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(derived from B. Sujato 2018/12) |
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| Evaṃ me sutaṃ— |
So I have heard. |
我曾这样听说： |
| ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. |
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. |
一时，佛陀住在舍卫城，祇树林给孤独园。 |
| Tatra kho bhagavā bhikkhū āmantesi: |
There the Buddha addressed the monks: |
在那儿，佛陀对比丘们讲： |
| “bhikkhavo”ti. |
“monks!” |
“比丘们！” |
| “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. |
“Venerable sir,” they replied. |
他们回答：“世尊！” |
| Bhagavā etadavoca: |
The Buddha said this: |
佛陀这样说： |
| “santi, bhikkhave, eke samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti. |
“monks, there are some ascetics and brahmins who theorize about the future, and assert various hypotheses concerning the future. |
“比丘们，有些沙门、婆罗门，对未来进行理论，并对未来提出各种假设。 |
| ‘Saññī attā hoti arogo paraṃ maraṇā’ti— |
Some propose this: ‘The self is percipient and is sound after death.’ |
有些这样主张：‘自我有知觉，死后仍然存在。’ |
| ittheke abhivadanti; |
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| ‘asaññī attā hoti arogo paraṃ maraṇā’ti— |
Some propose this: ‘The self is non-percipient and is sound after death.’ |
有些这样主张：‘自我无知觉，死后仍然存在。’ |
| ittheke abhivadanti; |
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| ‘nevasaññīnāsaññī attā hoti arogo paraṃ maraṇā’ti— |
Some propose this: ‘The self is neither percipient nor non-percipient and is sound after death.’ |
有些这样主张：‘自我既非有知觉也非无知觉，死后仍然存在。’ |
| ittheke abhivadanti; |
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| sato vā pana sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti, diṭṭhadhammanibbānaṃ vā paneke abhivadanti. |
But some assert the annihilation, eradication, and obliteration of an existing being, while others propose nirvana in the present life. |
但有些人主张现有存在的毁灭、根除和消灭，而另一些人则提出现生涅槃。 |
| Iti santaṃ vā attānaṃ paññapenti arogaṃ paraṃ maraṇā, sato vā pana sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti, diṭṭhadhammanibbānaṃ vā paneke abhivadanti. |
Thus they assert an existent self that is sound after death; or they assert the annihilation of an existing being; or they propose nirvana in the present life. |
因此，他们主张一个死后存在的自我；或者他们主张现有存在的毁灭；或者他们提出现生涅槃。 |
| Iti imāni pañca hutvā tīṇi honti, tīṇi hutvā pañca honti— |
In this way five become three, and three become five. |
这样，五变成三，三变成五。 |
| ayamuddeso pañcattayassa. |
This is the passage for recitation of the five and three. |
这是五三诵的段落。 |
| Tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, ekattasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nānattasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, parittasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, appamāṇasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, etaṃ vā panekesaṃ upātivattataṃ viññāṇakasiṇameke abhivadanti appamāṇaṃ āneñjaṃ. |
Now, the ascetics and brahmins who assert a self that is percipient and sound after death describe it as having form, or being formless, or both having form and being formless, or neither having form nor being formless. Or they describe it as of unified perception, or of diverse perception, or of limited perception, or of limitless perception. Or some among those who go beyond this propose universal consciousness, limitless and imperturbable. |
现在，那些主张自我有知觉且死后仍然存在的沙门、婆罗门，将其描述为有形、无形、既有形也无形，或既非有形也非无形。或者他们将其描述为统一的知觉、多样化的知觉、有限的知觉，或无限的知觉。或者其中一些超越此者，提出普遍意识，无限且不动摇。 |
| Tayidaṃ, bhikkhave, tathāgato abhijānāti. |
The Realized One understands this as follows. |
如来对此理解如下。 |
| Ye kho te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, ekattasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nānattasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, parittasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, appamāṇasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, yā vā panetāsaṃ saññānaṃ parisuddhā paramā aggā anuttariyā akkhāyati— |
