, amhe etamatthaṃ pucchatha;	I know it. Ask me about it,	我知道。问我吧，
mayametaṃ bhavantānaṃ byākarissāmā”ti.	and I’ll answer you.”	我会回答你们。”
Bhūtapubbaṃ nigaṇṭho nāṭaputto bāhā paggayha kandanto na labhati:	It happened that Nigaṇṭha Nātaputta didn’t get his way, though he called out with raised arms:	结果尼乾陀·若提子没有如愿，尽管他举起双臂喊道：
“appasaddā bhonto hontu, mā bhonto saddamakattha.	“Be quiet, good sirs, don’t make a sound.	“安静，诸位善士，不要出声。
Nete bhavante pucchanti, amhe ete pucchanti;	They’re not asking you, they’re asking me!	他们不是在问你，他们是在问我！
mayametesaṃ byākarissāmā”ti.	I’ll answer you!”	我会回答你们！”
Bahū kho pana nigaṇṭhassa nāṭaputtassa sāvakā vādaṃ āropetvā apakkantā:	Indeed, many of his disciples have left him after refuting his doctrine:	事实上，他的许多弟子在驳斥他的教义后离开了：
“na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi. Kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi? Micchāpaṭipanno tvamasi. Ahamasmi sammāpaṭipanno. Sahitaṃ me asahitaṃ te, purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahitosi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti.	"You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!”	“你不懂这个教法和修行。我懂这个教法和修行。什么，你懂这个教法和修行？你修行错了。我修行对了。我紧扣主题，你没有。你把该先说的后说，把该后说的先说。你深思熟虑的已被驳倒。你的教义被驳斥了。去吧，拯救你的教义！你被困住了；如果你能的话，自己摆脱困境！”
Iti nigaṇṭho nāṭaputto sāvakānaṃ na sakkato na garukato na mānito na pūjito, na ca pana nigaṇṭhaṃ nāṭaputtaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti.	That’s how Nigaṇṭha Nātaputta is not honored, respected, revered, and venerated by his disciples. On the contrary, his disciples, not honoring and respecting him, don’t remain loyal to him.	尼乾陀·若提子就是这样不被他的弟子们尊敬、尊重、崇敬和崇拜。相反，他的弟子们不尊敬、不尊重他，也不对他保持忠诚。
Akkuṭṭho ca pana nigaṇṭho nāṭaputto dhammakkosenā’ti.	Rather, he’s reviled, and rightly so.’	相反，他被谩骂，而且理应如此。”

Ekacce evamāhaṃsu:	Others said:	另一些人说：
‘ayampi kho samaṇo gotamo saṃghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa;	‘This ascetic Gotama leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, regarded as holy by many people.	“这位乔达摩沙门领导着一个僧团和社群，并教导一个社群。他是一位著名且声名显赫的宗教创始人，被许多人视为圣洁。
so ca kho sāvakānaṃ sakkato garukato mānito pūjito, samaṇañca pana gotamaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti.	He’s honored, respected, revered, and venerated by his disciples. And his disciples, honoring and respecting him, remain loyal to him.	他受到弟子们的尊敬、尊重、崇敬和崇拜。他的弟子们尊敬、尊重他，并对他保持忠诚。
Bhūtapubbaṃ samaṇo gotamo anekasatāya parisāya dhammaṃ desesi.	Once it so happened that he was teaching an assembly of many hundreds.	曾有一次，他在教导数百人的集会。
Tatraññataro samaṇassa gotamassa sāvako ukkāsi.	Then one of his disciples cleared their throat.	然后他的一位弟子清了清喉咙。
Tamenāññataro sabrahmacārī jaṇṇukena ghaṭṭesi:	And one of their spiritual companions nudged them with their knee, to indicate:	他的一位同修用膝盖碰了碰他，示意：
“appasaddo āyasmā hotu, māyasmā saddamakāsi, satthā no bhagavā dhammaṃ desesī”ti.	“Hush, venerable, don’t make sound! Our teacher, the Blessed One, is teaching!”	“嘘，尊者，不要发出声音！我们的老师，世尊，正在说法！”
Yasmiṃ samaye samaṇo gotamo anekasatāya parisāya dhammaṃ deseti, neva tasmiṃ samaye samaṇassa gotamassa sāvakānaṃ khipitasaddo vā hoti ukkāsitasaddo vā.	While the ascetic Gotama is teaching an assembly of many hundreds, there is no sound of his disciples coughing or clearing their throats.	当乔达摩沙门教导数百人的集会时，听不到他的弟子咳嗽或清喉咙的声音。
Tamenaṃ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito hoti:	That large crowd is poised on the edge of their seats, thinking:	那一大群人正襟危坐，心想：
“yaṃ no bhagavā dhammaṃ bhāsissati taṃ no sossāmā”ti.	“Whatever the Buddha teaches, we shall listen to it.”	“无论佛陀教导什么，我们都将聆听。”
Seyyathāpi nāma puriso cātummahāpathe khuddamadhuṃ anelakaṃ pīḷeyya.	It’s like when there’s a person at the crossroads pressing out pure manuka honey,	这就像一个人在十字路口榨出纯净的麦卢卡蜂蜜，
Tamenaṃ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito assa.	and a large crowd is poised on the edge of their seats.	一大群人正襟危坐。
Evameva yasmiṃ samaye samaṇo gotamo anekasatāya parisāya dhammaṃ deseti, neva tasmiṃ samaye samaṇassa gotamassa sāvakānaṃ khipitasaddo vā hoti ukkāsitasaddo vā.	In the same way, while the ascetic Gotama is teaching an assembly of many hundreds, there is no sound of his disciples coughing or clearing their throats.	同样地，当乔达摩沙门教导数百人的集会时，听不到他的弟子咳嗽或清喉咙的声音。
Tamenaṃ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito hoti:	That large crowd is poised on the edge of their seats, thinking:	那一大群人正襟危坐，心想：
“yaṃ no bhagavā dhammaṃ bhāsissati taṃ no sossāmā”ti.	“Whatever the Buddha teaches, we shall listen to it.”	“无论佛陀教导什么，我们都将聆听。”
Yepi samaṇassa gotamassa sāvakā sabrahmacārīhi sampayojetvā sikkhaṃ paccakkhāya hīnāyāvattanti tepi satthu ceva vaṇṇavādino honti, dhammassa ca vaṇṇavādino honti, saṃghassa ca vaṇṇavādino honti, attagarahinoyeva honti anaññagarahino, “mayamevamhā alakkhikā mayaṃ appapuññā te mayaṃ evaṃ svākkhāte dhammavinaye pabbajitvā nāsakkhimhā yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caritun”ti.	Even when a disciple of the ascetic Gotama rejects the training and returns to a lesser life, having been overly attached to their spiritual companions, they speak only praise of the teacher, the teaching, and the Saṅgha. They blame only themselves, not others: “We were unlucky, we had little merit. For even after going forth in such a well explained teaching and training we weren’t able to practice for life the perfectly full and pure spiritual life.”	即使乔达摩沙门的一位弟子因过分依恋他们的同修而放弃了修行，重返世俗生活，他们也只赞美老师、教法和僧伽。他们只责备自己，不责备他人：“我们不幸，福薄。因为即使在这样善于解释的教法和修行中出家，我们也没能终生修行圆满、纯净的梵行。”
Te ārāmikabhūtā vā upāsakabhūtā vā pañcasikkhāpade samādāya vattanti.	They become monastery workers or lay followers, and they proceed having undertaken the five precepts.	他们成为寺院工作者或在家信徒，他们奉行五戒。
Iti samaṇo gotamo sāvakānaṃ sakkato garukato mānito pūjito, samaṇañca pana gotamaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharantī’”ti.	That’s how the ascetic Gotama is honored, respected, revered, and venerated by his disciples. And that’s how his disciples, honoring and respecting him, remain loyal to him.’”	乔达摩沙门就是这样被他的弟子们尊敬、尊重、崇敬和崇拜。他的弟子们就是这样尊敬、尊重他，并对他保持忠诚。”

“Kati pana tvaṃ, udāyi, mayi dhamme samanupassasi, yehi mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharantī”ti?

“But Udāyī, how many Dharmas do you see in me, because of which my disciples honor, respect, revere, and venerate me; and after honoring and respecting me, they remain loyal to me?”

“但乌陀夷，你在我身上看到了多少法，因为这些法，我的弟子们尊敬、尊重、崇敬、崇拜我；并且在尊敬、尊重我之后，他们对我保持忠诚？”

“Pañca kho ahaṃ, bhante, bhagavati dhamme samanupassāmi yehi bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.	“Sir, I see five such Dharmas in the Buddha.	“世尊，我在佛陀身上看到了五种这样的法。
Katame pañca?	What five?	哪五种？
Bhagavā hi, bhante, appāhāro, appāhāratāya ca vaṇṇavādī.	The Buddha eats little and praises eating little.	佛陀少食并赞叹少食。
Yampi, bhante, bhagavā appāhāro, appāhāratāya ca vaṇṇavādī imaṃ kho ahaṃ, bhante, bhagavati paṭhamaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti. (1)	This is the first such Dharma I see in the Buddha.	这是我在佛陀身上看到的第一种这样的法。

Puna caparaṃ, bhante, bhagavā santuṭṭho itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī.	Furthermore, the Buddha is content with any kind of robe, and praises such contentment.	此外，佛陀对任何种类的袈裟都知足，并赞叹这种知足。
Yampi, bhante, bhagavā santuṭṭho itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, imaṃ kho ahaṃ, bhante, bhagavati dutiyaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti. (2)	This is the second such Dharma I see in the Buddha.	这是我在佛陀身上看到的第二种这样的法。

Puna caparaṃ, bhante, bhagavā santuṭṭho itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī.	Furthermore, the Buddha is content with any kind of almsfood, and praises such contentment.	此外，佛陀对任何种类的乞食都知足，并赞叹这种知足。
Yampi, bhante, bhagavā santuṭṭho itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, imaṃ kho ahaṃ, bhante, bhagavati tatiyaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti. (3)	This is the third such Dharma I see in the Buddha.	这是我在佛陀身上看到的第三种这样的法。

Puna caparaṃ, bhante, bhagavā santuṭṭho itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī.	Furthermore, the Buddha is content with any kind of lodging, and praises such contentment.	此外，佛陀对任何种类的住所都知足，并赞叹这种知足。
Yampi, bhante, bhagavā santuṭṭho itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, imaṃ kho ahaṃ, bhante, bhagavati catutthaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti. (4)	This is the fourth such Dharma I see in the Buddha.	这是我在佛陀身上看到的第四种这样的法。

Puna caparaṃ, bhante, bhagavā pavivitto, pavivekassa ca vaṇṇavādī.	Furthermore, the Buddha is secluded, and praises seclusion.	此外，佛陀隐居，并赞叹隐居。
Yampi, bhante, bhagavā pavivitto, pavivekassa ca vaṇṇavādī, imaṃ kho ahaṃ, bhante, bhagavati pañcamaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti. (5)	This is the fifth such Dharma I see in the Buddha.	这是我在佛陀身上看到的第五种这样的法。

Ime kho ahaṃ, bhante, bhagavati pañca dhamme samanupassāmi yehi bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharantī”ti.

