|
(derived from B. Sujato 2018/12) |
（摘自B. Sujato 2018/12） |
| ekaṃ samayaṃ āyasmā udeno bārāṇasiyaṃ viharati khemiyambavane. |
At one time Venerable Udena was staying near Benares in the Khemiya Mango Grove. |
一时，尊者优陀耶那住在波罗奈附近的克弥亚芒果林。 |
| Tena kho pana samayena ghoṭamukho brāhmaṇo bārāṇasiṃ anuppatto hoti kenacideva karaṇīyena. |
Now at that time the brahmin Ghoṭamukha had arrived at Benares on some business. |
那时，婆罗门高塔穆卡因事抵达波罗奈。 |
| Atha kho ghoṭamukho brāhmaṇo jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena khemiyambavanaṃ tenupasaṅkami. |
Then as he was going for a walk he went to the Khemiya Mango Grove. |
于是他散步时，前往克弥亚芒果林。 |
| Tena kho pana samayena āyasmā udeno abbhokāse caṅkamati. |
At that time Venerable Udena was walking meditation in the open air. |
那时，尊者优陀耶那正在露天经行。 |
| Atha kho ghoṭamukho brāhmaṇo yenāyasmā udeno tenupasaṅkami; upasaṅkamitvā āyasmatā udenena saddhiṃ sammodi. |
Ghoṭamukha approached and exchanged greetings with him. |
高塔穆卡走上前去，与他互致问候。 |
| Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā āyasmantaṃ udenaṃ caṅkamantaṃ anucaṅkamamāno evamāha: |
Walking alongside Udena, he said: |
他一边与优陀耶那同行，一边说： |
| “ambho samaṇa, ‘natthi dhammiko paribbajo’— |
“Mister ascetic, there is no such thing as a principled renunciate life; |
“先生沙门，没有所谓的有原则的出家生活； |
| evaṃ me ettha hoti. |
that’s what I think. |
我是这么认为的。 |
| Tañca kho bhavantarūpānaṃ vā adassanā, yo vā panettha dhammo”ti. |
And that’s without seeing gentlemen such as yourself, or a relevant teaching.” |
而且我从未见过像您这样的人，或相关的教法。” |
| Evaṃ vutte, āyasmā udeno caṅkamā orohitvā vihāraṃ pavisitvā paññatte āsane nisīdi. |
When he said this, Udena stepped down from the walking path, entered his dwelling, and sat down on the seat spread out. |
他这么说时，优陀耶那从经行道上下来，进入自己的住处，坐在铺好的座位上。 |
| Ghoṭamukhopi kho brāhmaṇo caṅkamā orohitvā vihāraṃ pavisitvā ekamantaṃ aṭṭhāsi. |
Ghoṭamukha also stepped down from the walking path and entered the dwelling, where he stood to one side. |
高塔穆卡也从经行道上下来，进入住处，站在一旁。 |
| Ekamantaṃ ṭhitaṃ kho ghoṭamukhaṃ brāhmaṇaṃ āyasmā udeno etadavoca: |
Udena said to him: |
优陀耶那对他说： |
| “saṃvijjanti kho, brāhmaṇa, āsanāni. |
“There are seats, brahmin. |
“有座位，婆罗门。 |
| Sace ākaṅkhasi, nisīdā”ti. |
Please sit if you wish.” |
如果您愿意，请坐。” |
| “Etadeva kho pana mayaṃ bhoto udenassa āgamayamānā nisīdāma. |
“I was just waiting for you to sit down. |
“我只是在等您坐下。 |
| Kathañhi nāma mādiso pubbe animantito āsane nisīditabbaṃ maññeyyā”ti? |
For how could one such as I presume to sit first without being invited?” |
像我这样的人，未经邀请，怎敢先坐？” |
| Atha kho ghoṭamukho brāhmaṇo aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. |
Then he took a low seat and sat to one side, |
于是他取一低座，坐在一旁， |
| Ekamantaṃ nisinno kho ghoṭamukho brāhmaṇo āyasmantaṃ udenaṃ etadavoca: |
where he said: |
在那里他说： |
| “ambho samaṇa, ‘natthi dhammiko paribbajo’— |
“Mister ascetic, there is no such thing as a principled renunciate life; |
“先生沙门，没有所谓的有原则的出家生活； |
| evaṃ me ettha hoti. |
that’s what I think. |
我是这么认为的。 |
| Tañca kho bhavantarūpānaṃ vā adassanā, yo vā panettha dhammo”ti. |
And that’s without seeing gentlemen such as yourself, or a relevant teaching.” |
而且我从未见过像您这样的人，或相关的教法。” |
| “Sace kho pana me tvaṃ, brāhmaṇa, anuññeyyaṃ anujāneyyāsi, paṭikkositabbañca paṭikkoseyyāsi; yassa ca pana me bhāsitassa atthaṃ na jāneyyāsi, mamaṃyeva tattha uttari paṭipuccheyyāsi: |
“Brahmin, we can discuss this. But only if you allow what should be allowed, and reject what should be rejected. And if you ask me the meaning of anything you don’t understand, saying: |
“婆罗门，我们可以讨论这个问题。但前提是你要允许应该允许的，拒绝应该拒绝的。如果你有不明白的地方，就问我意思，说： |
| ‘idaṃ, bho udena, kathaṃ, imassa kvattho’ti? Evaṃ katvā siyā no ettha kathāsallāpo”ti. |
‘Sir, why is this? What does that mean?’” |
‘先生，这是为什么？那是什么意思？’” |