There are ascetics and brahmins who assert a self that is percipient and sound after death, describing it as having form, or being formless, or both having form and being formless, or neither having form nor being formless. Or they describe it as of unified perception, or of diverse perception, or of limited perception, or of limitless perception. |
有些沙门、婆罗门主张自我有知觉且死后仍然存在，将其描述为有形、无形、既有形也无形，或既非有形也非无形。或者他们将其描述为统一的知觉、多样化的知觉、有限的知觉，或无限的知觉。 |
| yadi rūpasaññānaṃ yadi arūpasaññānaṃ yadi ekattasaññānaṃ yadi nānattasaññānaṃ. |
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| ‘Natthi kiñcī’ti ākiñcaññāyatanameke abhivadanti appamāṇaṃ āneñjaṃ. |
Or some, aware that ‘there is nothing at all’, propose the dimension of nothingness, limitless and imperturbable. They declare that this is the purest, highest, best, and supreme of all those perceptions, whether of form or of formlessness or of unity or of diversity. |
或者有些人，意识到“一无所有”，提出空无边处，无限且不动摇。他们宣称这是所有知觉中最纯净、最高尚、最好、最殊胜的，无论是形色、无形、统一或多样性。 |
| ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti— |
‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’ |
“所有有为法都是粗糙的。但是，有为法的止息——那才是真实的。” |
| iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto. |
Understanding thus and seeing the escape from it, the Realized One has gone beyond all that. |
如来如此理解并看到解脱之道，已超越这一切。 |
| Tatra, bhikkhave, ye te samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā. |
Now, the ascetics and brahmins who assert a self that is non-percipient and sound after death describe it as having form, or being formless, or both having form and being formless, or neither having form nor being formless. |
现在，那些主张自我无知觉且死后仍然存在的沙门、婆罗门，将其描述为有形、无形、既有形也无形，或既非有形也非无形。 |
| Tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti. |
So they reject those who assert a self that is percipient and sound after death. |
因此，他们拒绝那些主张自我有知觉且死后仍然存在的沙门、婆罗门。 |
| Taṃ kissa hetu? |
Why is that? |
这是为什么呢？ |
| Saññā rogo saññā gaṇḍo saññā sallaṃ, etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ: ‘asaññan’ti. |
Because they believe that perception is a disease, a boil, a dart, and that the state of non-perception is peaceful and sublime. |
因为他们认为知觉是一种疾病、一个脓疮、一支飞镖，而无知觉的状态是平静和崇高的。 |
| Tayidaṃ, bhikkhave, tathāgato abhijānāti |
The Realized One understands this as follows. |
如来对此理解如下。 |
| ye kho te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā. |
There are ascetics and brahmins who assert a self that is non-percipient and sound after death, describing it as having form, or being formless, or both having form and being formless, or neither having form nor being formless. |
有些沙门、婆罗门主张自我无知觉且死后仍然存在，将其描述为有形、无形、既有形也无形，或既非有形也非无形。 |
| Yo hi koci, bhikkhave, samaṇo vā brāhmaṇo vā evaṃ vadeyya: |
But if any ascetic or brahmin should say this: |
但如果任何沙门或婆罗门这样说： |
| ‘ahamaññatra rūpā, aññatra vedanāya, aññatra saññāya, aññatra saṅkhārehi, viññāṇassa āgatiṃ vā gatiṃ vā cutiṃ vā upapattiṃ vā vuddhiṃ vā virūḷhiṃ vā vepullaṃ vā paññapessāmī’ti— |
‘Apart from form, feeling, perception, and co-doings, I will describe the coming and going of consciousness, its passing away and reappearing, its growth, increase, and maturity.’ |
“除了形色、感受、知觉和造作之外，我将描述意识的来来去去、生灭、成长、增长和成熟。” |
| netaṃ ṭhānaṃ vijjati. |
That is not possible. |
那是不可能的。 |
| ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti— |
‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’ |
“所有有为法都是粗糙的。但是，有为法的止息——那才是真实的。” |
| iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto. |
Understanding this and seeing the escape from it, the Realized One has gone beyond all that. |
如来如此理解并看到解脱之道，已超越这一切。 |
| Tatra, bhikkhave, ye te samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā. |
Now, the ascetics and brahmins who assert a self that is neither percipient nor non-percipient and sound after death describe it as having form, or being formless, or both having form and being formless, or neither having form nor being formless. |
