| Atha kho so bhikkhu sake āsane nisīditvā bhagavantaṃ etadavoca: |
That monk took his seat and said to the Buddha: |
那位比丘坐下后，对佛陀说： |
| “ime nu kho, bhante, pañcupādānakkhandhā, seyyathidaṃ— |
“Sir, are these the five grasping aggregates: |
“世尊，这五种执取蕴是： |
| rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho”ti? |
form, feeling, perception, co-doings, and consciousness?” |
色、受、想、行、识吗？” |
| “Ime kho, bhikkhu, pañcupādānakkhandhā, seyyathidaṃ— |
“Yes, they are,” replied the Buddha. |
“是的，”佛陀回答。 |
| rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho”ti. |
|
|
| “Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttariṃ pañhaṃ pucchi: |
Saying “Good, sir”, that monk approved and agreed with what the Buddha said. Then he asked another question: |
那位比丘说：“善哉，世尊”，赞同并认可了佛陀所说的话。然后他提出了另一个问题： |
| “ime pana, bhante, pañcupādānakkhandhā kiṃmūlakā”ti? |
“But sir, what is the root of these five grasping aggregates?” |
“但是世尊，这五种执取蕴的根源是什么？” |
| “Ime kho, bhikkhu, pañcupādānakkhandhā chandamūlakā”ti. |
“These five grasping aggregates are rooted in desire.” |
“这五种执取蕴的根源是欲望。” |
| “Taṃyeva nu kho, bhante, upādānaṃ te pañcupādānakkhandhā, udāhu aññatra pañcahupādānakkhandhehi upādānan”ti? |
“But sir, is that grasping the exact same thing as the five grasping aggregates? Or is grasping one thing and the five grasping aggregates another?” |
“但是世尊，执取与五种执取蕴是完全相同的东西吗？还是执取是一回事，五种执取蕴是另一回事？” |
| “Na kho, bhikkhu, taṃyeva upādānaṃ te pañcupādānakkhandhā, nāpi aññatra pañcahupādānakkhandhehi upādānaṃ. |
“Neither. |
“两者都不是。 |
| Yo kho, bhikkhu, pañcasu upādānakkhandhesu chandarāgo taṃ tattha upādānan”ti. |
Rather, the desire and greed for them is the grasping there.” |
毋宁说，对它们的贪欲和贪婪就是那里的执取。” |
| “Siyā pana, bhante, pañcasu upādānakkhandhesu chandarāgavemattatā”ti? |
“But sir, can there be different kinds of desire and greed for the five grasping aggregates?” |
“但是世尊，对五种执取蕴会有不同种类的贪欲和贪婪吗？” |
| “Siyā, bhikkhū”ti bhagavā avoca |
“There can,” said the Buddha. |
“会有，”佛陀说。 |
| “idha, bhikkhu, ekaccassa evaṃ hoti: |
“It’s when someone thinks: |
“当有人想： |
| ‘evaṃrūpo siyaṃ anāgatamaddhānaṃ, evaṃvedano siyaṃ anāgatamaddhānaṃ, evaṃsañño siyaṃ anāgatamaddhānaṃ, evaṃsaṅkhāro siyaṃ anāgatamaddhānaṃ, evaṃviññāṇo siyaṃ anāgatamaddhānan’ti. |
‘In the future, may I be of such form, such feeling, such perception, such co-doings, and such consciousness!’ |
‘将来，愿我成为这样的色、这样的受、这样的想、这样的行、这样的识！’ |
| Evaṃ kho, bhikkhu, siyā pañcasu upādānakkhandhesu chandarāgavemattatā”ti. |
That’s how there be different kinds of desire and greed for the five grasping aggregates.” |
这就是对五种执取蕴会有不同种类的贪欲和贪婪。” |
| “Kittāvatā pana, bhante, khandhānaṃ khandhādhivacanaṃ hotī”ti? |
“Sir, what is the scope of the term ‘aggregates’ as applied to the aggregates?” |
“世尊，‘蕴’这个词在应用于蕴时，其范围是什么？” |
| “Yaṃ kiñci, bhikkhu, rūpaṃ—atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā, oḷārikaṃ vā sukhumaṃ vā, hīnaṃ vā paṇītaṃ vā, yaṃ dūre santike vā—ayaṃ rūpakkhandho. |
“Any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of form. |
“任何形式的色——过去、未来或现在；内或外；粗或细；劣或胜；远或近：这都称为色蕴。 |
| Yā kāci vedanā—atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā, oḷārikā vā sukhumā vā, hīnā vā paṇītā vā, yā dūre santike vā—ayaṃ vedanākkhandho. |
Any kind of feeling at all … |
任何形式的受…… |
| Yā kāci saññā—atītānāgatapaccuppannā … pe … yā dūre santike vā—ayaṃ saññākkhandho. |
Any kind of perception at all … |
任何形式的想…… |
| Ye keci saṅkhārā—atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā, oḷārikā vā sukhumā vā, hīnā vā paṇītā vā, ye dūre santike vā—ayaṃ saṅkhārakkhandho. |
Any kind of co-doings at all … |
任何形式的行…… |
