MN 85 Bodhi-rāja-kumāra

boy king named ‘Bodhi’

boy king named ‘Bodhi’

(buddha used to think pleasure was gained through pain, not pleasure)
(buddha’s story of ordaining)
(learned samadhi of nothingness from Āḷāra Kālāma)
(outsiders also have 5ind (indriya)!)
(learned samadhi of neither perception nor non perception from rama uddaka)
(3 similes of fire sticks)
(established mindfulness, unmuddled, but too much energy)
(jhāna of holding the breath)
(decrease food intake)
(recall first jhāna experience as boy)
(eat some food for enough energy to do 4j)
- ( 4j🌕 four jhanas)
(with imperturbable 4th jhana samadhi, reach 3 higher knowledges)
- ( j4🌕 āneñja⚡ )
(Buddha doubts he can teach others the deep 12ps)
- ( 12ps )
- (verse)
(Brahma begs buddha to teach others)
- (Brahma says a verse)
(Buddha surveys world, sees some with little dust in eyes)
- (Buddha says verse)
(Buddha decides to teach his former two teachers)
(Buddha decides to teach his 5 former monk companions)
(The first person Buddha talked to after enlightenment)
- (Buddha’s verse on being the greatest)
- (guy is skeptical, tells Buddha, ‘Whatever, dude.’)
(Buddha finds 5 monks)
(prince asks buddha how long it takes to realize nirvana)
(Buddha says if they have 5 of these characteristics, then it takes 7 years or less)
- (3 of them are from 5ind🖐️ , other two are good health, not devious or deceitful)

	(derived from B. Sujato 2018/12)	(源自 B. Sujato 2018/12)
Bodhirājakumārasutta	With Prince Bodhi	與菩提王子
Evaṃ me sutaṃ—	So I have heard.	如是我聞。
ekaṃ samayaṃ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye.	At one time the Buddha was staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.	一時，佛陀住在婆伽國的鱷魚山上，在貝薩卡拉樹林的鹿園中。
Tena kho pana samayena bodhissa rājakumārassa kokanado nāma pāsādo acirakārito hoti anajjhāvuṭṭho samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena.	Now at that time a new stilt longhouse named Pink Lotus had recently been constructed for Prince Bodhi. It had not yet been occupied by an ascetic or brahmin or any person at all.	當時，新近為菩提王子建造了一座名為“粉紅蓮花”的高腳長屋。它尚未被任何沙門、婆羅門或任何人居住過。
Atha kho bodhi rājakumāro sañjikāputtaṃ māṇavaṃ āmantesi:	Then Prince Bodhi addressed the brahmin student Sañjikāputta:	於是菩提王子對婆羅門學生山吉卡普塔說：
“ehi tvaṃ, samma sañjikāputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vanda, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha:	“Please, dear Sañjikāputta, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably.	“親愛的山吉卡普塔，請你去見佛陀，代我向他頂禮。問他是否健康安好，行動敏捷，身體強壯，生活舒適。
‘bodhi, bhante, rājakumāro bhagavato pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti.
Evañca vadehi:	And then ask him whether he	然後問他是否
‘adhivāsetu kira, bhante, bhagavā bodhissa rājakumārassa svātanāya bhattaṃ saddhiṃ bhikkhusaṃghenā’”ti.	might accept tomorrow’s meal from me together with the monk Saṅgha.”	願與僧伽一同接受我明日的供養。”
“Evaṃ, bho”ti kho sañjikāputto māṇavo bodhissa rājakumārassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	“Yes, sir,” Sañjikāputta replied. He did as Prince Bodhi asked, and	“是的，尊者，”山吉卡普塔回答。他照菩提王子所吩咐的做了，
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sañjikāputto māṇavo bhagavantaṃ etadavoca:
“bodhi kho rājakumāro bhoto gotamassa pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati.
Evañca vadeti:
‘adhivāsetu kira bhavaṃ gotamo bodhissa rājakumārassa svātanāya bhattaṃ saddhiṃ bhikkhusaṃghenā’”ti.
Adhivāsesi bhagavā tuṇhībhāvena.	the Buddha consented in silence.	佛陀默許了。

Atha kho sañjikāputto māṇavo bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā yena bodhi rājakumāro tenupasaṅkami; upasaṅkamitvā bodhiṃ rājakumāraṃ etadavoca:	Then, knowing that the Buddha had accepted, Sañjikāputta got up from his seat, went to Prince Bodhi, and said:	於是，山吉卡普塔知道佛陀已經接受了，便從座位上起身，來到菩提王子面前，說：
“avocumha bhoto vacanena taṃ bhavantaṃ gotamaṃ:	“I gave the ascetic Gotama your message,	“我把你的口信轉達給了喬達摩沙門，
‘bodhi kho rājakumāro bhoto gotamassa pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati.
Evañca vadeti—
adhivāsetu kira bhavaṃ gotamo bodhissa rājakumārassa svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’ti.
Adhivuṭṭhañca pana samaṇena gotamenā”ti.	and he accepted.”	他接受了。”

Atha kho bodhi rājakumāro tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā, kokanadañca pāsādaṃ odātehi dussehi santharāpetvā yāva pacchimasopānakaḷevarā, sañjikāputtaṃ māṇavaṃ āmantesi:	And when the night had passed Prince Bodhi had a variety of delicious foods prepared in his own home. He also had the Pink Lotus longhouse spread with white cloth down to the last step of the staircase. Then he said to Sañjikāputta:	夜過天明，菩提王子在他的家中準備了各種美味的食物。他還在粉紅蓮花長屋的樓梯直到最後一級台階都鋪上了白布。然後他對山吉卡普塔說：
“ehi tvaṃ, samma sañjikāputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā bhagavato kālaṃ ārocehi:	“Please, dear Sañjikāputta, go to the Buddha, and announce the time, saying:	“親愛的山吉卡普塔，請你去見佛陀，並告知時間，說：
‘kālo, bhante, niṭṭhitaṃ bhattan’”ti.	‘Sir, it’s time. The meal is ready.’”	‘尊者，時候到了。飯菜已經準備好了。’”
“Evaṃ, bho”ti kho sañjikāputto māṇavo bodhissa rājakumārassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato kālaṃ ārocesi:	“Yes, sir,” Sañjikāputta replied, and he did as he was asked.	“是的，尊者，”山吉卡普塔回答，他照吩咐做了。
“kālo, bho gotama, niṭṭhitaṃ bhattan”ti.

Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena bodhissa rājakumārassa nivesanaṃ tenupasaṅkami.	Then the Buddha robed up in the morning and, taking his bowl and robe, went to Prince Bodhi’s home.	然後佛陀早上穿好衣服，拿起缽和袈裟，前往菩提王子的家中。
Tena kho pana samayena bodhi rājakumāro bahidvārakoṭṭhake ṭhito hoti bhagavantaṃ āgamayamāno.	Now at that time Prince Bodhi was standing outside the gates waiting for the Buddha.	當時菩提王子正站在門外等候佛陀。
Addasā kho bodhi rājakumāro bhagavantaṃ dūratova āgacchantaṃ.	Seeing the Buddha coming off in the distance,	遙見佛陀走來，
Disvāna paccuggantvā bhagavantaṃ abhivādetvā purakkhatvā yena kokanado pāsādo tenupasaṅkami.	he went out to greet him. After bowing and inviting the Buddha to go first, he approached the Pink Lotus longhouse.	他出去迎接。頂禮並邀請佛陀先行後，他走向粉紅蓮花長屋。
Atha kho bhagavā pacchimaṃ sopānakaḷevaraṃ nissāya aṭṭhāsi.	But the Buddha stopped by the last step of the staircase.	但佛陀在樓梯的最後一級台階處停了下來。
Atha kho bodhi rājakumāro bhagavantaṃ etadavoca:	Then Prince Bodhi said to him:	於是菩提王子對他說：
“abhiruhatu, bhante, bhagavā dussāni, abhiruhatu sugato dussāni;	“Sir, let the Blessed One ascend on the cloth! Let the Holy One ascend on the cloth!	“尊者，請世尊踏著布上樓吧！請聖者踏著布上樓吧！
yaṃ mama assa dīgharattaṃ hitāya sukhāyā”ti.	It will be for my lasting welfare and happiness.”	這將會給我帶來長久的福利和幸福。”
Evaṃ vutte, bhagavā tuṇhī ahosi.	But when he said this, the Buddha kept silent.	但他這麼說時，佛陀保持沉默。
Dutiyampi kho … pe …	For a second time …	第二次……
tatiyampi kho bodhi rājakumāro bhagavantaṃ etadavoca:	and a third time, Prince Bodhi said to him:	第三次，菩提王子對他說：
“abhiruhatu, bhante, bhagavā dussāni, abhiruhatu sugato dussāni;	“Sir, let the Blessed One ascend on the cloth! Let the Holy One ascend on the cloth!	“尊者，請世尊踏著布上樓吧！請聖者踏著布上樓吧！
yaṃ mama assa dīgharattaṃ hitāya sukhāyā”ti.	It will be for my lasting welfare and happiness.”	這將會給我帶來長久的福利和幸福。”

Atha kho bhagavā āyasmantaṃ ānandaṃ apalokesi.	Then the Buddha glanced at Venerable Ānanda.	於是佛陀看了一眼尊者阿難。
Atha kho āyasmā ānando bodhiṃ rājakumāraṃ etadavoca:	So Ānanda said to Prince Bodhi:	阿難對菩提王子說：
“saṃharatu, rājakumāra, dussāni;	“Fold up the cloth, Prince.	“王子，把布收起來吧。
na bhagavā celapaṭikaṃ akkamissati.	The Buddha will not step upon white cloth.	佛陀不會踏在白布上。
Pacchimaṃ janataṃ tathāgato anukampatī”ti.	The Realized One has compassion for future generations.”	如來悲憫後代。”
Atha kho bodhi rājakumāro dussāni saṃharāpetvā uparikokanadapāsāde āsanāni paññapesi.	So Prince Bodhi had the cloth folded up and the seats spread out upstairs in the longhouse.	於是菩提王子命人將布收起，並在長屋樓上鋪設好座位。
Atha kho bhagavā kokanadaṃ pāsādaṃ abhiruhitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṃghena.	Then the Buddha ascended the longhouse and sat on the seats spread out together with the Saṅgha of monks.	然後佛陀登上長屋，與眾比丘僧團一同坐在鋪設好的座位上。
Atha kho bodhi rājakumāro buddhappamukhaṃ bhikkhusaṃghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.	Then Prince Bodhi served and satisfied the monk Saṅgha headed by the Buddha with his own hands with a variety of delicious foods.	於是菩提王子親手以各種美味食物供養並滿足了以佛陀為首的比丘僧團。

(buddha used to think pleasure was gained through pain, not pleasure)

Atha kho bodhi rājakumāro bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.	When the Buddha had eaten and washed his hand and bowl, Prince Bodhi took a low seat, sat to one side,	佛陀飯畢，洗淨手和缽後，菩提王子坐到一旁，
Ekamantaṃ nisinno kho bodhi rājakumāro bhagavantaṃ etadavoca:	and said to him:	對他說：
“mayhaṃ kho, bhante, evaṃ hoti:	“Sir, this is what I think:	“尊者，我這樣認為：
(buddha’s story of ordaining)
‘na kho sukhena sukhaṃ adhigantabbaṃ, dukkhena kho sukhaṃ adhigantabban’”ti.	‘Pleasure is not gained through pleasure; pleasure is gained through pain.’”	‘快樂不是通過快樂獲得的；快樂是通過痛苦獲得的。’”

“Mayhampi kho, rājakumāra, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:	“Prince, before my awakening—when I was still unawakened but intent on awakening—I too thought:	“王子，在我覺醒之前——當我尚未覺醒但立志覺醒時——我也曾想：
‘na kho sukhena sukhaṃ adhigantabbaṃ, dukkhena kho sukhaṃ adhigantabban’ti.	‘Pleasure is not gained through pleasure; pleasure is gained through pain.’	‘快樂不是通過快樂獲得的；快樂是通過痛苦獲得的。’
So kho ahaṃ, rājakumāra, aparena samayena daharova samāno susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajiṃ.	Some time later, while still black-haired, blessed with youth, in the prime of life—though my mother and father wished otherwise, weeping with tearful faces—I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.	後來，我依然頭髮烏黑，年輕力壯，在生命的黃金時期——儘管我的父母不願，哭泣著淚流滿面——我剃除了頭髮和鬍鬚，穿上袈裟，從在家生活出家，過著無家生活。
So evaṃ pabbajito samāno kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ:	Once I had gone forth I set out to discover what is skillful, seeking the supreme state of sublime peace. I approached Āḷāra Kālāma and said to him:	出家後，我開始探求什麼是善巧的，尋求無上寂靜的境界。我走近阿羅羅·迦羅摩，對他說：
‘icchāmahaṃ, āvuso kālāma, imasmiṃ dhammavinaye brahmacariyaṃ caritun’ti.	‘Reverend Kālāma, I wish to live the spiritual life in this teaching and training.’	‘迦羅摩尊者，我希望在這教法與訓練中過梵行生活。’
Evaṃ vutte, rājakumāra, āḷāro kālāmo maṃ etadavoca:	Āḷāra Kālāma replied:	阿羅羅·迦羅摩回答說：
‘viharatāyasmā,	‘Stay, venerable.	‘請留下來，尊者。
tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti.	This teaching is such that a sensible person can soon realize their own teacher’s doctrine with their own insight and live having achieved it.’	這教法是這樣的，一個明智的人很快就能以自己的洞察力證悟其老師的教義，並親身實踐。’
So kho ahaṃ, rājakumāra, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ.	I quickly memorized that teaching.	我很快就記住了那教法。
So kho ahaṃ, rājakumāra, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi, theravādañca jānāmi passāmīti ca paṭijānāmi, ahañceva aññe ca.	So far as lip-recital and oral recitation were concerned, I spoke with knowledge and the authority of the elders. I claimed to know and see, and so did others.	就背誦和口頭複述而言，我以知識和長老的權威說話。我聲稱自己知道並看到，其他人也這樣說。
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:	然後我想到：
‘na kho āḷāro kālāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti;	‘It is not solely by mere faith that Āḷāra Kālāma declares: “I realize this teaching with my own insight, and live having achieved it.”	‘阿羅羅·迦羅摩聲稱“我以自己的洞察力證悟這教法，並親身實踐”，並非僅憑信仰。
(learned samadhi of nothingness from Āḷāra Kālāma)
addhā āḷāro kālāmo imaṃ dhammaṃ jānaṃ passaṃ viharatī’ti.	Surely he meditates knowing and seeing this teaching.’	他必定是知見這教法而修習禪定。’