| “Anuññeyyaṃ khvāhaṃ bhoto udenassa anujānissāmi, paṭikkositabbañca paṭikkosissāmi; yassa ca panāhaṃ bhoto udenassa bhāsitassa atthaṃ na jānissāmi, bhavantaṃyeva tattha udenaṃ uttari paṭipucchissāmi: ‘idaṃ, bho udena, kathaṃ, imassa kvattho’ti? Evaṃ katvā hotu no ettha kathāsallāpo”ti. |
“Let us discuss this. I will do as you say.” |
“让我们讨论这个问题。我将照您说的做。” |
| Idha, brāhmaṇa, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto. |
One person mortifies themselves, committed to the practice of mortifying themselves. |
一种人折磨自己，致力于折磨自己的修行。 |
| Idha pana, brāhmaṇa, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto. |
One person mortifies others, committed to the practice of mortifying others. |
一种人折磨他人，致力于折磨他人的修行。 |
| Idha pana, brāhmaṇa, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto. |
One person mortifies themselves and others, committed to the practice of mortifying themselves and others. |
一种人折磨自己和他人，致力于折磨自己和他人的修行。 |
| Idha pana, brāhmaṇa, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto. |
One person doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others. |
一种人既不折磨自己也不折磨他人，致力于不折磨自己也不折磨他人的修行。 |
| So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. |
They live without wishes in the present life, nirvana'd, cooled, experiencing pleasure, having become holy in themselves. |
他们此生无所求，涅槃，寂静，体验快乐，自身已成圣洁。 |
| Imesaṃ, brāhmaṇa, catunnaṃ puggalānaṃ katamo te puggalo cittaṃ ārādhetī”ti? |
Which one of these four people do you like the sound of?” |
这四种人中，你喜欢哪一种？” |
| “Kasmā pana te, brāhmaṇa, ime tayo puggalā cittaṃ nārādhentī”ti? |
“But why don’t you like the sound of those three people?” |
“但是你为什么不喜欢那三种人呢？” |
| “Yvāyaṃ, bho udena, puggalo attantapo attaparitāpanānuyogamanuyutto so attānaṃ sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti; |
“Sir, the person who mortifies themselves does so even though they want to be happy and recoil from pain. |
“先生，折磨自己的人这样做，即使他们想要快乐，并厌恶痛苦。 |
| iminā me ayaṃ puggalo cittaṃ nārādheti. |
That’s why I don’t like the sound of that person. |
这就是为什么我不喜欢那种人。 |
| Yopāyaṃ, bho udena, puggalo parantapo paraparitāpanānuyogamanuyutto so paraṃ sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti; |
The person who mortifies others does so even though others want to be happy and recoil from pain. |
折磨他人的人这样做，即使其他人想要快乐，并厌恶痛苦。 |
| iminā me ayaṃ puggalo cittaṃ nārādheti. |
That’s why I don’t like the sound of that person. |
这就是为什么我不喜欢那种人。 |
| Yopāyaṃ, bho udena, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto so attānañca parañca sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti; |
The person who mortifies themselves and others does so even though both themselves and others want to be happy and recoil from pain. |
折磨自己和他人的人这样做，即使他们自己和他人想要快乐，并厌恶痛苦。 |
| iminā me ayaṃ puggalo cittaṃ nārādheti. |
That’s why I don’t like the sound of that person. |
这就是为什么我不喜欢那种人。 |
| Yo ca kho ayaṃ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati, so attānañca parañca sukhakāmaṃ dukkhapaṭikkūlaṃ neva ātāpeti na paritāpeti; |
The person who doesn’t mortify either themselves or others—living without wishes, nirvana'd, cooled, experiencing pleasure, having become holy in themselves—does not torment themselves or others, both of whom want to be happy and recoil from pain. |
既不折磨自己也不折磨他人的人——无所求，涅槃，寂静，体验快乐，自身已成圣洁——不折磨自己或他人，他们都想要快乐，并厌恶痛苦。 |
| iminā me ayaṃ puggalo cittaṃ ārādhetī”ti. |
That’s why I like the sound of that person.” |
这就是为什么我喜欢那种人。” |
| Idha pana, brāhmaṇa, ekaccā parisā asārattarattā maṇikuṇḍalesu puttabhariyaṃ pahāya, dāsidāsaṃ pahāya, khettavatthuṃ pahāya, jātarūparajataṃ pahāya, agārasmā anagāriyaṃ pabbajitā. |
And there’s another group of people who, not being stupefied with jewels and earrings, has given up partner and children, male and female bondservants, fields and lands, and gold and money, and goes forth from the lay life to homelessness. |