| Yaṃ kiñci viññāṇaṃ—atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā, oḷārikaṃ vā sukhumaṃ vā, hīnaṃ vā paṇītaṃ vā, yaṃ dūre santike vā—ayaṃ viññāṇakkhandho. |
Any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of consciousness. |
任何形式的识——过去、未来或现在；内或外；粗或细；劣或胜；远或近：这都称为识蕴。 |
| Ettāvatā kho, bhikkhu, khandhānaṃ khandhādhivacanaṃ hotī”ti. |
That’s the scope of the term ‘aggregates’ as applied to the aggregates.” |
这就是‘蕴’这个词在应用于蕴时的范围。” |
| “Kathaṃ pana, bhante, sakkāyadiṭṭhi hotī”ti? |
“But sir, how does identity view come about?” |
“但是世尊，我见是如何产生的？” |
| “Idha, bhikkhu, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto |
“It’s when an uneducated ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in the teaching of the good persons. |
“当一个未受教育的凡夫，没有见过圣者，也没有在圣者的教法中受过训练。他们没有见过善人，也没有在善人的教法中受过训练。 |
| rūpaṃ attato samanupassati rūpavantaṃ vā attānaṃ attani vā rūpaṃ rūpasmiṃ vā attānaṃ; |
They regard form as self, self as having form, form in self, or self in form. |
他们视色为我，视我拥有色，视色在我中，或视我在色中。 |
| vedanaṃ attato samanupassati vedanāvantaṃ vā attānaṃ attani vā vedanaṃ vedanāya vā attānaṃ; |
They regard feeling as self, self as having feeling, feeling in self, or self in feeling. |
他们视受为我，视我拥有受，视受在我中，或视我在受中。 |
| saññaṃ attato samanupassati saññāvantaṃ vā attānaṃ attani vā saññaṃ saññāya vā attānaṃ; |
They regard perception as self, self as having perception, perception in self, or self in perception. |
他们视想为我，视我拥有想，视想在我中，或视我在想中。 |
| saṅkhāre attato samanupassati saṅkhāravantaṃ vā attānaṃ attani vā saṅkhāre saṅkhāresu vā attānaṃ; |
They regard co-doings as self, self as having co-doings, co-doings in self, or self in co-doings. |
他们视行为我，视我拥有行，视行在我中，或视我在行中。 |
| viññāṇaṃ attato samanupassati viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ viññāṇasmiṃ vā attānaṃ. |
They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. |
他们视识为我，视我拥有识，视识在我中，或视我在识中。 |
| Evaṃ kho, bhikkhu, sakkāyadiṭṭhi hotī”ti. |
That’s how identity view comes about.” |
我见就是这样产生的。” |
| “Kathaṃ pana, bhante, sakkāyadiṭṭhi na hotī”ti? |
“But sir, how does identity view not come about?” |
“但是世尊，我见是如何不产生的？” |
| “Idha, bhikkhu, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto |
“It’s when an educated noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen good persons, and are skilled and trained in the teaching of the good persons. |
“当一个受过教育的圣弟子，见过圣者，并在圣者的教法中受过训练。他们见过善人，并在善人的教法中受过训练。 |
| na rūpaṃ attato samanupassati na rūpavantaṃ vā attānaṃ na attani vā rūpaṃ na rūpasmiṃ vā attānaṃ; |
They don’t regard form as self, self as having form, form in self, or self in form. |
他们不视色为我，不视我拥有色，不视色在我中，或不视我在色中。 |
| na vedanaṃ attato samanupassati na vedanāvantaṃ vā attānaṃ na attani vā vedanaṃ na vedanāya vā attānaṃ; |
They don’t regard feeling as self, self as having feeling, feeling in self, or self in feeling. |
他们不视受为我，不视我拥有受，不视受在我中，或不视我在受中。 |
| na saññaṃ attato samanupassati na saññāvantaṃ vā attānaṃ na attani vā saññaṃ na saññāya vā attānaṃ; |
They don’t regard perception as self, self as having perception, perception in self, or self in perception. |
他们不视想为我，不视我拥有想，不视想在我中，或不视我在想中。 |
| na saṅkhāre attato samanupassati na saṅkhāravantaṃ vā attānaṃ na attani vā saṅkhāre na saṅkhāresu vā attānaṃ; |
They don’t regard co-doings as self, self as having co-doings, co-doings in self, or self in co-doings. |
他们不视行为我，不视我拥有行，不视行在我中，或不视我在行中。 |
| na viññāṇaṃ attato samanupassati na viññāṇavantaṃ vā attānaṃ na attani vā viññāṇaṃ na viññāṇasmiṃ vā attānaṃ. |
They don’t regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. |
他们不视识为我，不视我拥有识，不视识在我中，或不视我在识中。 |
| Evaṃ kho, bhikkhu, sakkāyadiṭṭhi na hotī”ti. |
That’s how identity view does not come about.” |
我见就是这样不产生的。” |