Atha khvāhaṃ, rājakumāra, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ:	So I approached Āḷāra Kālāma and said to him:	於是我走近阿羅羅·迦羅摩，對他說：
‘kittāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti?	‘Reverend Kālāma, to what extent do you say you’ve realized this teaching with your own insight?’	‘迦羅摩尊者，你說你以自己的洞察力證悟這教法到什麼程度了？’
(outsiders also have 5ind (indriya)!)
Evaṃ vutte, rājakumāra, āḷāro kālāmo ākiñcaññāyatanaṃ pavedesi.	When I said this, he declared the dimension of nothingness.	我說這話時，他宣稱了無所有處。
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:	然後我想到：
‘na kho āḷārasseva kālāmassa atthi saddhā, mayhampatthi saddhā;	‘It’s not just Āḷāra Kālāma who has faith,	‘不只是阿羅羅·迦羅摩有信，
na kho āḷārasseva kālāmassa atthi vīriyaṃ … pe …	energy,	精進，
sati …	remembering,	念，
samādhi …	undistractible-lucidity,	專注的明晰，
paññā, mayhampatthi paññā.	and wisdom; I too have these things.	和智慧；我也有這些。
Yannūnāhaṃ yaṃ dhammaṃ āḷāro kālāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyyan’ti.	Why don’t I make an effort to realize the same teaching that Āḷāra Kālāma says he has realized with his own insight?’	我為什麼不努力去證悟阿羅羅·迦羅摩所說的他以自己的洞察力證悟的同一個教法呢？’
So kho ahaṃ, rājakumāra, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.	I quickly realized that teaching with my own insight, and lived having achieved it.	我很快就以自己的洞察力證悟了那教法，並親身實踐。
Atha khvāhaṃ, rājakumāra, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ:	So I approached Āḷāra Kālāma and said to him:	於是我走近阿羅羅·迦羅摩，對他說：
‘ettāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti?	‘Reverend Kālāma, have you realized this teaching with your own insight up to this point, and declare it having achieved it?’	‘迦羅摩尊者，你是否以自己的洞察力證悟這教法到這個程度，並宣稱你已親身實踐？’
‘Ettāvatā kho ahaṃ, āvuso, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemī’ti.	‘I have, reverend.’	‘是的，尊者。’
‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti.	‘I too have realized this teaching with my own insight up to this point, and live having achieved it.’	‘我也以自己的洞察力證悟這教法到這個程度，並親身實踐。’
‘Lābhā no, āvuso, suladdhaṃ no, āvuso,	‘We are fortunate, reverend, so very fortunate	‘我們很幸運，尊者，非常幸運
ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma.	to see a venerable such as yourself as one of our spiritual companions!	能看到像您這樣的尊者成為我們的同修！
Iti yāhaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi, taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi.	So the teaching that I’ve realized with my own insight, and declare having achieved it, you’ve realized with your own insight, and live having achieved it.	所以我以自己的洞察力證悟的教法，並宣稱我已親身實踐，你也以自己的洞察力證悟了，並親身實踐。
Yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi, tamahaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi.	The teaching that you’ve realized with your own insight, and live having achieved it, I’ve realized with my own insight, and declare having achieved it.	你以自己的洞察力證悟的教法，並親身實踐，我以自己的洞察力證悟了，並宣稱我已親身實踐。
Iti yāhaṃ dhammaṃ jānāmi taṃ tvaṃ dhammaṃ jānāsi; yaṃ tvaṃ dhammaṃ jānāsi tamahaṃ dhammaṃ jānāmi.	So the teaching that I know, you know, and the teaching you know, I know.	所以我知道的教法，你知道，你所知道的教法，我知道。
Iti yādiso ahaṃ, tādiso tuvaṃ; yādiso tuvaṃ tādiso ahaṃ.	I am like you and you are like me.	我像你，你像我。
Ehi dāni, āvuso, ubhova santā imaṃ gaṇaṃ pariharāmā’ti.	Come now, reverend! We should both lead this community together.’	現在來吧，尊者！我們應該一起領導這個僧團。’
Iti kho, rājakumāra, āḷāro kālāmo ācariyo me samāno attano antevāsiṃ maṃ samānaṃ attanā samasamaṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi.	And that is how my teacher Āḷāra Kālāma placed me, his student, on the same position as him, and honored me with lofty praise.	我的老師阿羅羅·迦羅摩就是這樣將我這位學生置於與他同等的位置，並以崇高的讚美來榮耀我。
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:	然後我想到：
‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti.	‘This teaching doesn’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana. It only leads as far as rebirth in the dimension of nothingness.’	‘這教法並不能導向厭離、離欲、滅盡、寂靜、洞察、覺醒和涅槃。它只導向投生到無所有處。’
❧ (learned samadhi of neither perception nor non perception from rama uddaka)
So kho ahaṃ, rājakumāra, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.	Realizing that this teaching was inadequate, I left disappointed.	認識到這教法不足，我失望地離開了。

So kho ahaṃ, rājakumāra, kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ:	I set out to discover what is skillful, seeking the supreme state of sublime peace. I approached Uddaka, son of Rāma, and said to him:	我開始探求何為善巧，尋求至上寂靜之境。我走近鬱陀伽，羅摩之子，對他說：
‘icchāmahaṃ, āvuso, imasmiṃ dhammavinaye brahmacariyaṃ caritun’ti.	‘Reverend, I wish to live the spiritual life in this teaching and training.’	‘尊者，我希望在這教法與訓練中過梵行生活。’
Evaṃ vutte, rājakumāra, udako rāmaputto maṃ etadavoca:	Uddaka replied:	鬱陀伽回答說：
‘viharatāyasmā,	‘Stay, venerable.	‘請留下來，尊者。
tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti.	This teaching is such that a sensible person can soon realize their own teacher’s doctrine with their own insight and live having achieved it.’	這教法是這樣的，一個明智的人很快就能以自己的洞察力證悟其老師的教義，並親身實踐。’
So kho ahaṃ, rājakumāra, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ.	I quickly memorized that teaching.	我很快就記住了那教法。
So kho ahaṃ, rājakumāra, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi, theravādañca jānāmi passāmīti ca paṭijānāmi, ahañceva aññe ca.	So far as lip-recital and oral recitation were concerned, I spoke with knowledge and the authority of the elders. I claimed to know and see, and so did others.	就背誦和口頭複述而言，我以知識和長老的權威說話。我聲稱自己知道並看到，其他人也這樣說。
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:	然後我想到：
‘na kho rāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi;	‘It is not solely by mere faith that Rāma declared: “I realize this teaching with my own insight, and live having achieved it.”	‘羅摩聲稱“我以自己的洞察力證悟這教法，並親身實踐”，並非僅憑信仰。
addhā rāmo imaṃ dhammaṃ jānaṃ passaṃ vihāsī’ti.	Surely he meditated knowing and seeing this teaching.’	他必定是知見這教法而修習禪定。’

Atha khvāhaṃ, rājakumāra, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ:	So I approached Uddaka, son of Rāma, and said to him:	於是我走近鬱陀伽，羅摩之子，對他說：
‘kittāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti?	‘Reverend, to what extent did Rāma say he’d realized this teaching with his own insight?’	‘尊者，羅摩說他以自己的洞察力證悟這教法到什麼程度了？’
Evaṃ vutte, rājakumāra, udako rāmaputto nevasaññānāsaññāyatanaṃ pavedesi.	When I said this, Uddaka, son of Rāma, declared the dimension of neither perception nor non-perception.	我說這話時，鬱陀伽，羅摩之子，宣稱了非想非非想處。
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:	然後我想到：
‘na kho rāmasseva ahosi saddhā, mayhampatthi saddhā;	‘It’s not just Rāma who had faith,	‘不只是羅摩有信，
na kho rāmasseva ahosi vīriyaṃ … pe …	energy,	精進，
sati …	remembering,	念，
samādhi …	undistractible-lucidity,	專注的明晰，
paññā, mayhampatthi paññā.	and wisdom; I too have these things.	和智慧；我也有這些。
Yannūnāhaṃ yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyyan’ti.	Why don’t I make an effort to realize the same teaching that Rāma said he had realized with his own insight?’	我為什麼不努力去證悟羅摩所說的他以自己的洞察力證悟的同一個教法呢？’
So kho ahaṃ, rājakumāra, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.	I quickly realized that teaching with my own insight, and lived having achieved it.	我很快就以自己的洞察力證悟了那教法，並親身實踐。

Atha khvāhaṃ, rājakumāra, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ:	So I approached Uddaka, son of Rāma, and said to him:	於是我走近鬱陀伽，羅摩之子，對他說：
‘ettāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti?	‘Reverend, had Rāma realized this teaching with his own insight up to this point, and declared it having achieved it?’	‘尊者，羅摩是否以自己的洞察力證悟這教法到這個程度，並宣稱他已親身實踐？’
‘Ettāvatā kho, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti.	‘He had, reverend.’	‘是的，尊者。’
‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti.	‘I too have realized this teaching with my own insight up to this point, and live having achieved it.’	‘我也以自己的洞察力證悟這教法到這個程度，並親身實踐。’
‘Lābhā no, āvuso, suladdhaṃ no, āvuso,	‘We are fortunate, reverend, so very fortunate	‘我們很幸運，尊者，非常幸運
ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma.	to see a venerable such as yourself as one of our spiritual companions!	能看到像您這樣的尊者成為我們的同修！
Iti yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi.	So the teaching that Rāma had realized with his own insight, and declared having achieved it, you've realized with your own insight, and live having achieved it.	所以羅摩以自己的洞察力證悟的教法，並宣稱他已親身實踐，你也以自己的洞察力證悟了，並親身實踐。
Yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi taṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi.	The teaching that you’ve realized with your own insight, and live having achieved it, Rāma had realized with his own insight, and declared having achieved it.	你以自己的洞察力證悟的教法，並親身實踐，羅摩以自己的洞察力證悟了，並宣稱他已親身實踐。
Iti yaṃ dhammaṃ rāmo abhiññāsi taṃ tvaṃ dhammaṃ jānāsi; yaṃ tvaṃ dhammaṃ jānāsi taṃ dhammaṃ rāmo abhiññāsi.	So the teaching that Rāma directly knew, you know, and the teaching you know, Rāma directly knew.	所以羅摩直接知道的教法，你知道，你所知道的教法，羅摩直接知道。
Iti yādiso rāmo ahosi tādiso tuvaṃ, yādiso tuvaṃ tādiso rāmo ahosi.	Rāma was like you and you are like Rāma.	羅摩像你，你像羅摩。
Ehi dāni, āvuso, tuvaṃ imaṃ gaṇaṃ pariharā’ti.	Come now, reverend! You should lead this community.’	現在來吧，尊者！你應該領導這個僧團。’
Iti kho, rājakumāra, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi.	And that is how my spiritual companion Uddaka, son of Rāma, placed me in the position of a teacher, and honored me with lofty praise.	我的同修鬱陀伽，羅摩之子，就是這樣將我置於老師的位置，並以崇高的讚美來榮耀我。
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:	然後我想到：
‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti.	‘This teaching doesn’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana. It only leads as far as rebirth in the dimension of neither perception nor non-perception.’	‘這教法並不能導向厭離、離欲、滅盡、寂靜、洞察、覺醒和涅槃。它只導向投生到非想非非想處。’
end of section [(learned samadhi of neither perception nor non perception from rama uddaka)]❧ (3 similes of fire sticks)
So kho ahaṃ, rājakumāra, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.	Realizing that this teaching was inadequate, I left disappointed.	認識到這教法不足，我失望地離開了。

