| Evaṃ me sutaṃ— |
So I have heard. |
如是我闻。 |
| ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. |
At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. |
一时，佛陀住在释迦族人的地方，迦毘罗卫城附近的尼拘律园。 |
| Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kapilavatthuṃ piṇḍāya pāvisi. |
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kapilavatthu for alms. |
那时，佛陀清晨穿好衣服，拿起钵和袈裟，进入迦毘罗卫城乞食。 |
| Kapilavatthusmiṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena kāḷakhemakassa sakkassa vihāro tenupasaṅkami divāvihārāya. |
He wandered for alms in Kapilavatthu. After the meal, on his return from alms-round, he went to the dwelling of Kāḷakhemaka the Sakyan for the day’s meditation. |
他在迦毘罗卫城乞食。饭后，乞食归来，他前往释迦族人迦罗迦摩的住所，进行日间禅修。 |
| Tena kho pana samayena kāḷakhemakassa sakkassa vihāre sambahulāni senāsanāni paññattāni honti. |
Now at that time several resting places had been spread out at Kāḷakhemaka’s dwelling. |
那时，迦罗迦摩的住所有几处休憩之所已铺设好。 |
| Addasā kho bhagavā kāḷakhemakassa sakkassa vihāre sambahulāni senāsanāni paññattāni. |
The Buddha saw this, |
佛陀看到了， |
| Disvāna bhagavato etadahosi: |
and wondered: |
并心想： |
| “sambahulāni kho kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni. |
“Several resting places have been spread out; |
“几处休憩之所已铺设好； |
| Sambahulā nu kho idha bhikkhū viharantī”ti. |
are there several monks living here?” |
这里有几位比丘住在吗？” |
| Tena kho pana samayena āyasmā ānando sambahulehi bhikkhūhi saddhiṃ ghaṭāya sakkassa vihāre cīvarakammaṃ karoti. |
Now at that time Venerable Ānanda, together with several other monks, was making robes in Ghaṭa the Sakyan’s dwelling. |
那时，阿难尊者和几位比丘正在释迦族人伽陀的住所缝制袈裟。 |
| Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena ghaṭāya sakkassa vihāro tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. |
Then in the late afternoon, the Buddha came out of retreat and went to Ghaṭa’s dwelling, where he sat on the seat spread out |
那时，傍晚时分，佛陀从禅修中出来，前往伽陀的住所，他坐在铺好的座位上， |
| Nisajja kho bhagavā āyasmantaṃ ānandaṃ āmantesi: |
and said to Venerable Ānanda: |
然后对阿难尊者说： |
| “sambahulāni kho, ānanda, kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni. |
“Several resting places have been spread out at Kāḷakhemaka’s dwelling; |
“迦罗迦摩的住所有几处休憩之所已铺设好； |
| Sambahulā nu kho ettha bhikkhū viharantī”ti? |
are several monks living there?” |
有几位比丘住在那里吗？” |
| “Sambahulāni, bhante, kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni. |
|
|
| Sambahulā bhikkhū ettha viharanti. |
“Indeed there are, sir. |
“确实有，世尊。 |
| Cīvarakārasamayo no, bhante, vattatī”ti. |
It’s currently the time for making robes.” |
现在正是缝制袈裟的时候。” |
| “Na kho, ānanda, bhikkhu sobhati saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto gaṇārāmo gaṇarato gaṇasammudito. |
“Ānanda, a monk doesn’t shine who enjoys company and groups, who loves them and likes to enjoy them. |
“阿难，喜欢交际和群居，热爱并乐于享受这些的比丘，是不会发光的。 |
| So vatānanda, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto gaṇārāmo gaṇarato gaṇasammudito yaṃ taṃ nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhisukhaṃ tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti—netaṃ ṭhānaṃ vijjati. |
It’s simply not possible that such a monk will get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty. |
这样的比丘想要获得舍离之乐、寂静之乐、寂灭之乐、觉悟之乐，而不费吹灰之力，这根本是不可能的。 |
| Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati tassetaṃ bhikkhuno pāṭikaṅkhaṃ yaṃ taṃ nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhisukhaṃ tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti—ṭhānametaṃ vijjati. |
But you should expect that a monk who lives alone, withdrawn from the group, will get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty. That is possible. |
但是，你应该期望，一个独自生活，远离群体，想要获得舍离之乐、寂静之乐、寂灭之乐、觉悟之乐，而不费吹灰之力的比丘。那是可能的。 |
| So vatānanda, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto gaṇārāmo gaṇarato gaṇasammudito sāmāyikaṃ vā kantaṃ cetovimuttiṃ upasampajja viharissati asāmāyikaṃ vā akuppanti—netaṃ ṭhānaṃ vijjati. |
Indeed, Ānanda, it is not possible that a monk who enjoys company will enter and remain in the freedom of heart—either that which is temporary and pleasant, or that which is irreversible and unshakable. |
确实，阿难，喜欢交际的比丘不可能进入并安住于心解脱——无论是暂时的快乐，还是不可逆转和不可动摇的。 |
| Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati tassetaṃ bhikkhuno pāṭikaṅkhaṃ sāmāyikaṃ vā kantaṃ cetovimuttiṃ upasampajja viharissati asāmāyikaṃ vā akuppanti—ṭhānametaṃ vijjati. |
But it is possible that a monk who lives alone, withdrawn from the group will enter and remain in the freedom of heart—either that which is temporary and pleasant, or that which is irreversible and unshakable. |
但是，独自生活，远离群体的比丘，则可能进入并安住于心解脱——无论是暂时的快乐，还是不可逆转和不可动摇的。 |
| Ayaṃ kho panānanda, vihāro tathāgatena abhisambuddho yadidaṃ— |
But the Realized One woke up to this meditation, namely |
但如来觉悟了这种禅修，即 |
| sabbanimittānaṃ amanasikārā ajjhattaṃ suññataṃ upasampajja viharituṃ. |
to enter and remain in emptiness internally by not focusing on any signs. |
通过不专注于任何相来内在进入并安住于空性。 |
| Tatra ce, ānanda, tathāgataṃ iminā vihārena viharantaṃ bhavanti upasaṅkamitāro bhikkhū bhikkhuniyo upāsakā upāsikāyo rājāno rājamahāmattā titthiyā titthiyasāvakā. |
Now, suppose that while the Realized One is practicing this meditation, monks, nuns, laymen, laywomen, rulers and their ministers, founders of religious sects, and their disciples go to visit him. |
现在，假设当如来正在修行这种禅修时，比丘、比丘尼、男居士、女居士、统治者及其大臣、宗教宗派的创始人及其弟子前来拜访他。 |
| Tatrānanda, tathāgato vivekaninneneva cittena vivekapoṇena vivekapabbhārena vūpakaṭṭhena nekkhammābhiratena byantībhūtena sabbaso āsavaṭṭhānīyehi dhammehi aññadatthu uyyojanikapaṭisaṃyuttaṃyeva kathaṃ kattā hoti. |
In that case, with a mind slanting, sloping, and inclining to seclusion, withdrawn, and loving renunciation, he invariably gives each of them a talk emphasizing the topic of dismissal. |
在这种情况下，他怀着倾向于独处、远离喧嚣、热爱舍离的心，总是会给他们每个人讲一番强调离弃主题的法。 |
| Tasmātihānanda, bhikkhu cepi ākaṅkheyya: |
Therefore, if a monk might wish: |
因此，如果一位比丘可能希望： |
| ‘ajjhattaṃ suññataṃ upasampajja vihareyyan’ti, tenānanda, bhikkhunā ajjhattameva cittaṃ saṇṭhapetabbaṃ sannisādetabbaṃ ekodi kātabbaṃ samādahātabbaṃ. |
‘May I enter and remain in emptiness internally!’ So they should still, settle, unify, and undistractify-&-lucidify their mind in samādhi internally. |
‘愿我内在进入并安住于空性！’那么他们应该内在寂止、安住、统一、不可散乱而明晰他们的心于禅定中。 |
| Kathañcānanda, bhikkhu ajjhattameva cittaṃ saṇṭhapeti sannisādeti ekodiṃ karoti samādahati? |
And how does a monk still, settle, make their mind undistractible-&-lucid, with singular-focus internally? |
那么比丘如何内在寂止、安住、使心不可散乱而明晰、专注一境呢？ |
| Idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati … pe … |
It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna … |
当比丘完全离于感官享乐，离于不善法，进入并安住于初禅…… |
| dutiyaṃ jhānaṃ … |
second jhāna … |
二禅…… |
| tatiyaṃ jhānaṃ … |