还有另一种人，没有被珠宝和耳环所迷惑，已舍弃伴侣和子女，男女仆役，田地和土地，以及金钱，从在家生活出家，过无家生活。 |
| Svāyaṃ, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. |
Now, brahmin, that person who doesn’t mortify either themselves or others— |
现在，婆罗门，那个既不折磨自己也不折磨他人的人—— |
| So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. |
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| Idha katamaṃ tvaṃ, brāhmaṇa, puggalaṃ katamāya parisāya bahulaṃ samanupassasi— |
in which of these two groups of people do you usually find such a person?” |
你通常会在这两类人中的哪一类中找到这样的人？” |
| yā cāyaṃ parisā sārattarattā maṇikuṇḍalesu puttabhariyaṃ pariyesati dāsidāsaṃ pariyesati khettavatthuṃ pariyesati jātarūparajataṃ pariyesati, yā cāyaṃ parisā asārattarattā maṇikuṇḍalesu puttabhariyaṃ pahāya dāsidāsaṃ pahāya khettavatthuṃ pahāya jātarūparajataṃ pahāya agārasmā anagāriyaṃ pabbajitā”ti? |
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| “Idāneva kho pana te, brāhmaṇa, bhāsitaṃ: ‘mayaṃ evaṃ ājānāma— |
“Just now I understood you to say: |
“刚才我明白你说： |
| ambho samaṇa, natthi dhammiko paribbajo, |
‘Mister ascetic, there is no such thing as a principled renunciate life; |
‘先生沙门，没有所谓的有原则的出家生活； |
| evaṃ me ettha hoti. |
that’s what I think. |
我是这么认为的。 |
| Tañca kho bhavantarūpānaṃ vā adassanā, yo vā panettha dhammo’”ti. |
And that’s without seeing gentlemen such as yourself, nor a relevant teaching.’” |
而且我从未见过像您这样的人，或相关的教法。’” |
| “Addhā mesā, bho udena, sānuggahā vācā bhāsitā. |
“Well, I obviously had my reasons for saying that, master Udena. |
“嗯，我当然有理由那么说，优陀耶那大师。 |
| ‘Atthi dhammiko paribbajo’— |
But there is such a thing as a principled renunciate life; |
但是确实存在有原则的出家生活； |
| evaṃ me ettha hoti. |
that’s what I think. |
我是这么认为的。 |
| Evañca pana maṃ bhavaṃ udeno dhāretu. |
Please remember me as saying this. |
请记住我是这么说的。 |
| Ye ca me bhotā udenena cattāro puggalā saṅkhittena vuttā vitthārena avibhattā, sādhu me bhavaṃ, udeno ime cattāro puggale vitthārena vibhajatu anukampaṃ upādāyā”ti. |
Now, these four kinds of people that you’ve spoken of in a brief summary: please explain them to me in detail, out of compassion.” |
现在，您刚才简要概括的这四种人：请慈悲地向我详细解释。” |
| “Tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti. |
“Well then, brahmin, listen and pay close attention, I will speak.” |
“那么，婆罗门，请听并仔细听，我将要说。” |
| “Evaṃ, bho”ti kho ghoṭamukho brāhmaṇo āyasmato udenassa paccassosi. |
“Yes, sir,” replied Ghoṭamukha. |
“好的，先生。”高塔穆卡回答。 |
| Āyasmā udeno etadavoca: |
Udena said this: |
优陀耶那这么说： |
| “Katamo ca, brāhmaṇa, puggalo attantapo attaparitāpanānuyogamanuyutto? |
“What person mortifies themselves, committed to the practice of mortifying themselves? |
“什么样的人折磨自己，致力于折磨自己的修行？ |
| Idha, brāhmaṇa, ekacco puggalo acelako hoti muttācāro hatthāpalekhano naehibhaddantiko natiṭṭhabhaddantiko, nābhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyati. |
It’s when someone goes naked, ignoring conventions. They lick their hands, and don’t come or wait when asked. They don’t consent to food brought to them, or food prepared on purpose for them, or an invitation for a meal. |
就是有人赤身裸体，不顾习俗。他们舔手，被叫时不来或等待。他们不接受别人送来的食物，或专门为他们准备的食物，或宴请。 |
| So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṃ, na daṇḍamantaraṃ, na musalamantaraṃ, na dvinnaṃ bhuñjamānānaṃ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṃ na maṃsaṃ, na suraṃ na merayaṃ na thusodakaṃ pivati. |
They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who has a man in her home; or where there’s a dog waiting or flies buzzing. They accept no fish or meat or liquor or wine, and drink no beer. |
他们不从罐子或碗里接受任何东西；不从养羊的人那里接受；不从家里有武器或铲子的人那里接受；不从一对夫妇正在吃饭的地方接受；不从有怀孕、哺乳或家里有男人的妇女那里接受；不从有狗等待或苍蝇嗡嗡叫的地方接受。他们不接受鱼肉、酒类，不喝啤酒。 |
| So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko … pe … sattāgāriko vā hoti sattālopiko; |
They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls. |
他们只去一家乞食，只吃一口，或去两家吃两口，最多去七家吃七口。 |
| ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti … pe … sattahipi dattīhi yāpeti; |
They feed on one saucer a day, two saucers a day, up to seven saucers a day. |
他们一天吃一碟，一天吃两碟，最多一天吃七碟。 |
| ekāhikampi āhāraṃ āhāreti, dvīhikampi āhāraṃ āhāreti … pe … sattāhikampi āhāraṃ āhāreti—iti evarūpaṃ addhamāsikaṃ pariyāyabhattabhojanānuyogamanuyutto viharati. |
They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live committed to the practice of eating food at set intervals. |
他们一天吃一次，两天吃一次，最多一周吃一次，如此等等，甚至两周吃一次。他们致力于按规定间隔时间进食的修行。 |
| So sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī. |
They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit. |
他们吃草本植物、小米、野生稻米、劣质稻米、水生菜、米糠、米汤上的浮沫、芝麻粉、草或牛粪。他们靠森林里的根和果实生存，或吃掉落的果实。 |
| So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṃsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti; |
They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings. |
他们穿着粗麻、混麻、裹尸布、碎布、罗德树皮、羚羊皮（整张或条状）、古莎草、树皮、木屑、人发、马尾毛或猫头鹰翅膀制成的袍服。 |
| kesamassulocakopi hoti kesamassulocanānuyogamanuyutto, |
They tear out their hair and beard, committed to this practice. |
他们撕扯自己的头发和胡须，致力于这种修行。 |
| ubbhaṭṭhakopi hoti āsanapaṭikkhitto, |
They constantly stand, refusing seats. |
他们不断站立，拒绝坐下。 |
| ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, |
They squat, committed to persisting in the squatting position. |
他们蹲着，致力于保持蹲姿。 |
| kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṃ kappeti; |
They lie on a mat of thorns, making a mat of thorns their bed. |
他们睡在荆棘垫上，以荆棘垫为床。 |
| sāyatatiyakampi udakorohanānuyogamanuyutto viharati— |
They’re committed to the practice of immersion in water three times a day, including the evening. |
他们致力于每天浸泡在水中三次，包括晚上。 |
| iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. |
And so they live committed to practicing these various ways of mortifying and tormenting the body. |
因此，他们致力于实践这些各种各样折磨和痛苦身体的方式。 |
| Ayaṃ vuccati, brāhmaṇa, puggalo attantapo attaparitāpanānuyogamanuyutto. |
This is called a person who mortifies themselves, being committed to the practice of mortifying themselves. |
这被称为折磨自己，致力于折磨自己的修行。 |
| Katamo ca, brāhmaṇa, puggalo attantapo ca attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto? |
And what person mortifies themselves and others, being committed to the practice of mortifying themselves and others? |
什么样的人折磨自己和他人，致力于折磨自己和他人的修行？ |
| Idha, brāhmaṇa, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto, brāhmaṇo vā mahāsālo. |
It’s when a person is an anointed king or a well-to-do brahmin. |
就是一个人是受过膏的国王或富有的婆罗门。 |
| So puratthimena nagarassa navaṃ santhāgāraṃ kārāpetvā kesamassuṃ ohāretvā kharājinaṃ nivāsetvā sappitelena kāyaṃ abbhañjitvā magavisāṇena piṭṭhiṃ kaṇḍuvamāno navaṃ santhāgāraṃ pavisati saddhiṃ mahesiyā brāhmaṇena ca purohitena. |
He has a new temple built to the east of the city. He shaves off his hair and beard, dresses in a rough antelope hide, and smears his body with ghee and oil. Scratching his back with antlers, he enters the temple with his chief queen and the brahmin high priest. |
他在城东建造了一座新寺庙。他剃光头发和胡须，穿上粗糙的羚羊皮，身体涂满酥油和油。他用鹿角挠背，与王后和大婆罗门祭司一起进入寺庙。 |
| So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṃ kappeti. |
There he lies on the bare ground strewn with grass. |
在那里，他躺在铺着草的赤裸地面上。 |
| Ekissāya gāviyā sarūpavacchāya yaṃ ekasmiṃ thane khīraṃ hoti tena rājā yāpeti, yaṃ dutiyasmiṃ thane khīraṃ hoti tena mahesī yāpeti, yaṃ tatiyasmiṃ thane khīraṃ hoti tena brāhmaṇo purohito yāpeti, yaṃ catutthasmiṃ thane khīraṃ hoti tena aggiṃ juhati, avasesena vacchako yāpeti. |
The king feeds on the milk from one teat of a cow that has a calf of the same color. The chief queen feeds on the milk from the second teat. The brahmin high priest feeds on the milk from the third teat. The milk from the fourth teat is offered to the flames. The calf feeds on the remainder. |