So kho ahaṃ, rājakumāra, kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno, magadhesu anupubbena cārikaṃ caramāno, yena uruvelā senānigamo tadavasariṃ.	I set out to discover what is skillful, seeking the supreme state of sublime peace. Traveling stage by stage in the Magadhan lands, I arrived at Senanigama near Uruvelā.	我開始探求何為善巧，尋求至上寂靜之境。我一步步遊歷摩揭陀國，來到鬱毘羅附近的斯那尼村。
Tatthaddasaṃ ramaṇīyaṃ bhūmibhāgaṃ, pāsādikañca vanasaṇḍaṃ, nadiñca sandantiṃ setakaṃ supatitthaṃ, ramaṇīyaṃ samantā ca gocaragāmaṃ.	There I saw a delightful park, a lovely grove with a flowing river that was clean and charming, with smooth banks. And nearby was a village to go for alms.	在那裡我看到一個令人愉悅的園林，一個美麗的樹林，有一條清澈迷人的河流，河岸平坦。附近還有一個可以去乞食的村莊。
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:	然後我想到：
‘ramaṇīyo vata bho bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā, ramaṇīyā samantā ca gocaragāmo.	‘This park is truly delightful, a lovely grove with a flowing river that’s clean and charming, with smooth banks. And nearby there’s a village to go for alms.	‘這園林真是令人愉悅，一個美麗的樹林，有一條清澈迷人的河流，河岸平坦。附近還有一個可以去乞食的村莊。
Alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāyā’ti.	This is good enough for a respectable person who wishes to put forth effort in meditation.’	這對一個希望精進禪修的受尊敬的人來說足夠好了。’
So kho ahaṃ, rājakumāra, tattheva nisīdiṃ:	So I sat down right there, thinking:	於是我就在那裡坐下來，心想：
‘alamidaṃ padhānāyā’ti.	‘This is good enough for meditation.’	‘這足以用來禪修。’
Apissu maṃ, rājakumāra, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā.	And then these three examples, which were neither supernaturally inspired, nor learned before in the past, occurred to me.	然後這三個既非神性啟示，也非先前學過的比喻，出現在我心中。

Seyyathāpi, rājakumāra, allaṃ kaṭṭhaṃ sasnehaṃ udake nikkhittaṃ.	Suppose there was a green, sappy log, and it was lying in water.	假設有一根濕潤、含汁的木頭，它正躺在水中。
Atha puriso āgaccheyya uttarāraṇiṃ ādāya:	Then a person comes along with a drill-stick, thinking	然後一個人帶著鑽木棒走來，心想著
‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti.	to light a fire and produce heat.	要點火取暖。
Taṃ kiṃ maññasi, rājakumāra,	What do you think, Prince?	王子，你認為怎麼樣？
api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ udake nikkhittaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā”ti?	By drilling the stick against that green, sappy log lying in water, could they light a fire and produce heat?”	通過用鑽木棒摩擦那根躺在水中的濕潤、含汁的木頭，他們能點火取暖嗎？

“No hidaṃ, bhante.	“No, sir.	“不能，尊者。
Taṃ kissa hetu?	Why is that?	為什麼呢？
Aduñhi, bhante, allaṃ kaṭṭhaṃ sasnehaṃ tañca pana udake nikkhittaṃ,	Because it’s a green, sappy log, and it’s lying in the water.	因為它是一根濕潤、含汁的木頭，而且躺在水中。
yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.	That person will eventually get weary and frustrated.”	那個人最終會感到疲憊和沮喪。”

“Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ na suppahīno hoti, na suppaṭippassaddho.	“In the same way, there are ascetics and brahmins who don’t live withdrawn in body and mind from sensual pleasures. They haven’t internally given up or stilled desire, affection, stupefaction, thirst, and passion for sensual pleasures. Regardless of whether or not they feel painful, sharp, severe, acute feelings because of their efforts, they are incapable of knowledge and vision, of supreme awakening.	同樣地，有些沙門和婆羅門，身心並未從欲樂中抽離。他們內心沒有放棄或平息對欲樂的慾望、喜愛、愚昧、渴求和貪戀。無論他們是否因為努力而感到痛苦、尖銳、嚴厲、劇烈的感受，他們都無法獲得知識和洞見，無法獲得無上覺醒。
Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.
No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.
Ayaṃ kho maṃ, rājakumāra, paṭhamā upamā paṭibhāsi anacchariyā pubbe assutapubbā.	This was the first example that occurred to me.	這是第一個出現在我腦海中的比喻。

Aparāpi kho maṃ, rājakumāra, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.

Then a second example occurred to me.

然後第二個比喻出現在我腦海中。

Seyyathāpi, rājakumāra, allaṃ kaṭṭhaṃ sasnehaṃ ārakā udakā thale nikkhittaṃ.	Suppose there was a green, sappy log, and it was lying on dry land far from the water.	假設有一根濕潤、含汁的木頭，它正躺在離水很遠的旱地上。
Atha puriso āgaccheyya uttarāraṇiṃ ādāya:	Then a person comes along with a drill-stick, thinking	然後一個人帶著鑽木棒走來，心想著
‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti.	to light a fire and produce heat.	要點火取暖。
Taṃ kiṃ maññasi, rājakumāra,	What do you think, Prince?	王子，你認為怎麼樣？
api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ ārakā udakā thale nikkhittaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā”ti?	By drilling the stick against that green, sappy log on dry land far from water, could they light a fire and produce heat?”	通過用鑽木棒摩擦那根躺在離水很遠的旱地上的濕潤、含汁的木頭，他們能點火取暖嗎？

“No hidaṃ, bhante.	“No, sir.	“不能，尊者。
Taṃ kissa hetu?	Why is that?	為什麼呢？
Aduñhi, bhante, allaṃ kaṭṭhaṃ sasnehaṃ kiñcāpi ārakā udakā thale nikkhittaṃ,	Because it’s still a green, sappy log, despite the fact that it’s lying on dry land far from water.	因為它仍然是一根濕潤、含汁的木頭，儘管它躺在離水很遠的旱地上。
yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.	That person will eventually get weary and frustrated.”	那個人最終會感到疲憊和沮喪。”

“Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ na suppahīno hoti, na suppaṭippassaddho.	“In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. But they haven’t internally given up or stilled desire, affection, stupefaction, thirst, and passion for sensual pleasures. Regardless of whether or not they feel painful, sharp, severe, acute feelings because of their efforts, they are incapable of knowledge and vision, of supreme awakening.	同樣地，有些沙門和婆羅門，身心從欲樂中抽離。但他們內心沒有放棄或平息對欲樂的慾望、喜愛、愚昧、渴求和貪戀。無論他們是否因為努力而感到痛苦、尖銳、嚴厲、劇烈的感受，他們都無法獲得知識和洞見，無法獲得無上覺醒。
Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.
No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.
Ayaṃ kho maṃ, rājakumāra, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.	This was the second example that occurred to me.	這是第二個出現在我腦海中的比喻。

Aparāpi kho maṃ, rājakumāra, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.

Then a third example occurred to me.

然後第三個比喻出現在我腦海中。

Seyyathāpi, rājakumāra, sukkhaṃ kaṭṭhaṃ koḷāpaṃ ārakā udakā thale nikkhittaṃ.	Suppose there was a dried up, withered log, and it was lying on dry land far from the water.	假設有一根乾枯、枯萎的木頭，它正躺在離水很遠的旱地上。
Atha puriso āgaccheyya uttarāraṇiṃ ādāya:	Then a person comes along with a drill-stick, thinking	然後一個人帶著鑽木棒走來，心想著
‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti.	to light a fire and produce heat.	要點火取暖。
Taṃ kiṃ maññasi, rājakumāra,	What do you think, Prince?	王子，你認為怎麼樣？
api nu so puriso amuṃ sukkhaṃ kaṭṭhaṃ koḷāpaṃ ārakā udakā thale nikkhittaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā”ti?	By drilling the stick against that dried up, withered log on dry land far from water, could they light a fire and produce heat?”	通過用鑽木棒摩擦那根躺在離水很遠的旱地上的乾枯、枯萎的木頭，他們能點火取暖嗎？

“Evaṃ, bhante.	“Yes, sir.	“能，尊者。
Taṃ kissa hetu?	Why is that?	為什麼呢？
Aduñhi, bhante, sukkhaṃ kaṭṭhaṃ koḷāpaṃ, tañca pana ārakā udakā thale nikkhittan”ti.	Because it’s a dried up, withered log, and it’s lying on dry land far from water.”	因為它是一根乾枯、枯萎的木頭，而且躺在離水很遠的旱地上。”
“Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ suppahīno hoti suppaṭippassaddho.	“In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. And they have internally given up and stilled desire, affection, stupefaction, thirst, and passion for sensual pleasures. Regardless of whether or not they feel painful, sharp, severe, acute feelings because of their efforts, they are capable of knowledge and vision, of supreme awakening.	同樣地，有些沙門和婆羅門，身心從欲樂中抽離。而且他們內心已經放棄並平息了對欲樂的慾望、喜愛、愚昧、渴求和貪戀。無論他們是否因為努力而感到痛苦、尖銳、嚴厲、劇烈的感受，他們都能夠獲得知識和洞見，獲得無上覺醒。
Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.
No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.
Ayaṃ kho maṃ, rājakumāra, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.	This was the third example that occurred to me.	這是第三個出現在我腦海中的比喻。
end of section [(3 similes of fire sticks)]❧ (established mindfulness, unmuddled, but too much energy)
Imā kho maṃ, rājakumāra, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā.	These are the three examples, which were neither supernaturally inspired, nor learned before in the past, that occurred to me.	這三個既非神性啟示，也非先前學過的比喻，出現在我心中。

Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:	然後我想到：
‘yannūnāhaṃ dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇheyyaṃ abhinippīḷeyyaṃ abhisantāpeyyan’ti.	‘Why don’t I, with teeth clenched and tongue pressed against the roof of my mouth, squeeze, squash, and torture mind with mind.’	‘我為什麼不用緊咬牙關，舌抵上顎，以心壓迫、擠壓、折磨心呢？’
So kho ahaṃ, rājakumāra, dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi.	So that’s what I did,	所以我這麼做了，
Tassa mayhaṃ, rājakumāra, dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti.	until sweat ran from my armpits.	直到汗水從腋下流出。
Seyyathāpi, rājakumāra, balavā puriso dubbalataraṃ purisaṃ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya;	It was like when a strong man grabs a weaker man by the head or throat or shoulder and squeezes, squashes, and tortures them.	這就像一個強壯的人抓住一個較弱的人的頭或喉嚨或肩膀，壓迫、擠壓、折磨他們一樣。
evameva kho me, rājakumāra, dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti.	In the same way, with teeth clenched and tongue pressed against the roof of my mouth, I squeezed, squashed, and tortured mind with mind until sweat ran from my armpits.	同樣地，我緊咬牙關，舌抵上顎，以心壓迫、擠壓、折磨心，直到汗水從腋下流出。
(jhāna of holding the breath)
Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.	My energy was roused up and unflagging, and my remembering was established and lucid, but my body was disturbed, not pacified, because I’d pushed too hard with that painful striving.	我的精進力被激發起來，毫不鬆懈，我的念頭堅固而清晰，但我的身體卻受到擾動，不安穩，因為我在那痛苦的奮鬥中用力過猛。

Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:	然後我想到：
‘yannūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti.	‘Why don’t I practice the breathless jhāna?’	‘我為什麼不修無息禪呢？’
So kho ahaṃ, rājakumāra, mukhato ca nāsato ca assāsapassāse uparundhiṃ.	So I cut off my breathing through my mouth and nose.	於是我堵住了口鼻的呼吸。
Tassa mayhaṃ, rājakumāra, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti.	But then winds came out my ears making a loud noise,	但隨後有風從我耳中發出巨大的聲響，
Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti;	like the puffing of a blacksmith’s bellows.	就像鐵匠風箱的鼓風聲。
evameva kho me, rājakumāra, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti.
Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.	My energy was roused up and unflagging, and my remembering was established and lucid, but my body was disturbed, not pacified, because I’d pushed too hard with that painful striving.	我的精進力被激發起來，毫不鬆懈，我的念頭堅固而清晰，但我的身體卻受到擾動，不安穩，因為我在那痛苦的奮鬥中用力過猛。

Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:	然後我想到：
‘yannūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti.	‘Why don’t I keep practicing the breathless jhāna?’	‘我為什麼不繼續修無息禪呢？’
So kho ahaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ.	So I cut off my breathing through my mouth and nose and ears.	於是我堵住了口鼻和耳朵的呼吸。
Tassa mayhaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti.	But then strong winds ground my head,	但隨後強風衝擊我的頭部，
Seyyathāpi, rājakumāra, balavā puriso tiṇhena sikharena muddhani abhimattheyya;	like a strong man was drilling into my head with a sharp point.	就像一個強壯的人用鋒利的尖頭鑽我的頭一樣。
evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti.
Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.	My energy was roused up and unflagging, and my remembering was established and lucid, but my body was disturbed, not pacified, because I’d pushed too hard with that painful striving.	我的精進力被激發起來，毫不鬆懈，我的念頭堅固而清晰，但我的身體卻受到擾動，不安穩，因為我在那痛苦的奮鬥中用力過猛。

Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:	然後我想到：
‘yannūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti.	‘Why don’t I keep practicing the breathless jhāna?’	‘我為什麼不繼續修無息禪呢？’
So kho ahaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ.	So I cut off my breathing through my mouth and nose and ears.	於是我堵住了口鼻和耳朵的呼吸。
Tassa mayhaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti.	But then I got a severe headache,	但隨後我感到劇烈的頭痛，
Seyyathāpi, rājakumāra, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṃ dadeyya;	like a strong man was tightening a tough leather strap around my head.	就像一個強壯的人用堅韌的皮帶勒緊我的頭一樣。
evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti.
Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.	My energy was roused up and unflagging, and my remembering was established and lucid, but my body was disturbed, not pacified, because I’d pushed too hard with that painful striving.	我的精進力被激發起來，毫不鬆懈，我的念頭堅固而清晰，但我的身體卻受到擾動，不安穩，因為我在那痛苦的奮鬥中用力過猛。

Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:	然後我想到：
‘yannūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti.	‘Why don’t I keep practicing the breathless jhāna?’	‘我為什麼不繼續修無息禪呢？’
So kho ahaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ.	So I cut off my breathing through my mouth and nose and ears.	於是我堵住了口鼻和耳朵的呼吸。
Tassa mayhaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṃ parikantanti.	But then strong winds carved up my belly,	但隨後強風劃破我的腹部，
Seyyathāpi, rājakumāra, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya;	like an expert butcher or their apprentice was slicing my belly open with a meat cleaver.	就像一個熟練的屠夫或他們的學徒用切肉刀割開我的腹部一樣。
evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā, vātā kucchiṃ parikantanti.
Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.	My energy was roused up and unflagging, and my remembering was established and lucid, but my body was disturbed, not pacified, because I’d pushed too hard with that painful striving.	我的精進力被激發起來，毫不鬆懈，我的念頭堅固而清晰，但我的身體卻受到擾動，不安穩，因為我在那痛苦的奮鬥中用力過猛。

Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:	然後我想到：
‘yannūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti.	‘Why don’t I keep practicing the breathless jhāna?’	‘我為什麼不繼續修無息禪呢？’
So kho ahaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ.	So I cut off my breathing through my mouth and nose and ears.	於是我堵住了口鼻和耳朵的呼吸。
Tassa mayhaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṃ ḍāho hoti.	But then there was an intense burning in my body,	但隨後我的身體出現劇烈的灼燒感，
Seyyathāpi, rājakumāra, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ;	like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals.	就像兩個強壯的人抓住一個較弱的人的手臂，把他放在熾熱的炭坑上焚燒一樣。
evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṃ ḍāho hoti.
Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.	My energy was roused up and unflagging, and my remembering was established and lucid, but my body was disturbed, not pacified, because I’d pushed too hard with that painful striving.	我的精進力被激發起來，毫不鬆懈，我的念頭堅固而清晰，但我的身體卻受到擾動，不安穩，因為我在那痛苦的奮鬥中用力過猛。

Apissu maṃ, rājakumāra, devatā disvā evamāhaṃsu:	Then some deities saw me and said:	然後一些天神看見我，說：
‘kālaṅkato samaṇo gotamo’ti.	‘The ascetic Gotama is dead.’	‘沙門喬達摩死了。’
Ekaccā devatā evamāhaṃsu:	Others said:	另一些說：
‘na kālaṅkato samaṇo gotamo, api ca kālaṃ karotī’ti.	‘He’s not dead, but he’s dying.’	‘他沒死，但快死了。’
Ekaccā devatā evamāhaṃsu:	Others said:	另一些說：
end of section [(jhāna of holding the breath)]❧ (decrease food intake)
‘na kālaṅkato samaṇo gotamo, nāpi kālaṃ karoti. Arahaṃ samaṇo gotamo. Vihāro tveva so arahato evarūpo hotī’ti.	‘He’s not dead or dying. The ascetic Gotama is a perfected one, for that is how the perfected ones live.’	‘他既沒死也沒快死。沙門喬達摩是個圓滿者，因為圓滿者就是這樣生活的。’

Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:	然後我想到：
‘yannūnāhaṃ sabbaso āhārupacchedāya paṭipajjeyyan’ti.	‘Why don’t I practice completely cutting off food?’	‘我為什麼不徹底斷食呢？’
Atha kho maṃ, rājakumāra, devatā upasaṅkamitvā etadavocuṃ:	But deities came to me and said:	但天神們來到我面前說：
‘mā kho tvaṃ, mārisa, sabbaso āhārupacchedāya paṭipajji.	‘Good sir, don’t practice totally cutting off food.	‘善士，不要徹底斷食。
Sace kho tvaṃ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṃ dibbaṃ ojaṃ lomakūpehi ajjhohāressāma, tāya tvaṃ yāpessasī’ti.	If you do, we’ll infuse divine nectar into your pores and you will live on that.’	如果你這樣做，我們會將神聖的甘露注入你的毛孔，你將靠此為生。’
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:	然後我想到：
‘ahañceva kho pana sabbaso ajajjitaṃ paṭijāneyyaṃ. Imā ca me devatā dibbaṃ ojaṃ lomakūpehi ajjhohāreyyuṃ, tāya cāhaṃ yāpeyyaṃ, taṃ mamassa musā’ti.	‘If I claim to be completely fasting while these deities are infusing divine nectar in my pores, that would be a lie on my part.’	‘如果我聲稱自己完全禁食，而這些天神卻在我的毛孔中注入神聖甘露，那將是我的謊言。’
So kho ahaṃ, rājakumāra, tā devatā paccācikkhāmi. ‘Halan’ti vadāmi.	So I dismissed those deities, saying, ‘There’s no need.’	於是我打發走那些天神，說：‘不需要。’

Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:	然後我想到：
‘yannūnāhaṃ thokaṃ thokaṃ āhāraṃ āhāreyyaṃ pasataṃ pasataṃ, yadi vā muggayūsaṃ yadi vā kulatthayūsaṃ yadi vā kaḷāyayūsaṃ yadi vā hareṇukayūsan’ti.	‘Why don’t I just take a little bit of food each time, a cup of broth made from mung beans, lentils, chick peas, or green gram.’	‘我為什麼不每次只吃一點點食物，比如一杯用綠豆、扁豆、鷹嘴豆或綠扁豆製成的湯呢？’
So kho ahaṃ, rājakumāra, thokaṃ thokaṃ āhāraṃ āhāresiṃ pasataṃ pasataṃ, yadi vā muggayūsaṃ yadi vā kulatthayūsaṃ yadi vā kaḷāyayūsaṃ yadi vā hareṇukayūsaṃ.	So that’s what I did,	所以我這麼做了，
Tassa mayhaṃ, rājakumāra, thokaṃ thokaṃ āhāraṃ āhārayato pasataṃ pasataṃ, yadi vā muggayūsaṃ yadi vā kulatthayūsaṃ yadi vā kaḷāyayūsaṃ yadi vā hareṇukayūsaṃ, adhimattakasimānaṃ patto kāyo hoti.	until my body became extremely emaciated.	直到我的身體極度消瘦。
Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā; evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya.	Due to eating so little, my limbs became like the joints of an eighty year old or a corpse,	因為吃得太少，我的四肢變得像八十歲老人或屍體的關節，
Seyyathāpi nāma oṭṭhapadaṃ; evamevassu me ānisadaṃ hoti tāyevappāhāratāya.	my bottom became like a camel’s hoof,	我的臀部變得像駱駝的蹄子，
Seyyathāpi nāma vaṭṭanāvaḷī; evamevassu me piṭṭhikaṇṭako uṇṇatāvanato hoti tāyevappāhāratāya.	my vertebrae stuck out like beads on a string,	我的脊椎骨像串珠一樣突出，
Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti; evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya.	and my ribs were as gaunt as the broken-down rafters on an old barn.	我的肋骨像舊穀倉上破舊的椽子一樣瘦骨嶙峋。
Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti; evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya.	Due to eating so little, the gleam of my eyes sank deep in their sockets, like the gleam of water sunk deep down a well.	因為吃得太少，我的眼睛的光澤深深地陷在眼窩裡，就像水的光澤深深地陷在井底一樣。
Seyyathāpi nāma tittakālābu āmakacchinno vātātapena samphuṭito hoti sammilāto; evamevassu me sīsacchavi samphuṭitā hoti sammilātā tāyevappāhāratāya.	Due to eating so little, my scalp shriveled and withered like a green bitter-gourd in the wind and sun.	因為吃得太少，我的頭皮像風和陽光下的綠苦瓜一樣萎縮枯萎。
So kho ahaṃ, rājakumāra, ‘udaracchaviṃ parimasissāmī’ti piṭṭhikaṇṭakaṃyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṃ parimasissāmī’ti udaracchaviṃyeva pariggaṇhāmi. Yāvassu me, rājakumāra, udaracchavi piṭṭhikaṇṭakaṃ allīnā hoti tāyevappāhāratāya.	Due to eating so little, the skin of my belly stuck to my backbone, so that when I tried to rub the skin of my belly I grabbed my backbone, and when I tried to rub my backbone I rubbed the skin of my belly.	因為吃得太少，我的肚皮貼在脊椎骨上，以至於我試圖揉搓肚皮時，卻抓住了脊椎骨，而當我試圖揉搓脊椎骨時，卻揉搓了肚皮。
So kho ahaṃ, rājakumāra, ‘vaccaṃ vā muttaṃ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya.	Due to eating so little, when I tried to urinate or defecate I fell face down right there.	因為吃得太少，當我試圖排尿或排便時，我直接臉朝下倒在那裡。
So kho ahaṃ, rājakumāra, imameva kāyaṃ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṃ, rājakumāra, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya.	Due to eating so little, when I tried to relieve my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell out.	因為吃得太少，當我試圖通過用手揉搓四肢來舒緩身體時，頭髮，從根部腐爛，掉了下來。
Apissu maṃ, rājakumāra, manussā disvā evamāhaṃsu: ‘kāḷo samaṇo gotamo’ti,	Then some people saw me and said: ‘The ascetic Gotama is black.’	然後有些人看見我，說：‘沙門喬達摩是黑色的。’
ekacce manussā evamāhaṃsu: ‘na kāḷo samaṇo gotamo, sāmo samaṇo gotamo’ti.	Some said: ‘He’s not black, he’s brown.’	有些人說：‘他不黑，他棕色。’
Ekacce manussā evamāhaṃsu: ‘na kāḷo samaṇo gotamo, napi sāmo, maṅguracchavi samaṇo gotamo’ti.	Some said: ‘He’s neither black nor brown. The ascetic Gotama has tawny skin.’	有些人說：‘他既不黑也不棕。沙門喬達摩膚色是黃褐色。’
Yāvassu me, rājakumāra, tāva parisuddho chavivaṇṇo pariyodāto upahato hoti tāyevappāhāratāya.	That’s how far the pure, bright complexion of my skin had been ruined by taking so little food.	這就是我純淨、明亮的膚色因飲食過少而被毀壞的程度。

Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:	然後我想到：
‘ye kho keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṃsu, etāvaparamaṃ nayito bhiyyo.	‘Whatever ascetics and brahmins have experienced painful, sharp, severe, acute feelings due to overexertion—whether in the past, future, or present—this is as far as it goes, no-one has done more than this.	‘無論過去、未來或現在，凡是沙門和婆羅門因過度勞累而經歷的痛苦、尖銳、嚴厲、劇烈的感受——這就是極限了，沒有人做得比這更多。
Yepi hi keci anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayissanti, etāvaparamaṃ nayito bhiyyo.
Yepi hi keci etarahi samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, etāvaparamaṃ nayito bhiyyo.
Na kho panāhaṃ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammā alamariyañāṇadassanavisesaṃ;	But I have not achieved any superhuman distinction in knowledge and vision worthy of the noble ones by this severe, gruelling work.	但我並沒有通過這種嚴酷、艱苦的工作，獲得任何值得聖者稱讚的超人知識和洞見。

❧

(recall first jhāna experience as boy)

siyā nu kho añño maggo bodhāyā’ti.	Could there be another path to awakening?’	難道還有另一條通往覺醒的道路嗎？’
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:	然後我想到：
‘abhijānāmi kho panāhaṃ pitu sakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharitā;	‘I recall sitting in the cool shade of the rose-apple tree while my father the Sakyan was off working. Quite secluded from sensual pleasures, secluded from unskillful Dharmas, I entered and remained in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.	‘我記得我父親釋迦族人在工作時，我坐在玫瑰蘋果樹下涼爽的樹蔭裡。遠離欲樂，遠離不善法，我進入並安住於初禪，其中有離生喜樂，有尋有伺。
siyā nu kho eso maggo bodhāyā’ti.	Could that be the path to awakening?’	那會不會是通往覺醒的道路呢？’
Tassa mayhaṃ, rājakumāra, satānusāri viññāṇaṃ ahosi:	Stemming from that memory came the realization:	源於那段記憶，我領悟到：
‘eseva maggo bodhāyā’ti.	‘That is the path to awakening!’	‘那才是通往覺醒的道路！’
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:	然後我想到：
‘kiṃ nu kho ahaṃ tassa sukhassa bhāyāmi yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti?	‘Why am I afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful Dharmas?’	‘我為什麼會害怕那種快樂呢，因為它與欲樂或不善法無關？’
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:	然後我想到：
+ (eat some food for enough energy to do 4j) ( 4j🌕 four jhanas)
‘na kho ahaṃ tassa sukhassa bhāyāmi yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti.	‘I’m not afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful Dharmas.’	‘我不害怕那種快樂，因為它與欲樂或不善法無關。’

