MN 105 Sunakkhatta

with Sunakkhatta

with Sunakkhatta

	(derived from B. Sujato 2018/12)	（摘自B. Sujato 2018/12）
Evaṃ me sutaṃ—	So I have heard.	我曾这样听说。
ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.	At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.	一时，佛陀住在毗舍离附近，大林中，重阁讲堂里。
Tena kho pana samayena sambahulehi bhikkhūhi bhagavato santike aññā byākatā hoti:	Now at that time several monks had declared their enlightenment in the Buddha’s presence:	当时，有几位比丘已在佛陀面前宣称他们证得阿罗汉果：
“‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmā”ti.	“We 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.’”	“我们已明白：‘轮回已尽，梵行已立，所作已办，不再有任何存在状态的回归。’”
Assosi kho sunakkhatto licchaviputto:	Sunakkhatta the Licchavi heard about this.	离车族人善行听说了这件事。
“sambahulehi kira bhikkhūhi bhagavato santike aññā byākatā hoti:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmā’”ti.

Atha kho sunakkhatto licchaviputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sunakkhatto licchaviputto bhagavantaṃ etadavoca:	He went to the Buddha, bowed, sat down to one side, and said to him:	他去见佛陀，顶礼后坐在一旁，对他说：
“sutaṃ metaṃ, bhante:	“Sir, I have heard that	“世尊，我听说
‘sambahulehi kira bhikkhūhi bhagavato santike aññā byākatā—	several monks have declared their enlightenment in the Buddha’s presence.	有几位比丘已在佛陀面前宣称他们证得阿罗汉果。
khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmā’ti.
Ye te, bhante, bhikkhū bhagavato santike aññaṃ byākaṃsu:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmā’ti, kacci te, bhante, bhikkhū sammadeva aññaṃ byākaṃsu udāhu santetthekacce bhikkhū adhimānena aññaṃ byākaṃsū”ti?	I trust they did so rightly—or are there some who declared enlightenment out of overestimation?”	我相信他们这样做是正确的——或者有没有人是出于过高的估计而宣称证得阿罗汉果呢？”

“Ye te, sunakkhatta, bhikkhū mama santike aññaṃ byākaṃsu:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmā’ti.
Santetthekacce bhikkhū sammadeva aññaṃ byākaṃsu, santi panidhekacce bhikkhū adhimānenapi aññaṃ byākaṃsu.	“Some of them did so rightly, Sunakkhatta, while others did so out of overestimation.	“他们中有一些是正确地宣称的，善行，而另一些是出于过高的估计。
Tatra, sunakkhatta, ye te bhikkhū sammadeva aññaṃ byākaṃsu tesaṃ taṃ tatheva hoti;	Now, when monks declare enlightenment rightly, that’s how it is for them.	现在，当比丘们正确地宣称证得阿罗汉果时，他们就是如此。
ye pana te bhikkhū adhimānena aññaṃ byākaṃsu tatra, sunakkhatta, tathāgatassa evaṃ hoti:	But when monks declare enlightenment out of overestimation, the Realized One thinks:	但当比丘们出于过高的估计而宣称证得阿罗汉果时，如来会想：
‘dhammaṃ nesaṃ desessan’ti.	‘I should teach them the Dhamma.’	‘我应该教导他们佛法。’
Evañcettha, sunakkhatta, tathāgatassa hoti:	If the Realized One thinks	如果如来认为
‘dhammaṃ nesaṃ desessan’ti.	he should teach them the Dhamma,	他应该教导他们佛法，
Atha ca panidhekacce moghapurisā pañhaṃ abhisaṅkharitvā abhisaṅkharitvā tathāgataṃ upasaṅkamitvā pucchanti.	but then certain foolish men, having carefully planned a question, approach the Realized One and ask it,	但某些愚蠢的人，精心策划了一个问题，然后来接近如来并提问，
Tatra, sunakkhatta, yampi tathāgatassa evaṃ hoti:	then the Realized One	那么如来就会
‘dhammaṃ nesaṃ desessan’ti tassapi hoti aññathattan”ti.	changes his mind.”	改变主意。”
“Etassa bhagavā kālo, etassa sugata kālo,	“Now is the time, Blessed One! Now is the time, Holy One!	“现在是时候了，世尊！现在是时候了，圣者！
yaṃ bhagavā dhammaṃ deseyya. Bhagavato sutvā bhikkhū dhāressantī”ti.	Let the Buddha teach the Dhamma. The monks will listen and remember it.”	让佛陀教导佛法吧。比丘们会听并记住的。”
“Tena hi, sunakkhatta, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.	“Well then, Sunakkhatta, listen and pay close attention, I will speak.”	“那么，善行，仔细听并专心，我将要说。”
“Evaṃ, bhante”ti kho sunakkhatto licchaviputto bhagavato paccassosi.	“Yes, sir,” replied Sunakkhatta.	“是的，世尊。”善行回答。
Bhagavā etadavoca—	The Buddha said this:	佛陀这样说：

Pañca kho ime, sunakkhatta, kāmaguṇā.	“Sunakkhatta, there are these five kinds of sensual stimulation.	“善行，有这五种感官刺激。
Katame pañca?	What five?	哪五种？
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā,	Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.	眼睛所见的、令人喜爱、合意、称心、愉悦、感官的、令人兴奋的景象。
sotaviññeyyā saddā … pe …	Sounds known by the ear …	耳朵所闻的声音……
ghānaviññeyyā gandhā …	Smells known by the nose …	鼻子所嗅的气味……
jivhāviññeyyā rasā …	Tastes known by the tongue …	舌头所尝的味道……
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā—	Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.	身体所触的、令人喜爱、合意、称心、愉悦、感官的、令人兴奋的触觉。
ime kho, sunakkhatta, pañca kāmaguṇā.	These are the five kinds of sensual stimulation.	这些是五种感官刺激。

Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekacco purisapuggalo lokāmisādhimutto assa.	It’s possible that a certain individual may be intent on carnal pleasures.	可能某个个体沉迷于肉欲享乐。
Lokāmisādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṃ bhajati, tena ca vittiṃ āpajjati;	Such an individual engages in pertinent conversation, thinking and considering in line with that. They associate with that kind of person, and they find it satisfying.	这样的人会进行相关的交谈，思想和考虑都与此一致。他们与这类人交往，并从中感到满足。
āneñjapaṭisaṃyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti, na ca taṃ purisaṃ bhajati, na ca tena vittiṃ āpajjati.	But when talk connected with the imperturbable is going on they don’t want to listen. They don’t lend an ear or apply their minds to understand it. They don’t associate with that kind of person, and they don’t find it satisfying.	但当谈论不动法时，他们不想听。他们不倾耳聆听，也不用心去理解。他们不与这类人交往，也不从中感到满足。
Seyyathāpi, sunakkhatta, puriso sakamhā gāmā vā nigamā vā ciravippavuttho assa.	Suppose a person had left their own village or town long ago,	假设一个人很久以前就离开了自己的村庄或城镇，
So aññataraṃ purisaṃ passeyya tamhā gāmā vā nigamā vā acirapakkantaṃ.	and they saw another person who had only recently left there.	他看到另一个最近才离开那里的人。
So taṃ purisaṃ tassa gāmassa vā nigamassa vā khematañca subhikkhatañca appābādhatañca puccheyya;	They would ask about whether their village was safe, with plenty of food and little disease,	他会问起他们的村庄是否安全，食物是否充足，疾病是否很少，
tassa so puriso tassa gāmassa vā nigamassa vā khematañca subhikkhatañca appābādhatañca saṃseyya.	and the other person would tell them the news.	另一个人会告诉他消息。
Taṃ kiṃ maññasi, sunakkhatta,	What do you think, Sunakkhatta?	你觉得呢，善行？
api nu so puriso tassa purisassa sussūseyya, sotaṃ odaheyya, aññā cittaṃ upaṭṭhāpeyya, tañca purisaṃ bhajeyya, tena ca vittiṃ āpajjeyyā”ti?	Would that person want to listen to that other person? Would they lend an ear and apply their minds to understand? Would they associate with that person, and find it satisfying?”	那个人会想听那个人说吗？他们会倾耳聆听并用心去理解吗？他们会和那个人交往并从中感到满足吗？
“Evaṃ, bhante”.	“Yes, sir.”	“是的，世尊。”
“Evameva kho, sunakkhatta, ṭhānametaṃ vijjati yaṃ idhekacco purisapuggalo lokāmisādhimutto assa.	“In the same way, it’s possible that a certain individual may be intent on carnal pleasures.	“同样地，可能某个个体沉迷于肉欲享乐。
Lokāmisādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṃ bhajati, tena ca vittiṃ āpajjati;	Such an individual engages in pertinent conversation, thinking and considering in line with that. They associate with that kind of person, and they find it satisfying.	这样的人会进行相关的交谈，思想和考虑都与此一致。他们与这类人交往，并从中感到满足。
āneñjapaṭisaṃyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti, na ca taṃ purisaṃ bhajati, na ca tena vittiṃ āpajjati.	But when talk connected with the imperturbable is going on they don’t want to listen. They don’t lend an ear or apply their minds to understand it. They don’t associate with that kind of person, and they don’t find it satisfying.	但当谈论不动法时，他们不想听。他们不倾耳聆听，也不用心去理解。他们不与这类人交往，也不从中感到满足。
So evamassa veditabbo:	You should know of them:	你应该了解他们：
‘āneñjasaṃyojanena hi kho visaṃyutto lokāmisādhimutto purisapuggalo’ti.	‘That individual is intent on carnal pleasures, for they’re detached from things connected with the imperturbable.’	“那个人沉迷于肉欲享乐，因为他们对与不动法相关的事物不感兴趣。”

Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekacco purisapuggalo āneñjādhimutto assa.	It’s possible that a certain individual may be intent on the imperturbable.	可能某个个体沉迷于不动法。
Āneñjādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṃ bhajati, tena ca vittiṃ āpajjati;	Such an individual engages in pertinent conversation, thinking and considering in line with that. They associate with that kind of person, and they find it satisfying.	这样的人会进行相关的交谈，思想和考虑都与此一致。他们与这类人交往，并从中感到满足。
lokāmisapaṭisaṃyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti, na ca taṃ purisaṃ bhajati, na ca tena vittiṃ āpajjati.	But when talk connected with carnal pleasures is going on they don’t want to listen. They don’t lend an ear or apply their minds to understand it. They don’t associate with that kind of person, and they don’t find it satisfying.	但当谈论肉欲享乐时，他们不想听。他们不倾耳聆听，也不用心去理解。他们不与这类人交往，也不从中感到满足。
Seyyathāpi, sunakkhatta, paṇḍupalāso bandhanā pavutto abhabbo haritattāya;	Suppose there was a fallen, withered leaf. It’s incapable of becoming green again.	假设有一片枯萎的落叶。它无法再次变绿。
evameva kho, sunakkhatta, āneñjādhimuttassa purisapuggalassa ye lokāmisasaṃyojane se pavutte.	In the same way, an individual intent on the imperturbable has dropped the connection with carnal pleasures.	同样地，一个沉迷于不动法的人已经断绝了与肉欲享乐的联系。
So evamassa veditabbo:	You should know of them:	你应该了解他们：
‘lokāmisasaṃyojanena hi kho visaṃyutto āneñjādhimutto purisapuggalo’ti.	‘That individual is intent on the imperturbable, for they’re detached from things connected with carnal pleasures.’	“那个人沉迷于不动法，因为他们对与肉欲享乐相关的事物不感兴趣。”

Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekacco purisapuggalo ākiñcaññāyatanādhimutto assa.	It’s possible that a certain individual may be intent on the dimension of nothingness.	可能某个个体沉迷于空无边处。
Ākiñcaññāyatanādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṃ bhajati, tena ca vittiṃ āpajjati;	Such an individual engages in pertinent conversation, thinking and considering in line with that. They associate with that kind of person, and they find it satisfying.	这样的人会进行相关的交谈，思想和考虑都与此一致。他们与这类人交往，并从中感到满足。
āneñjapaṭisaṃyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti, na ca taṃ purisaṃ bhajati, na ca tena vittiṃ āpajjati.	But when talk connected with the imperturbable is going on they don’t want to listen. They don’t lend an ear or apply their minds to understand it. They don’t associate with that kind of person, and they don’t find it satisfying.	但当谈论不动法时，他们不想听。他们不倾耳聆听，也不用心去理解。他们不与这类人交往，也不从中感到满足。
Seyyathāpi, sunakkhatta, puthusilā dvedhābhinnā appaṭisandhikā hoti;	Suppose there was a broad rock that had been broken in half, so that it could not be put back together again.	假设有一块宽阔的石头被劈成两半，无法再合拢。
evameva kho, sunakkhatta, ākiñcaññāyatanādhimuttassa purisapuggalassa ye āneñjasaṃyojane se bhinne.	In the same way, an individual intent on the dimension of nothingness has broken the connection with the imperturbable.	同样地，一个沉迷于空无边处的人已经断绝了与不动法的联系。
So evamassa veditabbo:	You should know of them:	你应该了解他们：
‘āneñjasaṃyojanena hi kho visaṃyutto ākiñcaññāyatanādhimutto purisapuggalo’ti.	‘That individual is intent on the dimension of nothingness, for they’re detached from things connected with the imperturbable.’	“那个人沉迷于空无边处，因为他们对与不动法相关的事物不感兴趣。”

Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekacco purisapuggalo nevasaññānāsaññāyatanādhimutto assa.	It’s possible that a certain individual may be intent on the dimension of neither perception nor non-perception.	可能某个个体沉迷于非想非非想处。
Nevasaññānāsaññāyatanādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṃ bhajati, tena ca vittiṃ āpajjati;	Such an individual engages in pertinent conversation, thinking and considering in line with that. They associate with that kind of person, and they find it satisfying.	这样的人会进行相关的交谈，思想和考虑都与此一致。他们与这类人交往，并从中感到满足。
ākiñcaññāyatanapaṭisaṃyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti, na ca taṃ purisaṃ bhajati, na ca tena vittiṃ āpajjati.	But when talk connected with the dimension of nothingness is going on they don’t want to listen. They don’t lend an ear or apply their minds to understand it. They don’t associate with that kind of person, and they don’t find it satisfying.	但当谈论空无边处时，他们不想听。他们不倾耳聆听，也不用心去理解。他们不与这类人交往，也不从中感到满足。
Seyyathāpi, sunakkhatta, puriso manuññabhojanaṃ bhuttāvī chaḍḍeyya.	Suppose someone had eaten some delectable food and thrown it up.	假设有人吃了一些美味的食物然后吐了出来。
Taṃ kiṃ maññasi, sunakkhatta,	What do you think, Sunakkhatta?	你觉得呢，善行？
api nu tassa purisassa tasmiṃ bhatte puna bhottukamyatā assā”ti?	Would that person want to eat that food again?”	那个人会想再吃那些食物吗？”
“No hetaṃ, bhante”.	“No, sir.	“不，世尊。
“Taṃ kissa hetu”?	Why is that?	为什么呢？
“Aduñhi, bhante, bhattaṃ paṭikūlasammatan”ti.	Because that food is considered repulsive.”	因为那些食物被认为是令人厌恶的。”
“Evameva kho, sunakkhatta, nevasaññānāsaññāyatanādhimuttassa purisapuggalassa ye ākiñcaññāyatanasaṃyojane se vante.	“In the same way, an individual intent on the dimension of neither perception nor non-perception has vomited the connection with the dimension of nothingness.	“同样地，一个沉迷于非想非非想处的人已经吐出了与空无边处的联系。
So evamassa veditabbo:	You should know of them:	你应该了解他们：
‘ākiñcaññāyatanasaṃyojanena hi kho visaṃyutto nevasaññānāsaññāyatanādhimutto purisapuggalo’ti.	‘That individual is intent on the dimension of neither perception nor non-perception, for they’re detached from things connected with the dimension of nothingness.’	“那个人沉迷于非想非非想处，因为他们对与空无边处相关的事物不感兴趣。”

Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekacco purisapuggalo sammā nibbānādhimutto assa.	It’s possible that a certain individual may be rightly intent on nirvana.	可能某个个体正当地沉迷于涅槃。
Sammā nibbānādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṃ bhajati, tena ca vittiṃ āpajjati;	Such an individual engages in pertinent conversation, thinking and considering in line with that. They associate with that kind of person, and they find it satisfying.	这样的人会进行相关的交谈，思想和考虑都与此一致。他们与这类人交往，并从中感到满足。
nevasaññānāsaññāyatanapaṭisaṃyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti, na ca taṃ purisaṃ bhajati, na ca tena vittiṃ āpajjati.	But when talk connected with the dimension of neither perception nor non-perception is going on they don’t want to listen. They don’t lend an ear or apply their minds to understand it. They don’t associate with that kind of person, and they don’t find it satisfying.	但当谈论非想非非想处时，他们不想听。他们不倾耳聆听，也不用心去理解。他们不与这类人交往，也不从中感到满足。
Seyyathāpi, sunakkhatta, tālo matthakacchinno abhabbo puna viruḷhiyā;	Suppose there was a palm tree with its crown cut off. It’s incapable of further growth.	假设有一棵棕榈树被砍掉了树冠。它无法再继续生长。
evameva kho, sunakkhatta, sammā nibbānādhimuttassa purisapuggalassa ye nevasaññānāsaññāyatanasaṃyojane se ucchinnamūle tālāvatthukate anabhāvaṃkate āyatiṃ anuppādadhamme.	In the same way, an individual rightly intent on nirvana has cut off the connection with the dimension of neither perception nor non-perception at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.	同样地，一个正当地沉迷于涅槃的人已经从根本上切断了与非想非非想处的联系，使其像棕榈树桩一样，彻底消灭了它，使其将来无法再生起。
So evamassa veditabbo:	You should know of them:	你应该了解他们：
‘nevasaññānāsaññāyatanasaṃyojanena hi kho visaṃyutto sammā nibbānādhimutto purisapuggalo’ti.	‘That individual is rightly intent on nirvana, for they’re detached from things connected with the dimension of neither perception nor non-perception.’	“那个人正当地沉迷于涅槃，因为他们对与非想非非想处相关的事物不感兴趣。”

Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekaccassa bhikkhuno evamassa:	It’s possible that a certain monk might think:	可能某个比丘会想：
‘taṇhā kho sallaṃ samaṇena vuttaṃ, avijjāvisadoso, chandarāgabyāpādena ruppati.	‘The Ascetic has said that craving is a dart; and that the poison of ignorance is inflicted by desire and ill will.	“沙门说过，贪爱是飞镖；无明的毒是由欲望和恶意造成的。
Taṃ me taṇhāsallaṃ pahīnaṃ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti.	I have given up the dart of craving and expelled the poison of ignorance; I am rightly intent on nirvana.’	我已放弃贪爱的飞镖，驱逐了无明的毒；我正当地沉迷于涅槃。”
Evaṃmāni assa atathaṃ samānaṃ.	Having such conceit, though it’s not based in fact,	拥有这样的自负，尽管它并非基于事实，
So yāni sammā nibbānādhimuttassa asappāyāni tāni anuyuñjeyya; asappāyaṃ cakkhunā rūpadassanaṃ anuyuñjeyya, asappāyaṃ sotena saddaṃ anuyuñjeyya, asappāyaṃ ghānena gandhaṃ anuyuñjeyya, asappāyaṃ jivhāya rasaṃ anuyuñjeyya, asappāyaṃ kāyena phoṭṭhabbaṃ anuyuñjeyya, asappāyaṃ manasā dhammaṃ anuyuñjeyya.	they would engage in things unconducive to nirvana: unsuitable sights, sounds, smells, tastes, touches, and thoughts.	他们会从事不利于涅槃的事情：不合适的景象、声音、气味、味道、触觉和思想。
Tassa asappāyaṃ cakkhunā rūpadassanaṃ anuyuttassa, asappāyaṃ sotena saddaṃ anuyuttassa, asappāyaṃ ghānena gandhaṃ anuyuttassa, asappāyaṃ jivhāya rasaṃ anuyuttassa, asappāyaṃ kāyena phoṭṭhabbaṃ anuyuttassa, asappāyaṃ manasā dhammaṃ anuyuttassa rāgo cittaṃ anuddhaṃseyya.	Doing so, lust infects their mind,	这样做，贪欲就会感染他们的心，
So rāgānuddhaṃsitena cittena maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ.	resulting in death or deadly pain.	导致死亡或致命的痛苦。