国王吃一只与小牛同色的母牛的一个乳头的奶。王后吃第二个乳头的奶。大婆罗门祭司吃第三个乳头的奶。第四个乳头的奶则供奉给火焰。小牛吃剩余的。 |
| So evamāha: |
He says: |
他说： |
| ‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāya, ettakā assā haññantu yaññatthāya, ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā’ti. |
‘Slaughter this many bulls, bullocks, heifers, goats, rams, and horses for the sacrifice! Fell this many trees and reap this much grass for the sacrificial equipment!’ |
“为这次祭祀宰杀这么多公牛、小公牛、小母牛、山羊、公羊和马！砍伐这么多树木，收割这么多草用于祭祀设备！” |
| Yepissa te honti ‘dāsā’ti vā ‘pessā’ti vā ‘kammakarā’ti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. |
His bondservants, employees, and workers do their jobs under threat of punishment and danger, weeping with tearful faces. |
他的奴仆、雇员和工人都在惩罚和危险的威胁下，流着泪做他们的工作。 |
| Ayaṃ vuccati, brāhmaṇa, puggalo attantapo ca attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto. |
This is called a person who mortifies themselves and others, being committed to the practice of mortifying themselves and others. |
这被称为折磨自己和他人，致力于折磨自己和他人的修行。 |
| Katamo ca, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto; |
And what person doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others, |
什么样的人既不折磨自己也不折磨他人，致力于不折磨自己也不折磨他人的修行， |
| so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati? |
living without wishes in the present life, nirvana'd, cooled, experiencing pleasure, having become holy in themselves? |
此生无所求，涅槃，寂静，体验快乐，自身已成圣洁？ |
| Idha, brāhmaṇa, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. |
It’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. |
就是当一位如来出现于世，阿罗汉，正等正觉，明行足，善逝，世间解，无上士，调御丈夫，天人师，佛，世尊。 |
| So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. |
He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. |
他以自己的洞察力证悟了此世——连同其诸天、魔罗和梵天，以及此世的沙门、婆罗门、天人和人类——并将其告知他人。 |
| So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. |
He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. |
他教导的佛法在开始时是好的，在中间是好的，在结尾时也是好的，有意义且措辞优美。他揭示了一种完全圆满和纯粹的精神修行。 |
| Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. |
A householder hears that teaching, or a householder’s child, or someone reborn in some clan. |
一位居士听到那种教法，或一位居士的子女，或某位转生于某个家族的人。 |
| So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. |
They gain faith in the Realized One, |
他们对如来生起信心， |
| So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: |
and reflect: |
并反思： |
| ‘sambādho gharāvāso rajopatho abbhokāso pabbajjā. |
‘Living in a house is cramped and dirty, but the life of one gone forth is wide open. |
“住在家里狭窄污秽，但出家生活广阔开放。 |
| Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. |
It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. |
在家生活的人，要过完全圆满纯粹的梵行生活，像一块磨光的贝壳一样，是不容易的。 |
| Yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti. |
Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ |
我为什么不剃除头发和胡须，穿上袈裟，从在家生活出家，过无家生活呢？” |
| So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. |
After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. |
过了一段时间，他们放弃了大量的财富，以及大家庭。他们剃除头发和胡须，穿上袈裟，从在家生活出家，过无家生活。 |
| So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. |
Once they’ve gone forth, they take up the training and livelihood of the monks. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings. |
一旦出家，他们就接受比丘的训练和生计。他们放弃杀生，放下刀杖。他们严谨善良，对所有众生充满慈悲。 |
| So bījagāmabhūtagāmasamārambhā paṭivirato hoti. |
They avoid injuring plants and seeds. |
他们避免伤害植物和种子。 |
| Ekabhattiko hoti rattūparato virato vikālabhojanā. |
They eat in one part of the day, abstaining from eating at night and food at the wrong time. |
他们一天只吃一部分，晚上不吃饭，不吃非时食。 |
| Naccagītavāditavisūkadassanā paṭivirato hoti. |
They avoid dancing, singing, music, and seeing shows. |
他们避免跳舞、唱歌、音乐和看表演。 |
| Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. |
They avoid beautifying and adorning themselves with garlands, perfumes, and makeup. |
他们避免用花环、香水和化妆品美化和装饰自己。 |