(4j🌕 four jhanas)

Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:	然後我想到：
‘na kho taṃ sukaraṃ sukhaṃ adhigantuṃ evaṃ adhimattakasimānaṃ pattakāyena. Yannūnāhaṃ oḷārikaṃ āhāraṃ āhāreyyaṃ odanakummāsan’ti.	‘I can’t achieve that pleasure with a body so excessively emaciated. Why don’t I eat some solid food, some rice and porridge?’	‘我這麼瘦弱的身體無法獲得那種快樂。我為什麼不吃些固體食物，一些米飯和粥呢？’
So kho ahaṃ, rājakumāra, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ.	So I ate some solid food.	於是我吃了一些固體食物。
Tena kho pana maṃ, rājakumāra, samayena pañcavaggiyā bhikkhū paccupaṭṭhitā honti:	Now at that time the five monks were attending on me, thinking:	當時那五位比丘正在侍奉我，心想：
‘yaṃ kho samaṇo gotamo dhammaṃ adhigamissati taṃ no ārocessatī’ti.	‘The ascetic Gotama will tell us of any truth that he realizes.’	‘沙門喬達摩將會告訴我們他所證悟的任何真理。’
Yato kho ahaṃ, rājakumāra, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ, atha me te pañcavaggiyā bhikkhū nibbijja pakkamiṃsu:	But when I ate some solid food, they left disappointed in me, saying:	但當我吃了一些固體食物後，他們對我失望地離開了，說：
‘bāhulliko samaṇo gotamo padhānavibbhanto, āvatto bāhullāyā’ti.	‘The ascetic Gotama has become indulgent; he has strayed from the struggle and returned to indulgence.’	‘沙門喬達摩變得放縱了；他偏離了奮鬥，回到了放縱。’

So kho ahaṃ, rājakumāra, oḷārikaṃ āhāraṃ āhāretvā balaṃ gahetvā vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja vihāsiṃ.	After eating solid food and gathering my strength, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first jhāna …	吃了固體食物，恢復體力後，我遠離欲樂，遠離不善法，進入並安住於初禪……
Vitakkavicārānaṃ vūpasamā … dutiyaṃ jhānaṃ …	second jhāna …	二禪……
tatiyaṃ jhānaṃ …	third jhāna …	三禪……
+ (with imperturbable 4th jhana samadhi, reach 3 higher knowledges) ( j4🌕 āneñja⚡ )
catutthaṃ jhānaṃ upasampajja vihāsiṃ.	fourth jhāna.	四禪。

(j4🌕 āneñja⚡)

So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ.	When my mind had undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—I extended it toward recollection of past lives.	當我的心這樣在定中變得專注而明晰——清淨、明亮、無垢、無染、柔軟、適用、穩固、不動搖——我將它導向宿命智。
So anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi.	I recollected many 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. And so I recollected my many kinds of past lives, with features and details.	我回憶起許多過去世。那就是：一世、兩世、三世、四世、五世、十世、二十世、三十世、四十世、五十世、一百世、一千世、十萬世；許多世界成劫、許多世界壞劫、許多世界成壞劫。我以其特徵和細節，回憶起我許多種的過去世。
Ayaṃ kho me, rājakumāra, rattiyā paṭhame yāme paṭhamā	This was the first knowledge, which I achieved in the first watch of the night.	這是第一個知識，我在上半夜獲得。
vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno—yathā taṃ appamattassa ātāpino pahitattassa viharato.	Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute.	無明被摧毀，知識生起；黑暗被摧毀，光明生起，這就像一個精進、熱切、堅定的禪修者所發生的那樣。

So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ.	When my mind had undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the death and rebirth of sentient beings.	当我的心像这样在禅定中变得不散乱和清明——清净、明亮、无染、无垢、柔顺、易用、坚定、不动摇——我将它导向对众生死亡和重生的知识。
So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi … pe …	With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds.	以清净超人的天眼，我看到众生逝去和重生——卑劣的、高贵的、美丽的、丑陋的，在好的地方或坏的地方。我理解众生如何根据他们的业力重生。
ayaṃ kho me, rājakumāra, rattiyā majjhime yāme dutiyā vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno—yathā taṃ appamattassa ātāpino pahitattassa viharato.	This was the second knowledge, which I achieved in the middle watch of the night. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute.	这是我夜半时分获得的第二种知识。无明被摧毁，知识升起；黑暗被摧毁，光明升起，就像精进、热切、坚决的禅修者一样。

So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ.	When my mind had undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the ending of defilements.	当我的心像这样在禅定中变得不散乱和清明——清净、明亮、无染、无垢、柔顺、易用、坚定、不动摇——我将它导向对烦恼灭尽的知识。
So ‘idaṃ dukkhan’ti yathābhūtaṃ abbhaññāsiṃ … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ;	I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.	我真正理解了：“这是苦”……“这是苦的起源”……“这是苦的止息”……“这是导致苦止息的修行”。
‘ime āsavā’ti yathābhūtaṃ abbhaññāsiṃ … pe … ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ.	I truly understood: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.	我真正理解了：“这些是烦恼”……“这是烦恼的起源”……“这是烦恼的止息”……“这是导致烦恼止息的修行”。
Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccittha.	Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance.	如此知晓和看见，我的心从感官享乐、求生和无明的烦恼中解脱出来。
Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi.	When it was freed, I knew it was freed.	当它解脱时，我知道它解脱了。
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ.	I understood: ‘Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.’	我明白了：“轮回已尽；灵性之旅已完成；该做的都已做完；不再回到任何存在状态。”
Ayaṃ kho me, rājakumāra, rattiyā pacchime yāme tatiyā	This was the third knowledge, which I achieved in the last watch of the night.	这是我夜末时分获得的第三种知识。
+ (Buddha doubts he can teach others the deep 12ps) ( 12ps ) (verse)
vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno—yathā taṃ appamattassa ātāpino pahitattassa viharato.	Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute.	无明被摧毁，知识升起；黑暗被摧毁，光明升起，就像精进、热切、坚决的禅修者一样。

(12ps)

Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:	然后我想到：
‘adhigato kho myāyaṃ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo.	‘This principle I have discovered is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of reason, subtle, comprehensible to the astute.	“我发现的这个法深奥、难见、难懂、寂静、崇高、超乎理性、微妙、为明智者所理解。
Ālayarāmā kho panāyaṃ pajā ālayaratā ālayasammuditā.	But people like attachment, they love it and enjoy it.	但人们喜欢执着，他们热爱并享受它。
Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṃ idaṃ ṭhānaṃ yadidaṃ—idappaccayatāpaṭiccasamuppādo.	It’s hard for them to see this thing; that is, specific conditionality, dependent origination.	他们很难看到这一点；那就是，具体的缘起、十二因缘。
Idampi kho ṭhānaṃ duddasaṃ—yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ.	It’s also hard for them to see this thing; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvana.	他们也很难看到这一点；那就是，一切活动的止息、一切执着的放下、贪欲的止尽、消退、止息、涅槃。
Ahañceva kho pana dhammaṃ deseyyaṃ, pare ca me na ājāneyyuṃ, so mamassa kilamatho, sā mamassa vihesā’ti.	And if I were to teach the Dhamma, others might not understand me, which would be wearying and troublesome for me.’	如果我教导佛法，其他人可能不理解我，那对我来说将是令人厌倦和麻烦的。”
(verse)
Apissu maṃ, rājakumāra, imā anacchariyā gāthāyo paṭibhaṃsu pubbe assutapubbā:	And then these verses, which were neither supernaturally inspired, nor learned before in the past, occurred to me:	然后这些偈颂，既非超自然启示，也非以前所学，在我心中升起：

‘Kicchena me adhigataṃ,	‘I’ve struggled hard to realize this,	“我已艰苦努力才证悟，
halaṃ dāni pakāsituṃ;	enough with trying to explain it!	何必再费力解释？
Rāgadosaparetehi,	This teaching is not easily understood	此教法不易被理解，
nāyaṃ dhammo susambudho.	by those mired in greed and hate.	被贪婪和仇恨缠绕之人。”

Paṭisotagāmiṃ nipuṇaṃ,	Those caught up in greed can’t see	“那些被贪婪困住的人看不到
gambhīraṃ duddasaṃ aṇuṃ;	what’s subtle, going against the stream,	什么是微妙的、逆流的、
Rāgarattā na dakkhanti,	deep, hard to see, and very fine,	深奥的、难见的、非常精微的，
+ (Brahma begs buddha to teach others) (Brahma says a verse)
tamokhandhena āvuṭā’ti.	for they’re shrouded in a mass of darkness.’	因为他们被黑暗笼罩。”

Itiha me, rājakumāra, paṭisañcikkhato appossukkatāya cittaṃ namati no dhammadesanāya.

And as I reflected like this, my mind inclined to remaining passive, not to teaching the Dhamma.

当我如此思忖时，我的心倾向于保持被动，而不是教导佛法。

Atha kho, rājakumāra, brahmuno sahampatissa mama cetasā cetoparivitakkamaññāya etadahosi:	Then Brahmā Sahampati, knowing what I was thinking, thought:	这时，梵天娑婆世界主，知我心之所思，心想：
‘nassati vata bho loko; vinassati vata bho loko. Yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṃ namati no dhammadesanāyā’ti.	‘Oh my goodness! The world will be lost, the world will perish! For the mind of the Realized One, the perfected one, the fully awakened Buddha, inclines to remaining passive, not to teaching the Dhamma.’	“哦，天哪！世界将沉沦，世界将灭亡！因为如来、圆满者、完全觉悟的佛陀的心，倾向于保持被动，而不是教导佛法。”
Atha kho, rājakumāra, brahmā sahampati—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya pasāritaṃ vā bāhaṃ samiñjeyya; evameva—brahmaloke antarahito mama purato pāturahosi.	Then Brahmā Sahampati, as easily as a strong person would extend or contract their arm, vanished from the Brahmā realm and reappeared in front of the Buddha.	于是梵天娑婆世界主，如壮士屈伸手臂般，从梵天界消失，出现在佛陀面前。
Atha kho, rājakumāra, brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yenāhaṃ tenañjaliṃ paṇāmetvā maṃ etadavoca:	He arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha, and said:	他将袈裟披在一肩上，右膝跪地，合掌向佛陀，说道：
‘desetu, bhante, bhagavā dhammaṃ, desetu sugato dhammaṃ.	‘Sir, let the Blessed One teach the Dhamma! Let the Holy One teach the Dhamma!	“世尊，愿世尊教导佛法！愿圣者教导佛法！
Santi sattā apparajakkhajātikā assavanatāya dhammassa parihāyanti;	There are beings with little dust in their eyes. They’re in decline because they haven’t heard the teaching.	有众生眼尘甚少。他们因未闻法而堕落。
bhavissanti dhammassa aññātāro’ti.	There will be those who understand the teaching!’	将有人理解佛法！”
Idamavoca, rājakumāra, brahmā sahampati;	That’s what Brahmā Sahampati said.	梵天娑婆世界主如此说道。
(Brahma says a verse)
idaṃ vatvā athāparaṃ etadavoca:	Then he went on to say:	然后他接着说：

‘Pāturahosi magadhesu pubbe,	‘Among the Magadhans there appeared in the past	“过去在摩揭陀人中出现了一种
Dhammo asuddho samalehi cintito;	an impure teaching thought up by those still stained.	由那些仍有污秽者构想出的不净教义。
Apāpuretaṃ amatassa dvāraṃ,	Fling open the door to the deathless!	敞开不死之门！
Suṇantu dhammaṃ vimalenānubuddhaṃ.	Let them hear the teaching the stainless one discovered.	让他们听闻无垢者所发现的教义。

Sele yathā pabbatamuddhaniṭṭhito,	Standing high on a rocky mountain,	高立于岩石山上，
Yathāpi passe janataṃ samantato;	you can see the people all around.	你可以看到周围的所有人。
Tathūpamaṃ dhammamayaṃ sumedha,	In just the same way, all-seer, wise one,	同样地，一切见者，智者，
Pāsādamāruyha samantacakkhu.	ascend the palace built of Dhamma!	登上佛法所建的宫殿吧！

Sokāvatiṇṇaṃ janatamapetasoko,	You’re free of sorrow; but look at these people	你已无忧；但看看这些人，
Avekkhassu jātijarābhibhūtaṃ;	overwhelmed with sorrow, oppressed by rebirth and old age.	被忧愁淹没，被生老病死所压迫。
Uṭṭhehi vīra vijitasaṅgāma,	Rise, hero! Victor in battle, leader of the caravan,	起来吧，英雄！战胜者，商队领袖，
Satthavāha aṇaṇa vicara loke;	wander the world without obligation.	无拘无束地游历世间。
Desassu bhagavā dhammaṃ,	Let the Blessed One teach the Dhamma!	愿世尊教导佛法！
❧ + (Buddha surveys world, sees some with little dust in eyes) (Buddha says verse)
Aññātāro bhavissantī’ti.	There will be those who understand!’	将有人理解！”