现在，那些主张自我既非有知觉也非无知觉且死后仍然存在的沙门、婆罗门，将其描述为有形、无形、既有形也无形，或既非有形也非无形。 |
| Tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti, yepi te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti. |
So they reject those who assert a self that is percipient and sound after death, as well as those who assert a self that is non-percipient and sound after death. |
因此，他们拒绝那些主张自我有知觉且死后仍然存在的沙门、婆罗门，以及那些主张自我无知觉且死后仍然存在的沙门、婆罗门。 |
| Taṃ kissa hetu? |
Why is that? |
这是为什么呢？ |
| Saññā rogo saññā gaṇḍo saññā sallaṃ, asaññā sammoho, etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ: |
Because they believe that perception is a disease, a boil, a dart, and that the state of neither perception nor non-perception is peaceful and sublime. |
因为他们认为知觉是一种疾病、一个脓疮、一支飞镖，而既非知觉也非无知觉的状态是平静和崇高的。 |
| ‘nevasaññānāsaññan’ti. |
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| Tayidaṃ, bhikkhave, tathāgato abhijānāti. |
The Realized One understands this as follows. |
如来对此理解如下。 |
| Ye kho te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā. |
There are ascetics and brahmins who assert a self that is neither percipient nor non-percipient and sound after death, describing it as having form, or being formless, or both having form and being formless, or neither having form nor being formless. |
有些沙门、婆罗门主张自我既非有知觉也非无知觉且死后仍然存在，将其描述为有形、无形、既有形也无形，或既非有形也非无形。 |
| Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā diṭṭhasutamutaviññātabbasaṅkhāramattena etassa āyatanassa upasampadaṃ paññapenti, byasanañhetaṃ, bhikkhave, akkhāyati etassa āyatanassa upasampadāya. |
Some ascetics or brahmins assert the attainment of that dimension merely through the conditioned phenomena of what is seen, heard, thought, and known. But that is said to be a disastrous approach. |
有些沙门或婆罗门仅通过所见、所闻、所思、所知的有为现象来主张达到那个境界。但据说那是一种灾难性的方法。 |
| Na hetaṃ, bhikkhave, āyatanaṃ saṅkhārasamāpattipattabbamakkhāyati; |
For that dimension is said to be not attainable by means of conditioned phenomena, |
因为据说那个境界无法通过有为现象达到， |
| saṅkhārāvasesasamāpattipattabbametaṃ, bhikkhave, āyatanamakkhāyati. |
but only with a residue of conditioned phenomena. |
而只能通过有为现象的余留。 |
| ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti— |
‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’ |
“所有有为法都是粗糙的。但是，有为法的止息——那才是真实的。” |
| iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto. |
Understanding this and seeing the escape from it, the Realized One has gone beyond all that. |
如来如此理解并看到解脱之道，已超越这一切。 |
| Tatra, bhikkhave, ye te samaṇabrāhmaṇā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti, tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti, yepi te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti, yepi te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti. |
Now, the ascetics and brahmins who assert the annihilation, eradication, and obliteration of an existing being reject those who assert a self that is sound after death, whether percipient or non-percipient or neither percipient non-percipient. |
现在，那些主张现有存在被毁灭、根除和消灭的沙门、婆罗门，拒绝那些主张自我死后仍然存在的沙门、婆罗门，无论其是有知觉、无知觉或既非有知觉也非无知觉。 |
| Taṃ kissa hetu? |
Why is that? |
这是为什么呢？ |
| Sabbepime bhonto samaṇabrāhmaṇā uddhaṃ saraṃ āsattiṃyeva abhivadanti: |
Because all of those ascetics and brahmins only assert their attachment to moving up to a higher realm: |
因为所有这些沙门、婆罗门都只主张他们执着于上升到更高的境界： |
| ‘iti pecca bhavissāma, iti pecca bhavissāmā’ti. |
‘After death we shall be like this! After death we shall be like that!’ |
“死后我们将是这样！死后我们将是那样！” |
| Seyyathāpi nāma vāṇijassa vāṇijjāya gacchato evaṃ hoti: |
Suppose a trader was going to market, thinking: |
假设一个商人去市场，心想： |
| ‘ito me idaṃ bhavissati, iminā idaṃ lacchāmī’ti; |
‘With this, that shall be mine! This way, I shall get that!’ |
“有了这个，那个就将是我的！这样，我就能得到那个！” |
| evamevime bhonto samaṇabrāhmaṇā vāṇijūpamā maññe paṭibhanti: |
