MN 101 Devadaha: at Devadaha

101.1 - (Buddha explains to monks Jains’ wrong view on karma)
101.2 - (Buddha confirms by questioning Jains)
101.3 - (simile of pain from process removing arrow)
101.4 - (Buddha reiterates same points as before simile)
101.5 - (Jain leader Nāṭaputta claims to be all-knowing continuously every moment)
101.6 - (five things can be seen to turn out in two different ways)
101.7 - (Buddha asks Jains more question to show fallacy of their karma)
101.8 - (Jain ascetics deserve rebuke and criticism on ten legitimate grounds)
101.9 - (Equanimous-observation And how is exertion and striving fruitful?)
101.10 - (simile of man jealous from pretty woman)
- (reiterate part before simile)
101.11 - (right effort that’s painful only done as much as necessary)
- (simile of heating arrow)
101.12 - (gradual training culminating in 3 higher knowledges)

	(derived from B. Sujato 2018/12)	（摘自B. Sujato 2018/12）
Evaṃ me sutaṃ—	So I have heard.	如是我闻。
ekaṃ samayaṃ bhagavā sakkesu viharati devadahaṃ nāma sakyānaṃ nigamo.	At one time the Buddha was staying in the land of the Sakyans, near the Sakyan town named Devadaha.	一时，佛陀住在释迦族国，靠近释迦族城镇提婆达诃。
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:	在那里，佛陀对比丘们说：
“bhikkhavo”ti.	“monks!”	“比丘们！”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.	“尊者，”他们回答说。

101.1 – (Buddha explains to monks Jains’ wrong view on karma)

Bhagavā etadavoca:	The Buddha said this:	佛陀如是说：
“santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	“monks, there are some ascetics and brahmins who have this doctrine and view:	“比丘们，有些沙门和婆罗门持这种教义和观点：
‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu.	‘Everything this individual experiences—pleasurable, painful, or neutral—is because of past deeds.	‘此个体所经历的一切——愉悦的、痛苦的或中性的——都是因为过去的业。
Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo;	So, due to eliminating past deeds by mortification, and not doing any new deeds, there’s nothing to come up in the future.	因此，通过苦行消除过去的业，并且不做任何新的业，未来就不会有任何东西出现。
āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’ti.	With nothing to come up in the future, deeds end. With the ending of deeds, suffering ends. With the ending of suffering, feeling ends. And with the ending of feeling, all suffering will have been worn away.’	未来没有东西出现，业就终止。业终止，苦就终止。苦终止，感受就终止。感受终止，所有苦就都消磨殆尽了。’
Evaṃvādino, bhikkhave, nigaṇṭhā.	Such is the doctrine of the Jain ascetics.	这就是耆那教苦行者的教义。

101.2 – (Buddha confirms by questioning Jains)

Evaṃvādāhaṃ, bhikkhave, nigaṇṭhe upasaṅkamitvā evaṃ vadāmi:	I’ve gone up to the Jain ascetics who say this and said:	我曾走到那些如此说的耆那教苦行者面前，对他们说：
‘saccaṃ kira tumhe, āvuso nigaṇṭhā, evaṃvādino evaṃdiṭṭhino—	‘Is it really true that this is the venerables’ view?’	“诸位尊者，这真的是诸位尊者的观点吗？”
yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu.
Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo;
āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’ti?
Te ca me, bhikkhave, nigaṇṭhā evaṃ puṭṭhā ‘āmā’ti paṭijānanti.	They admitted that it is.	他们承认是。

Tyāhaṃ evaṃ vadāmi:	I said to them:	我对他们说：
‘kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha—	‘But reverends, do you know	“但诸位尊者，你们确定
ahuvamheva mayaṃ pubbe, na nāhuvamhā’ti?	for sure that you existed in the past, and it is not the case that you didn’t exist?’	你们过去存在过，而不是不存在吗？”
‘No hidaṃ, āvuso’.	‘No we don’t, reverend.’	“我们不确定，尊者。”

‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha—	‘But reverends, do you know	“但诸位尊者，你们确定
akaramheva mayaṃ pubbe pāpakammaṃ, na nākaramhā’ti?	for sure that you did bad deeds in the past?’	你们过去做过恶业吗？”
‘No hidaṃ, āvuso’.	‘No we don’t, reverend.’	“我们不确定，尊者。”

‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha—	‘But reverends, do you know	“但诸位尊者，你们知道
evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhā’ti?	that you did such and such bad deeds?’	你们做了某某恶业吗？”
‘No hidaṃ, āvuso’.	‘No we don’t, reverend.’	“我们不确定，尊者。”

‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha—	‘But reverends, do you know	“但诸位尊者，你们知道
ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’ti?	that so much suffering has already been worn away? Or that so much suffering still remains to be worn away? Or that when so much suffering is worn away all suffering will have been worn away?’	已经有多少痛苦被消磨掉了吗？或者还有多少痛苦需要消磨掉吗？或者当多少痛苦被消磨掉后，所有的痛苦都将消磨殆尽吗？”
‘No hidaṃ, āvuso’.	‘No we don’t, reverend.’	“我们不确定，尊者。”

‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha—	‘But reverends, do you know	“但诸位尊者，你们知道
diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadan’ti?	about giving up unskillful Dharmas in the present life and gaining skillful Dharmas?’	如何放弃此生中的不善法并获得善法吗？”
‘No hidaṃ, āvuso’.	‘No we don’t, reverend.’	“我们不确定，尊者。”

‘Iti kira tumhe, āvuso nigaṇṭhā, na jānātha—	‘So it seems that you don’t know any of these things.	“所以看来你们什么都不知道。
ahuvamheva mayaṃ pubbe, na nāhuvamhāti, na jānātha—
akaramheva mayaṃ pubbe pāpakammaṃ, na nākaramhāti, na jānātha—
evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhāti, na jānātha—
ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti, na jānātha—
diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadaṃ;
evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ na kallamassa veyyākaraṇāya:	In that case, it’s not appropriate for the Jain venerables to declare this.	在这种情况下，耆那教的尊者们宣称这些是不合适的。
“yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu.
Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo;
āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī”ti.

Sace pana tumhe, āvuso nigaṇṭhā, jāneyyātha—	Now, supposing you did know these things.	现在，假设你们确实知道这些。
ahuvamheva mayaṃ pubbe, na nāhuvamhāti, jāneyyātha—
akaramheva mayaṃ pubbe pāpakammaṃ, na nākaramhāti, jāneyyātha—
evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhāti, jāneyyātha—
ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti, jāneyyātha—
diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadaṃ;
evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ kallamassa veyyākaraṇāya:	In that case, it would be appropriate for the Jain venerables to declare this.	在这种情况下，耆那教的尊者们宣称这些是合适的。
“yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu.
Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo;
āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī”ti.