third jhāna … |
三禅…… |
| catutthaṃ jhānaṃ upasampajja viharati. |
fourth jhāna. |
四禅。 |
| Evaṃ kho, ānanda, bhikkhu ajjhattameva cittaṃ saṇṭhapeti sannisādeti ekodiṃ karoti samādahati. |
That’s how a monk stills, settles, unifies, and undistractify-&-lucidifys their mind in samādhi internally. |
这就是比丘内在寂止、安住、统一、不可散乱而明晰他们的心于禅定中。 |
| So ajjhattaṃ suññataṃ manasi karoti. |
They focus on emptiness internally, |
他们内在专注于空性， |
| Tassa ajjhattaṃ suññataṃ manasikaroto suññatāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. |
but their mind isn’t eager, confident, settled, and decided. |
但他们的心并不渴望、自信、安住、决定。 |
| Evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti: |
In that case, they understand: |
在这种情况下，他们明白： |
| ‘ajjhattaṃ suññataṃ kho me manasikaroto ajjhattaṃ suññatāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccatī’ti. |
‘I am focusing on emptiness internally, but my mind isn’t eager, confident, settled, and decided.’ |
‘我内在专注于空性，但我的心并不渴望、自信、安住、决定。’ |
| Itiha tattha sampajāno hoti. |
In this way they are lucidly-discerning. |
他们以这种方式清晰地辨别。 |
| So bahiddhā suññataṃ manasi karoti … pe … |
They focus on emptiness externally … |
他们外在地专注于空性…… |
| so ajjhattabahiddhā suññataṃ manasi karoti … pe … |
They focus on emptiness internally and externally … |
他们内在和外在地专注于空性…… |
| so āneñjaṃ manasi karoti. |
They focus on the imperturbable, |
他们专注于不动， |
| Tassa āneñjaṃ manasikaroto āneñjāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. |
but their mind isn’t eager, confident, settled, and decided. |
但他们的心并不渴望、自信、安住、决定。 |
| Evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti: |
In that case, they understand: |
在这种情况下，他们明白： |
| ‘āneñjaṃ kho me manasikaroto āneñjāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccatī’ti. |
‘I am focusing on the imperturbable internally, but my mind isn’t eager, confident, settled, and decided.’ |
‘我内在专注于不动，但我的心并不渴望、自信、安住、决定。’ |
| Itiha tattha sampajāno hoti. |
In this way they are lucidly-discerning. |
他们以这种方式清晰地辨别。 |
| Tenānanda, bhikkhunā tasmiṃyeva purimasmiṃ samādhinimitte ajjhattameva cittaṃ saṇṭhapetabbaṃ sannisādetabbaṃ ekodi kātabbaṃ samādahātabbaṃ. |
Then that monk should still, settle, make their mind undistractible-&-lucid, with singular-focus internally using the same meditation subject as a basis of undistractible-lucidity that they used before. |
那么那位比丘应该以内在寂止、安住、使心不可散乱而明晰、专注一境，使用他们之前使用的相同的禅修主题作为不可散乱明晰的基础。 |
| So ajjhattaṃ suññataṃ manasi karoti. |
They focus on emptiness internally, |
他们内在专注于空性， |
| Tassa ajjhattaṃ suññataṃ manasikaroto ajjhattaṃ suññatāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. |
and their mind is eager, confident, settled, and decided. |
他们的心变得渴望、自信、安住、决定。 |
| Evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti: |
In that case, they understand: |
在这种情况下，他们明白： |
| ‘ajjhattaṃ suññataṃ kho me manasikaroto ajjhattaṃ suññatāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccatī’ti. |
‘I am focusing on emptiness internally, and my mind is eager, confident, settled, and decided.’ |
‘我内在专注于空性，而且我的心渴望、自信、安住、决定。’ |
| Itiha tattha sampajāno hoti. |
In this way they are lucidly-discerning. |
他们以这种方式清晰地辨别。 |
| So bahiddhā suññataṃ manasi karoti … pe … |
They focus on emptiness externally … |
他们外在地专注于空性…… |
| so ajjhattabahiddhā suññataṃ manasi karoti … pe … |
They focus on emptiness internally and externally … |
他们内在和外在地专注于空性…… |