These are the five Dharmas I see in the Buddha, because of which his disciples honor, respect, revere, and venerate him; and after honoring and respecting him, they remain loyal to him.”

这些是我在佛陀身上看到的五种法，因为这些法，他的弟子们尊敬、尊重、崇敬、崇拜他；并且在尊敬、尊重他之后，他们对他保持忠诚。”

“‘Appāhāro samaṇo gotamo, appāhāratāya ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā kosakāhārāpi aḍḍhakosakāhārāpi beluvāhārāpi aḍḍhabeluvāhārāpi.	“Suppose, Udāyī, my disciples were loyal to me because I eat little. Well, there are disciples of mine who eat a cupful of food, or half a cupful; they eat a wood apple, or half a wood apple.	“乌陀夷，假设我的弟子们忠诚于我是因为我少食。那么，我的弟子中有吃一杯饭的，或半杯饭的；他们吃一个木苹果，或半个木苹果。
Ahaṃ kho pana, udāyi, appekadā iminā pattena samatittikampi bhuñjāmi bhiyyopi bhuñjāmi.	But sometimes I even eat this bowl full to the brim, or even more.	但我有时甚至吃满溢的这碗饭，甚至更多。
‘Appāhāro samaṇo gotamo, appāhāratāya ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā kosakāhārāpi aḍḍhakosakāhārāpi beluvāhārāpi aḍḍhabeluvāhārāpi na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ. (1)	So if it were the case that my disciples are loyal to me because I eat little, then those disciples who eat even less would not be loyal to me.	所以，如果我的弟子忠诚于我是因为我少食，那么那些吃得更少的弟子就不会忠诚于我。

‘Santuṭṭho samaṇo gotamo itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā paṃsukūlikā lūkhacīvaradharā te susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭiṃ karitvā dhārenti.	Suppose my disciples were loyal to me because I’m content with any kind of robe. Well, there are disciples of mine who have rag robes, wearing shabby robes. They gather scraps from charnel grounds, rubbish dumps, and shops, make them into a patchwork robe and wear it.	假设我的弟子们忠诚于我是因为我满足于任何一种袈裟。那么，我的弟子中有穿破布袈裟的，穿着破旧袈裟的。他们从墓地、垃圾堆和商店收集碎布，将它们做成补丁袈裟并穿上。
Ahaṃ kho panudāyi, appekadā gahapaticīvarāni dhāremi daḷhāni satthalūkhāni alābulomasāni.	But sometimes I wear robes offered by householders that are strong, yet next to which bottle-gourd down is coarse.	但我有时会穿由居士供养的坚固袈裟，即使是葫芦棉在其旁边也显得粗糙。
‘Santuṭṭho samaṇo gotamo itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā paṃsukūlikā lūkhacīvaradharā te susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭiṃ karitvā dhārenti, na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ. (2)	So if it were the case that my disciples are loyal to me because I’m content with any kind of robe, then those disciples who wear rag robes would not be loyal to me.	所以，如果我的弟子忠诚于我是因为我满足于任何一种袈裟，那么那些穿破布袈裟的弟子就不会忠诚于我。

‘Santuṭṭho samaṇo gotamo itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā piṇḍapātikā sapadānacārino uñchāsake vate ratā, te antaragharaṃ paviṭṭhā samānā āsanenapi nimantiyamānā na sādiyanti.	Suppose my disciples were loyal to me because I’m content with any kind of alms-food. Well, there are disciples of mine who eat only alms-food, wander indiscriminately for alms-food, happy to eat whatever they glean. When they’ve entered an inhabited area, they don’t consent when invited to sit down.	假设我的弟子们忠诚于我是因为我满足于任何一种乞食。那么，我的弟子中有只吃乞食的，随意乞食的，乐于吃他们所拾得的任何东西。当他们进入有人居住的区域时，他们不接受被邀请坐下。
Ahaṃ kho panudāyi, appekadā nimantanepi bhuñjāmi sālīnaṃ odanaṃ vicitakāḷakaṃ anekasūpaṃ anekabyañjanaṃ.	But sometimes I even eat by invitation boiled fine rice with the dark grains picked out, served with many soups and sauces.	但我有时甚至会应邀食用精选黑米煮成的精米饭，配有多种汤汁和酱料。
‘Santuṭṭho samaṇo gotamo itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā piṇḍapātikā sapadānacārino uñchāsake vate ratā te antaragharaṃ paviṭṭhā samānā āsanenapi nimantiyamānā na sādiyanti, na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ. (3)	So if it were the case that my disciples are loyal to me because I’m content with any kind of alms-food, then those disciples who eat only alms-food would not be loyal to me.	所以，如果我的弟子忠诚于我是因为我满足于任何一种乞食，那么那些只吃乞食的弟子就不会忠诚于我。

‘Santuṭṭho samaṇo gotamo itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā rukkhamūlikā abbhokāsikā, te aṭṭhamāse channaṃ na upenti.	Suppose my disciples were loyal to me because I’m content with any kind of lodging. Well, there are disciples of mine who stay at the root of a tree, in the open air. For eight months they don’t go under a roof.	假设我的弟子们忠诚于我是因为我满足于任何一种住所。那么，我的弟子中有住在树下，露天而居的。八个月他们都不进屋顶下。
Ahaṃ kho panudāyi, appekadā kūṭāgāresupi viharāmi ullittāvalittesu nivātesu phusitaggaḷesu pihitavātapānesu.	But sometimes I even stay in bungalows, plastered inside and out, draft-free, with latches fastened and windows shuttered.	但我有时甚至住在平房里，内外抹灰，没有穿堂风，门闩紧闭，窗户遮蔽。
‘Santuṭṭho samaṇo gotamo itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā rukkhamūlikā abbhokāsikā te aṭṭhamāse channaṃ na upenti, na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ. (4)	So if it were the case that my disciples are loyal to me because I’m content with any kind of lodging, then those disciples who stay at the root of a tree would not be loyal to me.	所以，如果我的弟子忠诚于我是因为我满足于任何一种住所，那么那些住在树下的弟子就不会忠诚于我。

‘Pavivitto samaṇo gotamo, pavivekassa ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā āraññikā pantasenāsanā araññavanapatthāni pantāni senāsanāni ajjhogāhetvā viharanti, te anvaddhamāsaṃ saṅghamajjhe osaranti pātimokkhuddesāya.	Suppose my disciples were loyal to me because I’m secluded and I praise seclusion. Well, there are disciples of mine who live in the wilderness, in remote lodgings. Having ventured deep into remote lodgings in the wilderness and the forest, they live there, coming down to the midst of the Saṅgha each fortnight for the recitation of the monastic code.	假设我的弟子忠诚于我是因为我隐居并赞美隐居。那么，我的弟子中有住在荒野、偏远住所的。他们深入荒野和森林中的偏远住所，住在那里，每半个月下来到僧伽中诵戒。
Ahaṃ kho panudāyi, appekadā ākiṇṇo viharāmi bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi.	But sometimes I live crowded by monks, nuns, laymen, and laywomen; by rulers and their ministers, and teachers of other paths and their disciples.	但我有时被比丘、比丘尼、在家男众、在家女众；被国王及其大臣，以及其他道的老师及其弟子所围绕。
‘Pavivitto samaṇo gotamo, pavivekassa ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ. Ye te, udāyi, mama sāvakā āraññakā pantasenāsanā araññavanapatthāni pantāni senāsanāni ajjhogāhetvā viharanti te anvaddhamāsaṃ saṅghamajjhe osaranti pātimokkhuddesāya, na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ. (5)	So if it were the case that my disciples are loyal to me because I’m secluded and praise seclusion, then those disciples who live in the wilderness would not be loyal to me.	所以，如果我的弟子忠诚于我是因为我隐居并赞美隐居，那么那些住在荒野的弟子就不会忠诚于我。

Iti kho, udāyi, na mamaṃ sāvakā imehi pañcahi dhammehi sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

So, Udāyī, it’s not because of these five Dharmas that my disciples honor, respect, revere, and venerate me; and after honoring and respecting me, they remain loyal to me.