In the same way, those ascetics and brahmins seem to be like traders when they say: |
同样地，那些沙门、婆罗门在说： |
| ‘iti pecca bhavissāma, iti pecca bhavissāmā’ti. |
‘After death we shall be like this! After death we shall be like that!’ |
“死后我们将是这样！死后我们将是那样！”时，就像商人一样。 |
| Tayidaṃ, bhikkhave, tathāgato abhijānāti. |
The Realized One understands this as follows. |
如来对此理解如下。 |
| Ye kho te bhonto samaṇabrāhmaṇā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti te sakkāyabhayā sakkāyaparijegucchā sakkāyaññeva anuparidhāvanti anuparivattanti. |
The ascetics and brahmins who assert the annihilation, eradication, and obliteration of an existing being; from fear and disgust with identity, they just keep running and circling around identity. |
那些主张现有存在被毁灭、根除和消灭的沙门、婆罗门；出于对身份的恐惧和厌恶，他们只是不停地围绕身份奔跑和盘旋。 |
| Seyyathāpi nāma sā gaddulabaddho daḷhe thambhe vā khile vā upanibaddho, tameva thambhaṃ vā khilaṃ vā anuparidhāvati anuparivattati; |
Suppose a dog on a leash was tethered to a strong post or pillar. It would just keeping running and circling around that post or pillar. |
假设一条狗被拴在一条强壮的柱子或桩子上。它只会不停地围绕那根柱子或桩子奔跑和盘旋。 |
| evamevime bhonto samaṇabrāhmaṇā sakkāyabhayā sakkāyaparijegucchā sakkāyaññeva anuparidhāvanti anuparivattanti. |
In the same way, those ascetics and brahmins, from fear and disgust with identity, just keep running and circling around identity. |
同样地，那些沙门、婆罗门，出于对身份的恐惧和厌恶，只是不停地围绕身份奔跑和盘旋。 |
| ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti— |
‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’ |
“所有有为法都是粗糙的。但是，有为法的止息——那才是真实的。” |
| iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto. |
Understanding this and seeing the escape from it, the Realized One has gone beyond all that. |
如来如此理解并看到解脱之道，已超越这一切。 |
| Santi, bhikkhave, eke samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti. |
There are some ascetics and brahmins who theorize about the past, and propose various hypotheses concerning the past. They propose the following, each insisting that theirs is the only truth and that everything else is wrong. |
有些沙门、婆罗门对过去进行理论，并对过去提出各种假设。他们提出以下观点，每个人都坚持自己的才是唯一的真相，其他一切都是错误的。 |
| ‘Sassato attā ca loko ca, idameva saccaṃ moghamaññan’ti— |
‘The self and the cosmos are eternal.’ |
“自我和宇宙是永恒的。” |
| ittheke abhivadanti, ‘asassato attā ca loko ca, idameva saccaṃ moghamaññan’ti— |
‘The self and the cosmos are not eternal.’ |
“自我和宇宙不是永恒的。” |
| ittheke abhivadanti, ‘sassato ca asassato ca attā ca loko ca, idameva saccaṃ moghamaññan’ti— |
‘The self and the cosmos are both eternal and not eternal.’ |
“自我和宇宙既永恒又不永恒。” |
| ittheke abhivadanti, ‘nevasassato nāsassato attā ca loko ca, idameva saccaṃ moghamaññan’ti— |
‘The self and the cosmos are neither eternal nor not eternal.’ |
“自我和宇宙既非永恒也非不永恒。” |
| ittheke abhivadanti, ‘antavā attā ca loko ca, idameva saccaṃ moghamaññan’ti— |
‘The self and the cosmos are finite.’ |
“自我和宇宙是有限的。” |
| ittheke abhivadanti, ‘anantavā attā ca loko ca, idameva saccaṃ moghamaññan’ti— |
‘The self and the cosmos are infinite.’ |
“自我和宇宙是无限的。” |
| ittheke abhivadanti, ‘antavā ca anantavā ca attā ca loko ca, idameva saccaṃ moghamaññan’ti— |
‘The self and the cosmos are both finite and infinite.’ |
“自我和宇宙既有限又无限。” |
| ittheke abhivadanti, ‘nevantavā nānantavā attā ca loko ca, idameva saccaṃ moghamaññan’ti— |
‘The self and the cosmos are neither finite nor infinite.’ |
“自我和宇宙既非有限也非无限。” |
| ittheke abhivadanti, ‘ekattasaññī attā ca loko ca, idameva saccaṃ moghamaññan’ti— |
‘The self and the cosmos are unified in perception.’ |
“自我和宇宙在知觉上是统一的。” |
| ittheke abhivadanti, ‘nānattasaññī attā ca loko ca, idameva saccaṃ moghamaññan’ti— |
‘The self and the cosmos are diverse in perception.’ |
“自我和宇宙在知觉上是多样化的。” |
| ittheke abhivadanti, ‘parittasaññī attā ca loko ca, idameva saccaṃ moghamaññan’ti— |
‘The self and the cosmos have limited perception.’ |
“自我和宇宙有有限的知觉。” |
| ittheke abhivadanti, ‘appamāṇasaññī attā ca loko ca, idameva saccaṃ moghamaññan’ti— |