❧

101.3 – (simile of pain from process removing arrow)

Seyyathāpi, āvuso nigaṇṭhā, puriso sallena viddho assa savisena gāḷhūpalepanena;	Suppose a man was struck by an arrow thickly smeared with poison,	假设一个人被一支涂满剧毒的箭射中，
so sallassapi vedhanahetu dukkhā tibbā kaṭukā vedanā vediyeyya.	causing painful feelings, sharp and severe.	导致痛苦、剧烈、严重的感受。
Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ.	Their friends and colleagues, relatives and kin would get a field surgeon to treat them.	他们的朋友、同事、亲戚和家人会请一位外科医生为他们治疗。
Tassa so bhisakko sallakatto satthena vaṇamukhaṃ parikanteyya;	The surgeon would cut open the wound with a scalpel,	医生会用手术刀切开伤口，
so satthenapi vaṇamukhassa parikantanahetu dukkhā tibbā kaṭukā vedanā vediyeyya.	causing painful feelings, sharp and severe.	导致痛苦、剧烈、严重的感受。
Tassa so bhisakko sallakatto esaniyā sallaṃ eseyya;	They’d probe for the arrow,	他们会探查箭，
so esaniyāpi sallassa esanāhetu dukkhā tibbā kaṭukā vedanā vediyeyya.	causing painful feelings, sharp and severe.	导致痛苦、剧烈、严重的感受。
Tassa so bhisakko sallakatto sallaṃ abbuheyya;	They’d extract the arrow,	他们会取出箭，
so sallassapi abbuhanahetu dukkhā tibbā kaṭukā vedanā vediyeyya.	causing painful feelings, sharp and severe.	导致痛苦、剧烈、严重的感受。
Tassa so bhisakko sallakatto agadaṅgāraṃ vaṇamukhe odaheyya;	They’d apply cauterizing medicine to the wound,	他们会在伤口上涂抹烧灼药，
so agadaṅgārassapi vaṇamukhe odahanahetu dukkhā tibbā kaṭukā vedanā vediyeyya.	causing painful feelings, sharp and severe.	导致痛苦、剧烈、严重的感受。
So aparena samayena rūḷhena vaṇena sañchavinā arogo assa sukhī serī sayaṃvasī yena kāmaṅgamo.	After some time that wound would be healed and the skin regrown. They’d be healthy, happy, autonomous, master of themselves, able to go where they wanted.	一段时间后，伤口会愈合，皮肤会重新长出。他们会健康、快乐、自主、自作主宰，能够随心所欲地去任何地方。
Tassa evamassa:	They’d think:	他们会想：
“ahaṃ kho pubbe sallena viddho ahosiṃ savisena gāḷhūpalepanena.	“Earlier I was struck by an arrow thickly smeared with poison,	“早些时候我被一支涂满剧毒的箭射中，
Sohaṃ sallassapi vedhanahetu dukkhā tibbā kaṭukā vedanā vediyiṃ.	causing painful feelings, sharp and severe.	导致痛苦、剧烈、严重的感受。
Tassa me mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhapesuṃ.	My friends and colleagues, relatives and kin got a field surgeon to treat me.	我的朋友、同事、亲戚和家人请了一位外科医生为我治疗。
Tassa me so bhisakko sallakatto satthena vaṇamukhaṃ parikanti;	At each step, the treatment was painful.	每一步的治疗都是痛苦的。
sohaṃ satthenapi vaṇamukhassa parikantanahetu dukkhā tibbā kaṭukā vedanā vediyiṃ.
Tassa me so bhisakko sallakatto esaniyā sallaṃ esi;
so ahaṃ esaniyāpi sallassa esanāhetu dukkhā tibbā kaṭukā vedanā vediyiṃ.
Tassa me so bhisakko sallakatto sallaṃ abbuhi;
sohaṃ sallassapi abbuhanahetu dukkhā tibbā kaṭukā vedanā vediyiṃ.
Tassa me so bhisakko sallakatto agadaṅgāraṃ vaṇamukhe odahi;
sohaṃ agadaṅgārassapi vaṇamukhe odahanahetu dukkhā tibbā kaṭukā vedanā vediyiṃ.
Somhi etarahi rūḷhena vaṇena sañchavinā arogo sukhī serī sayaṃvasī yena kāmaṅgamo”ti.	But these days that wound is healed and the skin regrown. I’m healthy, happy, autonomous, my own master, able to go where I want.”	但如今，伤口已愈合，皮肤已重新长出。我健康、快乐、自主、自作主宰，能够随心所欲地去任何地方。”

❧

101.4 – (Buddha reiterates same points as before simile)

Evameva kho, āvuso nigaṇṭhā, sace tumhe jāneyyātha—	In the same way, reverends, if you knew about these things,	同样地，诸位尊者，如果你们知道这些事，
ahuvamheva mayaṃ pubbe, na nāhuvamhāti, jāneyyātha—
akaramheva mayaṃ pubbe pāpakammaṃ, na nākaramhāti, jāneyyātha—
evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhāti, jāneyyātha—
ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti, jāneyyātha—
diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadaṃ;
evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ kallamassa veyyākaraṇāya:	it would be appropriate for the Jain venerables to declare this.	那么耆那教的尊者们宣称这些是合适的。
“yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu.
Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo;
āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī”ti.

Yasmā ca kho tumhe, āvuso nigaṇṭhā, na jānātha—	But since you don’t know any of these things,	但既然你们什么都不知道，
ahuvamheva mayaṃ pubbe, na nāhuvamhāti, na jānātha—
akaramheva mayaṃ pubbe pāpakammaṃ, na nākaramhāti, na jānātha—
evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhāti, na jānātha—
ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti, na jānātha—
diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadaṃ;
tasmā āyasmantānaṃ nigaṇṭhānaṃ na kallamassa veyyākaraṇāya:	it’s not appropriate for the Jain venerables to declare this.’	那么耆那教的尊者们宣称这些是不合适的。
“yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu.
Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo;
āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī”’ti.

101.5 – (Jain leader Nāṭaputta claims to be all-knowing continuously every moment)

Evaṃ vutte, bhikkhave, te nigaṇṭhā maṃ etadavocuṃ:	When I said this, those Jain ascetics said to me:	当我说了这话，那些耆那教苦行者对我说：
‘nigaṇṭho, āvuso, nāṭaputto sabbaññū sabbadassāvī, aparisesaṃ ñāṇadassanaṃ paṭijānāti.	‘Reverend, the Jain leader Nāṭaputta claims to be all-knowing and all-seeing, to know and see everything without exception, thus:	“尊者，耆那教领袖那他弗多声称无所不知、无所不见，毫无例外地知见一切，他这样说：
“Carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitan”ti.	“Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.”	‘知识和洞见在我走路、站立、睡觉和清醒时始终持续不断地存在。’
So evamāha:	He says:	他说：
“atthi kho vo, āvuso nigaṇṭhā, pubbeva pāpakammaṃ kataṃ, taṃ imāya kaṭukāya dukkarakārikāya nijjīretha,	“O reverend Jain ascetics, you have done bad deeds in a past life. Wear them away with these severe and grueling austerities.	‘哦，诸位耆那教苦行者，你们在过去世中做了恶业。用这些严厉而艰苦的苦行来消磨它们。
yaṃ panettha etarahi kāyena saṃvutā vācāya saṃvutā manasā saṃvutā taṃ āyatiṃ pāpakammassa akaraṇaṃ.	And when you refrain from such deeds in the present by way of body, speech, and mind, you’re not doing any bad deeds for the future.	当你们在当下通过身体、言语和意念避免此类行为时，你们就没有为未来做任何恶业。
Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo;	So, due to eliminating past deeds by mortification, and not doing any new deeds, there’s nothing to come up in the future.	因此，通过苦行消除过去的业，并且不做任何新的业，未来就不会有任何东西出现。
āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī”ti.	With nothing to come up in the future, deeds end. With the ending of deeds, suffering ends. With the ending of suffering, feeling ends. And with the ending of feeling, all suffering will have been worn away.”	未来没有东西出现，业就终止。业终止，苦就终止。苦终止，感受就终止。感受终止，所有苦就都消磨殆尽了。’
Tañca panamhākaṃ ruccati ceva khamati ca, tena camhā attamanā’ti.	We approve and accept this, and we are satisfied with it.’	我们赞同并接受这一点，我们对此感到满意。”