| so āneñjaṃ manasi karoti. |
They focus on the imperturbable, |
他们专注于不动， |
| Tassa āneñjaṃ manasikaroto āneñjāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. |
and their mind is eager, confident, settled, and decided. |
他们的心渴望、自信、安住、决定。 |
| Evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti: |
In that case, they understand: |
在这种情况下，他们明白： |
| ‘āneñjaṃ kho me manasikaroto āneñjāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccatī’ti. |
‘I am focusing on the imperturbable, and my mind is eager, confident, settled, and decided.’ |
‘我专注于不动，而且我的心渴望、自信、安住、决定。’ |
| Itiha tattha sampajāno hoti. |
In this way they are lucidly-discerning. |
他们以这种方式清晰地辨别。 |
| Tassa ce, ānanda, bhikkhuno iminā vihārena viharato caṅkamāya cittaṃ namati, so caṅkamati: |
While a monk is living in this meditation, if their mind inclines to walking, they walk, thinking: |
当比丘住在这种禅修中时，如果他们的心倾向于行走，他们就行走，心想： |
| ‘evaṃ maṃ caṅkamantaṃ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. |
‘While I’m walking, bad, unskillful Dharmas of desire and aversion will not overwhelm me.’ |
“当我行走时，欲望和厌恶的恶不善法将不会压倒我。” |
| Itiha tattha sampajāno hoti. |
In this way they are lucidly-discerning. |
他们以这种方式清晰地辨别。 |
| Tassa ce, ānanda, bhikkhuno iminā vihārena viharato ṭhānāya cittaṃ namati, so tiṭṭhati: |
While a monk is living in this meditation, if their mind inclines to standing, they stand, thinking: |
当比丘住在这种禅修中时，如果他们的心倾向于站立，他们就站立，心想： |
| ‘evaṃ maṃ ṭhitaṃ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. |
‘While I’m standing, bad, unskillful Dharmas of desire and aversion will not overwhelm me.’ |
“当我站立时，欲望和厌恶的恶不善法将不会压倒我。” |
| Itiha tattha sampajāno hoti. |
In this way they are lucidly-discerning. |
他们以这种方式清晰地辨别。 |
| Tassa ce, ānanda, bhikkhuno iminā vihārena viharato nisajjāya cittaṃ namati, so nisīdati: |
While a monk is living in this meditation, if their mind inclines to sitting, they sit, thinking: |
当比丘住在这种禅修中时，如果他们的心倾向于坐下，他们就坐下，心想： |
| ‘evaṃ maṃ nisinnaṃ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. |
‘While I’m sitting, bad, unskillful Dharmas of desire and aversion will not overwhelm me.’ |
“当我坐着时，欲望和厌恶的恶不善法将不会压倒我。” |
| Itiha tattha sampajāno hoti. |
In this way they are lucidly-discerning. |
他们以这种方式清晰地辨别。 |
| Tassa ce, ānanda, bhikkhuno iminā vihārena viharato sayanāya cittaṃ namati, so sayati: |
While a monk is living in this meditation, if their mind inclines to lying down, they lie down, thinking: |
当比丘住在这种禅修中时，如果他们的心倾向于躺下，他们就躺下，心想： |
| ‘evaṃ maṃ sayantaṃ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. |
‘While I’m lying down, bad, unskillful Dharmas of desire and aversion will not overwhelm me.’ |
“当我躺着时，欲望和厌恶的恶不善法将不会压倒我。” |
| Itiha tattha sampajāno hoti. |
In this way they are lucidly-discerning. |
他们以这种方式清晰地辨别。 |
| Tassa ce, ānanda, bhikkhuno iminā vihārena viharato kathāya cittaṃ namati, so: |
While a monk is living in this meditation, if their mind inclines to talking, they think: |
当比丘住在这种禅修中时，如果他们的心倾向于谈话，他们会想： |
| ‘yāyaṃ kathā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, seyyathidaṃ—rājakathā corakathā mahāmattakathā senākathā bhayakathā yuddhakathā annakathā pānakathā vatthakathā sayanakathā mālākathā gandhakathā ñātikathā yānakathā gāmakathā nigamakathā nagarakathā janapadakathā itthikathā surākathā visikhākathā kumbhaṭṭhānakathā pubbapetakathā nānattakathā lokakkhāyikā samuddakkhāyikā itibhavābhavakathā iti vā iti—evarūpiṃ kathaṃ na kathessāmī’ti. |