Atha khvāhaṃ, rājakumāra, brahmuno ca ajjhesanaṃ viditvā sattesu ca kāruññataṃ paṭicca buddhacakkhunā lokaṃ volokesiṃ.	Then, understanding Brahmā’s invitation, I surveyed the world with the eye of a Buddha, because of my compassion for sentient beings.	然后，我理解了梵天的邀请，出于对众生的慈悲，我以佛眼观察世界。
Addasaṃ kho ahaṃ, rājakumāra, buddhacakkhunā lokaṃ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.	And I saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with keen faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the flaw to do with the next world, while others did not.	我看到有些众生眼中尘垢甚少，有些则甚多；有些根器敏锐，有些则迟钝；有些品质良好，有些则恶劣；有些易于教导，有些则难教。其中一些看到了来世过患的危险，而另一些则没有。
Seyyathāpi nāma uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni samodakaṃ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakā accuggamma ṭhitāni anupalittāni udakena;	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. Some of them sprout and grow in the water reaching the water’s surface. And some of them sprout and grow in the water but rise up above the water and stand with no water clinging to them.	这就像一个池塘，里面有蓝色的睡莲，或者粉色、白色的荷花。有些在水中萌芽生长，但没有高出水面，在水下茁壮成长。有些在水中萌芽生长，达到水面。还有些在水中萌芽生长，但高出水面，且没有水附着在它们身上。
evameva kho ahaṃ, rājakumāra; buddhacakkhunā lokaṃ volokento addasaṃ satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.
(Buddha says verse)
Atha khvāhaṃ, rājakumāra, brahmānaṃ sahampatiṃ gāthāya paccabhāsiṃ:	Then I replied in verse to Brahmā Sahampati:	于是我以偈颂回答梵天娑婆世界主：

‘Apārutā tesaṃ amatassa dvārā,	‘Flung open are the doors to the deathless!	“不死之门已敞开！
Ye sotavanto pamuñcantu saddhaṃ;	Let those with ears to hear decide their faith.	愿有耳者自行决定其信仰。
Vihiṃsasaññī paguṇaṃ na bhāsiṃ,	Thinking it would be troublesome, Brahmā, I did not teach	梵天，我原以为会很麻烦，所以没有
Dhammaṃ paṇītaṃ manujesu brahme’ti.	the sophisticated, sublime Dhamma among humans.’	在人间教导这深奥、崇高的佛法。”

(Buddha decides to teach his former two teachers)

Atha kho, rājakumāra, brahmā sahampati ‘katāvakāso khomhi bhagavatā dhammadesanāyā’ti maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.

Then Brahmā Sahampati, knowing that his request for me to teach the Dhamma had been granted, bowed and respectfully circled me, keeping me on his right, before vanishing right there.

于是梵天娑婆世界主，知道他请求我教导佛法的愿望已被允许，便向我鞠躬，恭敬地右绕我三匝，然后当场消失。

Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:	然后我想到：
‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ?	‘Who should I teach first of all?	“我应该首先教导谁？
Ko imaṃ dhammaṃ khippameva ājānissatī’ti?	Who will quickly understand the teaching?’	谁会很快理解教义？”
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:	然后我想到：
‘ayaṃ kho āḷāro kālāmo paṇḍito viyatto medhāvī dīgharattaṃ apparajakkhajātiko.	‘That Āḷāra Kālāma is astute, competent, clever, and has long had little dust in his eyes.	“那位阿罗逻·迦罗摩聪明、能干、机敏，而且很长时间以来眼中尘垢甚少。
Yannūnāhaṃ āḷārassa kālāmassa paṭhamaṃ dhammaṃ deseyyaṃ;	Why don’t I teach him first of all?	我为什么不首先教导他呢？
so imaṃ dhammaṃ khippameva ājānissatī’ti.	He’ll quickly understand the teaching.’	他会很快理解教义。”
Atha kho maṃ, rājakumāra, devatā upasaṅkamitvā etadavoca:	But a deity came to me and said:	但一位天神来到我面前说：
‘sattāhakālaṅkato, bhante, āḷāro kālāmo’ti.	‘Sir, Āḷāra Kālāma passed away seven days ago.’	“世尊，阿罗逻·迦罗摩七天前去世了。”
Ñāṇañca pana me dassanaṃ udapādi:	And knowledge and vision arose in me:	于是我心中生起了知见：
‘sattāhakālaṅkato āḷāro kālāmo’ti.	‘Āḷāra Kālāma passed away seven days ago.’	“阿罗逻·迦罗摩七天前去世了。”
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:	然后我想到：
‘mahājāniyo kho āḷāro kālāmo.	‘This is a great loss for Āḷāra Kālāma.	“这对阿罗逻·迦罗摩来说是巨大的损失。
Sace hi so imaṃ dhammaṃ suṇeyya, khippameva ājāneyyā’ti.	If he had heard the teaching, he would have understood it quickly.’	如果他听到了教义，他会很快理解的。”

Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:	然后我想到：
‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ?	‘Who should I teach first of all?	“我应该首先教导谁？
Ko imaṃ dhammaṃ khippameva ājānissatī’ti?	Who will quickly understand the teaching?’	谁会很快理解教义？”
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:	然后我想到：
‘ayaṃ kho udako rāmaputto paṇḍito viyatto medhāvī dīgharattaṃ apparajakkhajātiko.	‘That Uddaka, son of Rāma, is astute, competent, clever, and has long had little dust in his eyes.	“那位郁陀迦·罗摩子聪明、能干、机敏，而且很长时间以来眼中尘垢甚少。
Yannūnāhaṃ udakassa rāmaputtassa paṭhamaṃ dhammaṃ deseyyaṃ;	Why don’t I teach him first of all?	我为什么不首先教导他呢？
so imaṃ dhammaṃ khippameva ājānissatī’ti.	He’ll quickly understand the teaching.’	他会很快理解教义。”
Atha kho maṃ, rājakumāra, devatā upasaṅkamitvā etadavoca:	But a deity came to me and said:	但一位天神来到我面前说：
‘abhidosakālaṅkato, bhante, udako rāmaputto’ti.	‘Sir, Uddaka, son of Rāma, passed away just last night.’	“世尊，郁陀迦·罗摩子昨晚刚刚去世。”
Ñāṇañca pana me dassanaṃ udapādi:	And knowledge and vision arose in me:	于是我心中生起了知见：
‘abhidosakālaṅkato udako rāmaputto’ti.	‘Uddaka, son of Rāma, passed away just last night.’	“郁陀迦·罗摩子昨晚刚刚去世。”
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:	然后我想到：
‘mahājāniyo kho udako rāmaputto.	‘This is a great loss for Uddaka.	“这对郁陀迦来说是巨大的损失。
❧ (Buddha decides to teach his 5 former monk companions)
Sace hi so imaṃ dhammaṃ suṇeyya, khippameva ājāneyyā’ti.	If he had heard the teaching, he would have understood it quickly.’	如果他听到了教义，他会很快理解的。”

Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:	然后我想到：
‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ?	‘Who should I teach first of all?	“我应该首先教导谁？
Ko imaṃ dhammaṃ khippameva ājānissatī’ti?	Who will quickly understand the teaching?’	谁会很快理解教义？”
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:	然后我想到：
‘bahukārā kho me pañcavaggiyā bhikkhū ye maṃ padhānapahitattaṃ upaṭṭhahiṃsu.	‘The group of five monks were very helpful to me. They looked after me during my time of resolute striving.	“五比丘对我帮助很大。在我坚决精进的时候，他们照顾了我。
Yannūnāhaṃ pañcavaggiyānaṃ bhikkhūnaṃ paṭhamaṃ dhammaṃ deseyyan’ti.	Why don’t I teach them first of all?’	我为什么不首先教导他们呢？”
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:	然后我想到：
‘kahaṃ nu kho etarahi pañcavaggiyā bhikkhū viharantī’ti.	‘Where are the group of five monks staying these days?’	“这群五比丘现在住在哪里？”
Addasaṃ khvāhaṃ, rājakumāra, dibbena cakkhunā visuddhena atikkantamānusakena pañcavaggiye bhikkhū bārāṇasiyaṃ viharante isipatane migadāye.	With clairvoyance that is purified and superhuman I saw that the group of five monks were staying near Benares, in the deer park at Isipatana.	我以清净超人的天眼看到这群五比丘住在贝拿勒斯附近，伊西巴塔那的鹿野苑。
+ (The first person Buddha talked to after enlightenment) (Buddha’s verse on being the greatest) (guy is skeptical, tells Buddha, ‘Whatever, dude.’)
Atha khvāhaṃ, rājakumāra, uruvelāyaṃ yathābhirantaṃ viharitvā yena bārāṇasī tena cārikaṃ pakkamiṃ.	So, when I had stayed in Uruvelā as long as I wished, I set out for Benares.	所以，当我在优楼频螺随心所欲地住了一段时间后，我便启程前往贝拿勒斯。

Addasā kho maṃ, rājakumāra, upako ājīvako antarā ca gayaṃ antarā ca bodhiṃ addhānamaggappaṭipannaṃ.	While I was traveling along the road between Gaya and Bodhgaya, the Ājīvaka ascetic Upaka saw me	当我在伽耶和菩提伽耶之间的路上行走时，邪命外道优波迦看到了我
Disvāna maṃ etadavoca:	and said:	并说：
‘vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto.	‘Reverend, your faculties are so very clear, and your complexion is pure and bright.	“尊者，您的感官如此清明，您的脸色纯净而明亮。
Kaṃsi tvaṃ, āvuso, uddissa pabbajito? Ko vā te satthā? Kassa vā tvaṃ dhammaṃ rocesī’ti?	In whose name have you gone forth, reverend? Who is your Teacher? Whose teaching do you believe in?’	尊者，您是为何而出家？您的老师是谁？您信仰谁的教义？”
(Buddha’s verse on being the greatest)
Evaṃ vutte, ahaṃ, rājakumāra, upakaṃ ājīvakaṃ gāthāhi ajjhabhāsiṃ:	I replied to Upaka in verse:	我以偈颂回答优波迦：

‘Sabbābhibhū sabbavidūhamasmi,	‘I am the champion, the knower of all,	“我是胜者，一切知者，
Sabbesu dhammesu anūpalitto;	unsullied in the midst of all things.	于一切事物中无染。
Sabbañjaho taṇhākkhaye vimutto,	I’ve given up all, freed in the ending of craving.	我已舍弃一切，解脱于贪欲之尽。
Sayaṃ abhiññāya kamuddiseyyaṃ.	When I know for myself, who should I follow?	我自知自证，何须跟随他人？”

Na me ācariyo atthi,	I have no teacher.	“我没有老师。
sadiso me na vijjati;	There is no-one like me.	没有人能与我相比。
Sadevakasmiṃ lokasmiṃ,	In the world with its gods,	在天人世界中，
natthi me paṭipuggalo.	I have no counterpart.	我没有对手。

Ahañhi arahā loke,	For in this world, I am the perfected one;	因为在这个世界上，我是圆满者；
ahaṃ satthā anuttaro;	I am the supreme Teacher.	我是至高无上的导师。
Ekomhi sammāsambuddho,	I alone am fully awakened,	我独自一人完全觉悟，
sītibhūtosmi nibbuto.	cooled, nirvana'd.	清凉，涅槃。”

Dhammacakkaṃ pavattetuṃ,	I am going to the city of Kāsi	“我将前往迦尸城
Gacchāmi kāsinaṃ puraṃ;	to roll forth the Wheel of Dhamma.	转动佛法之轮。
Andhībhūtasmiṃ lokasmiṃ,	In this world that is so blind,	在这个如此盲目的世界，
Āhañchaṃ amatadundubhin’ti.	I’ll beat the deathless drum!’	我将敲响不死之鼓！”

‘Yathā kho tvaṃ, āvuso, paṭijānāsi arahasi anantajino’ti.

‘According to what you claim, reverend, you ought to be the Infinite Victor.’

“根据您的说法，尊者，您应该就是无上胜者。”

‘Mādisā ve jinā honti,	‘The victors are those who, like me,	“胜者，如我，
ye pattā āsavakkhayaṃ;	have reached the ending of defilements.	已达烦恼之尽。
Jitā me pāpakā dhammā,	I have conquered bad qualities, Upaka—	优波迦，我已征服恶法——
❧ (guy is skeptical, tells Buddha, ‘Whatever, dude.’)
tasmāhamupaka jino’ti.	that’s why I’m a victor.’	这就是我为何是胜者。”

❧

(Buddha finds 5 monks)

Evaṃ vutte, rājakumāra, upako ājīvako ‘hupeyyapāvuso’ti vatvā sīsaṃ okampetvā ummaggaṃ gahetvā pakkāmi.

When I had spoken, Upaka said: ‘If you say so, reverend.’ Shaking his head, he took a wrong turn and left.