Seyyathāpi, sunakkhatta, 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。
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，
Satthena vaṇamukhaṃ parikantitvā esaniyā sallaṃ eseyya.	probe for the arrow,	探寻箭矢，
Esaniyā sallaṃ esitvā sallaṃ abbuheyya, apaneyya visadosaṃ saupādisesaṃ.	extract it, and expel the poison, leaving some residue behind.	拔出箭矢，并排出毒素，留下一些残余。
Saupādisesoti jānamāno so evaṃ vadeyya:	Thinking that no residue remained, the surgeon would say:	医生认为没有残余，会说：
‘ambho purisa, ubbhataṃ kho te sallaṃ, apanīto visadoso saupādiseso.	‘My good man, the dart has been extracted and the poison expelled without residue.	“我的好人，飞镖已拔出，毒素已排出，没有残余。
Analañca te antarāyāya.	It’s not capable of harming you.	它无法再伤害你了。
Sappāyāni ceva bhojanāni bhuñjeyyāsi, mā te asappāyāni bhojanāni bhuñjato vaṇo assāvī assa.	Eat only suitable food. Don’t eat unsuitable food, or else the wound may get infected.	只吃合适的食物。不要吃不合适的食物，否则伤口可能会感染。
Kālena kālañca vaṇaṃ dhoveyyāsi, kālena kālaṃ vaṇamukhaṃ ālimpeyyāsi, mā te na kālena kālaṃ vaṇaṃ dhovato na kālena kālaṃ vaṇamukhaṃ ālimpato pubbalohitaṃ vaṇamukhaṃ pariyonandhi.	Regularly wash the wound and anoint the opening, or else it’ll get covered with pus and blood.	定期清洗伤口并涂抹开口处，否则它会被脓和血覆盖。
Mā ca vātātape cārittaṃ anuyuñji, mā te vātātape cārittaṃ anuyuttassa rajosūkaṃ vaṇamukhaṃ anuddhaṃsesi.	Don’t walk too much in the wind and sun, or else dust and dirt will infect the wound.	不要过多地在风和阳光下行走，否则灰尘和污垢会感染伤口。
Vaṇānurakkhī ca, ambho purisa, vihareyyāsi vaṇasāropī’ti.	Take care of the wound, my good sir, heal it.’	照顾好伤口，我的好先生，治愈它。”
Tassa evamassa:	They’d think:	他们会想：
‘ubbhataṃ kho me sallaṃ, apanīto visadoso anupādiseso.	‘The dart has been extracted and the poison expelled without residue.	“飞镖已拔出，毒素已排出，没有残余。
Analañca me antarāyāyā’ti.	It’s not capable of harming me.’	它无法再伤害我。”
So asappāyāni ceva bhojanāni bhuñjeyya. Tassa asappāyāni bhojanāni bhuñjato vaṇo assāvī assa.	They’d eat unsuitable food, and the wound would get infected.	他们会吃不合适的食物，伤口就会感染。
Na ca kālena kālaṃ vaṇaṃ dhoveyya, na ca kālena kālaṃ vaṇamukhaṃ ālimpeyya. Tassa na kālena kālaṃ vaṇaṃ dhovato, na kālena kālaṃ vaṇamukhaṃ ālimpato pubbalohitaṃ vaṇamukhaṃ pariyonandheyya.	And they wouldn’t regularly wash and anoint the opening, so it would get covered in pus and blood.	他们不会定期清洗和涂抹开口处，所以它会被脓和血覆盖。
Vātātape ca cārittaṃ anuyuñjeyya. Tassa vātātape cārittaṃ anuyuttassa rajosūkaṃ vaṇamukhaṃ anuddhaṃseyya.	And they’d walk too much in the wind and sun, so dust and dirt infected the wound.	他们会在风和阳光下行走过多，所以灰尘和污垢感染了伤口。
Na ca vaṇānurakkhī vihareyya na vaṇasāropī.	And they wouldn’t take care of the wound or heal it.	他们不会照顾好伤口，也不会治愈它。
Tassa imissā ca asappāyakiriyāya, asuci visadoso apanīto saupādiseso tadubhayena vaṇo puthuttaṃ gaccheyya.	Then both because they did what was unsuitable, and because of the residue of unclean poison, the wound would spread,	那么，由于他们做了不合适的事情，也由于不洁毒素的残余，伤口会扩散，
So puthuttaṃ gatena vaṇena maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ.	resulting in death or deadly pain.	导致死亡或致命的痛苦。

Evameva kho, sunakkhatta, ṭhānametaṃ vijjati yaṃ idhekaccassa bhikkhuno evamassa:	In the same way, it’s possible that a certain monk might think:	同样地，可能某个比丘会想：
‘taṇhā kho sallaṃ samaṇena vuttaṃ, avijjāvisadoso chandarāgabyāpādena ruppati.	‘The Ascetic has said that craving is a dart; and that the poison of ignorance is inflicted by desire and ill will.	“沙门说过，贪爱是飞镖；无明的毒是由欲望和恶意造成的。
Taṃ me taṇhāsallaṃ pahīnaṃ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti.	I have given up the dart of craving and expelled the poison of ignorance; I am rightly intent on nirvana.’	我已放弃贪爱的飞镖，驱逐了无明的毒；我正当地沉迷于涅槃。”
Evaṃmāni assa atathaṃ samānaṃ.	Having such conceit, though it’s not based in fact,	拥有这样的自负，尽管它并非基于事实，
So yāni sammā nibbānādhimuttassa asappāyāni tāni anuyuñjeyya, asappāyaṃ cakkhunā rūpadassanaṃ anuyuñjeyya, asappāyaṃ sotena saddaṃ anuyuñjeyya, asappāyaṃ ghānena gandhaṃ anuyuñjeyya, asappāyaṃ jivhāya rasaṃ anuyuñjeyya, asappāyaṃ kāyena phoṭṭhabbaṃ anuyuñjeyya, asappāyaṃ manasā dhammaṃ anuyuñjeyya.	they would engage in things unconducive to nirvana: unsuitable sights, sounds, smells, tastes, touches, and thoughts.	他们会从事不利于涅槃的事情：不合适的景象、声音、气味、味道、触觉和思想。
Tassa asappāyaṃ cakkhunā rūpadassanaṃ anuyuttassa, asappāyaṃ sotena saddaṃ anuyuttassa, asappāyaṃ ghānena gandhaṃ anuyuttassa, asappāyaṃ jivhāya rasaṃ anuyuttassa, asappāyaṃ kāyena phoṭṭhabbaṃ anuyuttassa, asappāyaṃ manasā dhammaṃ anuyuttassa rāgo cittaṃ anuddhaṃseyya.	Doing so, lust infects their mind,	这样做，贪欲就会感染他们的心，
So rāgānuddhaṃsitena cittena maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ.	resulting in death or deadly pain.	导致死亡或致命的痛苦。
Maraṇañhetaṃ, sunakkhatta, ariyassa vinaye yo sikkhaṃ paccakkhāya hīnāyāvattati;	For it is death in the training of the noble one to reject the training and return to a lesser life.	因为在圣者的修行中，拒绝修行并回到较低的生活是一种死亡。
maraṇamattañhetaṃ, sunakkhatta, dukkhaṃ yaṃ aññataraṃ saṅkiliṭṭhaṃ āpattiṃ āpajjati.	And it is deadly pain to commit one of the corrupt offenses.	而犯下腐败过失之一是致命的痛苦。

Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekaccassa bhikkhuno evamassa:	It’s possible that a certain monk might think:	可能某个比丘会想：
‘taṇhā kho sallaṃ samaṇena vuttaṃ, avijjāvisadoso chandarāgabyāpādena ruppati.	‘The Ascetic has said that craving is a dart; and that the poison of ignorance is inflicted by desire and ill will.	“沙门说过，贪爱是飞镖；无明的毒是由欲望和恶意造成的。
Taṃ me taṇhāsallaṃ pahīnaṃ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti.	I have given up the dart of craving and expelled the poison of ignorance; I am rightly intent on nirvana.’	我已放弃贪爱的飞镖，驱逐了无明的毒；我正当地沉迷于涅槃。”
Sammā nibbānādhimuttasseva sato so yāni sammā nibbānādhimuttassa asappāyāni tāni nānuyuñjeyya, asappāyaṃ cakkhunā rūpadassanaṃ nānuyuñjeyya, asappāyaṃ sotena saddaṃ nānuyuñjeyya, asappāyaṃ ghānena gandhaṃ nānuyuñjeyya, asappāyaṃ jivhāya rasaṃ nānuyuñjeyya, asappāyaṃ kāyena phoṭṭhabbaṃ nānuyuñjeyya, asappāyaṃ manasā dhammaṃ nānuyuñjeyya.	Being rightly intent on nirvana, they wouldn’t engage in things unconducive to nirvana: unsuitable sights, sounds, smells, tastes, touches, and thoughts.	正当地沉迷于涅槃，他们不会从事不利于涅槃的事情：不合适的景象、声音、气味、味道、触觉和思想。
Tassa asappāyaṃ cakkhunā rūpadassanaṃ nānuyuttassa, asappāyaṃ sotena saddaṃ nānuyuttassa, asappāyaṃ ghānena gandhaṃ nānuyuttassa, asappāyaṃ jivhāya rasaṃ nānuyuttassa, asappāyaṃ kāyena phoṭṭhabbaṃ nānuyuttassa, asappāyaṃ manasā dhammaṃ nānuyuttassa rāgo cittaṃ nānuddhaṃseyya.	Doing so, lust wouldn’t infect their mind,	这样做，贪欲就不会感染他们的心，
So na rāgānuddhaṃsitena cittena neva maraṇaṃ vā nigaccheyya na maraṇamattaṃ vā dukkhaṃ.	so no death or deadly pain would result.	因此不会导致死亡或致命的痛苦。