101.6 – (five things can be seen to turn out in two different ways)

Evaṃ vutte, ahaṃ, bhikkhave, te nigaṇṭhe etadavocaṃ:	When they said this, I said to them:	当他们这样说时，我对他们说：
‘pañca kho ime, āvuso nigaṇṭhā, dhammā diṭṭheva dhamme dvidhāvipākā.	‘These five things can be seen to turn out in two different ways.	“这五件事可以有两种不同的结果。
Katame pañca?	What five?	哪五种？
Saddhā, ruci, anussavo, ākāraparivitakko, diṭṭhinijjhānakkhanti—	justifiable-trust, personal preference, oral tradition, reasoned contemplation, and acceptance of a view after consideration.	正当的信任、个人偏好、口头传统、合理思辨和考虑后接受观点。
ime kho, āvuso nigaṇṭhā, pañca dhammā diṭṭheva dhamme dvidhāvipākā.	These are the five things that can be seen to turn out in two different ways.	这五件事可以有两种不同的结果。
Tatrāyasmantānaṃ nigaṇṭhānaṃ kā atītaṃse satthari saddhā, kā ruci, ko anussavo, ko ākāraparivitakko, kā diṭṭhinijjhānakkhantī’ti.	In this case, what justifiable-trust in your teacher do you have when it comes to the past? What personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration?’	在这种情况下，你们对你们的老师在过去方面有什么正当的信任？有什么个人偏好、口头传统、合理思辨或考虑后接受的观点？”
Evaṃvādī kho ahaṃ, bhikkhave, nigaṇṭhesu na kañci sahadhammikaṃ vādapaṭihāraṃ samanupassāmi.	When I said this, I did not see any legitimate defense of their doctrine from the Jains.	我说这话时，没有看到耆那教徒对其教义有任何合法的辩护。

101.7 – (Buddha asks Jains more question to show fallacy of their karma)

Puna caparāhaṃ, bhikkhave, te nigaṇṭhe evaṃ vadāmi:	Furthermore, I said to those Jain ascetics:	此外，我对那些耆那教苦行者说：
‘taṃ kiṃ maññatha, āvuso nigaṇṭhā.	‘What do you think, reverends?	“你们认为呢，诸位尊者？
Yasmiṃ vo samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha;	At a time of intense exertion and striving do you experience painful, intense, severe, acute feelings due to overexertion?	在剧烈精进和努力的时候，你们是否因为过度劳累而经历痛苦、强烈、严重、急剧的感受？
yasmiṃ pana vo samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyethā’ti?	Whereas at a time without intense exertion and striving do you not experience painful, intense, severe, acute feelings due to overexertion?’	而在没有剧烈精进和努力的时候，你们是否不经历痛苦、强烈、严重、急剧的感受？”
‘Yasmiṃ no, āvuso gotama, samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyāma;	‘Reverend Gotama, at a time of intense exertion we experience painful, intense feelings due to overexertion,	“瞿昙尊者，在剧烈精进的时候，我们因过度劳累而经历痛苦、强烈的感受，
yasmiṃ pana no samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyāmā’ti.	not without intense exertion.’	没有剧烈精进的时候则不经历。”

‘Iti kira, āvuso nigaṇṭhā, yasmiṃ vo samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha;	‘So it seems that only at a time of intense exertion do you experience painful, intense feelings due to overexertion,	“所以看来你们只有在剧烈精进的时候才经历痛苦、强烈的感受，
yasmiṃ pana vo samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha.	not without intense exertion.	没有剧烈精进的时候则不经历。
Evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ na kallamassa veyyākaraṇāya:	In that case, it’s not appropriate for the Jain venerables to declare:	在这种情况下，耆那教的尊者们宣称：
“yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu.	“Everything this individual experiences—pleasurable, painful, or neutral—is because of past deeds. …”	‘此个体所经历的一切——愉悦的、痛苦的或中性的——都是因为过去的业。……’是不合适的。
Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo;
āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī”ti.

Sace, āvuso nigaṇṭhā, yasmiṃ vo samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha;	If at a time of intense exertion you did not experience painful, intense feelings due to overexertion,	如果你们在剧烈精进的时候不经历痛苦、强烈的感受，
yasmiṃ pana vo samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha;	and if without intense exertion you did experience such feelings,	而在没有剧烈精进的时候却经历这样的感受，
evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ kallamassa veyyākaraṇāya:	it would be appropriate for the Jain venerables to declare this.	那么耆那教的尊者们宣称这些就是合适的。
“yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu.
Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo;
āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī”ti.

Yasmā ca kho, āvuso nigaṇṭhā, yasmiṃ vo samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha;	But since this is not the case,	但既然事实并非如此，
yasmiṃ pana vo samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha;
te tumhe sāmaṃyeva opakkamikā dukkhā tibbā kaṭukā vedanā vedayamānā avijjā aññāṇā sammohā vipaccetha:	aren’t you experiencing painful, intense feelings due only to your own exertion, which out of ignorance, unknowing, and confusion you misconstrue to imply:	你们所经历的痛苦、强烈的感受难道不是仅仅因为你们自己的努力吗？而你们却出于无知、不明和困惑而错误地推断：
“yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu.	“Everything this individual experiences—pleasurable, painful, or neutral—is because of past deeds. …”?’	‘此个体所经历的一切——愉悦的、痛苦的或中性的——都是因为过去的业。……’？”
Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo;
āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī”’ti.
Evaṃvādīpi kho ahaṃ, bhikkhave, nigaṇṭhesu na kañci sahadhammikaṃ vādapaṭihāraṃ samanupassāmi.	When I said this, I did not see any legitimate defense of their doctrine from the Jains.	我说这话时，没有看到耆那教徒对其教义有任何合法的辩护。