所以，乌陀夷，我的弟子们尊敬、尊重、崇敬、崇拜我，并且在尊敬、尊重我之后，他们对我保持忠诚，并不是因为这五种法。

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77.5 – (five Dharmas the Buddha sees in himself)

• 77.5.1 - (Adhi-sīla / higher ethics)
• 77.5.2 - (Knowledge and vision)
• 77.5.3 - (Adhi-paññāya / higher discernment-wisdom)
• 77.5.4 - (Four noble truths is practical and applies to people’s real problems)
• 77.5.5 - (Dharma teachings including… 37bp = 7 sets of bodhi-pakkhiya)

Atthi kho, udāyi, aññe ca pañca dhammā yehi pañcahi dhammehi mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.	There are five other Dharmas because of which my disciples honor, respect, revere, and venerate me; and after honoring and respecting me, they remain loyal to me.	还有另外五种法，因为这些法，我的弟子们尊敬、尊重、崇敬、崇拜我；并且在尊敬、尊重我之后，他们对我保持忠诚。
Katame pañca?	What five?	哪五种？
Idhudāyi, mamaṃ sāvakā adhisīle sambhāventi:	Firstly, my disciples esteem me for the higher ethics:	首先，我的弟子们因我的高尚戒律而尊敬我：
‘sīlavā samaṇo gotamo paramena sīlakkhandhena samannāgato’ti.	‘The ascetic Gotama is ethical. He possesses the entire spectrum of ethical conduct to the highest degree.’	“乔达摩沙门有戒德。他拥有最高程度的完整戒行。”
Yampudāyi, mamaṃ sāvakā adhisīle sambhāventi:	Since this is so,	既然如此，
‘sīlavā samaṇo gotamo paramena sīlakkhandhena samannāgato’ti, ayaṃ kho, udāyi, paṭhamo dhammo yena mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.	this is the first Dharma because of which my disciples are loyal to me.	这是我的弟子忠诚于我的第一种法。

Puna caparaṃ, udāyi, mamaṃ sāvakā abhikkante ñāṇadassane sambhāventi:	Furthermore, my disciples esteem me for my excellent knowledge and vision:	此外，我的弟子们因我卓越的知见而尊敬我：
‘jānaṃyevāha samaṇo gotamo—jānāmīti,	‘The ascetic Gotama only claims to know when he does in fact know.	“乔达摩沙门只在他确实知道的时候才声称知道。
passaṃyevāha samaṇo gotamo—passāmīti;	He only claims to see when he really does see.	他只在他确实看到的时候才声称看到。
abhiññāya samaṇo gotamo dhammaṃ deseti no anabhiññāya;	He teaches based on direct knowledge, not without direct knowledge.	他基于直接的知识教导，而不是没有直接的知识。
sanidānaṃ samaṇo gotamo dhammaṃ deseti no anidānaṃ;	He teaches based on reason, not without reason.	他基于理性教导，而不是没有理性。
sappāṭihāriyaṃ samaṇo gotamo dhammaṃ deseti no appāṭihāriyan’ti.	He teaches with a demonstrable basis, not without it.’	他基于可证明的基础教导，而不是没有它。”
Yampudāyi, mamaṃ sāvakā abhikkante ñāṇadassane sambhāventi:	Since this is so,	既然如此，
‘jānaṃyevāha samaṇo gotamo—jānāmīti,
passaṃyevāha samaṇo gotamo—passāmīti;
abhiññāya samaṇo gotamo dhammaṃ deseti no anabhiññāya;
sanidānaṃ samaṇo gotamo dhammaṃ deseti no anidānaṃ;
sappāṭihāriyaṃ samaṇo gotamo dhammaṃ deseti no appāṭihāriyan’ti, ayaṃ kho, udāyi, dutiyo dhammo yena mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.	this is the second Dharma because of which my disciples are loyal to me.	这是我的弟子忠诚于我的第二种法。

Puna caparaṃ, udāyi, mamaṃ sāvakā adhipaññāya sambhāventi:	Furthermore, my disciples esteem me for my higher wisdom:	此外，我的弟子们因我高深的智慧而尊敬我：
‘paññavā samaṇo gotamo paramena paññākkhandhena samannāgato;	‘The ascetic Gotama is wise. He possesses the entire spectrum of wisdom to the highest degree.	“乔达摩沙门是智慧的。他拥有最高程度的完整智慧。
taṃ vata anāgataṃ vādapathaṃ na dakkhati, uppannaṃ vā parappavādaṃ na sahadhammena suniggahitaṃ niggaṇhissatīti—netaṃ ṭhānaṃ vijjati’.	It’s not possible that he would fail to foresee grounds for future criticism, or to legitimately and completely refute the doctrines of others that come up.’	他不可能无法预见未来批评的理由，也无法合理且彻底地驳斥他人提出的教义。”
Taṃ kiṃ maññasi, udāyi,	What do you think, Udāyī?	你认为如何，乌陀夷？
api nu me sāvakā evaṃ jānantā evaṃ passantā antarantarā kathaṃ opāteyyun”ti?	Would my disciples, knowing and seeing this, break in and interrupt me?”	我的弟子们知道了、看到了这些，会打断我吗？”

“No hetaṃ, bhante”.

“No, sir.”

“不会，世尊。”

“Na kho panāhaṃ, udāyi, sāvakesu anusāsaniṃ paccāsīsāmi;	“That’s because I don’t expect to be instructed by my disciples.	“那是因为我不期望被我的弟子教导。
aññadatthu mamayeva sāvakā anusāsaniṃ paccāsīsanti.	Invariably, my disciples expect instruction from me.	我的弟子们总是期望得到我的教导。

Yampudāyi, mamaṃ sāvakā adhipaññāya sambhāventi:	Since this is so,	既然如此，
‘paññavā samaṇo gotamo paramena paññākkhandhena samannāgato;
taṃ vata anāgataṃ vādapathaṃ na dakkhati, uppannaṃ vā parappavādaṃ na sahadhammena niggahitaṃ niggaṇhissatīti—
netaṃ ṭhānaṃ vijjati’.
Ayaṃ kho, udāyi, tatiyo dhammo yena mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.	this is the third Dharma because of which my disciples are loyal to me.	这是我的弟子忠诚于我的第三种法。

Puna caparaṃ, udāyi, mama sāvakā yena dukkhena dukkhotiṇṇā dukkhaparetā te maṃ upasaṅkamitvā dukkhaṃ ariyasaccaṃ pucchanti, tesāhaṃ dukkhaṃ ariyasaccaṃ puṭṭho byākaromi, tesāhaṃ cittaṃ ārādhemi pañhassa veyyākaraṇena;	Furthermore, my disciples come to me and ask how the noble truth of suffering applies to the suffering in which they are swamped and mired. And I provide them with a satisfying answer to their question.	此外，我的弟子们来找我，询问苦的圣谛如何适用于他们所陷入和困扰的苦。我为他们的问题提供了令人满意的答案。
te maṃ dukkhasamudayaṃ …	They ask how the noble truths of the origin of suffering,	他们询问苦的起源、
dukkhanirodhaṃ …	the cessation of suffering,	苦的止息、
dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ pucchanti, tesāhaṃ dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ puṭṭho byākaromi, tesāhaṃ cittaṃ ārādhemi pañhassa veyyākaraṇena.	and the practice that leads to the cessation of suffering apply to the suffering that has overwhelmed them and brought them low. And I provide them with satisfying answers to their questions.	以及导致苦止息的修行，如何适用于他们所淹没和击垮的苦。我为他们的问题提供了令人满意的答案。
Yampudāyi, mama sāvakā yena dukkhena dukkhotiṇṇā dukkhaparetā te maṃ upasaṅkamitvā dukkhaṃ ariyasaccaṃ pucchanti, tesāhaṃ dukkhaṃ ariyasaccaṃ puṭṭho byākaromi, tesāhaṃ cittaṃ ārādhemi pañhassa veyyākaraṇena.	Since this is so,	既然如此，
Te maṃ dukkhasamudayaṃ …
dukkhanirodhaṃ …
dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ pucchanti.
Tesāhaṃ dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ puṭṭho byākaromi.
Tesāhaṃ cittaṃ ārādhemi pañhassa veyyākaraṇena.
Ayaṃ kho, udāyi, catuttho dhammo yena mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.	this is the fourth Dharma because of which my disciples are loyal to me.	这是我的弟子忠诚于我的第四种法。

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāro satipaṭṭhāne bhāventi.	Furthermore, I have explained to my disciples a practice that they use to develop the four kinds of remembering meditation.	此外，我向我的弟子们解释了一种修行，他们用它来发展四种念住。
Idhudāyi, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ;	It’s when a monk meditates by observing an aspect of the body—keen, aware, and rememberful, rid of desire and aversion for the world.	那是一位比丘观身——精进、正知、具念，去除世间的贪欲和忧愁。
vedanāsu vedanānupassī viharati …	They meditate observing an aspect of feelings …	他们观受……
citte cittānupassī viharati …	mind …	观心……
dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.	principles—keen, aware, and rememberful, rid of desire and aversion for the world.	观法——精进、正知、具念，去除世间的贪欲和忧愁。
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.	我的许多弟子在证得圆满和究竟的洞察力后，修习这种禅修。

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāro sammappadhāne bhāventi.	Furthermore, I have explained to my disciples a practice that they use to develop the four right efforts.	此外，我向我的弟子们解释了一种修行，他们用它来发展四种正精进。
Idhudāyi, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati;	It’s when a monk generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful Dharmas don’t arise.	那是一位比丘生起精进，努力，付出心力，策励自心，精勤以使恶不善法不生起。
uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati;	They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful Dharmas that have arisen are given up.	他们生起精进，努力，付出心力，策励自心，精勤以使已生起的恶不善法被舍弃。
anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati;	They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful Dharmas arise.	他们生起精进，努力，付出心力，策励自心，精勤以使善法生起。
uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati.	They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful Dharmas that have arisen remain, are not lost, but increase, mature, and are fulfilled by development.	他们生起精进，努力，付出心力，策励自心，精勤以使已生起的善法保持，不失，而是通过发展而增长、成熟和圆满。
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.	我的许多弟子在证得圆满和究竟的洞察力后，修习这种禅修。