‘The self and the cosmos have limitless perception.’ |
“自我和宇宙有无限的知觉。” |
| ittheke abhivadanti, ‘ekantasukhī attā ca loko ca, idameva saccaṃ moghamaññan’ti— |
‘The self and the cosmos experience nothing but happiness.’ |
“自我和宇宙只经历幸福。” |
| ittheke abhivadanti, ‘ekantadukkhī attā ca loko ca, idameva saccaṃ moghamaññan’ti— |
‘The self and the cosmos experience nothing but suffering.’ |
“自我和宇宙只经历痛苦。” |
| ittheke abhivadanti, ‘sukhadukkhī attā ca loko ca, idameva saccaṃ moghamaññan’ti— |
‘The self and the cosmos experience both happiness and suffering.’ |
“自我和宇宙既经历幸福也经历痛苦。” |
| ittheke abhivadanti, ‘adukkhamasukhī attā ca loko ca, idameva saccaṃ moghamaññan’ti— |
‘The self and the cosmos experience neither happiness nor suffering.’ |
“自我和宇宙既不经历幸福也不经历痛苦。” |
| ittheke abhivadanti. |
|
|
| Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino: |
Now, consider the ascetics and brahmins whose view is as follows. |
现在，考虑那些沙门、婆罗门，他们的观点如下： |
| ‘sassato attā ca loko ca, idameva saccaṃ moghamaññan’ti, tesaṃ vata aññatreva saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā paccattaṃyeva ñāṇaṃ bhavissati parisuddhaṃ pariyodātanti—netaṃ ṭhānaṃ vijjati. |
‘The self and the cosmos are eternal. This is the only truth, other ideas are stupid.’ It’s simply not possible for them to have purified and clear personal knowledge of this, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration. |
“自我和宇宙是永恒的。这是唯一的真相，其他观点都是愚蠢的。”除了信仰、个人偏好、口头传统、理性思辨或考虑后接受某种观点之外，他们根本不可能对此有清净和清晰的个人知识。 |
| Paccattaṃ kho pana, bhikkhave, ñāṇe asati parisuddhe pariyodāte yadapi te bhonto samaṇabrāhmaṇā tattha ñāṇabhāgamattameva pariyodapenti tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ upādānamakkhāyati. |
And in the absence of such knowledge, even the partial knowledge that they are clear about is said to be grasping on their part. |
而且在缺乏这种知识的情况下，即使他们清楚的部分知识也被认为是他们的执取。 |
| ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti— |
‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’ |
“所有有为法都是粗糙的。但是，有为法的止息——那才是真实的。” |
| iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto. |
Understanding this and seeing the escape from it, the Realized One has gone beyond all that. |
如来如此理解并看到解脱之道，已超越这一切。 |
| Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino: |
Now, consider the ascetics and brahmins whose view is is follows. |
现在，考虑那些沙门、婆罗门，他们的观点如下： |
| ‘asassato attā ca loko ca, idameva saccaṃ moghamaññan’ti … pe … |
The self and the cosmos are not eternal, |
自我和宇宙不是永恒的， |
| sassato ca asassato ca attā ca loko ca … |
or both eternal and not eternal, |
或既永恒又不永恒， |
| nevasassato nāsassato attā ca loko ca … |
or neither eternal nor not-eternal, |
或既非永恒也非不永恒， |
| antavā attā ca loko ca … |
or finite, |
或有限的， |
| anantavā attā ca loko ca … |
or infinite, |
或无限的， |
| antavā ca anantavā ca attā ca loko ca … |
or both finite and infinite, |
或既有限又无限， |
| nevantavā nānantavā attā ca loko ca … |
or neither infinite or infinite, |
或既非无限也非无限， |
| ekattasaññī attā ca loko ca … |
or of unified perception, |
或知觉统一的， |
| nānattasaññī attā ca loko ca … |
or of diverse perception, |
或知觉多样的， |
| parittasaññī attā ca loko ca … |
or of limited perception, |
或知觉有限的， |
| appamāṇasaññī attā ca loko ca … |
or of limitless perception, |
或知觉无限的， |
| ekantasukhī attā ca loko ca … |
or experience nothing but happiness, |
或只经历幸福， |
| ekantadukkhī attā ca loko ca … |
or experience nothing but suffering, |
或只经历痛苦， |
| sukhadukkhī attā ca loko ca … |
or experience both happiness and suffering, |
或既经历幸福也经历痛苦， |
| adukkhamasukhī attā ca loko ca, idameva saccaṃ moghamaññanti, tesaṃ vata aññatreva saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā paccattaṃyeva ñāṇaṃ bhavissati parisuddhaṃ pariyodātanti—netaṃ ṭhānaṃ vijjati. |
or experience neither happiness nor suffering. It’s simply not possible for them to have purified and clear personal knowledge of this, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration. |