Puna caparāhaṃ, bhikkhave, te nigaṇṭhe evaṃ vadāmi:	Furthermore, I said to those Jain ascetics:	此外，我对那些耆那教苦行者说：
‘taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ diṭṭhadhammavedanīyaṃ taṃ upakkamena vā padhānena vā samparāyavedanīyaṃ hotūti labbhametan’ti?	‘What do you think, reverends? If a deed is to be experienced in this life, can exertion make it be experienced in lives to come?’	“你们认为呢，诸位尊者？如果一个业注定要在今生经历，努力能使它在来生经历吗？”
‘No hidaṃ, āvuso’.	‘No, reverend.’	“不能，尊者。”

‘Yaṃ panidaṃ kammaṃ samparāyavedanīyaṃ taṃ upakkamena vā padhānena vā diṭṭhadhammavedanīyaṃ hotūti labbhametan’ti?	‘But if a deed is to be experienced in lives to come, can exertion make it be experienced in this life?’	“但如果一个业注定要在来生经历，努力能使它在今生经历吗？”
‘No hidaṃ, āvuso’.	‘No, reverend.’	“不能，尊者。”

‘Taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ sukhavedanīyaṃ taṃ upakkamena vā padhānena vā dukkhavedanīyaṃ hotūti labbhametan’ti?	‘What do you think, reverends? If a deed is to be experienced as pleasure, can exertion make it be experienced as pain?’	“你们认为呢，诸位尊者？如果一个业注定要经历为快乐，努力能使它经历为痛苦吗？”
‘No hidaṃ, āvuso’.	‘No, reverend.’	“不能，尊者。”

‘Yaṃ panidaṃ kammaṃ dukkhavedanīyaṃ taṃ upakkamena vā padhānena vā sukhavedanīyaṃ hotūti labbhametan’ti?	‘But if a deed is to be experienced as pain, can exertion make it be experienced as pleasure?’	“但如果一个业注定要经历为痛苦，努力能使它经历为快乐吗？”
‘No hidaṃ, āvuso’.	‘No, reverend.’	“不能，尊者。”

‘Taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ paripakkavedanīyaṃ taṃ upakkamena vā padhānena vā aparipakkavedanīyaṃ hotūti labbhametan’ti?	‘What do you think, reverends? If a deed is to be experienced when fully ripened, can exertion make it be experienced when not fully ripened?’	“你们认为呢，诸位尊者？如果一个业注定要在完全成熟时经历，努力能使它在未完全成熟时经历吗？”
‘No hidaṃ, āvuso’.	‘No, reverend.’	“不能，尊者。”

‘Yaṃ panidaṃ kammaṃ aparipakkavedanīyaṃ taṃ upakkamena vā padhānena vā paripakkavedanīyaṃ hotūti labbhametan’ti?	‘But if a deed is to be experienced when not fully ripened, can exertion make it be experienced when fully ripened?’	“但如果一个业注定要在未完全成熟时经历，努力能使它在完全成熟时经历吗？”
‘No hidaṃ, āvuso’.	‘No, reverend.’	“不能，尊者。”

‘Taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ bahuvedanīyaṃ taṃ upakkamena vā padhānena vā appavedanīyaṃ hotūti labbhametan’ti?	‘What do you think, reverends? If a deed is to be experienced strongly, can exertion make it be experienced weakly?’	“你们认为呢，诸位尊者？如果一个业注定要强烈地经历，努力能使它微弱地经历吗？”
‘No hidaṃ, āvuso’.	‘No, reverend.’	“不能，尊者。”

‘Yaṃ panidaṃ kammaṃ appavedanīyaṃ taṃ upakkamena vā padhānena vā bahuvedanīyaṃ hotūti labbhametan’ti?	‘But if a deed is to be experienced weakly, can exertion make it be experienced strongly?’	“但如果一个业注定要微弱地经历，努力能使它强烈地经历吗？”
‘No hidaṃ, āvuso’.	‘No, reverend.’	“不能，尊者。”

‘Taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ savedanīyaṃ taṃ upakkamena vā padhānena vā avedanīyaṃ hotūti labbhametan’ti?	‘What do you think, reverends? If a deed is to be experienced, can exertion make it not be experienced?’	“你们认为呢，诸位尊者？如果一个业注定要经历，努力能使它不被经历吗？”
‘No hidaṃ, āvuso’.	‘No, reverend.’	“不能，尊者。”

‘Yaṃ panidaṃ kammaṃ avedanīyaṃ taṃ upakkamena vā padhānena vā savedanīyaṃ hotūti labbhametan’ti?	‘But if a deed is not to be experienced, can exertion make it be experienced?’	“但如果一个业注定不被经历，努力能使它被经历吗？”
‘No hidaṃ, āvuso’.	‘No, reverend.’	“不能，尊者。”

(…)

‘Iti kira, āvuso nigaṇṭhā, yamidaṃ kammaṃ diṭṭhadhammavedanīyaṃ taṃ upakkamena vā padhānena vā samparāyavedanīyaṃ hotūti alabbhametaṃ, yaṃ panidaṃ kammaṃ samparāyavedanīyaṃ taṃ upakkamena vā padhānena vā diṭṭhadhammavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ sukhavedanīyaṃ taṃ upakkamena vā padhānena vā dukkhavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ dukkhavedanīyaṃ taṃ upakkamena vā padhānena vā sukhavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ paripakkavedanīyaṃ taṃ upakkamena vā padhānena vā aparipakkavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ aparipakkavedanīyaṃ taṃ upakkamena vā padhānena vā paripakkavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ bahuvedanīyaṃ taṃ upakkamena vā padhānena vā appavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ appavedanīyaṃ taṃ upakkamena vā padhānena vā bahuvedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ savedanīyaṃ taṃ upakkamena vā padhānena vā avedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ avedanīyaṃ taṃ upakkamena vā padhānena vā savedanīyaṃ hotūti alabbhametaṃ;	‘So it seems that exertion cannot change the way deeds are experienced in any of these ways.	“所以看来努力不能以这些方式改变业的经历方式。
evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ aphalo upakkamo hoti, aphalaṃ padhānaṃ’.	This being so, your exertion and striving are fruitless.’	既然如此，你们的努力和精进是徒劳的。”

end of section [101.7 - (Buddha asks Jains more question to show fallacy of their karma)]❧

101.8 – (Jain ascetics deserve rebuke and criticism on ten legitimate grounds)

Evaṃvādī, bhikkhave, nigaṇṭhā.	Such is the doctrine of the Jain ascetics.	这就是耆那教苦行者的教义。
Evaṃvādīnaṃ, bhikkhave, nigaṇṭhānaṃ dasa sahadhammikā vādānuvādā gārayhaṃ ṭhānaṃ āgacchanti.	Saying this, the Jain ascetics deserve rebuke and criticism on ten legitimate grounds.	说了这话，耆那教苦行者在十个正当理由上应受指责和批评。

Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti;	If sentient beings experience pleasure and pain because of past deeds,	如果众生因过去的业而经历乐和苦，
addhā, bhikkhave, nigaṇṭhā pubbe dukkaṭakammakārino yaṃ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti.	clearly the Jains have done bad deeds in the past, since they now experience such intense pain.	显然耆那教徒在过去做了恶业，因为他们现在经历如此剧烈的痛苦。
Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti;	If sentient beings experience pleasure and pain because of the Lord God’s creation,	如果众生因主神的创造而经历乐和苦，
addhā, bhikkhave, nigaṇṭhā pāpakena issarena nimmitā yaṃ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti.	clearly the Jains were created by a bad God, since they now experience such intense pain.	显然耆那教徒是由一个恶神创造的，因为他们现在经历如此剧烈的痛苦。
Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti;	If sentient beings experience pleasure and pain because of circumstance and nature,	如果众生因境遇和本性而经历乐和苦，
addhā, bhikkhave, nigaṇṭhā pāpasaṅgatikā yaṃ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti.	clearly the Jains arise from bad circumstances, since they now experience such intense pain.	显然耆那教徒来自恶劣的境遇，因为他们现在经历如此剧烈的痛苦。
Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti;	If sentient beings experience pleasure and pain because of the class of rebirth,	如果众生因轮回的类别而经历乐和苦，
addhā, bhikkhave, nigaṇṭhā pāpābhijātikā yaṃ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti.	clearly the Jains have been reborn in a bad class, since they now experience such intense pain.	显然耆那教徒投生到了一个恶劣的类别，因为他们现在经历如此剧烈的痛苦。
Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti;	If sentient beings experience pleasure and pain because of exertion in the present,	如果众生因当下的努力而经历乐和苦，
addhā, bhikkhave, nigaṇṭhā evarūpā diṭṭhadhammūpakkamā yaṃ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti.	clearly the Jains exert themselves badly in the present, since they now experience such intense pain.	显然耆那教徒当下努力得不好，因为他们现在经历如此剧烈的痛苦。

Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā;	The Jains deserve criticism whether or not sentient beings experience pleasure and pain because of past deeds,	无论众生是否因过去的业而经历乐和苦，
no ce sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā.
Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā;	or the Lord God’s creation,	或主神的创造，
no ce sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā.
Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā;	or circumstance and nature,	或境遇和本性，
no ce sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā.
Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā;	or class of rebirth,	或轮回的类别，
no ce sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā.
Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā;	or exertion in the present.	或当下的努力，耆那教徒都应受批评。
no ce sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā.
Evaṃvādī, bhikkhave, nigaṇṭhā.	Such is the doctrine of the Jain ascetics.	这就是耆那教苦行者的教义。
Evaṃvādīnaṃ, bhikkhave, nigaṇṭhānaṃ ime dasa sahadhammikā vādānuvādā gārayhaṃ ṭhānaṃ āgacchanti.	The Jain ascetics who say this deserve rebuke and criticism on these ten legitimate grounds.	那些如此说的耆那教苦行者在这些十个正当理由上应受指责和批评。
Evaṃ kho, bhikkhave, aphalo upakkamo hoti, aphalaṃ padhānaṃ.	That’s how exertion and striving is fruitless.	这就是努力和精进是徒劳的。

❧

101.9 – (Equanimous-observation And how is exertion and striving fruitful?)

Kathañca, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ?	And how is exertion and striving fruitful?	那么，努力和精进如何才会有成果呢？
Idha, bhikkhave, bhikkhu na heva anaddhabhūtaṃ attānaṃ dukkhena addhabhāveti, dhammikañca sukhaṃ na pariccajati, tasmiñca sukhe anadhimucchito hoti.	It’s when a monk doesn’t bring suffering upon themselves; and they don’t give up legitimate pleasure, but they’re not stupefied with that pleasure.	那就是一个比丘不给自己带来痛苦；他们不放弃合法的快乐，但他们并没有被这种快乐所迷惑。
So evaṃ pajānāti:	They understand:	他们理解：
‘imassa kho me dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti, imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hotī’ti.	‘When I actively strive I become dispassionate towards this source of suffering. But when I develop equanimous-observation I become dispassionate towards this other source of suffering.’	“当我积极努力时，我对这种痛苦之源变得不执着。但当我培养舍离观察时，我对另一种痛苦之源变得不执着。”
So yassa hi khvāssa dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti, saṅkhāraṃ tattha padahati.	So they either actively strive or develop equanimous-observation as appropriate.	因此，他们要么积极努力，要么根据情况培养舍离观察。
Yassa panassa dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hoti, upekkhaṃ tattha bhāveti.
Tassa tassa dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti—	Through active striving they become dispassionate towards that specific source of suffering,	通过积极努力，他们对特定的痛苦之源变得不执着，
evampissa taṃ dukkhaṃ nijjiṇṇaṃ hoti.	and so that suffering is worn away.	于是那种痛苦就被消磨掉了。
Tassa tassa dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hoti—	Through developing equanimous-observation they become dispassionate towards that other source of suffering,	通过培养舍离观察，他们对另一种痛苦之源变得不执着，
evampissa taṃ dukkhaṃ nijjiṇṇaṃ hoti.	and so that suffering is worn away.	于是那种痛苦就被消磨掉了。

101.10 – (simile of man jealous from pretty woman)

(reiterate part before simile)

Seyyathāpi, bhikkhave, puriso itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho.	Suppose a man is infatuated with a woman, full of intense desire and lust.	假设一个人迷恋一个女人，充满强烈的欲望和贪婪。
So taṃ itthiṃ passeyya aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ.	Then he sees her standing together with another man, chatting, giggling, and laughing.	然后他看到她和另一个男人站在一起，聊天、咯咯笑、大笑。
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?	你们认为呢，比丘们？
api nu tassa purisassa amuṃ itthiṃ disvā aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ uppajjeyyuṃ sokaparidevadukkhadomanassūpāyāsā”ti?	Would that give rise to sorrow, lamentation, pain, sadness, and distress for him?”	这会给他带来悲伤、哀叹、痛苦、忧愁和苦恼吗？”
“Evaṃ, bhante”.	“Yes, sir.	“会的，世尊。
“Taṃ kissa hetu”?	Why is that?	为什么呢？
“Amu hi, bhante, puriso amussā itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho.	Because that man is infatuated with that woman, full of intense desire and lust.”	因为那个人迷恋那个女人，充满强烈的欲望和贪婪。”
Tasmā taṃ itthiṃ disvā aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ uppajjeyyuṃ sokaparidevadukkhadomanassūpāyāsā”ti.
“Atha kho, bhikkhave, tassa purisassa evamassa:	“Then that man might think:	“然后那个人可能会想：
‘ahaṃ kho amussā itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho.	‘I’m infatuated with that woman, full of intense desire and lust.	‘我迷恋那个女人，充满强烈的欲望和贪婪。
Tassa me amuṃ itthiṃ disvā aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ uppajjanti sokaparidevadukkhadomanassūpāyāsā.	When I saw her standing together with another man, chatting, giggling, and laughing, it gave rise to sorrow, lamentation, pain, sadness, and distress for me.	当我看到她和另一个男人站在一起，聊天、咯咯笑、大笑时，这给我带来了悲伤、哀叹、痛苦、忧愁和苦恼。
Yannūnāhaṃ yo me amussā itthiyā chandarāgo taṃ pajaheyyan’ti.	Why don’t I give up that desire and lust for that woman?’	我何不放弃对那个女人的欲望和贪婪呢？’
So yo amussā itthiyā chandarāgo taṃ pajaheyya.	So that’s what he did.	于是他就那样做了。
So taṃ itthiṃ passeyya aparena samayena aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ.	Some time later he sees her again standing together with another man, chatting, giggling, and laughing.	一段时间后，他再次看到她和另一个男人站在一起，聊天、咯咯笑、大笑。
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?	你们认为呢，比丘们？
api nu tassa purisassa amuṃ itthiṃ disvā aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ uppajjeyyuṃ sokaparidevadukkhadomanassūpāyāsā”ti?	Would that give rise to sorrow, lamentation, pain, sadness, and distress for him?”	这会给他带来悲伤、哀叹、痛苦、忧愁和苦恼吗？”
“No hetaṃ, bhante”.	“No, sir.	“不会的，世尊。
“Taṃ kissa hetu”?	Why is that?	为什么呢？
“Amu hi, bhante, puriso amussā itthiyā virāgo.	Because he no longer desires that woman.”	因为他不再渴望那个女人了。”
Tasmā taṃ itthiṃ disvā aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ na uppajjeyyuṃ sokaparidevadukkhadomanassūpāyāsā”ti.