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāro iddhipāde bhāventi.	Furthermore, I have explained to my disciples a practice that they use to develop the four bases of psychic power.	此外，我向我的弟子们解释了一种修行，他们用它来发展四种神通基础。
Idhudāyi, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,	It’s when a monk develops the basis of psychic power that has undistractible-lucidity due to enthusiasm, and active effort.	那是一位比丘发展以欲为因，伴随着不散乱、清明的禅定和精勤努力的神通基础。
vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,	They develop the basis of psychic power that has undistractible-lucidity due to energy, and active effort.	他们发展以精进为因，伴随着不散乱、清明的禅定和精勤努力的神通基础。
cittasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,	They develop the basis of psychic power that has undistractible-lucidity due to mental development, and active effort.	他们发展以心为因，伴随着不散乱、清明的禅定和精勤努力的神通基础。
vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.	They develop the basis of psychic power that has undistractible-lucidity due to inquiry, and active effort.	他们发展以观为因，伴随着不散乱、清明的禅定和精勤努力的神通基础。
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.	我的许多弟子在证得圆满和究竟的洞察力后，修习这种禅修。

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā pañcindriyāni bhāventi.	Furthermore, I have explained to my disciples a practice that they use to develop the five faculties.	此外，我向我的弟子们解释了一种修行，他们用它来发展五根。
Idhudāyi, bhikkhu saddhindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ;	It’s when a monk develops the faculties of faith,	那是一位比丘发展信根、
vīriyindriyaṃ bhāveti … pe …	energy,	精进根、
satindriyaṃ bhāveti …	remembering,	念根、
samādhindriyaṃ bhāveti …	undistractible-lucidity,	定根、
paññindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ.	and wisdom, which lead to peace and awakening.	和慧根，这些都导向平静和觉悟。
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.	我的许多弟子在证得圆满和究竟的洞察力后，修习这种禅修。

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā pañca balāni bhāventi.	Furthermore, I have explained to my disciples a practice that they use to develop the five powers.	此外，我向我的弟子们解释了一种修行，他们用它来发展五力。
Idhudāyi, bhikkhu saddhābalaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ;	It’s when a monk develops the powers of faith,	那是一位比丘发展信力、
vīriyabalaṃ bhāveti … pe …	energy,	精进力、
satibalaṃ bhāveti …	remembering,	念力、
samādhibalaṃ bhāveti …	undistractible-lucidity,	定力、
paññābalaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ.	and wisdom, which lead to peace and awakening.	和慧力，这些都导向平静和觉悟。
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.	我的许多弟子在证得圆满和究竟的洞察力后，修习这种禅修。

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā sattabojjhaṅge bhāventi.	Furthermore, I have explained to my disciples a practice that they use to develop the seven awakening factors.	此外，我向我的弟子们解释了一种修行，他们用它来发展七觉支。
Idhudāyi, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ; dhammavicayasambojjhaṅgaṃ bhāveti … pe … vīriyasambojjhaṅgaṃ bhāveti … pītisambojjhaṅgaṃ bhāveti … passaddhisambojjhaṅgaṃ bhāveti … samādhisambojjhaṅgaṃ bhāveti … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.	It’s when a monk develops the awakening factors of remembering, investigation of principles, energy, rapture, pacification, undistractible-lucidity, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.	那是一位比丘发展念觉支、择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、和舍觉支，这些都依止于远离、离欲和止息，并成熟为放下。
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.	我的许多弟子在证得圆满和究竟的洞察力后，修习这种禅修。

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāventi.	Furthermore, I have explained to my disciples a practice that they use to develop the noble eightfold path.	此外，我向我的弟子们解释了一种修行，他们用它来发展八圣道。
Idhudāyi, bhikkhu sammādiṭṭhiṃ bhāveti, sammāsaṅkappaṃ bhāveti, sammāvācaṃ bhāveti, sammākammantaṃ bhāveti, sammāājīvaṃ bhāveti, sammāvāyāmaṃ bhāveti, sammāsatiṃ bhāveti, sammāsamādhiṃ bhāveti.	It’s when a monk develops right view, right thought, right speech, right action, right livelihood, right effort, right remembering, and right undistractible-lucidity.	那是一位比丘发展正见、正思惟、正语、正业、正命、正精进、正念、和正定。
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.	我的许多弟子在证得圆满和究竟的洞察力后，修习这种禅修。

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77.17 – (8 vimokkha)

• (1. Has rūpa, sees rūpa)
• (2. Doesn’t perceive internal rūpa, perceives external rūpa)
• (3. Focused on ‘subha’ beautiful)
• (4. ākāsā-nañcā-(a)yatanaṃ: Dimension of infinite space)
• (5. Viññāṇañcā-(a)yatanaṃ: Dimension of infinite consciousness)
• (6. ākiñcaññā-(a)yatanaṃ: Dimension of nothingness)
• (7. Neva-saññā-nāsaññā-(a)yatanaṃ: Dimension of neither perception nor non-perception)
• (8. Saññā-vedayita-nirodhaṃ: Cessation of perception and sensation)

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā aṭṭha vimokkhe bhāventi.

Furthermore, I have explained to my disciples a practice that they use to develop the eight liberations.

此外，我向我的弟子们解释了一种修行，他们用它来发展八解脱。

rūpī rūpāni passati.	[From a samādhi where the mind can perceive the 5 senses, the meditator] sees form [internally and externally, his own body and external objects].
ayaṃ paṭhamo vimokkho.	This is the first liberation.
	[All four jhānas can fall under this first liberation, though the primary one must be the imperturbable version of 4th jhāna since only there is it strong and reliable enough to have all day luminosity, divine eye, and ability to see internal body organs and their colors as in the 8 abhi-bha-ayatana.]

“ajjhattaṃ a-rūpa-saññī,	[From a samādhi where the mind is no longer connected to the 5 senses of the body, the meditator] can not see his own body and internal organs,
bahiddhā rūpāni passati.	but he can see external forms [and their colors as described in 8 abhi-bha-ayatana].
ayaṃ dutiyo vimokkho.	This is the second liberation.
	[The four jhānas are not included in the second liberation, since one is in a formless attainment where one can not perceive the physical body.]

“subha-nteva adhimutto hoti.	They’re focused only on ‘beauty’ [, a code word referring to metta, friendly-kindness, or any of the four brahma vihāras, the divine abidings].
	[Following the standard formula for brahma-vihāras, they pervade that energy in 8 directions.]
ayaṃ tatiyo vimokkho.	This is the third liberation.

sabbaso rūpa-saññānaṃ samatikkamā	Going totally beyond perceptions of [both the internal physical body and external] forms,
Paṭigha-saññānaṃ atthaṅgamā	with the ending of perceptions of impingement, [such as extreme cold, heat, bug bites that can only be felt when the mind is still connected to the 5 senses],
nānatta-saññānaṃ a-manasikārā	not focusing on perceptions of diversity [that occur when the five sense faculties are active],
‘an-anto ākāso’ti	[one perceives that] ‘space is infinite’,
ākāsānañcā-(a)yatanaṃ upasampajja viharati.	they enter and remain in the dimension of infinite space.
ayaṃ catuttho vimokkho.	This is the fourth liberation.

sabbaso ākāsānañcā-(a)yatanaṃ samatikkamma	Going totally beyond the dimension of infinite space,
'An-antaṃ viññāṇan’ti	[one perceives that] ‘the consciousness [that remains when the perception of infinite space drops out is also] infinite’,
viññāṇañcā-(a)yatanaṃ upasampajja viharati.	they enter and remain in the dimension of infinite consciousness.
ayaṃ pañcamo vimokkho.	This is the fifth liberation.

sabbaso viññāṇañcā-(a)yatanaṃ samatikkamma	Going totally beyond the dimension of infinite consciousness,
'N-atthi kiñcī’ti	[one perceives that] ‘there is nothing at all’ [after one drops the perception of infinite consciousness],
ākiñcaññā-(a)yatanaṃ upasampajja viharati.	they enter and remain in the dimension of nothingness.
ayaṃ chaṭṭho vimokkho.	This is the sixth liberation.

sabbaso ākiñcaññā-(a)yatanaṃ samatikkamma	Going totally beyond the dimension of nothingness,
Neva-saññā-nāsaññā-(a)yatanaṃ upasampajja viharati.	they enter and remain in the dimension of neither perception nor non-perception.
	[This means that awareness is too subtle to be considered ‘perception’, but there is enough awareness to know you’re not unconscious.]
ayaṃ sattamo vimokkho.	This is the seventh liberation.

sabbaso neva-saññā-nāsaññā-(a)yatanaṃ samatikkamma	Going totally beyond the dimension of neither perception nor non-perception,
Saññā-vedayita-nirodhaṃ upasampajja viharati	they enter and remain in the cessation of perception and sensation.
ayaṃ aṭṭhamo vimokkho.	This is the eighth liberation.

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

And many of my disciples meditate on that having attained perfection and consummation of insight.

我的许多弟子在证得圆满和究竟的洞察力后，修习这种禅修。

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77.18 – (8 abhi-bh-āyatana)

• (1. Perceives internal rūpa, sees external rūpa limited)
• (2. Perceives internal rūpa, sees external rūpa measureless)
• (3. Does not perceive internal rūpa, sees external rūpa limited)
• (4. Does not perceive internal rūpa, sees external rūpa measureless)
• (5-8 usually start with one of the 31 body parts of suitable color)
• (5. Does not perceives internal rūpa, sees external rūpa blue color)
• (6. Does not perceives internal rūpa, sees external rūpa yellow color)
• (7. Does not perceives internal rūpa, sees external rūpa red color)
• (8. Does not perceives internal rūpa, sees external rūpa white color)

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā aṭṭha abhibhāyatanāni bhāventi.