或既不经历幸福也不经历痛苦。除了信仰、个人偏好、口头传统、理性思辨或考虑后接受某种观点之外，他们根本不可能对此有清净和清晰的个人知识。 |
| Paccattaṃ kho pana, bhikkhave, ñāṇe asati parisuddhe pariyodāte yadapi te bhonto samaṇabrāhmaṇā tattha ñāṇabhāgamattameva pariyodapenti tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ upādānamakkhāyati. |
And in the absence of such knowledge, even the partial knowledge that they are clear about is said to be grasping on their part. |
而且在缺乏这种知识的情况下，即使他们清楚的部分知识也被认为是他们的执取。 |
| ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti— |
‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’ |
“所有有为法都是粗糙的。但是，有为法的止息——那才是真实的。” |
| iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto. |
Understanding this and seeing the escape from it, the Realized One has gone beyond all that. |
如来如此理解并看到解脱之道，已超越这一切。 |
| Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekaṃ pītiṃ upasampajja viharati: |
Now, some ascetics and brahmins, letting go of theories about the past and the future, shedding the fetters of sensuality, enter and remain in the rapture of seclusion: |
现在，有些沙门、婆罗门，舍弃了关于过去和未来的理论，摆脱了感官的束缚，进入并安住于离欲的喜悦中： |
| ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ pavivekaṃ pītiṃ upasampajja viharāmī’ti. |
‘This is peaceful, this is sublime, that is, entering and remaining in the rapture of seclusion.’ |
“这是平静的，这是崇高的，即进入并安住于离欲的喜悦中。” |
| Tassa sā pavivekā pīti nirujjhati. |
But that rapture of seclusion of theirs ceases. |
但他们的离欲喜悦会止息。 |
| Pavivekāya pītiyā nirodhā uppajjati domanassaṃ, domanassassa nirodhā uppajjati pavivekā pīti. |
When the rapture of seclusion ceases, sadness arises; and when sadness ceases, the rapture of seclusion arises. |
当离欲喜悦止息时，悲伤升起；当悲伤止息时，离欲喜悦升起。 |
| Seyyathāpi, bhikkhave, yaṃ chāyā jahati taṃ ātapo pharati, yaṃ ātapo jahati taṃ chāyā pharati; |
It’s like how the sunlight fills the space when the shadow leaves, or the shadow fills the space when the sunshine leaves. |
这就像阳光离开时充满空间，或者阴影离开时充满空间一样。 |
| evameva kho, bhikkhave, pavivekāya pītiyā nirodhā uppajjati domanassaṃ, domanassassa nirodhā uppajjati pavivekā pīti. |
In the same way, when the rapture of seclusion ceases, sadness arises; and when sadness ceases, the rapture of seclusion arises. |
同样地，当离欲喜悦止息时，悲伤升起；当悲伤止息时，离欲喜悦升起。 |
| Tayidaṃ, bhikkhave, tathāgato abhijānāti. |
The Realized One understands this as follows. |
如来对此理解如下。 |
| Ayaṃ kho bhavaṃ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekaṃ pītiṃ upasampajja viharati: |
This good ascetic or brahmin, letting go of theories about the past and the future, shedding the fetters of sensuality, enters and remains in the rapture of seclusion: |
这位善意的沙门或婆罗门，舍弃了关于过去和未来的理论，摆脱了感官的束缚，进入并安住于离欲的喜悦中： |
| ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ pavivekaṃ pītiṃ upasampajja viharāmī’ti. |
‘This is peaceful, this is sublime, that is, entering and remaining in the rapture of seclusion.’ |
“这是平静的，这是崇高的，即进入并安住于离欲的喜悦中。” |
| Tassa sā pavivekā pīti nirujjhati. |
But that rapture of seclusion of theirs ceases. |
但他们的离欲喜悦会止息。 |
| Pavivekāya pītiyā nirodhā uppajjati domanassaṃ, domanassassa nirodhā uppajjati pavivekā pīti. |
When the rapture of seclusion ceases, sadness arises; and when sadness ceases, the rapture of seclusion arises. |
当离欲喜悦止息时，悲伤升起；当悲伤止息时，离欲喜悦升起。 |
| ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti— |
‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’ |
“所有有为法都是粗糙的。但是，有为法的止息——那才是真实的。” |
| iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto. |
Understanding this and seeing the escape from it, the Realized One has gone beyond all that. |
如来如此理解并看到解脱之道，已超越这一切。 |
| Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā nirāmisaṃ sukhaṃ upasampajja viharati: |
Now, some ascetics and brahmins, letting go of theories about the past and the future, shedding the fetters of sensuality, going beyond the rapture of seclusion, enter and remain in spiritual pleasure. |