我说完后，优波迦说：“如果您这么说，尊者。”他摇了摇头，走错了路，离开了。

Atha khvāhaṃ, rājakumāra, anupubbena cārikaṃ caramāno yena bārāṇasī isipatanaṃ migadāyo yena pañcavaggiyā bhikkhū tenupasaṅkamiṃ.	Traveling stage by stage, I arrived at Benares, and went to see the group of five monks in the deer park at Isipatana.	我一步步旅行，到达贝拿勒斯，前往伊西巴塔那的鹿野苑拜访五比丘。
Addasaṃsu kho maṃ, rājakumāra, pañcavaggiyā bhikkhū dūratova āgacchantaṃ.	The group of five monks saw me coming off in the distance	五比丘远远地看见我走来
Disvāna aññamaññaṃ saṇṭhapesuṃ:	and stopped each other, saying:	互相阻止，说道：
‘ayaṃ kho, āvuso, samaṇo gotamo āgacchati bāhulliko padhānavibbhanto āvatto bāhullāya.	‘Here comes the ascetic Gotama. He’s so indulgent; he strayed from the struggle and returned to indulgence.	“那个沙门乔达摩来了。他太放纵了；他偏离了精进，又回到放纵中。
So neva abhivādetabbo, na paccuṭṭhātabbo, nāssa pattacīvaraṃ paṭiggahetabbaṃ;	We shouldn’t bow to him or rise for him or receive his bowl and robe.	我们不应该向他顶礼，也不应该为他起身，也不应该接受他的钵和袈裟。
api ca kho āsanaṃ ṭhapetabbaṃ—sace so ākaṅkhissati nisīdissatī’ti.	But we can set out a seat; he can sit if he likes.’	但我们可以摆好座位；如果他愿意，他可以坐下。”
Yathā yathā kho ahaṃ, rājakumāra, pañcavaggiye bhikkhū upasaṅkamiṃ tathā tathā pañcavaggiyā bhikkhū nāsakkhiṃsu sakāya katikāya saṇṭhātuṃ.	Yet as I drew closer, the group of five monks were unable to stop themselves as they had agreed.	然而当我走近时，五比丘无法像他们约定好的那样阻止自己。
Appekacce maṃ paccuggantvā pattacīvaraṃ paṭiggahesuṃ. Appekacce āsanaṃ paññapesuṃ. Appekacce pādodakaṃ upaṭṭhapesuṃ.	Some came out to greet me and receive my bowl and robe, some spread out a seat, while others set out water for washing my feet.	有些人出来迎接我，接受我的钵和袈裟，有些人铺好座位，而另一些人则准备洗脚水。
Api ca kho maṃ nāmena ca āvusovādena ca samudācaranti.	But they still addressed me by name and as ‘reverend’.	但他们仍然称呼我的名字和“尊者”。
Evaṃ vutte, ahaṃ, rājakumāra, pañcavaggiye bhikkhū etadavocaṃ:	So I said to them:	于是我对他们说：
‘mā, bhikkhave, tathāgataṃ nāmena ca āvusovādena ca samudācaratha;	‘monks, don’t address me by name and as “reverend”.	“比丘们，不要以名字和‘尊者’称呼我。
arahaṃ, bhikkhave, tathāgato sammāsambuddho.	The Realized One is Perfected, a fully awakened Buddha.	如来是圆满者，一位完全觉悟的佛陀。
Odahatha, bhikkhave, sotaṃ. Amatamadhigataṃ ahamanusāsāmi, ahaṃ dhammaṃ desemi.	Listen up, monks: I have achieved the Deathless! I shall instruct you, I will teach you the Dhamma.	听着，比丘们：我已证得不死！我将指导你们，我将教导你们佛法。
Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.	By practicing as instructed you will soon realize the supreme end of the spiritual path in this very life. You will live having achieved with your own insight the goal for which people from good families rightly go forth from the lay life to homelessness.’	通过按照指示修行，你们将很快在此生中证得灵性道路的最高目标。你们将凭自己的洞察力，达到那些善家子弟理应离家出家所追求的目标。”
Evaṃ vutte, rājakumāra, pañcavaggiyā bhikkhū maṃ etadavocuṃ:	But they said to me:	但他们对我说：
‘tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttari manussadhammā alamariyañāṇadassanavisesaṃ; kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan’ti?	‘Reverend Gotama, even by that conduct, that practice, that grueling work you did not achieve any superhuman distinction in knowledge and vision worthy of the noble ones. How could you have achieved such a state now that you’ve become indulgent, strayed from the struggle and fallen into indulgence?’	“尊者乔达摩，即使是那样的行为、修行、苦行，您也没有获得任何值得圣者称道的超人知见。既然您已经变得放纵，偏离了精进，堕入了放纵，您又怎能获得这样的境界呢？”
Evaṃ vutte, ahaṃ, rājakumāra, pañcavaggiye bhikkhū etadavocaṃ:	So I said to them:	于是我对他们说：
‘na, bhikkhave, tathāgato bāhulliko na padhānavibbhanto na āvatto bāhullāya.	‘The Realized One has not become indulgent, strayed from the struggle and fallen into indulgence.	“如来并没有变得放纵，也没有偏离精进，堕入放纵。
Arahaṃ, bhikkhave, tathāgato sammāsambuddho.	The Realized One is Perfected, a fully awakened Buddha.	如来是圆满者，一位完全觉悟的佛陀。
Odahatha, bhikkhave, sotaṃ. Amatamadhigataṃ ahamanusāsāmi, ahaṃ dhammaṃ desemi.	Listen up, monks: I have achieved the Deathless! I shall instruct you, I will teach you the Dhamma.	听着，比丘们：我已证得不死！我将指导你们，我将教导你们佛法。
Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.	By practicing as instructed you will soon realize the supreme end of the spiritual path in this very life. You will live having achieved with your own insight the goal for which people from good families rightly go forth from the lay life to homelessness.’	通过按照指示修行，你们将很快在此生中证得灵性道路的最高目标。你们将凭自己的洞察力，达到那些善家子弟理应离家出家所追求的目标。”

Dutiyampi kho, rājakumāra, pañcavaggiyā bhikkhū maṃ etadavocuṃ:	But for a second time they said to me:	但他们第二次对我说：
‘tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttari manussadhammā alamariyañāṇadassanavisesaṃ; kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan’ti?	‘Reverend Gotama … you’ve fallen into indulgence.’	“尊者乔达摩……您已经堕入放纵。”
Dutiyampi kho ahaṃ, rājakumāra, pañcavaggiye bhikkhū etadavocaṃ:	So for a second time I said to them:	所以我第二次对他们说：
‘na, bhikkhave, tathāgato bāhulliko na padhānavibbhanto na āvatto bāhullāya.	‘The Realized One has not become indulgent …’	“如来并没有变得放纵……”
Arahaṃ, bhikkhave, tathāgato sammāsambuddho.
Odahatha, bhikkhave, sotaṃ. Amatamadhigataṃ ahamanusāsāmi, ahaṃ dhammaṃ desemi.
Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.

Tatiyampi kho, rājakumāra, pañcavaggiyā bhikkhū maṃ etadavocuṃ:	But for a third time they said to me:	但他们第三次对我说：
‘tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttari manussadhammā alamariyañāṇadassanavisesaṃ; kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan’ti?	‘Reverend Gotama … you’ve fallen into indulgence.’	“尊者乔达摩……您已经堕入放纵。”

Evaṃ vutte, ahaṃ, rājakumāra, pañcavaggiye bhikkhū etadavocaṃ:	So I said to them:	于是我对他们说：
‘abhijānātha me no tumhe, bhikkhave, ito pubbe evarūpaṃ pabhāvitametan’ti?	‘monks, have you ever known me to speak like this before?’	“比丘们，你们以前认识我这样说话吗？”
‘No hetaṃ, bhante’.	‘No, sir.’	“不，世尊。”
‘Arahaṃ, bhikkhave, tathāgato sammāsambuddho.	‘The Realized One is Perfected, a fully awakened Buddha.	“如来是圆满者，一位完全觉悟的佛陀。
Odahatha, bhikkhave, sotaṃ. Amatamadhigataṃ ahamanusāsāmi, ahaṃ dhammaṃ desemi.	Listen up, monks: I have achieved the Deathless! I shall instruct you, I will teach you the Dhamma.	听着，比丘们：我已证得不死！我将指导你们，我将教导你们佛法。
Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.	By practicing as instructed you will soon realize the supreme end of the spiritual path in this very life. You will live having achieved with your own insight the goal for which people from good families rightly go forth from the lay life to homelessness.’	通过按照指示修行，你们将很快在此生中证得灵性道路的最高目标。你们将凭自己的洞察力，达到那些善家子弟理应离家出家所追求的目标。”

Asakkhiṃ kho ahaṃ, rājakumāra, pañcavaggiye bhikkhū saññāpetuṃ.	I was able to persuade the group of five monks.	我能够说服五比丘。
Dvepi sudaṃ, rājakumāra, bhikkhū ovadāmi. Tayo bhikkhū piṇḍāya caranti.	Then sometimes I advised two monks, while the other three went for alms.	然后有时我指导两位比丘，而另外三位去乞食。
Yaṃ tayo bhikkhū piṇḍāya caritvā āharanti, tena chabbaggiyā yāpema.	Then those three would feed all six of us with what they brought back.	然后那三位会用他们带回来的食物养活我们六个人。
Tayopi sudaṃ, rājakumāra, bhikkhū ovadāmi, dve bhikkhū piṇḍāya caranti.	Sometimes I advised three monks, while the other two went for alms.	有时我指导三位比丘，而另外两位去乞食。
Yaṃ dve bhikkhū piṇḍāya caritvā āharanti tena chabbaggiyā yāpema.	Then those two would feed all six of us with what they brought back.	然后那两位会用他们带回来的食物养活我们六个人。

end of section [(Buddha finds 5 monks)]❧

(prince asks buddha how long it takes to realize nirvana)

Atha kho, rājakumāra, pañcavaggiyā bhikkhū mayā evaṃ ovadiyamānā evaṃ anusāsiyamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihariṃsū”ti.

As the group of five monks were being advised and instructed by me like this, they soon realized the supreme end of the spiritual path in this very life. They lived having achieved with their own insight the goal for which people from good families rightly go forth from the lay life to homelessness.”

五比丘这样被我教导和指导，很快就在此生中证得了灵性道路的最高目标。他们凭自己的洞察力，达到了那些善家子弟理应离家出家所追求的目标。”

Evaṃ vutte, bodhi rājakumāro bhagavantaṃ etadavoca:	When he had spoken, Prince Bodhi said to the Buddha:	他说完后，菩提王子对佛陀说：
“kīva cirena nu kho, bhante, bhikkhu tathāgataṃ vināyakaṃ labhamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyā”ti?	“Sir, when a monk has the Realized One as trainer, how long would it take for them to realize the supreme end of the spiritual path in this very life?”	“世尊，当一位比丘以如来为导师时，他们需要多长时间才能在此生中证得灵性道路的最高目标？”

“Tena hi, rājakumāra, taṃyevettha paṭipucchissāmi. Yathā te khameyya, tathā naṃ byākareyyāsi.	“Well then, prince, I’ll ask you about this in return, and you can answer as you like.	“那么，王子，我反过来问你，你可以随意回答。
Taṃ kiṃ maññasi, rājakumāra,	What do you think, prince?	你觉得呢，王子？
kusalo tvaṃ hatthārūḷhe aṅkusagayhe sippe”ti?	Are you skilled in the art of wielding a hooked goad while riding an elephant?”	你善于骑象时挥舞带钩的象钩吗？”
“Evaṃ, bhante, kusalo ahaṃ hatthārūḷhe aṅkusagayhe sippe”ti.	“Yes, sir.”	“是的，世尊。”

“Taṃ kiṃ maññasi, rājakumāra,	“What do you think, prince?	“你觉得呢，王子？
idha puriso āgaccheyya:	Suppose a man were to come along thinking:	假设有个人来了，心想：
‘bodhi rājakumāro hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ jānāti;	‘Prince Bodhi knows the art of wielding a hooked goad while riding an elephant.	‘菩提王子懂得骑象时挥舞带钩象钩的艺术。
tassāhaṃ santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkhissāmī’ti.	I’ll train in that art under him.’	我将在他手下学习这门艺术。’
So cassa assaddho;	If he’s faithless,	如果他没有信心，
yāvatakaṃ saddhena pattabbaṃ taṃ na sampāpuṇeyya.	he wouldn’t achieve what he could with faith.	他就无法达到他凭信心所能达到的。
So cassa bahvābādho;	If he’s unhealthy,	如果他不健康，
yāvatakaṃ appābādhena pattabbaṃ taṃ na sampāpuṇeyya.	he wouldn’t achieve what he could with good health.	他就无法达到他凭健康所能达到的。
So cassa saṭho māyāvī;	If he’s devious or deceitful,	如果他狡猾或欺诈，
yāvatakaṃ asaṭhena amāyāvinā pattabbaṃ taṃ na sampāpuṇeyya.	he wouldn’t achieve what he could with honesty and integrity.	他就无法达到他凭诚实正直所能达到的。
So cassa kusīto;	If he’s lazy,	如果他懒惰，
yāvatakaṃ āraddhavīriyena pattabbaṃ taṃ na sampāpuṇeyya.	he wouldn’t achieve what he could with energy.	他就无法达到他凭精进所能达到的。
So cassa duppañño;	If he’s stupid,	如果他愚蠢，
yāvatakaṃ paññavatā pattabbaṃ taṃ na sampāpuṇeyya.	he wouldn’t achieve what he could with wisdom.	他就无法达到他凭智慧所能达到的。
Taṃ kiṃ maññasi, rājakumāra,	What do you think, prince?	你觉得呢，王子？
api nu so puriso tava santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkheyyā”ti?	Could that man still train under you in the art of wielding a hooked goad while riding an elephant?”	那个人还能在你手下学习骑象时挥舞带钩象钩的艺术吗？”
“Ekamekenāpi, bhante, aṅgena samannāgato so puriso na mama santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkheyya, ko pana vādo pañcahaṅgehī”ti.	“Sir, if he had even a single one of these factors he couldn’t train under me, not to speak of all five.”	“世尊，如果他有这些因素中的任何一个，他就不能在我手下学习，更不用说全部五个了。”