(reiterate part before simile)

“Evameva kho, bhikkhave, bhikkhu na heva anaddhabhūtaṃ attānaṃ dukkhena addhabhāveti, dhammikañca sukhaṃ na pariccajati, tasmiñca sukhe anadhimucchito hoti.	“In the same way, a monk doesn’t bring suffering upon themselves; and they don’t give up legitimate pleasure, but they’re not stupefied with that pleasure.	同样地，一个比丘不给自己带来痛苦；他们不放弃合法的快乐，但他们并没有被这种快乐所迷惑。
So evaṃ pajānāti:	They understand:	他们理解：
‘imassa kho me dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti, imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hotī’ti.	‘When I actively strive I become dispassionate towards this source of suffering. But when I develop equanimous-observation I become dispassionate towards this other source of suffering.’	“当我积极努力时，我对这种痛苦之源变得不执着。但当我培养舍离观察时，我对另一种痛苦之源变得不执着。”
So yassa hi khvāssa dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti, saṅkhāraṃ tattha padahati;	So they either actively strive or develop equanimous-observation as appropriate.	因此，他们要么积极努力，要么根据情况培养舍离观察。
yassa panassa dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hoti, upekkhaṃ tattha bhāveti.
Tassa tassa dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti—	Through active striving they become dispassionate towards that specific source of suffering,	通过积极努力，他们对特定的痛苦之源变得不执着，
evampissa taṃ dukkhaṃ nijjiṇṇaṃ hoti.	and so that suffering is worn away.	于是那种痛苦就被消磨掉了。
Tassa tassa dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hoti—	Through developing equanimous-observation they become dispassionate towards that other source of suffering,	通过培养舍离观察，他们对另一种痛苦之源变得不执着，
evampissa taṃ dukkhaṃ nijjiṇṇaṃ hoti.	and so that suffering is worn away.	于是那种痛苦就被消磨掉了。
Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.	That’s how exertion and striving is fruitful.	这就是努力和精进有成果的方式。

❧

101.11 – (right effort that’s painful only done as much as necessary)

(simile of heating arrow)

Puna caparaṃ, bhikkhave, bhikkhu iti paṭisañcikkhati:	Furthermore, a monk reflects:	此外，比丘反思：
‘yathāsukhaṃ kho me viharato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti;	‘When I live as I please, unskillful Dharmas grow and skillful Dharmas decline.	“当我随心所欲地生活时，不善法增长，善法衰退。
dukkhāya pana me attānaṃ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.	But when I strive painfully, unskillful Dharmas decline and skillful Dharmas grow.	但当我痛苦地精进时，不善法衰退，善法增长。
Yannūnāhaṃ dukkhāya attānaṃ padaheyyan’ti.	Why don’t I strive painfully?’	我何不痛苦地精进呢？”
So dukkhāya attānaṃ padahati.	So that’s what they do,	于是他们就那样做了，
Tassa dukkhāya attānaṃ padahato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti.	and as they do so unskillful Dharmas decline and skillful Dharmas grow.	当他们这样做时，不善法衰退，善法增长。
So na aparena samayena dukkhāya attānaṃ padahati.	After some time, they no longer strive painfully.	一段时间后，他们不再痛苦地精进。
Taṃ kissa hetu?	Why is that?	为什么呢？
Yassa hi so, bhikkhave, bhikkhu atthāya dukkhāya attānaṃ padaheyya svāssa attho abhinipphanno hoti.	Because they have accomplished the goal for which they strived painfully.	因为他们已经完成了他们痛苦精进所追求的目标。
Tasmā na aparena samayena dukkhāya attānaṃ padahati.

(simile of heating arrow)

Seyyathāpi, bhikkhave, usukāro tejanaṃ dvīsu alātesu ātāpeti paritāpeti ujuṃ karoti kammaniyaṃ.	Suppose an arrowsmith was heating an arrow shaft between two firebrands, making it straight and fit for use.	因为他们已经完成了他们加热它的目标。
Yato kho, bhikkhave, usukārassa tejanaṃ dvīsu alātesu ātāpitaṃ hoti paritāpitaṃ ujuṃ kataṃ kammaniyaṃ, na so taṃ aparena samayena usukāro tejanaṃ dvīsu alātesu ātāpeti paritāpeti ujuṃ karoti kammaniyaṃ.	After it’s been made straight and fit for use, they’d no longer heat it to make it straight and fit for use.	在它变直并适合使用后，他们就不再加热它来使它变直并适合使用了。
Taṃ kissa hetu?	Why is that?	同样地，一个比丘反思：
Yassa hi so, bhikkhave, atthāya usukāro tejanaṃ dvīsu alātesu ātāpeyya paritāpeyya ujuṃ kareyya kammaniyaṃ svāssa attho abhinipphanno hoti.	Because they have accomplished the goal for which they heated it.	“当我随心所欲地生活时，不善法增长，善法衰退。
Tasmā na aparena samayena usukāro tejanaṃ dvīsu alātesu ātāpeti paritāpeti ujuṃ karoti kammaniyaṃ.		但当我痛苦地精进时，不善法衰退，善法增长。
Evameva kho, bhikkhave, bhikkhu iti paṭisañcikkhati:	In the same way, a monk reflects:	我何不痛苦地精进呢？”……
‘yathāsukhaṃ kho me viharato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti;	‘When I live as I please, unskillful Dharmas grow and skillful Dharmas decline.
dukkhāya pana me attānaṃ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.	But when I strive painfully, unskillful Dharmas decline and skillful Dharmas grow.
Yannūnāhaṃ dukkhāya attānaṃ padaheyyan’ti.	Why don’t I strive painfully?’ …
So dukkhāya attānaṃ padahati.
Tassa dukkhāya attānaṃ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.
So na aparena samayena dukkhāya attānaṃ padahati.
Taṃ kissa hetu?
Yassa hi so, bhikkhave, bhikkhu atthāya dukkhāya attānaṃ padaheyya svāssa attho abhinipphanno hoti.
Tasmā na aparena samayena dukkhāya attānaṃ padahati.	After some time, they no longer strive painfully.	一段时间后，他们不再痛苦地精进。
Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.	That too is how exertion and striving is fruitful.	那也是精进和努力有成果的方式。