现在，有些沙门、婆罗门，舍弃了关于过去和未来的理论，摆脱了感官的束缚，超越了离欲的喜悦，进入并安住于精神愉悦中。 |
| ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ nirāmisaṃ sukhaṃ upasampajja viharāmī’ti. |
‘This is peaceful, this is sublime, that is, entering and remaining in spiritual pleasure.’ |
“这是平静的，这是崇高的，即进入并安住于精神愉悦中。” |
| Tassa taṃ nirāmisaṃ sukhaṃ nirujjhati. |
But that spiritual pleasure of theirs ceases. |
但他们的精神愉悦会止息。 |
| Nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṃ sukhaṃ. |
When spiritual pleasure ceases, the rapture of seclusion arises; and when the rapture of seclusion ceases, spiritual pleasure arises. |
当精神愉悦止息时，离欲喜悦升起；当离欲喜悦止息时，精神愉悦升起。 |
| Seyyathāpi, bhikkhave, yaṃ chāyā jahati taṃ ātapo pharati, yaṃ ātapo jahati taṃ chāyā pharati; |
It’s like how the sunlight fills the space when the shadow leaves, or the shadow fills the space when the sunshine leaves. … |
这就像阳光离开时充满空间，或者阴影离开时充满空间一样。…… |
| evameva kho, bhikkhave, nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṃ sukhaṃ. |
|
|
| Tayidaṃ, bhikkhave, tathāgato abhijānāti. |
The Realized One understands this as follows. |
如来对此理解如下。 |
| Ayaṃ kho bhavaṃ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisaṃ sukhaṃ upasampajja viharati: |
This good ascetic or brahmin, letting go of theories about the past and the future, shedding the fetters of sensuality, going beyond the rapture of seclusion, enters and remains in spiritual pleasure. |
这位善意的沙门或婆罗门，舍弃了关于过去和未来的理论，摆脱了感官的束缚，超越了离欲的喜悦，进入并安住于精神愉悦中。 |
| ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ nirāmisaṃ sukhaṃ upasampajja viharāmī’ti. |
‘This is peaceful, this is sublime, that is, entering and remaining in spiritual pleasure.’ |
“这是平静的，这是崇高的，即进入并安住于精神愉悦中。” |
| Tassa taṃ nirāmisaṃ sukhaṃ nirujjhati. |
But that spiritual pleasure of theirs ceases. |
但他们的精神愉悦会止息。 |
| Nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṃ sukhaṃ. |
When spiritual pleasure ceases, the rapture of seclusion arises; and when the rapture of seclusion ceases, spiritual pleasure arises. |
当精神愉悦止息时，离欲喜悦升起；当离欲喜悦止息时，精神愉悦升起。 |
| ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti— |
‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’ |
“所有有为法都是粗糙的。但是，有为法的止息——那才是真实的。” |
| iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto. |
Understanding this and seeing the escape from it, the Realized One has gone beyond all that. |
如来如此理解并看到解脱之道，已超越这一切。 |
| Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhaṃ vedanaṃ upasampajja viharati: |
Now, some ascetics and brahmins, letting go of theories about the past and the future, shedding the fetters of sensuality, going beyond the rapture of seclusion and spiritual pleasure, enter and remain in neutral feeling. |
现在，有些沙门、婆罗门，舍弃了关于过去和未来的理论，摆脱了感官的束缚，超越了离欲的喜悦和精神愉悦，进入并安住于中性感受中。 |
| ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ adukkhamasukhaṃ vedanaṃ upasampajja viharāmī’ti. |
‘This is peaceful, this is sublime, that is, entering and remaining in neutral feeling.’ |
“这是平静的，这是崇高的，即进入并安住于中性感受中。” |
| Tassa sā adukkhamasukhā vedanā nirujjhati. |
Then that neutral feeling ceases. |
然后中性感受会止息。 |
| Adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṃ sukhaṃ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā. |
When neutral feeling ceases, spiritual pleasure arises; and when spiritual pleasure ceases, neutral feelings arises. |
当中性感受止息时，精神愉悦升起；当精神愉悦止息时，中性感受升起。 |
| Seyyathāpi, bhikkhave, yaṃ chāyā jahati taṃ ātapo pharati, yaṃ ātapo jahati taṃ chāyā pharati; |
It’s like how the sunlight fills the space when the shadow leaves, or the shadow fills the space when the sunshine leaves. … |
这就像阳光离开时充满空间，或者阴影离开时充满空间一样。…… |
| evameva kho, bhikkhave, adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṃ sukhaṃ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā. |
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| Tayidaṃ, bhikkhave, tathāgato abhijānāti. |
The Realized One understands this as follows. |
如来对此理解如下。 |