Seyyathāpi, sunakkhatta, 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。
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，
Satthena vaṇamukhaṃ parikantitvā esaniyā sallaṃ eseyya.	probe for the arrow,	探寻箭矢，
Esaniyā sallaṃ esitvā sallaṃ abbuheyya, apaneyya visadosaṃ anupādisesaṃ.	extract it, and expel the poison, leaving no residue behind.	拔出箭矢，并排出毒素，没有留下任何残余。
Anupādisesoti jānamāno so evaṃ vadeyya:	Knowing that no residue remained, the surgeon would say:	医生知道没有残余，会说：
‘ambho purisa, ubbhataṃ kho te sallaṃ, apanīto visadoso anupādiseso.	‘My good man, the dart has been extracted and the poison expelled without residue.	“我的好人，飞镖已拔出，毒素已排出，没有残余。
Analañca te antarāyāya.	It’s not capable of harming you.	它无法再伤害你了。
Sappāyāni ceva bhojanāni bhuñjeyyāsi, mā te asappāyāni bhojanāni bhuñjato vaṇo assāvī assa.	Eat only suitable food. Don’t eat unsuitable food, or else the wound may get infected.	只吃合适的食物。不要吃不合适的食物，否则伤口可能会感染。
Kālena kālañca vaṇaṃ dhoveyyāsi, kālena kālaṃ vaṇamukhaṃ ālimpeyyāsi. Mā te na kālena kālaṃ vaṇaṃ dhovato na kālena kālaṃ vaṇamukhaṃ ālimpato pubbalohitaṃ vaṇamukhaṃ pariyonandhi.	Regularly wash the wound and anoint the opening, or else it’ll get covered with pus and blood.	定期清洗伤口并涂抹开口处，否则它会被脓和血覆盖。
Mā ca vātātape cārittaṃ anuyuñji, mā te vātātape cārittaṃ anuyuttassa rajosūkaṃ vaṇamukhaṃ anuddhaṃsesi.	Don’t walk too much in the wind and sun, or else dust and dirt will infect the wound.	不要过多地在风和阳光下行走，否则灰尘和污垢会感染伤口。
Vaṇānurakkhī ca, ambho purisa, vihareyyāsi vaṇasāropī’ti.	Take care of the wound, my good sir, heal it.’	照顾好伤口，我的好先生，治愈它。”
Tassa evamassa:	They’d think:	他们会想：
‘ubbhataṃ kho me sallaṃ, apanīto visadoso anupādiseso.	‘The dart has been extracted and the poison expelled without residue.	“飞镖已拔出，毒素已排出，没有残余。
Analañca me antarāyāyā’ti.	It’s not capable of harming me.’	它无法再伤害我。”
So sappāyāni ceva bhojanāni bhuñjeyya. Tassa sappāyāni bhojanāni bhuñjato vaṇo na assāvī assa.	They’d eat suitable food, and the wound wouldn’t get infected.	他们会吃合适的食物，伤口就不会感染。
Kālena kālañca vaṇaṃ dhoveyya, kālena kālaṃ vaṇamukhaṃ ālimpeyya. Tassa kālena kālaṃ vaṇaṃ dhovato kālena kālaṃ vaṇamukhaṃ ālimpato na pubbalohitaṃ vaṇamukhaṃ pariyonandheyya.	And they’d regularly wash and anoint the opening, so it wouldn’t get covered in pus and blood.	他们会定期清洗和涂抹开口处，所以它不会被脓和血覆盖。
Na ca vātātape cārittaṃ anuyuñjeyya. Tassa vātātape cārittaṃ ananuyuttassa rajosūkaṃ vaṇamukhaṃ nānuddhaṃseyya.	And they wouldn’t walk too much in the wind and sun, so dust and dirt wouldn’t infect the wound.	他们不会过多地在风和阳光下行走，所以灰尘和污垢不会感染伤口。
Vaṇānurakkhī ca vihareyya vaṇasāropī.	And they’d take care of the wound and heal it.	他们会照顾好伤口并治愈它。
Tassa imissā ca sappāyakiriyāya asu ca visadoso apanīto anupādiseso tadubhayena vaṇo viruheyya.	Then both because they did what was suitable, and the unclean poison had left no residue, the wound would heal,	那么，由于他们做了合适的事情，并且不洁毒素没有留下残余，伤口就会愈合，
So ruḷhena vaṇena sañchavinā neva maraṇaṃ vā nigaccheyya na maraṇamattaṃ vā dukkhaṃ.	and no death or deadly pain would result.	并且不会导致死亡或致命的痛苦。

Evameva kho, sunakkhatta, ṭhānametaṃ vijjati yaṃ idhekaccassa bhikkhuno evamassa:	In the same way, it’s possible that a certain monk might think:	同样地，可能某个比丘会想：
‘taṇhā kho sallaṃ samaṇena vuttaṃ, avijjāvisadoso chandarāgabyāpādena ruppati.	‘The Ascetic has said that craving is a dart; and that the poison of ignorance is inflicted by desire and ill will.	“沙门说过，贪爱是飞镖；无明的毒是由欲望和恶意造成的。
Taṃ me taṇhāsallaṃ pahīnaṃ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti.	I have given up the dart of craving and expelled the poison of ignorance; I am rightly intent on nirvana.’	我已放弃贪爱的飞镖，驱逐了无明的毒；我正当地沉迷于涅槃。”
Sammā nibbānādhimuttasseva sato so yāni sammā nibbānādhimuttassa asappāyāni tāni nānuyuñjeyya, asappāyaṃ cakkhunā rūpadassanaṃ nānuyuñjeyya, asappāyaṃ sotena saddaṃ nānuyuñjeyya, asappāyaṃ ghānena gandhaṃ nānuyuñjeyya, asappāyaṃ jivhāya rasaṃ nānuyuñjeyya, asappāyaṃ kāyena phoṭṭhabbaṃ nānuyuñjeyya, asappāyaṃ manasā dhammaṃ nānuyuñjeyya.	Being rightly intent on nirvana, they wouldn’t engage in things unconducive to nirvana: unsuitable sights, sounds, smells, tastes, touches, and thoughts.	正当地沉迷于涅槃，他们不会从事不利于涅槃的事情：不合适的景象、声音、气味、味道、触觉和思想。
Tassa asappāyaṃ cakkhunā rūpadassanaṃ nānuyuttassa, asappāyaṃ sotena saddaṃ nānuyuttassa, asappāyaṃ ghānena gandhaṃ nānuyuttassa, asappāyaṃ jivhāya rasaṃ nānuyuttassa, asappāyaṃ kāyena phoṭṭhabbaṃ nānuyuttassa, asappāyaṃ manasā dhammaṃ nānuyuttassa, rāgo cittaṃ nānuddhaṃseyya.	Doing so, lust wouldn’t infect their mind,	这样做，贪欲就不会感染他们的心，
So na rāgānuddhaṃsitena cittena neva maraṇaṃ vā nigaccheyya na maraṇamattaṃ vā dukkhaṃ.	so no death or deadly pain would result.	因此不会导致死亡或致命的痛苦。