Furthermore, I have explained to my disciples a practice that they use to develop the eight dimensions of mastery.

此外，我向我的弟子们解释了一种修行，他们用它来发展八胜处。

1. ajjhattaṃ rūpa-saññī eko bahiddhā rūpāni passati	1. With the mind percipient of the internal [five physical sense bases], he sees external forms
parittāni suvaṇṇa-dubbaṇṇāni.	that are limited, beautiful, or ugly.
	[he sees things such as realms of heaven and hell, and the denizens of those realms, or he sees accurate visions of his 31 body parts, or the body parts of other living beings.]
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃ-saññī hoti.	He perceives that, “Having mastered this, I know and I see.”
idaṃ paṭhamaṃ abhibh'-āyatanaṃ.	This is the first dimension of mastery [of knowledge and vision].

2. ♦ “ajjhattaṃ rūpa-saññī eko bahiddhā rūpāni passati	2. With the mind percipient of the internal [five physical sense bases], he sees external forms
appamāṇāni suvaṇṇa-dubbaṇṇāni.	that are measureless, beautiful, or ugly.
	[he sees things such as realms of heaven and hell, and the denizens of those realms, or he sees accurate visions of his 31 body parts, or the body parts of other living beings.]
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃ-saññī hoti.	He perceives that, “Having mastered this, I know and I see.”
idaṃ dutiyaṃ abhibh'-āyatanaṃ.	This is the second dimension of mastery [of knowledge and vision].

3. ♦ “ajjhattaṃ a-rūpa-saññī eko bahiddhā rūpāni passati	With the mind no longer percipient of the internal [five physical sense bases], he sees external forms
parittāni suvaṇṇa-dubbaṇṇāni. ‘	that are limited, beautiful, or ugly.
	[he sees things such as realms of heaven and hell, and the denizens of those realms, or he sees accurate visions of his 31 body parts, or the body parts of other living beings.]
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃ-saññī hoti.	He perceives that, “Having mastered this, I know and I see.”
idaṃ tatiyaṃ abhibh-āyatanaṃ.	This is the third dimension of mastery [of knowledge and vision].

4. ♦ “ajjhattaṃ a-rūpa-saññī eko bahiddhā rūpāni passati	With the mind no longer percipient of the internal [five physical sense bases], he sees external forms
appamāṇāni suvaṇṇa-dubbaṇṇāni.	that are measureless, beautiful, or ugly.
	[he sees things such as realms of heaven and hell, and the denizens of those realms, or he sees accurate visions of his 31 body parts, or the body parts of other living beings.]
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃ-saññī hoti.	He perceives that, “Having mastered this, I know and I see.”
idaṃ catutthaṃ abhibh'-āyatanaṃ.	This is the fourth dimension of mastery [of knowledge and vision].

	[For the next four dimensions, the meditator can directly conjure up a visual perception of a chosen color as the ‘external form’, but the preferred way is to use one of the 31 body parts of an external being as a starting point, then focus on the dominant color of that body part. For example, bones are white, blood is red, hair is black/dark-blue, urine is yellow.]

5. ♦ “ajjhattaṃ a-rūpa-saññī eko bahiddhā rūpāni passati	With the mind no longer percipient of the internal [five physical sense bases], he sees external forms
nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.	that are blue, blue in their color, blue in their features, blue in their glow.
Seyyathāpi nāma umāpupphaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ;	They’re like a flax flower that’s blue, with blue color, blue hue, and blue tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, blue, with blue color, blue hue, and blue tint.
evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.	in the same way With the mind no longer percipient of the internal [five physical sense bases], he sees external forms that are blue, blue in their color, blue in their features, blue in their glow.
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃ-saññī hoti.	He perceives that, “Having mastered this, I know and I see.”
idaṃ pañcamaṃ abhibh'-āyatanaṃ.	This is the fifth dimension of mastery [of knowledge and vision].

6. ♦ “ajjhattaṃ a-rūpa-saññī eko bahiddhā rūpāni passati	With the mind no longer percipient of the internal [five physical sense bases], he sees external forms
pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.	that are yellow, yellow in their color, yellow in their features, yellow in their glow.
Seyyathāpi nāma kaṇikārapupphaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ;	They’re like a champak flower that’s yellow, with yellow color, yellow hue, and yellow tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, yellow, with yellow color, yellow hue, and yellow tint.
evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.	in the same way With the mind no longer percipient of the internal [five physical sense bases], he sees external forms that are yellow, yellow in their color, yellow in their features, yellow in their glow.
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃ-saññī hoti.	He perceives that, “Having mastered this, I know and I see.”
idaṃ chaṭṭhaṃ abhibh'-āyatanaṃ.	This is the sixth dimension of mastery [of knowledge and vision].

7. ♦ “ajjhattaṃ a-rūpa-saññī eko bahiddhā rūpāni passati	With the mind no longer percipient of the internal [five physical sense bases], he sees external forms
lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.	that are red, red in their color, red in their features, red in their glow.
Seyyathāpi nāma bandhujīvakapupphaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ;	They’re like a scarlet mallow flower that’s red, with red color, red hue, and red tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, red, with red color, red hue, and red tint.
evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.	in the same way With the mind no longer percipient of the internal [five physical sense bases], he sees external forms that are red, red in their color, red in their features, red in their glow.
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃ-saññī hoti.	He perceives that, “Having mastered this, I know and I see.”
idaṃ sattamaṃ abhibh'-āyatanaṃ.	This is the seventh dimension of mastery [of knowledge and vision].

8. ♦ “ajjhattaṃ a-rūpa-saññī eko bahiddhā rūpāni passati	With the mind no longer percipient of the internal [five physical sense bases], he sees external forms
odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.	That are white, white in their color, white in their features, white in their glow.
Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ odātaṃ odātavaṇṇaṃ odātanidassanaṃ odātanibhāsaṃ;	They’re like the morning star that’s white, with white color, white hue, and white tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, white, with white color, white hue, and white tint.
evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.	in the same way With the mind no longer percipient of the internal [five physical sense bases], he sees external forms That are white, white in their color, white in their features, white in their glow.
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃ-saññī hoti.	He perceives that, “Having mastered this, I know and I see.”
idaṃ aṭṭhamaṃ abhibh'-āyatanaṃ.	This is the eighth dimension of mastery [of knowledge and vision].

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

And many of my disciples meditate on that having attained perfection and consummation of insight.

我的许多弟子在证得圆满和究竟的洞察力后，修习这种禅修。

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dasa kasiṇāyatanāni bhāventi.	Furthermore, I have explained to my disciples a practice that they use to develop the ten universal dimensions of meditation.	此外，我向我的弟子们解释了一种修行，他们用它来发展十遍处禅。
Pathavīkasiṇameko sañjānāti uddhamadho tiriyaṃ advayaṃ appamāṇaṃ;	Someone perceives the meditation on universal earth above, below, across, non-dual and limitless.	有人感知到遍地土相，上下、横遍，无二无量。
āpokasiṇameko sañjānāti … pe …	They perceive the meditation on universal water …	他们感知到遍地水相……
tejokasiṇameko sañjānāti …	the meditation on universal fire …	遍地火相……
vāyokasiṇameko sañjānāti …	the meditation on universal air …	遍地风相……
nīlakasiṇameko sañjānāti …	the meditation on universal blue …	遍地青相……
pītakasiṇameko sañjānāti …	the meditation on universal yellow …	遍地黄相……
lohitakasiṇameko sañjānāti …	the meditation on universal red …	遍地赤相……
odātakasiṇameko sañjānāti …	the meditation on universal white …	遍地白相……
ākāsakasiṇameko sañjānāti …	the meditation on universal space …	遍地虚空相……
viññāṇakasiṇameko sañjānāti uddhamadho tiriyaṃ advayaṃ appamāṇaṃ.	the meditation on universal consciousness above, below, across, non-dual and limitless.	遍地识相，上下、横遍，无二无量。
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.	我的许多弟子在证得圆满和究竟的洞察力后，修习这种禅修。

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāri jhānāni bhāventi.	Furthermore, I have explained to my disciples a practice that they use to develop the four jhānas.	此外，我向我的弟子们解释了一种修行，他们用它来发展四种禅那。
Idhudāyi, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.	那是一位比丘，完全远离欲乐，远离不善法，进入并安住于初禅，初禅伴随着因远离而生的喜和乐，以及寻和伺。
So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.	They drench, steep, fill, and spread their body with rapture and pleasure born of seclusion. There’s no part of the body that’s not spread with rapture and pleasure born of seclusion.	他们以因远离而生的喜和乐浸润、充满、遍布、弥漫全身。身体没有哪个部分不被因远离而生的喜和乐所遍布。
Seyyathāpi, udāyi, dakkho nhāpako vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya, sāyaṃ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena na ca pagghariṇī;	It’s like when an expert bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out.	这就像一位熟练的澡堂侍者或他们的学徒将洗浴粉倒入铜盘中，一点一点地洒水。他们揉搓直到洗浴粉团被水分完全浸透、饱和，内外遍布；却没有水分渗出。
evameva kho, udāyi, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.	In the same way, a monk drenches, steeps, fills, and spreads their body with rapture and pleasure born of seclusion. There’s no part of the body that’s not spread with rapture and pleasure born of seclusion.	同样地，一位比丘以因远离而生的喜和乐浸润、充满、遍布、弥漫全身。身体没有哪个部分不被因远离而生的喜和乐所遍布。