❧

101.12 – (gradual training culminating in 3 higher knowledges)

Puna caparaṃ, bhikkhave, idha tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā.	Furthermore, 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.	此外，一位如来出世，阿罗汉，正等正觉者，明行具足，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这个世界——包括它的天神、魔罗和梵天，以及这个世界中的沙门和婆罗门、天神和人类——并将它宣示给他人。
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，初善、中善、后善，有义有文。他揭示了完全圆满、纯净的精神修行。
Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto.	A householder hears that Dharma, or a householder’s child, or someone reborn in some clan.	一个在家居士或在家居士的孩子，或出生于某个家族的人，听闻了那佛法。
So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati.	They gain justifiable-trust in the Realized One,	他们对如来生起正当的信任，
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:	and reflect:	并反思：
‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā.	‘Living in a house is cramped and dirty, but the life of one gone forth is wide open.	“居家生活狭窄污秽，而出家生活则宽广开阔。
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净，像擦亮的贝壳一样的梵行生活是不容易的。
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?’	我何不剃除须发，披上袈裟，从俗家出离而过无家生活呢？”
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.	一段时间后，他们放弃了或多或少的财产，以及或大或小的家庭圈子。他们剃除须发，披上袈裟，从俗家出离而过无家生活。

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.	一旦他们出家，他们就接受比丘的训练和生活。他们放弃杀生，放下棍棒和刀剑。他们严谨而仁慈，对一切众生充满慈悲。
Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati.	They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.	他们放弃偷盗。他们只取被给予的，只期待被给予的。他们通过不偷盗来保持自身的清净。
Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.	They give up unchastity. They are celibate, set apart, avoiding the common practice of sex.	他们放弃不贞洁。他们梵行，离欲，避免世俗的性行为。
Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.	They give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words.	他们放弃说谎。他们说真话，坚守真话。他们诚实可信，不以言语欺骗世人。
Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti; ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya—iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti.	They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.	他们放弃离间语。他们不会将一处听到的东西在另一处重复，从而使人彼此分裂。相反，他们和解分裂的人，支持团结，乐于和谐，喜爱和谐，说促进和谐的言语。
Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti.	They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.	他们放弃粗恶语。他们说话温和悦耳，可爱，入心，有礼，受人喜爱和赞同。
Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.	They give up talking nonsense. Their words are timely, true, and meaningful, in line with The Dharma and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.	他们放弃说闲话。他们的话语及时、真实、有意义，符合佛法和戒律。他们适时说出有价值、合理、简洁和有益的话语。
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.	他们一天只吃一餐，不晚上进食，也不在不适当的时间进食。
Naccagītavāditavisūkadassanā paṭivirato hoti.	They avoid dancing, singing, music, and seeing shows.	他们避免跳舞、唱歌、音乐和观看表演。
Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti.	They avoid beautifying and adorning themselves with garlands, perfumes, and makeup.	他们避免用花环、香水和化妆品来美化和装饰自己。
Uccāsayanamahāsayanā paṭivirato hoti.	They avoid high and luxurious beds.	他们避免高贵和奢华的床铺。
Jātarūparajatapaṭiggahaṇā paṭivirato hoti.	They avoid receiving gold and money,	他们避免接受金银钱财，
Āmakadhaññapaṭiggahaṇā paṭivirato hoti.	raw grains,	生谷，
Āmakamaṃsapaṭiggahaṇā paṭivirato hoti.	raw meat,	生肉，
Itthikumārikapaṭiggahaṇā paṭivirato hoti.	women and girls,	女人和女孩，
Dāsidāsapaṭiggahaṇā paṭivirato hoti.	male and female bondservants,	男奴和女奴，
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、金属或度量；
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、抢劫、掠夺和暴力。

So santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.	They’re content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things.	他们满足于袈裟以遮身，满足于乞食以充饥。无论他们走到哪里，都只带着这些东西出发。
Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti;	They’re like a bird: wherever it flies, wings are its only burden.	他们就像一只鸟：无论它飞到哪里，翅膀是它唯一的负担。
evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena; so yena yeneva pakkamati samādāyeva pakkamati.	In the same way, a monk is content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things.	同样地，一个比丘满足于袈裟以遮身，满足于乞食以充饥。无论他们走到哪里，都只带着这些东西出发。
So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.	When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves.	当他们拥有这一整套高尚的伦理时，他们在内心体验到一种无可指责的幸福。

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，他们不执着于特征和细节。
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 Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.	如果视根不加约束，贪欲和瞋恨等不良不善法就会变得势不可挡。因此，他们修行约束，保护视根，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 … pe …	When they smell an odor with their nose …	当他们用鼻子闻到气味时……
jivhāya rasaṃ sāyitvā … pe …	When they taste a flavor with your tongue …	当他们用舌头尝到味道时……
kāyena phoṭṭhabbaṃ phusitvā … pe …	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念头时，他们不执着于特征和细节。
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 Dharmas 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，贪欲和瞋恨等不良不善法就会变得势不可挡。因此，他们修行约束，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.	当他们拥有这种高尚的感官约束时，他们在内心体验到一种纯洁的喜悦。

So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

They act with lucid-discerning when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.

他们在出入、前瞻和回顾、屈伸肢体、持外衣、钵和袈裟、饮食嚼尝、大小便、行走、站立、坐卧、醒寐、言谈和保持沉默时，都以清晰的辨别力行事。

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,	当他们拥有这种高尚的戒行，这种高尚的感官约束，以及这种高尚的忆念和清晰的辨别力时，
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.	他们经常前往僻静的住所——荒野、树根下、山丘、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，他们从乞食中回来，盘腿而坐，身体挺直，并就地建立忆念。
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.	舍弃对世间的欲望，他们以无欲之心禅修，清除心中的欲望。
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.	舍弃恶意和瞋恨，他们以无恶意之心禅修，对一切众生充满慈悲，清除心中的恶意。
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，感知光明，正念正知，清除心中的昏沉和睡眠。
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.	舍弃掉悔，他们以无掉悔之心禅修，内心平静，清除心中的掉悔。
Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.	Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful Dharmas, cleansing the mind of doubt.	舍弃疑惑，他们以超越疑惑之心禅修，对善法不疑不惑，清除心中的疑惑。

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe	They give up these five hindrances, corruptions of the heart that weaken wisdom.	他们放弃这五种障碍，这些是削弱智慧的心垢。
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	Then, quite secluded from sensual pleasures, secluded from unskillful Dharmas, they enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.	然后，完全远离感官欲乐，远离不善法，他们进入并安住于初禅，这具有离生喜乐，并伴有寻思和评估。
Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.	That too is how exertion and striving is fruitful.	那也是精进和努力有成果的方式。

Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.	Furthermore, 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.	此外，随着寻思和评估的平息，他们进入并安住于二禅，这具有不散乱的明晰所生的喜乐，伴有内在的清明和自信，以及心一境性，没有寻思和评估。
Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.	That too is how exertion and striving is fruitful.	那也是精进和努力有成果的方式。

Puna caparaṃ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti. Yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati.	Furthermore, with the fading away of rapture, a monk enters and remains in the third jhāna, where they meditate with equanimous-observation, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’	此外，随着喜的消退，比丘进入并安住于三禅，在那里他们以舍离观察禅修，正念正知，亲身用身肉之躯体验快乐，对此圣者们宣称：“舍离而正念，安住于乐中。”
Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.	That too is how exertion and striving is fruitful.	那也是精进和努力有成果的方式。

Puna caparaṃ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.	Furthermore, giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and remembering.	此外，舍弃乐和苦，并结束先前的快乐和悲伤，他们进入并安住于四禅，没有乐或苦，只有纯净的舍离观察和忆念。
Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.	That too is how exertion and striving is fruitful.	那也是精进和努力有成果的方式。

So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives.	当他们的心在三摩地中变得不散乱且明晰——清净、明亮、无瑕、摆脱污垢、柔顺、易用、稳定、不动摇——他们将其扩展到回忆前世。
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 evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto 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. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.	他们回忆了许多种类的前世，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、十万世的生死轮回；许多世界形成劫、许多世界坏灭劫、许多世界形成坏灭劫。他们忆念：“在那里，我名叫某某，我的家族是某某，我长这样，我的食物是那样的。我如此感受快乐和痛苦，我的生命如此终结。当我从那个地方逝世后，我在别处再生。在那里，我也名叫某某，我的家族是某某，我长这样，我的食物是那样的。我如此感受快乐和痛苦，我的生命如此终结。当我从那个地方逝世后，我在这里再生。”他们这样回忆了许多种类的前世，包括其特征和细节。
Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.	That too is how exertion and striving is fruitful.	那也是精进和努力有成果的方式。

So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.	当他们的心在三摩地中变得不散乱且明晰——清净、明亮、无瑕、摆脱污垢、柔顺、易用、稳定、不动摇——他们将其扩展到对众生生死轮回的知识。
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte 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 understood 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.	他们以清净且超人的天眼通，看见众生逝去并再生——低劣和高贵，美丽和丑陋，生于善处或恶处。他们理解众生如何根据他们的业力而再生：“这些亲爱的众生通过身体、言语和意念做了坏事。他们诽谤圣者；他们持有邪见；他们选择按照那邪见行事。当他们的身体坏灭后，死后，他们投生到一个失落之地、一个恶劣之地、地下世界、地狱。然而，这些亲爱的众生通过身体、言语和意念做了好事。他们从不诽谤圣者；他们持有正见；他们选择按照那正见行事。当他们的身体坏灭后，死后，他们投生到一个好地方、一个天界。”他们这样以清净且超人的天眼通，看见众生逝去并再生——低劣和高贵，美丽和丑陋，生于善处或恶处。他们理解众生如何根据他们的业力而再生。
Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.	That too is how exertion and striving is fruitful.	那也是精进和努力有成果的方式。

So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.	当他们的心在三摩地中变得不散乱且明晰——清净、明亮、无瑕、摆脱污垢、柔顺、易用、稳定、不动摇——他们将其扩展到烦恼尽的知识。
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti;	They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.	他们真正地理解了：“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 pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.	他们真正地理解了：“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 evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati.	Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.	如此知见后，他们的心从感官欲乐、欲求再生和无明的烦恼中解脱出来。
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.’	他们明白了：“轮回已尽，梵行已立，所作已办，不再有任何存在状态的轮回。”
Evampi kho, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.	That too is how exertion and striving is fruitful.	那也是精进和努力有成果的方式。
Evaṃvādī, bhikkhave, tathāgatā.	Such is the doctrine of the Realized One.	这就是如来的教义。
Evaṃvādīnaṃ, bhikkhave, tathāgatānaṃ dasa sahadhammikā pāsaṃsaṭṭhānā āgacchanti.	Saying this, the Realized One deserves praise on ten legitimate grounds.	说了这话，如来在十个正当理由上应受赞扬。

Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti;	If sentient beings experience pleasure and pain because of past deeds,	如果众生因过去的业而经历乐和苦，
addhā, bhikkhave, tathāgato pubbe sukatakammakārī yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti.	clearly the Realized One has done good deeds in the past, since he now experiences such undefiled pleasure.	显然如来在过去做了善业，因为他现在经历如此清净的快乐。
Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti;	If sentient beings experience pleasure and pain because of the Lord God’s creation,	如果众生因主神的创造而经历乐和苦，
addhā, bhikkhave, tathāgato bhaddakena issarena nimmito yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti.	clearly the Realized One was created by a good God, since he now experiences such undefiled pleasure.	显然如来是由一个善神创造的，因为他现在经历如此清净的快乐。
Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti;	If sentient beings experience pleasure and pain because of circumstance and nature,	如果众生因境遇和本性而经历乐和苦，
addhā, bhikkhave, tathāgato kalyāṇasaṅgatiko yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti.	clearly the Realized One arises from good circumstances, since he now experiences such undefiled pleasure.	显然如来来自良好的境遇，因为他现在经历如此清净的快乐。
Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti;	If sentient beings experience pleasure and pain because of the class of rebirth,	如果众生因轮回的类别而经历乐和苦，
addhā, bhikkhave, tathāgato kalyāṇābhijātiko yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti.	clearly the Realized One was reborn in a good class, since he now experiences such undefiled pleasure.	显然如来投生到了一个良好的类别，因为他现在经历如此清净的快乐。
Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti;	If sentient beings experience pleasure and pain because of exertion in the present,	如果众生因当下的努力而经历乐和苦，
addhā, bhikkhave, tathāgato kalyāṇadiṭṭhadhammūpakkamo yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti.	clearly the Realized One exerts himself well in the present, since he now experiences such undefiled pleasure.	显然如来当下努力得很好，因为他现在经历如此清净的快乐。

Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato;	The Realized One deserves praise whether or not sentient beings experience pleasure and pain because of past deeds,	无论众生是否因过去的业而经历乐和苦，
no ce sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato.
Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato;	or the Lord God’s creation,	或主神的创造，
no ce sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato.
Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato;	or circumstance and nature,	或境遇和本性，
no ce sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato.
Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato;	or class of rebirth,	或轮回的类别，
no ce sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato.
Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato;
no ce sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato.	or exertion in the present.	或当下的努力，如来都应受赞扬。
Evaṃvādī, bhikkhave, tathāgatā.	Such is the doctrine of the Realized One.	这就是如来的教义。
Evaṃvādīnaṃ, bhikkhave, tathāgatānaṃ ime dasa sahadhammikā pāsaṃsaṭṭhānā āgacchantī”ti.	Saying this, the Realized One deserves praise on these ten legitimate grounds.”	说了这话，如来在这些十个正当理由上应受赞扬。”

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