| Uccāsayanamahāsayanā paṭivirato hoti. |
They avoid high and luxurious beds. |
他们避免高贵和奢侈的床铺。 |
| Jātarūparajatapaṭiggahaṇā paṭivirato hoti. |
They avoid receiving gold and money, |
他们避免接受金钱， |
| Āmakadhaññapaṭiggahaṇā paṭivirato hoti. |
raw grains, |
生谷物， |
| Āmakamaṃsapaṭiggahaṇā paṭivirato hoti. |
raw meat, |
生肉， |
| Itthikumārikapaṭiggahaṇā paṭivirato hoti. |
women and girls, |
妇女和女孩， |
| Dāsidāsapaṭiggahaṇā paṭivirato hoti. |
male and female bondservants, |
男女仆役， |
| Ajeḷakapaṭiggahaṇā paṭivirato hoti. |
goats and sheep, |
山羊和绵羊， |
| Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. |
chickens and pigs, |
鸡和猪， |
| Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. |
elephants, cows, horses, and mares, |
大象、牛、马和母马， |
| Khettavatthupaṭiggahaṇā paṭivirato hoti. |
and fields and land. |
以及田地和土地。 |
| Dūteyyapahiṇagamanānuyogā paṭivirato hoti. |
They avoid running errands and messages; |
他们避免跑腿和送信； |
| Kayavikkayā paṭivirato hoti. |
buying and selling; |
买卖； |
| Tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti. |
falsifying weights, metals, or measures; |
伪造重量、金属或尺寸； |
| Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. |
bribery, fraud, cheating, and duplicity; |
贿赂、欺诈、欺骗和两面派； |
| Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. |
mutilation, murder, abduction, banditry, plunder, and violence. |
残害、谋杀、绑架、盗窃、抢劫和暴力。 |
| So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. |
When they see a sight with their eyes, they don’t get caught up in the features and details. |
当他们用眼睛看到景象时，他们不会被特征和细节所迷惑。 |
| Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. |
If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. |
如果眼根不加约束，贪欲和瞋恚的不善品质就会变得压倒性。因此，他们修习约束，保护眼根，并实现其约束。 |
| Sotena saddaṃ sutvā … pe … |
When they hear a sound with their ears … |
当他们用耳朵听到声音时…… |
| ghānena gandhaṃ ghāyitvā … |
When they smell an odor with their nose … |
当他们用鼻子闻到气味时…… |
| jivhāya rasaṃ sāyitvā … |
When they taste a flavor with their tongue … |
当他们用舌头尝到味道时…… |
| kāyena phoṭṭhabbaṃ phusitvā … |
When they feel a touch with their body … |
当他们用身体感受到触觉时…… |
| manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. |
When they know a thought with their mind, they don’t get caught up in the features and details. |
当他们用意识觉知到思想时，他们不会被特征和细节所迷惑。 |
| Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. |
If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. |
如果意根不加约束，贪欲和瞋恚的不善品质就会变得压倒性。因此，他们修习约束，保护意根，并实现其约束。 |
| So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti. |
When they have this noble sense restraint, they experience an unsullied pleasure inside themselves. |
当他们具备这种高尚的感官约束时，他们内心体验到一种纯洁的愉悦。 |
| So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato |
When they have this noble spectrum of ethics, this noble sense restraint, and this noble remembering and lucid-discerning, |
当他们具备这种高尚的戒德、这种高尚的感官约束和这种高尚的忆念和清晰辨别力时， |
| vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. |
they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. |
他们经常去僻静的住处——荒野、树根下、小山、山谷、山洞、尸陀林、森林、露天场所、草堆。 |
| So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā. |
After the meal, they return from alms-round, sit down cross-legged with their body straight, and establish remembering right there. |
饭后，他们从托钵归来，盘腿而坐，身体挺直，就在那里安住忆念。 |
| So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti; |
Giving up desire for the world, they meditate with a heart rid of desire, cleansing the mind of desire. |
舍弃对世俗的欲望，他们以无欲之心禅修，净化内心的欲望。 |
| byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti; |
Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will. |
舍弃恶意和瞋恚，他们以无恶意之心禅修，对一切众生充满慈悲，净化内心的恶意。 |
| thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti; |
Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, rememberful and aware, cleansing the mind of dullness and drowsiness. |