| “Ko nu kho, bhante, rūpe assādo, ko ādīnavo, kiṃ nissaraṇaṃ? |
“Sir, what’s the gratification, the drawback, and the escape when it comes to form, |
“世尊，色、受、想、行、识的乐味、过患和出离是什么？” |
| Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇaṃ? |
feeling, |
“由色产生的快乐和幸福：这就是它的乐味。 |
| Ko saññāya assādo, ko ādīnavo, kiṃ nissaraṇaṃ? |
perception, |
色是无常、苦、坏灭的：这就是它的过患。 |
| Ko saṅkhāresu assādo, ko ādīnavo, kiṃ nissaraṇaṃ? |
co-doings, |
去除和放弃对色的欲望和贪婪：这就是它的出离。 |
| Ko viññāṇe assādo, ko ādīnavo, kiṃ nissaraṇan”ti? |
and consciousness?” |
由受产生的快乐和幸福…… |
| “Yaṃ kho, bhikkhu, rūpaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ rūpe assādo. |
“The pleasure and happiness that arise from form: this is its gratification. |
想…… |
| Yaṃ rūpaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ, ayaṃ rūpe ādīnavo. |
That form is impermanent, suffering, and perishable: this is its drawback. |
行…… |
| Yo rūpe chandarāgavinayo chandarāgappahānaṃ, idaṃ rūpe nissaraṇaṃ. |
Removing and giving up desire and greed for form: this is its escape. |
识：这就是它的乐味。 |
| Yaṃ kho, bhikkhu, vedanaṃ paṭicca … |
The pleasure and happiness that arise from feeling … |
识是无常、苦、坏灭的：这就是它的过患。 |
| saññaṃ paṭicca … |
perception … |
去除和放弃对识的欲望和贪婪：这就是它的出离。” |
| saṅkhāre paṭicca … |
co-doings … |
|
| viññāṇaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ viññāṇe assādo. |
consciousness: this is its gratification. |
|
| Yaṃ viññāṇaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ, ayaṃ viññāṇe ādīnavo. |
That consciousness is impermanent, suffering, and perishable: this is its drawback. |
|
| Yo viññāṇe chandarāgavinayo chandarāgappahānaṃ, idaṃ viññāṇe nissaraṇan”ti. |
Removing and giving up desire and greed for consciousness: this is its escape.” |
|
| “Kathaṃ pana, bhante, jānato kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti? |
“Sir, how does one know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli?” |
“世尊，如何才能知道和看到，从而对此有意识的身体和所有外在刺激没有自我、没有执着、没有慢的潜在倾向？” |
| “Yaṃ kiñci, bhikkhu, rūpaṃ—atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā—sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti—evametaṃ yathābhūtaṃ sammappaññāya passati. |
“One truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ |
“他以正见真实地看到任何形式的色——过去、未来或现在；内或外；粗或细；劣或胜；远或近：所有的色——‘这不是我的，我不是这个，这不是我的自我。’ |
| Yā kāci vedanā … |
One truly sees any kind of feeling … |
他以正见真实地看到任何形式的受…… |
| yā kāci saññā … |
perception … |
想…… |
| ye keci saṅkhārā … |
co-doings … |
行…… |
| yaṃ kiñci viññāṇaṃ—atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā—sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti—evametaṃ yathābhūtaṃ sammappaññāya passati. |
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ |
识——过去、未来或现在；内或外；粗或细；劣或胜；远或近：所有的识——‘这不是我的，我不是这个，这不是我的自我。’ |
| Evaṃ kho, bhikkhu, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti. |
That’s how to know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli.” |
这就是知道和看到，从而对此有意识的身体和所有外在刺激没有自我、没有执着、没有慢的潜在倾向的方法。” |
| Atha kho aññatarassa bhikkhuno evaṃ cetaso parivitakko udapādi: |
Now at that time one of the monks had the thought: |
当时有一位比丘心里想： |
| “iti kira, bho, rūpaṃ anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṃ anattā; |
“So it seems, good sir, that form, feeling, perception, co-doings, and consciousness are not-self. |
“看来，善哉，色、受、想、行、识都是无我的。 |
| anattakatāni kammāni kamattānaṃ phusissantī”ti? |
Then what self will the deeds done by not-self affect?” |
那么，无我所做的业会影响哪个自我呢？” |
| Atha kho bhagavā tassa bhikkhuno cetasā cetoparivitakkamaññāya bhikkhū āmantesi: |
Then the Buddha, knowing what that monk was thinking, addressed the monks: |
然后佛陀知道那位比丘的想法，对比丘们说： |