Upamā kho me ayaṃ, sunakkhatta, katā atthassa viññāpanāya.	I’ve made up this simile to make a point.	我编造这个比喻是为了说明一个道理。
Ayaṃyevettha attho—	And this is the point:	这个道理就是：
vaṇoti kho, sunakkhatta, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ;	‘Wound’ is a term for the six interior sense fields.	“伤口”是六种内在感官领域的代名词。
visadosoti kho, sunakkhatta, avijjāyetaṃ adhivacanaṃ;	‘Poison’ is a term for ignorance.	“毒药”是无明的代名词。
sallanti kho, sunakkhatta, taṇhāyetaṃ adhivacanaṃ;	‘Dart’ is a term for craving.	“飞镖”是贪爱的代名词。
esanīti kho, sunakkhatta, satiyāyetaṃ adhivacanaṃ;	‘Probing’ is a term for remembering.	“探寻”是忆念的代名词。
satthanti kho, sunakkhatta, ariyāyetaṃ paññāya adhivacanaṃ;	‘Scalpel’ is a term for noble wisdom.	“手术刀”是圣者智慧的代名词。
bhisakko sallakattoti kho, sunakkhatta, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa.	‘Field surgeon’ is a term for the Realized One, the perfected one, the fully awakened Buddha.	“外科医生”是如来、阿罗汉、完全觉悟的佛陀的代名词。

So vata, sunakkhatta, bhikkhu chasu phassāyatanesu saṃvutakārī ‘upadhi dukkhassa mūlan’ti—	Truly, Sunakkhatta, that monk practices restraint regarding the six fields of contact.	确实，善行，那名比丘对六处接触进行自制。
iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṃ vā kāyaṃ upasaṃharissati cittaṃ vā uppādessatīti—netaṃ ṭhānaṃ vijjati.	Understanding that attachment is the root of suffering, they are freed with the ending of attachments. It’s not possible that they would apply their body or interest their mind in any attachment.	他们明白执着是痛苦的根源，通过执着的止息而获得解脱。他们不可能将自己的身体或心意投入到任何执着中。
Seyyathāpi, sunakkhatta, āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno;	Suppose there was a bronze cup of beverage that had a nice color, aroma, and flavor.	假设有一个颜色、香气和味道都很不错的青铜杯装饮料。
so ca kho visena saṃsaṭṭho.	But it was mixed with poison.	但它混合了毒药。
Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikūlo.	Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain.	然后来了一个想活不想死、想快乐不想痛苦的人。
Taṃ kiṃ maññasi, sunakkhatta,	What do you think, Sunakkhatta?	你觉得呢，善行？
api nu so puriso amuṃ āpānīyakaṃsaṃ piveyya yaṃ jaññā:	Would that person drink that beverage knowing that	那个人会喝那个饮料吗，明知
‘imāhaṃ pivitvā maraṇaṃ vā nigacchāmi maraṇamattaṃ vā dukkhan’”ti?	it would result in death or deadly suffering?”	那会导致死亡或致命的痛苦？”
“No hetaṃ, bhante”.	“No, sir.”	“不，世尊。”
“Evameva kho, sunakkhatta, so vata bhikkhu chasu phassāyatanesu saṃvutakārī ‘upadhi dukkhassa mūlan’ti—	“In the same way, Sunakkhatta, that monk practices restraint regarding the six fields of contact.	“同样地，善行，那名比丘对六处接触进行自制。
iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṃ vā kāyaṃ upasaṃharissati cittaṃ vā uppādessatīti—netaṃ ṭhānaṃ vijjati.	Understanding that attachment is the root of suffering, they are freed with the ending of attachments. It’s not possible that they would apply their body or interest their mind in any attachment.	他们明白执着是痛苦的根源，通过执着的止息而获得解脱。他们不可能将自己的身体或心意投入到任何执着中。

Seyyathāpi, sunakkhatta, āsīviso ghoraviso.	Suppose there was a lethal viper.	假设有一条致命的毒蛇。
Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikūlo.	Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain.	然后来了一个想活不想死、想快乐不想痛苦的人。
Taṃ kiṃ maññasi, sunakkhatta,	What do you think, Sunakkhatta?	你觉得呢，善行？
api nu so puriso amussa āsīvisassa ghoravisassa hatthaṃ vā aṅguṭṭhaṃ vā dajjā yaṃ jaññā:	Would that person give that lethal viper their hand or finger knowing that	那个人会把手或手指伸给那条致命的毒蛇吗，明知
‘imināhaṃ daṭṭho maraṇaṃ vā nigacchāmi maraṇamattaṃ vā dukkhan’”ti?	it would result in death or deadly suffering?”	那会导致死亡或致命的痛苦？”
“No hetaṃ, bhante”.	“No, sir.”	“不，世尊。”
“Evameva kho, sunakkhatta, so vata bhikkhu chasu phassāyatanesu saṃvutakārī ‘upadhi dukkhassa mūlan’ti—	“In the same way, Sunakkhatta, that monk practices restraint regarding the six fields of contact.	“同样地，善行，那名比丘对六处接触进行自制。
iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṃ vā kāyaṃ upasaṃharissati cittaṃ vā uppādessatīti—	Understanding that attachment is the root of suffering, they are freed with the ending of attachments. It’s not possible that they would apply their body or interest their mind in any attachment.”	他们明白执着是痛苦的根源，通过执着的止息而获得解脱。他们不可能将自己的身体或心意投入到任何执着中。”
netaṃ ṭhānaṃ vijjatī”ti.

Idamavoca bhagavā.	That is what the Buddha said.	佛陀这样说。
Attamano sunakkhatto licchaviputto bhagavato bhāsitaṃ abhinandīti.	Satisfied, Sunakkhatta of the Licchavi clan was happy with what the Buddha said.	离车族的善行满意，并对佛陀所说感到高兴。