Puna caparaṃ, udāyi, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ … pe … dutiyaṃ jhānaṃ upasampajja viharati.	Furthermore, as the directed-thought and evaluation are stilled, a monk enters and remains in the second jhāna. It has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.	此外，当寻和伺止息时，一位比丘进入并安住于第二禅。第二禅具有因定而生的喜和乐，内心清净自信，心一境性，没有寻和伺。
So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.	They drench, steep, fill, and spread their body with rapture and pleasure born of undistractible-lucidity. There’s no part of the body that’s not spread with rapture and pleasure born of undistractible-lucidity.	他们以因定而生的喜和乐浸润、充满、遍布、弥漫全身。身体没有哪个部分不被因定而生的喜和乐所遍布。
Seyyathāpi, udāyi, udakarahado gambhīro ubbhidodako. Tassa nevassa puratthimāya disāya udakassa āyamukhaṃ, na pacchimāya disāya udakassa āyamukhaṃ, na uttarāya disāya udakassa āyamukhaṃ, na dakkhiṇāya disāya udakassa āyamukhaṃ, devo ca na kālena kālaṃ sammā dhāraṃ anuppaveccheyya;	It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and no rainfall to replenish it from time to time.	这就像一个由泉水滋养的深湖。东方、西方、南方或北方都没有入口，也没有雨水不时地补充。
atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa.	But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water.	但是，湖中涌出的清凉水流浸润、充满、遍布整个湖泊。湖泊没有哪个部分不被清凉水所遍布。
Evameva kho, udāyi, bhikkhu imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.	In the same way, a monk drenches, steeps, fills, and spreads their body with rapture and pleasure born of undistractible-lucidity. There’s no part of the body that’s not spread with rapture and pleasure born of undistractible-lucidity.	同样地，一位比丘以因定而生的喜和乐浸润、充满、遍布、弥漫全身。身体没有哪个部分不被因定而生的喜和乐所遍布。

Puna caparaṃ, udāyi, bhikkhu pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati.	Furthermore, with the fading away of rapture, a monk enters and remains in the third jhāna. They meditate with equanimity, rememberful and aware, personally experiencing the pleasure of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’	此外，随着喜的消退，一位比丘进入并安住于第三禅。他们以舍心禅修，具念、正知，亲身体验圣者所宣称的“舍心具念，安住于乐”的乐。
So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.	They drench, steep, fill, and spread their body with pleasure free of rapture. There’s no part of the body that’s not spread with pleasure free of rapture.	他们以无喜的乐浸润、充满、遍布、弥漫全身。身体没有哪个部分不被无喜的乐所遍布。
Seyyathāpi, udāyi, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni anto nimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṃ, uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa;	It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not soaked with cool water.	这就像一个有蓝色睡莲，或粉色或白色莲花的池塘。其中一些在水中萌芽生长，没有高出水面，在水下茁壮成长。从尖端到根部，它们被清凉水浸润、充满、遍布、渗透。它们没有哪个部分不被清凉水渗透。
evameva kho, udāyi, bhikkhu imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.	In the same way, a monk drenches, steeps, fills, and spreads their body with pleasure free of rapture. There’s no part of the body that’s not spread with pleasure free of rapture.	同样地，一位比丘以无喜的乐浸润、充满、遍布、弥漫全身。身体没有哪个部分不被无喜的乐所遍布。

Puna caparaṃ, udāyi, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.	Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a monk enters and remains in the fourth jhāna. It is without pleasure or pain, with pure equanimity and remembering.	此外，舍弃乐和苦，止息先前的快乐和忧伤，一位比丘进入并安住于第四禅。第四禅没有乐和苦，只有纯净的舍心和念。
So imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti.	They sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind.	他们端坐，以纯净明亮的心遍布全身。身体没有哪个部分不被纯净明亮的心所遍布。
Seyyathāpi, udāyi, puriso odātena vatthena sasīsaṃ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa;	It’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the body that’s not spread over with white cloth.	这就像一个人从头到脚被白布包裹。身体没有哪个部分不被白布所遍布。
evameva kho, udāyi, bhikkhu imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti.	In the same way, they sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind.	同样地，他们端坐，以纯净明亮的心遍布全身。身体没有哪个部分不被纯净明亮的心所遍布。
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.	我的许多弟子在证得圆满和究竟的洞察力后，修习这种禅修。

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā evaṃ pajānanti:	Furthermore, I have explained to my disciples a practice that they use to understand this:	此外，我向我的弟子们解释了一种修行，他们用它来理解这一点：
‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo;	‘This body of mine is physical. It’s made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction.	“我这个身体是物质的。它由四大元素组成，由父母所生，由米饭和粥所滋养，易于无常，会磨损、侵蚀、分解和毁灭。
idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddhaṃ’.	And this consciousness of mine is attached to it, tied to it.’	而我的这个意识依附于它，与它相连。”
Seyyathāpi, udāyi, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno sabbākārasampanno;	Suppose there was a beryl gem that was naturally beautiful, eight-faceted, with expert workmanship, transparent and clear, endowed with all good Dharmas.	假设有一颗天然美丽、八面、工艺精湛、透明清澈、具足一切善法的绿宝石。
tatridaṃ suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā.	And it was strung with a thread of blue, yellow, red, white, or golden brown.	它被一根蓝色、黄色、红色、白色或金棕色的线串着。
Tamenaṃ cakkhumā puriso hatthe karitvā paccavekkheyya:	And someone with good eyesight were to take it in their hand and examine it:	一位视力良好的人拿起它仔细观察：
‘ayaṃ kho maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno sabbākārasampanno;	‘This beryl gem is naturally beautiful, eight-faceted, with expert workmanship, transparent and clear, endowed with all good Dharmas.	“这颗绿宝石天然美丽、八面、工艺精湛、透明清澈、具足一切善法。
tatridaṃ suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā’ti.	And it’s strung with a thread of blue, yellow, red, white, or golden brown.’	它被一根蓝色、黄色、红色、白色或金棕色的线串着。”
Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā evaṃ pajānanti:	In the same way, I have explained to my disciples a practice that they use to understand this:	同样地，我向我的弟子们解释了一种修行，他们用它来理解这一点：
‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo;	‘This body of mine is physical. It’s made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction.	“我这个身体是物质的。它由四大元素组成，由父母所生，由米饭和粥所滋养，易于无常，会磨损、侵蚀、分解和毁灭。
idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddhan’ti.	And this consciousness of mine is attached to it, tied to it.’	而我的这个意识依附于它，与它相连。”
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.	我的许多弟子在证得圆满和究竟的洞察力后，修习这种禅修。

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā imamhā kāyā aññaṃ kāyaṃ abhinimminanti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ.	Furthermore, I have explained to my disciples a practice that they use to create from this body another body, consisting of form, mind-made, complete in all its various parts, not deficient in any faculty.	此外，我向我的弟子们解释了一种修行，他们用它来从这个身体创造出另一个身体，由形色、意生、各部分完整、没有任何缺陷的身体。
Seyyathāpi, udāyi, puriso muñjamhā īsikaṃ pabbāheyya;	Suppose a person was to draw a reed out from its sheath.	假设一个人从鞘中抽出芦苇。
tassa evamassa:	They’d think:	他们会想：
‘ayaṃ muñjo, ayaṃ īsikā; añño muñjo, aññā īsikā; muñjamhā tveva īsikā pabbāḷhā’ti.	‘This is the reed, this is the sheath. The reed and the sheath are different things. The reed has been drawn out from the sheath.’	“这是芦苇，这是鞘。芦苇和鞘是不同的东西。芦苇已从鞘中抽出。”
Seyyathā vā panudāyi, puriso asiṃ kosiyā pabbāheyya;	Or suppose a person was to draw a sword out from its scabbard.	或者假设一个人从剑鞘中抽出剑。
tassa evamassa:	They’d think:	他们会想：
‘ayaṃ asi, ayaṃ kosi; añño asi aññā kosi; kosiyā tveva asi pabbāḷho’ti.	‘This is the sword, this is the scabbard. The sword and the scabbard are different things. The sword has been drawn out from the scabbard.’	“这是剑，这是剑鞘。剑和剑鞘是不同的东西。剑已从剑鞘中抽出。”
Seyyathā vā, panudāyi, puriso ahiṃ karaṇḍā uddhareyya;	Or suppose a person was to draw a snake out from its slough.	或者假设一个人从蛇蜕中抽出蛇。
tassa evamassa:	They’d think:	他们会想：
‘ayaṃ ahi, ayaṃ karaṇḍo; añño ahi, añño karaṇḍo; karaṇḍā tveva ahi ubbhato’ti.	‘This is the snake, this is the slough. The snake and the slough are different things. The snake has been drawn out from the slough.’	“这是蛇，这是蛇蜕。蛇和蛇蜕是不同的东西。蛇已从蛇蜕中抽出。”
Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā imamhā kāyā aññaṃ kāyaṃ abhinimminanti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ.	In the same way, I have explained to my disciples a practice that they use to create from this body another body, consisting of form, mind-made, complete in all its various parts, not deficient in any faculty.	同样地，我向我的弟子们解释了一种修行，他们用它来从这个身体创造出另一个身体，由形色、意生、各部分完整、没有任何缺陷的身体。
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.	我的许多弟子在证得圆满和究竟的洞察力后，修习这种禅修。

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77.23 – (6ab ⚡☸higher knowledges with similes)

• (#1 supernormal powers)
• (#2 divine ear)
• (#3 mind reading)
• (#4 recollect past lives)
• (#5 divine eye)
• (#6 destruction of asinine inclinations)