| Ayaṃ kho bhavaṃ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhaṃ vedanaṃ upasampajja viharati: |
This good ascetic or brahmin, letting go of theories about the past and the future, shedding the fetters of sensuality, going beyond the rapture of seclusion and spiritual pleasure, enters and remains in neutral feeling. |
这位善意的沙门或婆罗门，舍弃了关于过去和未来的理论，摆脱了感官的束缚，超越了离欲的喜悦和精神愉悦，进入并安住于中性感受中。 |
| ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ adukkhamasukhaṃ vedanaṃ upasampajja viharāmī’ti. |
‘This is peaceful, this is sublime, that is, entering and remaining in neutral feeling.’ |
“这是平静的，这是崇高的，即进入并安住于中性感受中。” |
| Tassa sā adukkhamasukhā vedanā nirujjhati. |
Then that neutral feeling ceases. |
然后中性感受会止息。 |
| Adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṃ sukhaṃ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā. |
When neutral feeling ceases, spiritual pleasure arises; and when spiritual pleasure ceases, neutral feelings arises. |
当中性感受止息时，精神愉悦升起；当精神愉悦止息时，中性感受升起。 |
| ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti— |
‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’ |
“所有有为法都是粗糙的。但是，有为法的止息——那才是真实的。” |
| iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto. |
Understanding this and seeing the escape from it, the Realized One has gone beyond all that. |
如来如此理解并看到解脱之道，已超越这一切。 |
| Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhāya vedanāya samatikkamā: |
Now, some ascetics and brahmins, letting go of theories about the past and the future, shedding the fetters of sensuality, go beyond the rapture of seclusion, spiritual pleasure, and neutral feeling. |
现在，有些沙门、婆罗门，舍弃了关于过去和未来的理论，摆脱了感官的束缚，超越了离欲的喜悦、精神愉悦和中性感受。 |
| ‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati. |
They regard themselves like this: ‘I am at peace; I am nirvana'd; I am free of grasping.’ |
他们这样看待自己：“我平静了；我涅槃了；我没有执取了。” |
| Tayidaṃ, bhikkhave, tathāgato abhijānāti. |
The Realized One understands this as follows. |
如来对此理解如下。 |
| Ayaṃ kho bhavaṃ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhāya vedanāya samatikkamā: |
This good ascetic or brahmin, letting go of theories about the past and the future, shedding the fetters of sensuality, goes beyond the rapture of seclusion, spiritual pleasure, and neutral feeling. |
这位善意的沙门或婆罗门，舍弃了关于过去和未来的理论，摆脱了感官的束缚，超越了离欲的喜悦、精神愉悦和中性感受。 |
| ‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati; |
They regard themselves like this: ‘I am at peace; I am nirvana'd; I am free of grasping.’ |
他们这样看待自己：“我平静了；我涅槃了；我没有执取了。” |
| addhā ayamāyasmā nibbānasappāyaṃyeva paṭipadaṃ abhivadati. |
Clearly this venerable speaks of a practice that’s conducive to nirvana. |
显然这位尊者谈论的是一种有助于涅槃的修行。 |
| Atha ca panāyaṃ bhavaṃ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhiṃ vā upādiyamāno upādiyati, aparantānudiṭṭhiṃ vā upādiyamāno upādiyati, kāmasaṃyojanaṃ vā upādiyamāno upādiyati, pavivekaṃ vā pītiṃ upādiyamāno upādiyati, nirāmisaṃ vā sukhaṃ upādiyamāno upādiyati, adukkhamasukhaṃ vā vedanaṃ upādiyamāno upādiyati. |
Nevertheless, they still grasp at theories about the past or the future, or the fetters of sensuality, or the rapture of seclusion, or spiritual pleasure, or neutral feeling. |
然而，他们仍然执着于关于过去或未来的理论，或感官的束缚，或离欲的喜悦，或精神愉悦，或中性感受。 |
| Yañca kho ayamāyasmā: |
And when they regard themselves like this: |
当他们这样看待自己时： |
| ‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati tadapi imassa bhoto samaṇassa brāhmaṇassa upādānamakkhāyati. |
‘I am at peace; I am nirvana'd; I am free of grasping,’ that’s also said to be grasping on their part. |
“我平静了；我涅槃了；我没有执取了。”这也被认为是他们的执取。 |
| ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti— |
‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’ |
“所有有为法都是粗糙的。但是，有为法的止息——那才是真实的。” |
| iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto. |
Understanding this and seeing the escape from it, the Realized One has gone beyond all that. |
如来如此理解并看到解脱之道，已超越这一切。 |