“Taṃ kiṃ maññasi, rājakumāra,	“What do you think, prince?	“你觉得呢，王子？
idha puriso āgaccheyya:	Suppose a man were to come along thinking:	假设有个人来了，心想：
‘bodhi rājakumāro hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ jānāti;	‘Prince Bodhi knows the art of wielding a hooked goad while riding an elephant.	‘菩提王子懂得骑象时挥舞带钩象钩的艺术。
tassāhaṃ santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkhissāmī’ti.	I’ll train in that art under him.’	我将在他手下学习这门艺术。’
So cassa saddho;	If he’s faithful,	如果他有信心，
yāvatakaṃ saddhena pattabbaṃ taṃ sampāpuṇeyya.	he’d achieve what he could with faith.	他就能达到他凭信心所能达到的。
So cassa appābādho;	If he’s healthy,	如果他健康，
yāvatakaṃ appābādhena pattabbaṃ taṃ sampāpuṇeyya.	he’d achieve what he could with good health.	他就能达到他凭健康所能达到的。
So cassa asaṭho amāyāvī;	If he’s honest and has integrity,	如果他诚实正直，
yāvatakaṃ asaṭhena amāyāvinā pattabbaṃ taṃ sampāpuṇeyya.	he’d achieve what he could with honesty and integrity.	他就能达到他凭诚实正直所能达到的。
So cassa āraddhavīriyo;	If he’s energetic,	如果他精进，
yāvatakaṃ āraddhavīriyena pattabbaṃ taṃ sampāpuṇeyya.	he’d achieve what he could with energy.	他就能达到他凭精进所能达到的。
So cassa paññavā;	If he’s wise,	如果他有智慧，
yāvatakaṃ paññavatā pattabbaṃ taṃ sampāpuṇeyya.	he’d achieve what he could with wisdom.	他就能达到他凭智慧所能达到的。
Taṃ kiṃ maññasi, rājakumāra,	What do you think, prince?	你觉得呢，王子？
api nu so puriso tava santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkheyyā”ti?	Could that man still train under you in the art of wielding a hooked goad while riding an elephant?”	那个人还能在你手下学习骑象时挥舞带钩象钩的艺术吗？”
end of section [(prince asks buddha how long it takes to realize nirvana)]❧ + (Buddha says if they have 5 of these characteristics, then it takes 7 years or less) (3 of them are from 5ind🖐️ , other two are good health, not devious or deceitful)
“Ekamekenāpi, bhante, aṅgena samannāgato so puriso mama santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkheyya, ko pana vādo pañcahaṅgehī”ti.	“Sir, if he had even a single one of these factors he could train under me, not to speak of all five.”	“世尊，如果他有这些因素中的任何一个，他就能在我手下学习，更不用说全部五个了。”

(3 of them are from 5ind🖐️, other two are good health, not devious or deceitful)

“Evameva kho, rājakumāra, pañcimāni padhāniyaṅgāni.	“In the same way, prince, there are these five factors that support meditation.	“同样地，王子，有这五种支持禅修的因素。
Katamāni pañca?	What five?	哪五个？
Idha, rājakumāra, bhikkhu saddho hoti; saddahati tathāgatassa bodhiṃ:	It’s when a noble disciple has faith in the Realized One’s awakening:	那就是一位圣弟子对如来的觉悟有信心：
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti;	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’	‘那位世尊是圆满者，一位完全觉悟的佛陀，明行具足，善逝，世间解，无上士，调御丈夫，天人师，佛，世尊。’
appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya;	They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.	他们很少生病或不适。他们的胃消化良好，既不太热也不太冷，恰到好处，适合禅修。
asaṭho hoti amāyāvī yathābhūtaṃ attānaṃ āvikattā satthari vā viññūsu vā sabrahmacārīsu;	They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions.	他们不狡猾或欺诈。他们向导师或明智的灵性同伴坦诚相待。
āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu;	They live with energy roused up for giving up unskillful qualities and gaining skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.	他们以精进的心住着，为了舍弃不善法和获得善法而振奋起来。他们强壮、坚韧、精进，在发展善法方面不懈怠。
paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā.	They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.	他们有智慧。他们拥有生灭的智慧，这种智慧是圣洁的，具有穿透力，并能导致苦的完全止息。
Imāni kho, rājakumāra, pañca padhāniyaṅgāni.	These are the five factors that support meditation.	这些是支持禅修的五种因素。

Imehi, rājakumāra, pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno—	When a monk with these five factors that support meditation has the Realized One as trainer, they could	当一位比丘具备这五种支持禅修的因素，并以如来为导师时，他们可以
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya satta vassāni.	realize the supreme end of the spiritual path in seven years.	在七年内证得灵性道路的最高目标。
Tiṭṭhantu, rājakumāra, satta vassāni.	Let alone seven years,	更不用说七年了，
Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno—	they could	他们可以
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya chabbassāni …	realize the supreme end of the spiritual path in six years,	在六年内证得灵性道路的最高目标，
pañca vassāni …
cattāri vassāni …
tīṇi vassāni …
dve vassāni …
ekaṃ vassaṃ.	or as little as one year.	甚至只需一年。
Tiṭṭhatu, rājakumāra, ekaṃ vassaṃ.	Let alone one year,	更不用说一年了，
Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno—	when a monk with these five factors that support meditation has the Realized One as trainer, they could	当一位比丘具备这五种支持禅修的因素，并以如来为导师时，他们可以
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya satta māsāni.	realize the supreme end of the spiritual path in seven months,	在七个月内证得灵性道路的最高目标，
Tiṭṭhantu, rājakumāra, satta māsāni.
Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno—
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—
brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya cha māsāni …
pañca māsāni …
cattāri māsāni …
tīṇi māsāni …
dve māsāni …
ekaṃ māsaṃ …
aḍḍhamāsaṃ.
Tiṭṭhatu, rājakumāra, aḍḍhamāso.
Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno—
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—
brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya satta rattindivāni.
Tiṭṭhantu, rājakumāra, satta rattindivāni.
Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno—
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—
brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya cha rattindivāni …
pañca rattindivāni …
cattāri rattindivāni …
tīṇi rattindivāni …
dve rattindivāni …
ekaṃ rattindivaṃ.	or as little as one day.	甚至只需一天。
Tiṭṭhatu, rājakumāra, eko rattindivo.	Let alone one day,	更不用说一天了，
Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno sāyamanusiṭṭho pāto visesaṃ adhigamissati, pātamanusiṭṭho sāyaṃ visesaṃ adhigamissatī”ti.	when a monk with these five factors that support meditation has the Realized One as trainer, they could be instructed in the evening and achieve distinction in the morning, or be instructed in the morning and achieve distinction in the evening.”	当一位比丘具备这五种支持禅修的因素，并以如来为导师时，他们可以在晚上受教，早上就取得成就，或者早上受教，晚上就取得成就。”
Evaṃ vutte, bodhi rājakumāro bhagavantaṃ etadavoca:	When he had spoken, Prince Bodhi said to the Buddha:	他说完后，菩提王子对佛陀说：
“aho buddho, aho dhammo, aho dhammassa svākkhātatā.	“Oh, the Buddha! Oh, the teaching! Oh, how well explained is the teaching!	“哦，佛陀！哦，佛法！哦，佛法讲解得多么好啊！
Yatra hi nāma sāyamanusiṭṭho pāto visesaṃ adhigamissati, pātamanusiṭṭho sāyaṃ visesaṃ adhigamissatī”ti.	For someone could be instructed in the evening and achieve distinction in the morning, or be instructed in the morning and achieve distinction in the evening.”	因为一个人可以在晚上受教，早上就取得成就，或者早上受教，晚上就取得成就。”

Evaṃ vutte, sañjikāputto māṇavo bodhiṃ rājakumāraṃ etadavoca:	When he said this, Sañjikāputta said to Prince Bodhi:	他说此话时，善星子对菩提王子说：
“evameva panāyaṃ bhavaṃ bodhi:	“Though Master Bodhi speaks like this,	“虽然菩提大师这样说，
‘aho buddho, aho dhammo, aho dhammassa svākkhātatā’ti ca vadeti;
atha ca pana na taṃ bhavantaṃ gotamaṃ saraṇaṃ gacchati dhammañca bhikkhusaṃghañcā”ti.	you don’t go for refuge to Master Gotama, to the teaching, and to the monk Saṅgha.”	您却没有皈依乔达摩大师，皈依佛法，皈依僧伽。”
“Mā hevaṃ, samma sañjikāputta, avaca; mā hevaṃ, samma sañjikāputta, avaca.	“Don’t say that, dear Sañjikāputta, don’t say that.	“亲爱的善星子，不要那样说，不要那样说。
Sammukhā metaṃ, samma sañjikāputta, ayyāya sutaṃ, sammukhā paṭiggahitaṃ”.	I have heard and learned this in the presence of the lady, my mother.	这是我在母亲夫人面前听闻并学到的。
“Ekamidaṃ, samma sañjikāputta, samayaṃ bhagavā kosambiyaṃ viharati ghositārāme.	This one time the Buddha was staying near Kosambi, in Ghosita’s Monastery.	有一次佛陀住在拘睒弥附近，在瞿师罗园里。
Atha kho me ayyā kucchimatī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho me ayyā bhagavantaṃ etadavoca:	Then my pregnant mother went up to the Buddha, bowed, sat down to one side, and said to him:	那时我怀孕的母亲去见佛陀，顶礼后坐在一旁，对他说：
‘yo me ayaṃ, bhante, kucchigato kumārako vā kumārikā vā so bhagavantaṃ saraṇaṃ gacchati dhammañca bhikkhusaṃghañca.	‘Sir, the prince or princess in my womb goes for refuge to the Buddha, the teaching, and the monk Saṅgha.	‘世尊，我腹中的王子或公主皈依佛陀、佛法和僧伽。
Upāsakaṃ taṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan’ti.	From this day forth, may the Buddha remember them as a lay follower who has gone for refuge for life.’	从今天起，愿佛陀记住他们是终身皈依的三宝居士。’
Ekamidaṃ, samma sañjikāputta, samayaṃ bhagavā idheva bhaggesu viharati susumāragire bhesakaḷāvane migadāye.	Another time the Buddha was staying here in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.	另有一次佛陀住在巴伽国鳄鱼山，在菩萨迦林鹿苑里。
Atha kho maṃ dhāti aṅkena haritvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho maṃ dhāti bhagavantaṃ etadavoca:	Then my nurse, carrying me on her hip, went to the Buddha, bowed, stood to one side, and said to him:	那时我的乳母抱着我，去见佛陀，顶礼后站立一旁，对他说：
‘ayaṃ, bhante, bodhi rājakumāro bhagavantaṃ saraṇaṃ gacchati dhammañca bhikkhusaṃghañca.	‘Sir, this Prince Bodhi goes for refuge to the Buddha, to the teaching, and to the monk Saṅgha.	‘世尊，这位菩提王子皈依佛陀、佛法和僧伽。
Upāsakaṃ taṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan’ti.	From this day forth, may the Buddha remember him as a lay follower who has gone for refuge for life.’	从今天起，愿佛陀记住他是一位终身皈依的三宝居士。’
Esāhaṃ, samma sañjikāputta, tatiyakampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṃghañca.	Now for a third time I go for refuge to the Buddha, to the teaching, and to the monk Saṅgha.	现在我第三次皈依佛陀、佛法和僧伽。
Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”	从今天起，愿佛陀记住我是一位终身皈依的三宝居士。”

MN 85 Bodhi-rāja-kumāra

boy king named ‘Bodhi’

(buddha used to think pleasure was gained through pain, not pleasure)

(buddha’s story of ordaining)

(learned samadhi of nothingness from Āḷāra Kālāma)

(outsiders also have 5ind (indriya)!)

(learned samadhi of neither perception nor non perception from rama uddaka)

(3 similes of fire sticks)

(established mindfulness, unmuddled, but too much energy)

(jhāna of holding the breath)

(decrease food intake)

(recall first jhāna experience as boy)

(eat some food for enough energy to do 4j)

(4j🌕 four jhanas)

(with imperturbable 4th jhana samadhi, reach 3 higher knowledges)

(j4🌕 āneñja⚡)

(Buddha doubts he can teach others the deep 12ps)

(12ps)

(verse)

(Brahma begs buddha to teach others)

(Brahma says a verse)

(Buddha surveys world, sees some with little dust in eyes)

(Buddha says verse)

(Buddha decides to teach his former two teachers)

(Buddha decides to teach his 5 former monk companions)

(The first person Buddha talked to after enlightenment)

(Buddha’s verse on being the greatest)

(guy is skeptical, tells Buddha, ‘Whatever, dude.’)

(Buddha finds 5 monks)

(prince asks buddha how long it takes to realize nirvana)

(Buddha says if they have 5 of these characteristics, then it takes 7 years or less)

(3 of them are from 5ind🖐️, other two are good health, not devious or deceitful)