‘I will not engage in the kind of speech that is low, crude, ordinary, ignoble, and pointless. Such speech doesn’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana. Namely: talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence.’ |
“我不会进行那种低俗、粗鄙、普通、卑劣、无意义的言语。这种言语不会导致离欲、离染、止息、寂静、洞察、觉悟和涅槃。即：关于国王、强盗和大臣的谈话；关于军队、威胁和战争的谈话；关于食物、饮料、衣服和床铺的谈话；关于花环和香料的谈话；关于家庭、车辆、村庄、城镇、城市和国家的谈话；关于妇女和英雄的谈话；街头巷尾的谈话和井边谈话；关于逝者的谈话；杂乱无章的谈话；陆地和海洋的故事；以及关于投生到这种或那种存在状态的谈话。” |
| Itiha tattha sampajāno hoti. |
In this way they are lucidly-discerning. |
他们以这种方式清晰地辨别。 |
| Yā ca kho ayaṃ, ānanda, kathā abhisallekhikā cetovinīvaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati, seyyathidaṃ—appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā iti: ‘evarūpiṃ kathaṃ kathessāmī’ti. |
‘But I will engage in speech about self-effacement that helps open the heart and leads solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana. That is, talk about fewness of wishes, contentment, seclusion, keeping your distance, arousing energy, ethics, undistractible-lucidity, wisdom, freedom, and the knowledge and vision of freedom.’ |
“但我将进行有助于开启心扉并纯粹导致离欲、离染、止息、寂静、洞察、觉悟和涅槃的自我克制言语。即：关于少欲、知足、独处、保持距离、激发精进、戒律、不可散乱明晰、智慧、解脱以及解脱的知识和见解的谈话。” |
| Itiha tattha sampajāno hoti. |
In this way they are lucidly-discerning. |
他们以这种方式清晰地辨别。 |
| Tassa ce, ānanda, bhikkhuno iminā vihārena viharato vitakkāya cittaṃ namati, so: |
While a monk is living in this meditation, if their mind inclines to thinking, they think: |
当比丘住在这种禅修中时，如果他们的心倾向于思考，他们会想： |
| ‘ye te vitakkā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti, seyyathidaṃ—kāmavitakko byāpādavitakko vihiṃsāvitakko iti evarūpe vitakke na vitakkessāmī’ti. |
‘I will not think the kind of thought that is low, crude, ordinary, ignoble, and pointless. Such thoughts don’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana. That is, sensual, malicious, or cruel thoughts.’ |
“我不会思考那种低俗、粗鄙、普通、卑劣、无意义的念头。这种念头不会导致离欲、离染、止息、寂静、洞察、觉悟和涅槃。即：感官的、恶意的或残忍的念头。” |
| Itiha tattha sampajāno hoti. |
In this way they are lucidly-discerning. |
他们以这种方式清晰地辨别。 |
| Ye ca kho ime, ānanda, vitakkā ariyā niyyānikā niyyanti takkarassa sammādukkhakkhayāya, seyyathidaṃ—nekkhammavitakko abyāpādavitakko avihiṃsāvitakko iti: ‘evarūpe vitakke vitakkessāmī’ti. |
‘But I will think the kind of thought that is noble and emancipating, and brings one who practices it to the complete ending of suffering. That is, thoughts of renunciation, love, and kindness.’ |
“但我将思考那种高尚和解脱的念头，使修行者彻底终结痛苦。即：舍离、慈爱和仁慈的念头。” |
| Itiha tattha sampajāno hoti. |
In this way they are lucidly-discerning. |
他们以这种方式清晰地辨别。 |
| Pañca kho ime, ānanda, kāmaguṇā. |
There are these five kinds of sensual stimulation. |
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. |
眼睛所见的景象是可爱的、令人渴望的、令人愉悦的、令人快乐的、感官的、令人兴奋的。 |
| sotaviññeyyā saddā … |
Sounds known by the ear … |
耳朵所听到的声音…… |
| ghānaviññeyyā gandhā … |
Smells known by the nose … |
鼻子所闻到的气味…… |
| jivhāviññeyyā rasā … |
Tastes known by the tongue … |
舌头所尝到的味道…… |
| kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā— |
Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
身体所接触的触感是可爱的、令人渴望的、令人愉悦的、令人快乐的、感官的、令人兴奋的。 |
| ime kho, ānanda, pañca kāmaguṇā. |
These are the five kinds of sensual stimulation. |
这便是五种感官刺激。 |
| Yattha bhikkhunā abhikkhaṇaṃ sakaṃ cittaṃ paccavekkhitabbaṃ: |