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṃ iddhividhaṃ paccanubhonti—ekopi hutvā bahudhā honti, bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamānā gacchanti, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karonti, seyyathāpi udake; udakepi abhijjamāne gacchanti, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasanti parimajjanti, yāva brahmalokāpi kāyena vasaṃ vattenti.	Furthermore, I have explained to my disciples a practice that they use to wield the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the Brahmā realm.	此外，我向我的弟子们解释了一种修行，他们用它来施展多种神通：化一为多，化多为一；隐没与显现；穿墙越壁，逾山如空；入地如水；水上行走如陆地；盘腿飞翔于空中如鸟；手触日月，如此威德。他们控制身体，上至梵天界。
Seyyathāpi, udāyi, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṃ yadeva bhājanavikatiṃ ākaṅkheyya taṃ tadeva kareyya abhinipphādeyya;	Suppose an expert potter or their apprentice had some well-prepared clay. They could produce any kind of pot that they like.	假设一位熟练的陶工或其学徒有一些准备好的粘土。他们可以制造出任何他们喜欢的陶器。
seyyathā vā panudāyi, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṃ dantasmiṃ yaṃ yadeva dantavikatiṃ ākaṅkheyya taṃ tadeva kareyya abhinipphādeyya;	Or suppose an expert ivory-carver or their apprentice had some well-prepared ivory. They could produce any kind of ivory item that they like.	或者假设一位熟练的象牙雕刻师或其学徒有一些准备好的象牙。他们可以制造出任何他们喜欢的象牙制品。
seyyathā vā panudāyi, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṃ suvaṇṇasmiṃ yaṃ yadeva suvaṇṇavikatiṃ ākaṅkheyya taṃ tadeva kareyya abhinipphādeyya.	Or suppose an expert goldsmith or their apprentice had some well-prepared gold. They could produce any kind of gold item that they like.	或者假设一位熟练的金匠或其学徒有一些准备好的黄金。他们可以制造出任何他们喜欢的黄金制品。
Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṃ iddhividhaṃ paccanubhonti—ekopi hutvā bahudhā honti, bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamānā gacchanti, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karonti, seyyathāpi udake; udakepi abhijjamāne gacchanti, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasanti parimajjanti, yāva brahmalokāpi kāyena vasaṃ vattenti.	In the same way, I have explained to my disciples a practice that they use to wield the many kinds of psychic power …	同样地，我向我的弟子们解释了一种修行，他们用它来施展多种神通……
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.	我的许多弟子在证得圆满和究竟的洞察力后，修习这种禅修。

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇanti—dibbe ca mānuse ca, ye dūre santike ca.	Furthermore, I have explained to my disciples a practice that they use so that, with clairaudience that is purified and superhuman, they hear both kinds of sounds, human and divine, whether near or far.	此外，我向我的弟子们解释了一种修行，他们用它来通过清净而超人性的天耳通，听到人声和天声两种声音，无论是近还是远。
Seyyathāpi, udāyi, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya;	Suppose there was a powerful horn blower. They’d easily make themselves heard in the four directions.	假设有一位强力的吹号者。他们可以轻易地在四个方向上让人听到。
evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇanti—dibbe ca mānuse ca, ye dūre santike ca.	In the same way, I have explained to my disciples a practice that they use so that, with clairaudience that is purified and superhuman, they hear both kinds of sounds, human and divine, whether near or far.	同样地，我向我的弟子们解释了一种修行，他们用它来通过清净而超人性的天耳通，听到人声和天声两种声音，无论是近还是远。
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.	我的许多弟子在证得圆满和究竟的洞察力后，修习这种禅修。

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānanti—sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānanti, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ cittan’ti pajānanti; sadosaṃ vā cittaṃ ‘sadosaṃ cittan’ti pajānanti, vītadosaṃ vā cittaṃ ‘vītadosaṃ cittan’ti pajānanti; samohaṃ vā cittaṃ ‘samohaṃ cittan’ti pajānanti, vītamohaṃ vā cittaṃ ‘vītamohaṃ cittan’ti pajānanti; saṃkhittaṃ vā cittaṃ ‘saṃkhittaṃ cittan’ti pajānanti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ cittan’ti pajānanti; mahaggataṃ vā cittaṃ ‘mahaggataṃ cittan’ti pajānanti, amahaggataṃ vā cittaṃ ‘amahaggataṃ cittan’ti pajānanti; sauttaraṃ vā cittaṃ ‘sauttaraṃ cittan’ti pajānanti, anuttaraṃ vā cittaṃ ‘anuttaraṃ cittan’ti pajānanti; samāhitaṃ vā cittaṃ ‘samāhitaṃ cittan’ti pajānanti, asamāhitaṃ vā cittaṃ ‘asamāhitaṃ cittan’ti pajānanti; vimuttaṃ vā cittaṃ ‘vimuttaṃ cittan’ti pajānanti, avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānanti.	Furthermore, I have explained to my disciples a practice that they use to understand the minds of other beings and individuals, having comprehended them with their own mind. They understand mind with greed as ‘mind with greed’, and mind without greed as ‘mind without greed’; mind with hate as ‘mind with hate’, and mind without hate as ‘mind without hate’; mind with delusion as ‘mind with delusion’, and mind without delusion as ‘mind without delusion’; contracted mind as ‘contracted mind’, and scattered mind as ‘scattered mind’; expansive mind as ‘expansive mind’, and unexpansive mind as ‘unexpansive mind’; mind that is not supreme as ‘mind that is not supreme’, and mind that is supreme as ‘mind that is supreme’; mind undistractified-&-lucidified in samādhi as ‘mind undistractified-&-lucidified in samādhi’, and mind not undistractified-&-lucidified in samādhi as ‘mind not undistractified-&-lucidified in samādhi’; freed mind as ‘freed mind’, and unfreed mind as ‘unfreed mind’.	此外，我向我的弟子们解释了一种修行，他们用它来理解其他众生和个体的思想，用自己的心领会它们。他们理解有贪欲的心为“有贪欲的心”，无贪欲的心为“无贪欲的心”；有嗔恨的心为“有嗔恨的心”，无嗔恨的心为“无嗔恨的心”；有愚痴的心为“有愚痴的心”，无愚痴的心为“无愚痴的心”；收缩的心为“收缩的心”，散乱的心为“散乱的心”；广大的心为“广大的心”，不广大的心为“不广大的心”；非至上的心为“非至上的心”，至上的心为“至上的心”；入定的心为“入定的心”，未入定的心为“未入定的心”；解脱的心为“解脱的心”，未解脱的心为“未解脱的心”。
Seyyathāpi, udāyi, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṃ mukhanimittaṃ paccavekkhamāno sakaṇikaṃ vā ‘sakaṇikan’ti jāneyya, akaṇikaṃ vā ‘akaṇikan’ti jāneyya;	Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they had a spot they’d know ‘I have a spot’, and if they had no spots they’d know ‘I have no spots’.	假设有一位年轻的男女，爱好打扮，他们在干净明亮的镜子或清澈的水碗中查看自己的倒影。如果他们有斑点，他们会知道“我有斑点”，如果没有斑点，他们会知道“我没有斑点”。
evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānanti—sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānanti, vītarāgaṃ vā cittaṃ … pe … sadosaṃ vā cittaṃ … vītadosaṃ vā cittaṃ … samohaṃ vā cittaṃ … vītamohaṃ vā cittaṃ … saṃkhittaṃ vā cittaṃ … vikkhittaṃ vā cittaṃ … mahaggataṃ vā cittaṃ … amahaggataṃ vā cittaṃ … sauttaraṃ vā cittaṃ … anuttaraṃ vā cittaṃ … samāhitaṃ vā cittaṃ … asamāhitaṃ vā cittaṃ … vimuttaṃ vā cittaṃ … avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānanti.	In the same way, I have explained to my disciples a practice that they use to understand the minds of other beings and individuals, having comprehended them with their own mind …	同样地，我向我的弟子们解释了一种修行，他们用它来理解其他众生和个体的思想，用自己的心领会它们……
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.	我的许多弟子在证得圆满和究竟的洞察力后，修习这种禅修。

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṃ pubbenivāsaṃ anussaranti, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe: ‘amutrāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.	Furthermore, I have explained to my disciples a practice that they use to recollect the 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. ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.	此外，我向我的弟子们解释了一种修行，他们用它来回忆多种过去的生命。即：一、二、三、四、五、十、二十、三十、四十、五十、一百、一千、十万次转生；许多世界坏劫，许多世界成劫，许多世界坏劫和成劫。“在那里，我名叫某某，我的种族是某某，我长这样，那是我的食物。我这样感受乐和苦，那是我的生命结束的方式。当我从那个地方死去后，我转生到别处。在那里，我也名叫某某，我的种族是某某，我长这样，那是我的食物。我这样感受乐和苦，那是我的生命结束的方式。当我从那个地方死去后，我转生到这里。”他们就这样回忆起多种过去的生命，具有特征和细节。
Seyyathāpi, udāyi, puriso sakamhā gāmā aññaṃ gāmaṃ gaccheyya, tamhāpi gāmā aññaṃ gāmaṃ gaccheyya; so tamhā gāmā sakaṃyeva gāmaṃ paccāgaccheyya; tassa evamassa: ‘ahaṃ kho sakamhā gāmā aññaṃ gāmaṃ agacchiṃ, tatra evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ; tamhāpi gāmā amuṃ gāmaṃ agacchiṃ, tatrāpi evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ, somhi tamhā gāmā sakaṃyeva gāmaṃ paccāgato’ti.	Suppose a person was to leave their home village and go to another village. From that village they’d go to yet another village. And from that village they’d return to their home village. They’d think: ‘I went from my home village to another village. There I stood like this, sat like that, spoke like this, or kept silent like that. From that village I went to yet another village. There too I stood like this, sat like that, spoke like this, or kept silent like that. And from that village I returned to my home village.’	假设一个人离开家乡，去另一个村庄。从那个村庄他们又去另一个村庄。再从那个村庄他们回到家乡。他们会想：“我从家乡去了另一个村庄。我在那里这样站着，那样坐着，这样说话，或者那样保持沉默。从那个村庄我又去了另一个村庄。我在那里也这样站着，那样坐着，这样说话，或者那样保持沉默。再从那个村庄我回到了家乡。”
Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṃ pubbenivāsaṃ anussaranti, seyyathidaṃ—ekampi jātiṃ … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussaranti.	In the same way, I have explained to my disciples a practice that they use to recollect the many kinds of past lives.	同样地，我向我的弟子们解释了一种修行，他们用它来回忆多种过去的生命。
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.	我的许多弟子在证得圆满和究竟的洞察力后，修习这种禅修。