舍弃昏沉和睡眠，他们以无昏沉和睡眠之心禅修，感受光明，忆念分明，觉知，净化内心的昏沉和睡眠。 |
| uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti; |
Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. |
舍弃散乱和懊悔，他们无散乱地禅修，内心平静，净化内心的散乱和懊悔。 |
| vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti. |
Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. |
舍弃怀疑，他们超越怀疑而禅修，对善法不再犹豫，净化内心的怀疑。 |
| So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe |
They give up these five hindrances, corruptions of the heart that weaken wisdom. |
他们舍弃这五种障碍，这些是内心染污，会削弱智慧。 |
| vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
然后，他们完全远离感官欲乐，远离不善法，进入并安住于初禅，其中有离欲乐生起的喜和乐，以及寻和伺。 |
| Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. |
As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation. |
当寻和伺寂止后，他们进入并安住于第二禅，其中有由不散乱明晰生起的喜和乐，内心清明，自信，心一境性，没有寻和伺。 |
| Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. |
And with the fading away of rapture, they enter and remain in the third jhāna, where they meditate with equanimity, rememberful and aware, personally experiencing the pleasure of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’ |
随着喜的消退，他们进入并安住于第三禅，在那里他们以舍心禅修，忆念分明，觉知，亲自体验到圣者所宣称的“平等而忆念分明，安住于乐”的快乐。 |
| Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. |
Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and remembering. |
舍弃乐和苦，结束了昔日的喜悦和忧伤，他们进入并安住于第四禅，没有乐也没有苦，只有纯净的舍心和忆念。 |
| So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. |
When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives. |
当他们的心如此般在禅定中变得不散乱且清明——纯净、明亮、无瑕、无垢、柔顺、易用、稳定、不动摇——他们将其导向回忆前世。 |
| So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe: ‘amutrāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto; so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto; so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. |
They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. Passing away from there, I was reborn here.’ And so they recollect their many kinds of past lives, with features and details. |
他们回忆起许多种前世。即：一世、两世、三世、四世、五世、十世、二十世、三十世、四十世、五十世、一百世、一千世、十万世的生死；许多世界成坏劫，许多世界演化劫，许多世界成坏和演化劫。他们忆念道：“在那里，我叫这个名字，我的种姓是那个，我长这样，那是我的食物。我那时感受乐和苦，那是我的生命终结的方式。当我从那个地方去世后，我转生到其他地方。在那里，我也叫这个名字，我的种姓是那个，我长这样，那是我的食物。我那时感受乐和苦，那是我的生命终结的方式。从那里去世后，我转生到这里。”就这样，他们回忆起许多种前世，带着特征和细节。 |
| So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. |
When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings. |
当他们的心如此般在禅定中变得不散乱且清明——纯净、明亮、无瑕、无垢、柔顺、易用、稳定、不动摇——他们将其导向了解众生的死亡与投生。 |
| So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā … pe … ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā … pe … ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti. |
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. |
他们以清净且超人间的宿命智，看见众生死亡与投生——劣等与优等，美丽与丑陋，生于善处或恶处。他们了解众生如何依照各自的业而投生：“这些可爱的众生在身、语、意方面造了恶业。他们诽谤圣者；他们有邪见；他们选择依照邪见行事。当他们的身体坏散，死后，他们投生到恶道、恶处、地狱。然而，这些可爱的众生在身、语、意方面造了善业。他们从不诽谤圣者；他们有正见；他们选择依照正见行事。当他们的身体坏散，死后，他们投生到善处、天界。”就这样，他们以清净且超人间的宿命智，看见众生死亡与投生——劣等与优等，美丽与丑陋，生于善处或恶处。他们了解众生如何依照各自的业而投生。 |
| So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. |
When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements. |
当他们的心如此般在禅定中变得不散乱且清明——纯净、明亮、无瑕、无垢、柔顺、易用、稳定、不动摇——他们将其导向了解烦恼的止息。 |
| So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti; |
They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. |
他们如实地了知：“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 pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. |
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’. |
他们如实地了知：“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 evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. |
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. |
如此般地了知和看见，他们的心从感官欲乐、欲求投生和无明的烦恼中解脱。 |
| Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. |
When they’re freed, they know they’re freed. |
当他们解脱时，他们知道自己已解脱。 |
| ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. |