So you should regularly check your own mind: |
所以你应该经常检查自己的心： |
| ‘atthi nu kho me imesu pañcasu kāmaguṇesu aññatarasmiṃ vā aññatarasmiṃ vā āyatane uppajjati cetaso samudācāro’ti? |
‘Does my mind take an interest in any of these five kinds of sensual stimulation?’ |
“我的心对这五种感官刺激中的任何一种感兴趣吗？” |
| Sace, ānanda, bhikkhu paccavekkhamāno evaṃ pajānāti: |
Suppose that, upon checking, a monk knows this: |
假设，在检查之后，一位比丘知道： |
| ‘atthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṃ vā aññatarasmiṃ vā āyatane uppajjati cetaso samudācāro’ti, |
‘My mind does take an interest.’ |
“我的心确实感兴趣。” |
| evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti: |
In that case, they understand: |
在这种情况下，他们明白： |
| ‘yo kho imesu pañcasu kāmaguṇesu chandarāgo so me nappahīno’ti. |
‘I have not given up desire and greed for the five kinds of sensual stimulation.’ |
“我没有放弃对这五种感官刺激的欲望和贪婪。” |
| Itiha tattha sampajāno hoti. |
In this way they are lucidly-discerning. |
他们以这种方式清晰地辨别。 |
| Sace panānanda, bhikkhu paccavekkhamāno evaṃ pajānāti: |
But suppose that, upon checking, a monk knows this: |
但是，假设在检查之后，一位比丘知道： |
| ‘natthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṃ vā aññatarasmiṃ vā āyatane uppajjati cetaso samudācāro’ti, |
‘My mind does not take an interest.’ |
“我的心不感兴趣。” |
| evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti: |
In that case, they understand: |
在这种情况下，他们明白： |
| ‘yo kho imesu pañcasu kāmaguṇesu chandarāgo so me pahīno’ti. |
‘I have given up desire and greed for the five kinds of sensual stimulation.’ |
“我已放弃对这五种感官刺激的欲望和贪婪。” |
| Itiha tattha sampajāno hoti. |
In this way they are lucidly-discerning. |
他们以这种方式清晰地辨别。 |
| Pañca kho ime, ānanda, upādānakkhandhā yattha bhikkhunā udayabbayānupassinā vihātabbaṃ: |
A monk should live observing rise and fall in these five grasping aggregates: |
比丘应该活在观察这五种执取蕴的生灭： |
| ‘iti rūpaṃ iti rūpassa samudayo iti rūpassa atthaṅgamo, |
‘Such is form, such is the origin of form, such is the ending of form. |
‘色是如此，色的起源是如此，色的止息是如此。 |
| iti vedanā … |
Such is feeling … |
受是如此…… |
| iti saññā … |
Such is perception … |
想是如此…… |
| iti saṅkhārā … |
Such are co-doings … |
行是如此…… |
| iti viññāṇaṃ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo’ti. |
Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’ |
识是如此，识的起源是如此，识的止息是如此。’ |
| Tassa imesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yo pañcasu upādānakkhandhesu asmimāno so pahīyati. |
As they do so, they give up the conceit ‘I am’ regarding the five grasping aggregates. |
当他们这样做时，他们放弃了对这五种执取蕴的‘我是’的慢。 |
| Evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti: |
In that case, they understand: |
在这种情况下，他们明白： |
| ‘yo kho imesu pañcasu upādānakkhandhesu asmimāno so me pahīno’ti. |
‘I have given up the conceit “I am” regarding the five grasping aggregates.’ |
‘我已经放弃了对这五种执取蕴的“我是”的慢。’ |
| Itiha tattha sampajāno hoti. |
In this way they are lucidly-discerning. |
他们以这种方式清晰地辨别。 |
| Ime kho te, ānanda, dhammā ekantakusalā kusalāyātikā ariyā lokuttarā anavakkantā pāpimatā. |
These principles are entirely skillful, with skillful outcomes; they are noble, transcendent, and inaccessible to the Wicked One. |
这些原则完全是善巧的，带来善巧的果报；它们是高尚的，超越的，邪恶者无法触及的。 |
| Taṃ kiṃ maññasi, ānanda, |
What do you think, Ānanda? |
你认为呢，阿难？ |
| kaṃ atthavasaṃ sampassamāno arahati sāvako satthāraṃ anubandhituṃ api paṇujjamāno”ti? |
For what reason would a disciple value following the Teacher, even if sent away?” |