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dibbena cakkhunā visuddhena atikkantamānusakena satte passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti.	Furthermore, I have explained to my disciples a practice that they use so that, 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: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, 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.	此外，我向我的弟子们解释了一种修行，他们用它来通过清净而超人性的天眼通，看到众生逝去和投生——劣等和优等，美丽和丑陋，在善趣或恶趣。他们理解众生如何根据他们的业力投生：“这些可爱的众生在身、语、意方面做了恶事。他们恶言诋毁圣者；他们有邪见；他们选择根据邪见行事。当他们的身体坏灭，死后，他们投生到堕落之处，恶趣，地狱。然而，这些可爱的众生在身、语、意方面做了善事。他们从不恶言诋毁圣者；他们有正见；他们选择根据正见行事。当他们的身体坏灭，死后，他们投生到善趣，天界。”他们就这样通过清净而超人性的天眼通，看到众生逝去和投生——劣等和优等，美丽和丑陋，在善趣或恶趣。他们理解众生如何根据他们的业力投生。
Seyyathāpi, udāyi, dve agārā sadvārā. Tatra cakkhumā puriso majjhe ṭhito passeyya manusse gehaṃ pavisantepi nikkhamantepi anucaṅkamantepi anuvicarantepi;	Suppose there were two houses with doors. A person with good eyesight standing in between them would see people entering and leaving a house and wandering to and fro.	假设有两扇门的房子。一个视力良好的人站在两扇门之间，会看到人们进出房子，来回走动。
evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dibbena cakkhunā visuddhena atikkantamānusakena satte passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti … pe …	In the same way, I have explained to my disciples a practice that they use so that, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn …	同样地，我向我的弟子们解释了一种修行，他们用它来通过清净而超人性的天眼通，看到众生逝去和投生……
tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.	我的许多弟子在证得圆满和究竟的洞察力后，修习这种禅修。

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.	Furthermore, I have explained to my disciples a practice that they use to 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.	此外，我向我的弟子们解释了一种修行，他们用它来在今生就证得无垢的心解脱和慧解脱。他们通过烦恼的止息，用自己的洞察力证得了它并安住于其中。
Seyyathāpi, udāyi, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo, tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakaṭhalampi macchagumbampi carantampi tiṭṭhantampi. Tassa evamassa: ‘ayaṃ kho udakarahado accho vippasanno anāvilo, tatrime sippisambukāpi sakkharakaṭhalāpi macchagumbāpi carantipi tiṭṭhantipī’ti.	Suppose there was a lake that was transparent, clear, and unclouded. A person with good eyesight standing on the bank would see the mussel shells, gravel and pebbles, and schools of fish swimming about or staying still. They’d think: ‘This lake is transparent, clear, and unclouded. And here are the mussel shells, gravel and pebbles, and schools of fish swimming about or staying still.’	假设有一个湖泊透明、清澈、无垢。一个视力良好的人站在岸边，会看到贻贝壳、砂石和鹅卵石，以及鱼群游动或静止。他们会想：“这个湖泊透明、清澈、无垢。这里有贻贝壳、砂石和鹅卵石，以及鱼群游动或静止。”
Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.	In the same way, I have explained to my disciples a practice that they use to 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.	同样地，我向我的弟子们解释了一种修行，他们用它来在今生就证得无垢的心解脱和慧解脱。他们通过烦恼的止息，用自己的洞察力证得了它并安住于其中。
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.	我的许多弟子在证得圆满和究竟的洞察力后，修习这种禅修。

(this concludes section MN ^77.5.5)

Ayaṃ kho, udāyi, pañcamo dhammo yena mama sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

[All of these Dharma teachings that lead to awakening] is the fifth Dharma because of which my disciples are loyal to me.

[所有这些导向觉悟的法教]是我的弟子忠诚于我的第五种法。

Ime kho, udāyi, pañca dhammā yehi mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharantī”ti.

These are the five Dharmas because of which my disciples honor, respect, revere, and venerate me; and after honoring and respecting me, they remain loyal to me.”

这些是我的弟子尊敬、尊重、崇敬、崇拜我，并且在尊敬、尊重我之后，他们对我保持忠诚的五种法。”

Idamavoca bhagavā.	That is what the Buddha said.	这就是佛陀所说的。
Attamano sakuludāyī paribbājako bhagavato bhāsitaṃ abhinandīti.	Satisfied, the wanderer Sakuludāyī was happy with what the Buddha said.	听闻此言，游方僧萨库卢达伊心满意足，对佛陀所说感到高兴。

+

// MN 77 commentary

+ all- all

• B. Thanissaro from his MN 77 intro

https://www.dhammatalks.org/suttas/MN/MN77.html
Introduction

This sutta illustrates a principle set forth in DN 1: that run-of-the-mill people, when praising the Buddha, tend to speak only of minor matters, connected with virtue. They don’t really understand the higher reasons for giving the Buddha the praise he rightly deserves.

Sakuludāyin the wanderer, in conversation with the Buddha, here states that the Buddha is respected by his followers because he eats little; he is content with little in terms of food, clothing, and shelter; and he practices seclusion. The Buddha replies that he has students who eat less than he does; who are more ascetic than he is in terms of food, clothing, and shelter; and who practice seclusion more stringently than he does. If Sakuludāyin’s reasons were the only ones for which the Buddha’s followers respected him, these more stringent followers wouldn’t respect him at all.

The Buddha then goes on to explain five deeper reasons for which his followers respect him. The five fall into two sorts: Dharmas of his character, and his ability to teach them to master many skills, all the way to the total ending of suffering.

Because the Buddha in this sutta states that he does not follow the strict ascetic regimen that some of his students do, some people have interpreted this sutta as an implied criticism of those students and of ascetic regimens in general. This interpretation, however, takes the Buddha’s statements out of two contexts: their context within this sutta, and their context within his statements about ascetic regimens in other suttas.

In terms of this sutta, there is nothing in the Buddha’s words in this sutta to suggest that he is criticizing his stricter followers in any way. And in terms of his statements about asceticism in other suttas, it’s easy to see why. MN 101 contains a passage that is particularly relevant here.

“Suppose a fletcher were to heat & warm an arrow shaft between two flames, making it straight & pliable. Then at a later time he would no longer heat & warm the shaft between two flames, making it straight & pliable. Why is that? Because he has attained the goal for which he was heating & warming the shaft. That is why at a later time he would no longer heat & warm the shaft between two flames, making it straight & pliable.

“In the same way, the monk notices this: ‘When I live according to my pleasure, unskillful Dharmas increase in me & skillful Dharmas decline. When I exert myself with stress & pain, though, unskillful Dharmas decline in me & skillful Dharmas increase. Why don’t I exert myself with stress & pain?’ So he exerts himself with stress & pain, and while he is exerting himself with stress & pain, unskillful Dharmas decline in him, & skillful Dharmas increase. Then at a later time he would no longer exert himself with stress & pain. Why is that? Because he has attained the goal for which he was exerting himself with stress & pain. That is why, at a later time, he would no longer exert himself with stress & pain.” — MN 101

This passage makes two points. The first is that some people find that they cannot indulge in certain pleasures without provoking unskillful Dharmas in the mind. In cases like that, they have to avoid those pleasure and practice with pain. This would be the legitimate reason for which the Buddha’s followers would follow a stricter ascetic regimen than the Buddha, and there would be no reason for him to criticize them for doing so.

The second point explains why the Buddha himself no longer adheres to an ascetic regimen: He has already achieved his goal, and so is in no danger of falling back, even when eating larger amounts of food; when making use of exquisite food, clothing, and shelter; and when living surrounded by students and visitors. He is like the fletcher who has succeeded in straightening the arrow and no longer has to heat it between two flames.

Rather than taking a categorical position that all asceticism is bad or all asceticism is good, the Buddha took an analytical approach to the issue:

“If, when an asceticism is pursued, unskillful Dharmas increase and skillful Dharmas decline, then I tell you that that sort of asceticism is not to be pursued. But if, when an asceticism is pursued, unskillful Dharmas decline and skillful Dharmas increase, then I tell you that that sort of asceticism is to be pursued.” — AN 10:94

“Headman, those who say, ‘Gotama the contemplative criticizes all asceticism, that he categorically denounces & disparages all ascetics who live the rough life,’ are not saying what I have said, and they slander me with what is unfactual & untrue.…

“As for the ascetic living the rough life who afflicts & torments himself, who doesn’t attain a skilled state, and doesn’t realize a superior human state, a truly noble distinction of knowledge & vision: This ascetic living the rough life can be criticized on three grounds. On which three grounds can he be criticized? ‘He afflicts & torments himself’: This is the first ground on which he can be criticized. ‘He doesn’t attain a skilled state’: This is the second ground on which he can be criticized. ‘He doesn’t realize a superior human state, a truly noble distinction of knowledge & vision’: This is the third ground on which he can be criticized.…

“As for the ascetic living the rough life who afflicts & torments himself, who attains a skilled state, and who realizes a superior human state, a truly noble distinction of knowledge & vision: This ascetic living the rough life can be criticized on one ground and praised on two. On which one ground can he be criticized? ‘He afflicts & torments himself’: This is the one ground on which he can be criticized.… On which two grounds can he be praised? ‘He attains a skilled state’: This is the first ground on which he can be praised. ‘He realizes a superior human state, a truly noble distinction of knowledge & vision’: This is the second ground on which he can be praised.” — SN 42:12

The last example shows that ascetic practices, in and of themselves, are not necessarily contrary to the middle way. It is possible to follow them all the way to the noble attainments. And, as this sutta shows, only when you have followed the path to its culmination and attained the noble attainments can you fully appreciate how skilled a teacher the Buddha was.