| “ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ idhekacco moghapuriso avidvā avijjāgato taṇhādhipateyyena cetasā satthu sāsanaṃ atidhāvitabbaṃ maññeyya: |
“It’s possible that some foolish person here—unknowing and ignorant, their mind dominated by craving—thinks they can overstep the teacher’s instructions. They think: |
“可能这里有些愚蠢的人——无知、愚昧，心被渴爱所支配——认为他们可以超越导师的教导。他们想： |
| ‘iti kira, bho, rūpaṃ anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṃ anattā; |
‘So it seems, good sir, that form, feeling, perception, co-doings, and consciousness are not-self. |
‘看来，善哉，色、受、想、行、识都是无我的。 |
| anattakatāni kammāni kamattānaṃ phusissantī’ti. |
Then what self will the deeds done by not-self affect?’ |
那么，无我所做的业会影响哪个自我呢？’ |
| Paṭivinītā kho me tumhe, bhikkhave, tatra tatra dhammesu. |
Now, monks, you have been educated by me in questioning with regard to all these things in all such cases. |
现在，比丘们，我已经教导你们在所有这些情况下对所有这些事物进行提问。 |
| Taṃ kiṃ maññatha, bhikkhave, |
What do you think, monks? |
比丘们，你们认为呢？ |
| rūpaṃ niccaṃ vā aniccaṃ vā”ti? |
Is form permanent or impermanent?” |
色是常还是无常？” |
| “Aniccaṃ, bhante”. |
“Impermanent, sir.” |
“无常，世尊。” |
| “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? |
“But if it’s impermanent, is it suffering or happiness?” |
“但是如果它是无常的，它是苦还是乐？” |
| “Dukkhaṃ, bhante”. |
“Suffering, sir.” |
“苦，世尊。” |
| “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ: |
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: |
“但是如果它是无常、苦、坏灭的，适合这样看待它吗： |
| ‘etaṃ mama, esohamasmi, eso me attā’”ti? |
‘This is mine, I am this, this is my self’?” |
‘这是我的，我是这个，这是我的自我’？” |
| “No hetaṃ, bhante”. |
“No, sir.” |
“不，世尊。” |
| “Taṃ kiṃ maññatha, bhikkhave, |
“What do you think, monks? |
“比丘们，你们认为呢？ |
| vedanā … |
Is feeling … |
受…… |
| saññā … |
perception … |
想…… |
| saṅkhārā … |
co-doings … |
行…… |
| viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? |
consciousness permanent or impermanent?” |
识是常还是无常？” |
| “Aniccaṃ, bhante”. |
“Impermanent, sir.” |
“无常，世尊。” |
| “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? |
“But if it’s impermanent, is it suffering or happiness?” |
“但是如果它是无常的，它是苦还是乐？” |
| “Dukkhaṃ, bhante”. |
“Suffering, sir.” |
“苦，世尊。” |
| “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ: |
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: |
“但是如果它是无常、苦、坏灭的，适合这样看待它吗： |
| ‘etaṃ mama, esohamasmi, eso me attā’”ti? |
‘This is mine, I am this, this is my self’?” |
‘这是我的，我是这个，这是我的自我’？” |
| “No hetaṃ, bhante”. |
“No, sir.” |
“不，世尊。” |
| “Tasmātiha, bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā sabbaṃ rūpaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. |
“So you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ |
“所以，你应该以正见真实地看到任何形式的色——过去、未来或现在；内或外；粗或细；劣或胜；远或近：所有的色——‘这不是我的，我不是这个，这不是我的自我。’ |
| Yā kāci vedanā … |
You should truly see any kind of feeling … |
你应该以正见真实地看到任何形式的受…… |
| yā kāci saññā … |
perception … |
想…… |
| ye keci saṅkhārā … |
co-doings … |
行…… |
| yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā sabbaṃ viññāṇaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. |
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ |
识——过去、未来或现在；内或外；粗或细；劣或胜；远或近：所有的识——‘这不是我的，我不是这个，这不是我的自我。’ |
| Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati; |
Seeing this, a learned noble disciple grows disenchanted with form, feeling, perception, co-doings, and consciousness. |
对此，博学的圣弟子对色、受、想、行、识生起厌离。 |
| nibbindaṃ virajjati, virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. |
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. |
厌离故，欲退失。欲退失故，心解脱。心解脱故，知解脱。 |
| ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti. |
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：‘生死已尽，梵行已立，所作已办，不受后有。’” |