弟子为何会珍视追随老师，即使被遣走？” |
| “Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti. |
“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.” |
“我们的教法植根于佛陀。他是我们的导师和皈依处。世尊，请佛陀亲自阐明此义。比丘们将听闻并铭记。” |
| “Na kho, ānanda, arahati sāvako satthāraṃ anubandhituṃ, yadidaṃ suttaṃ geyyaṃ veyyākaraṇaṃ tassa hetu. |
“A disciple should not value following the Teacher for the sake of statements, songs, or discussions. |
“弟子不应为了言论、歌曲或讨论而珍视追随老师。 |
| Taṃ kissa hetu? |
Why is that? |
为什么呢？ |
| Dīgharattassa hi te, ānanda, dhammā sutā dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. |
Because for a long time you have learned the teachings, remembering them, reciting them, mentally scrutinizing them, and understanding them with right view. |
因为长久以来，你们已经学习了教法，记忆它们，背诵它们，心智上审视它们，并以正见理解它们。 |
| Yā ca kho ayaṃ, ānanda, kathā abhisallekhikā cetovinīvaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati, seyyathidaṃ—appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā—evarūpiyā kho, ānanda, kathāya hetu arahati sāvako satthāraṃ anubandhituṃ api paṇujjamāno. |
But a disciple should value following the Teacher, even if asked to go away, for the sake of talk about self-effacement that helps open the heart and leads solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana. That is, talk about fewness of wishes, contentment, seclusion, keeping your distance, arousing energy, ethics, undistractible-lucidity, wisdom, freedom, and the knowledge and vision of freedom. |
但是，弟子应该珍视追随老师，即使被要求离开，为了有助于开启心扉并纯粹导致离欲、离染、止息、寂静、洞察、觉悟和涅槃的自我克制言语。即：关于少欲、知足、独处、保持距离、激发精进、戒律、不可散乱明晰、智慧、解脱以及解脱的知识和见解的谈话。 |
| Kathañcānanda, ācariyūpaddavo hoti? |
And how is there a peril for the teacher? |
那么，教师如何有危险呢？ |
| Idhānanda, ekacco satthā vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. |
It’s when some teacher frequents 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. |
当某些教师经常住在僻静的住处——荒野、树根下、山丘上、山谷里、山洞中、尸陀林里、森林里、空旷处、草堆上。 |
| Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. |
While meditating withdrawn, they’re visited by a stream of brahmins and householders of the city and country. |
当他们独自禅修时，城市和乡村的婆罗门和居士们络绎不绝地前来拜访他。 |
| So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṃ nikāmayati, gedhaṃ āpajjati, āvattati bāhullāya. |
When this happens, they enjoy stupefaction, fall into greed, and return to indulgence. |
当这种情况发生时，他们享受迷醉，陷入贪婪，并重拾放纵。 |
| Ayaṃ vuccatānanda, upaddavo ācariyo. |
This teacher is said to be imperiled by the teacher’s peril. |
这位教师被称为陷入了教师的危险。 |
| Ācariyūpaddavena avadhiṃsu naṃ pāpakā akusalā dhammā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā. |
They’re ruined by bad, unskillful Dharmas that are corrupted, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. |
他们被恶劣、不善的法所毁坏，这些法是腐败的，导致未来世，有害的，导致痛苦和未来的再生、衰老和死亡。 |
| Evaṃ kho, ānanda, ācariyūpaddavo hoti. |
That’s how there is a peril for the teacher. |
这就是教师有危险的原因。 |
| Kathañcānanda, antevāsūpaddavo hoti? |
And how is there a peril for the student? |
那么，学生如何有危险呢？ |
| Tasseva kho panānanda, satthu sāvako tassa satthu vivekamanubrūhayamāno |
It’s when the student of a teacher, emulating their teacher’s fostering of seclusion, |
当一位老师的学生，效仿他们的老师培养独处， |
| vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. |
frequents 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. |
经常住在僻静的住处——荒野、树根下、山丘上、山谷里、山洞中、尸陀林里、森林里、空旷处、草堆上。 |
| Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. |