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’ |
他们了知：“再生已尽，梵行已立，所作已办，不再有任何存在状态。” |
| Evaṃ vutte, ghoṭamukho brāhmaṇo āyasmantaṃ udenaṃ etadavoca: |
When he had spoken, Ghoṭamukha said to him: |
当他说完后，戈达穆卡对他说： |
| “abhikkantaṃ, bho udena, abhikkantaṃ, bho udena. |
“Excellent, Master Udena! Excellent! |
“太好了，乌德纳尊者！太好了！ |
| Seyyathāpi, bho udena, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā udenena anekapariyāyena dhammo pakāsito. |
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Udena has made the teaching clear in many ways. |
就像扶正被倾覆的，揭示被隐藏的，指引迷途者方向，或在黑暗中点亮一盏灯，让明眼人能看到事物，乌德纳尊者以多种方式阐明了教法。 |
| Esāhaṃ bhavantaṃ udenaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. |
I go for refuge to Master Udena, to the teaching, and to the monk Saṅgha. |
我皈依乌德纳尊者，皈依教法，皈依僧伽。 |
| Upāsakaṃ maṃ bhavaṃ udeno dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. |
From this day forth, may Master Udena remember me as a lay follower who has gone for refuge for life.” |
从今天起，愿乌德纳尊者把我记住为一个终生皈依的在家信徒。” |
| “Mā kho maṃ tvaṃ, brāhmaṇa, saraṇaṃ agamāsi. |
“Brahmin, don’t go for refuge to me. |
“婆罗门，不要皈依我。 |
| Tameva bhagavantaṃ saraṇaṃ gacchāhi yamahaṃ saraṇaṃ gato”ti. |
You should go for refuge to that same Blessed One to whom I have gone for refuge.” |
你应该皈依我所皈依的那位世尊。” |
| “Kahaṃ pana, bho udena, etarahi so bhavaṃ gotamo viharati arahaṃ sammāsambuddho”ti? |
“But Master Udena, where is the Blessed One at present, the perfected one, the fully awakened Buddha?” |
“可是乌德纳尊者，那位世尊，那位阿罗汉，那位圆满觉悟的佛陀现在在哪里呢？” |
| “Parinibbuto kho, brāhmaṇa, etarahi so bhagavā arahaṃ sammāsambuddho”ti. |
“Brahmin, the Buddha has already become fully nirvana'd.” |
“婆罗门，佛陀已经完全般涅槃了。” |
| Yato ca kho, bho udena, parinibbuto so bhavaṃ gotamo, parinibbutampi mayaṃ taṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. |
But since the Buddha has become fully nirvana'd, I go for refuge to that fully nirvana'd Buddha, to the teaching, and to the Saṅgha. |
但既然佛陀已经完全般涅槃了，我皈依那位已经完全般涅槃的佛陀，皈依教法，皈依僧伽。 |
| Upāsakaṃ maṃ bhavaṃ udeno dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. |
From this day forth, may Master Udena remember me as a lay follower who has gone for refuge for life. |
从今天起，愿乌德纳尊者把我记住为一个终生皈依的在家信徒。 |
| Atthi ca me, bho udena, aṅgarājā devasikaṃ niccabhikkhaṃ dadāti, tato ahaṃ bhoto udenassa ekaṃ niccabhikkhaṃ dadāmī”ti. |
Master Udena, the king of Aṅga gives me a regular daily allowance. I will give you one portion of that.” |
乌德纳尊者，安伽国王每天给我定期的津贴。我会把其中的一份给你。” |
| “Kiṃ pana te, brāhmaṇa, aṅgarājā devasikaṃ niccabhikkhaṃ dadātī”ti? |
“But brahmin, what does the king of Aṅga give you as a regular daily allowance?” |
“可是婆罗门，安伽国王给你什么作为定期的每日津贴？” |
| “Pañca, bho udena, kahāpaṇasatānī”ti. |
“Five hundred dollars.” |
“五百元。” |
| “Na kho no, brāhmaṇa, kappati jātarūparajataṃ paṭiggahetun”ti. |
“It’s not proper for us to receive gold and money.” |
“我们不适合接受黄金和金钱。” |
| “Sace taṃ bhoto udenassa na kappati vihāraṃ bhoto udenassa kārāpessāmī”ti. |
“If that’s not proper, I will have a dwelling built for Master Udena.” |
“如果那不合适，我将为乌德纳尊者建造一所住所。” |
| “Sace kho me tvaṃ, brāhmaṇa, vihāraṃ, kārāpetukāmo, pāṭaliputte saṅghassa upaṭṭhānasālaṃ kārāpehī”ti. |
“If you want to build me a dwelling, then build an assembly hall for the Saṅgha at Pāṭaliputta.” |
“如果你想为我建造一所住所，那么请在波吒利弗多为僧伽建造一座集会堂。” |
| “Imināpāhaṃ bhoto udenassa bhiyyoso mattāya attamano abhiraddho yaṃ maṃ bhavaṃ udeno saṅghe dāne samādapeti. |
“Now I’m even more delighted and satisfied with Master Udena, since he encourages me to give to the Saṅgha. |
“现在我对乌德纳尊者更加高兴和满意了，因为他鼓励我布施给僧伽。 |
| Esāhaṃ, bho udena, etissā ca niccabhikkhāya aparāya ca niccabhikkhāya pāṭaliputte saṅghassa upaṭṭhānasālaṃ kārāpessāmī”ti. |
So with this allowance and another one I will have an assembly hall built for the Saṅgha at Pāṭaliputta.” |
所以，用这笔津贴和另一笔，我将在波吒利弗多为僧伽建造一座集会堂。” |