While meditating withdrawn, they’re visited by a stream of brahmins and householders of the city and country. |
当他们独自禅修时，城市和乡村的婆罗门和居士们络绎不绝地前来拜访他。 |
| So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṃ nikāmayati, gedhaṃ āpajjati, āvattati bāhullāya. |
When this happens, they enjoy stupefaction, fall into greed, and return to indulgence. |
当这种情况发生时，他们享受迷醉，陷入贪婪，并重拾放纵。 |
| Ayaṃ vuccatānanda, upaddavo antevāsī. |
This student is said to be imperiled by the student’s peril. |
这位学生被称为陷入了学生的危险。 |
| Antevāsūpaddavena avadhiṃsu naṃ pāpakā akusalā dhammā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā. |
They’re ruined by bad, unskillful Dharmas that are corrupted, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. |
他们被恶劣、不善的法所毁坏，这些法是腐败的，导致未来世，有害的，导致痛苦和未来的再生、衰老和死亡。 |
| Evaṃ kho, ānanda, antevāsūpaddavo hoti. |
That’s how there is a peril for the student. |
这就是学生有危险的原因。 |
| Kathañcānanda, brahmacārūpaddavo hoti? |
And how is there a peril for a spiritual practitioner? |
那么，修行者如何有危险呢？ |
| Idhānanda, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. |
It’s when when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. |
当一位如来出现于世，圆满、完全觉悟的佛陀，知识和行为具足，圣洁，世间解，欲受训者的最高导师，天人师，觉悟者，世尊。 |
| So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. |
He frequents 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. |
他经常住在僻静的住处——荒野、树根下、山丘上、山谷里、山洞中、尸陀林里、森林里、空旷处、草堆上。 |
| Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. |
While meditating withdrawn, he’s visited by a stream of brahmins and householders of the city and country. |
当他独自禅修时，城市和乡村的婆罗门和居士们络绎不绝地前来拜访他。 |
| So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca na mucchaṃ nikāmayati, na gedhaṃ āpajjati, na āvattati bāhullāya. |
When this happens, he doesn’t enjoy stupefaction, fall into greed, and return to indulgence. |
当这种情况发生时，他不会享受迷醉，陷入贪婪，也不会重拾放纵。 |
| Tasseva kho panānanda, satthu sāvako tassa satthu vivekamanubrūhayamāno |
But a disciple of this teacher, emulating their teacher’s fostering of seclusion, |
但是这位老师的一个弟子，效仿他们的老师培养独处， |
| vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. |
frequents 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. |
经常住在僻静的住处——荒野、树根下、山丘上、山谷里、山洞中、尸陀林里、森林里、空旷处、草堆上。 |
| Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. |
While meditating withdrawn, they’re visited by a stream of brahmins and householders of the city and country. |
当他们独自禅修时，城市和乡村的婆罗门和居士们络绎不绝地前来拜访他。 |
| So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṃ nikāmayati, gedhaṃ āpajjati, āvattati bāhullāya. |
When this happens, they enjoy stupefaction, fall into greed, and return to indulgence. |
当这种情况发生时，他们享受迷醉，陷入贪婪，并重拾放纵。 |
| Ayaṃ vuccatānanda, upaddavo brahmacārī. |
This spiritual practitioner is said to be imperiled by the spiritual practitioner’s peril. |
这位修行者被称为陷入了修行者的危险。 |
| Brahmacārūpaddavena avadhiṃsu naṃ pāpakā akusalā dhammā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā. |
They’re ruined by bad, unskillful Dharmas that are corrupted, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. |
他们被恶劣、不善的法所毁坏，这些法是腐败的，导致未来世，有害的，导致痛苦和未来的再生、衰老和死亡。 |
| Evaṃ kho, ānanda, brahmacārūpaddavo hoti. |
That’s how there is a peril for the spiritual practitioner. |
这就是修行者有危险的原因。 |
| Kathañcānanda, satthāraṃ sāvakā sapattavatāya samudācaranti, no mittavatāya? |
And how do disciples treat their Teacher as an enemy, not a friend? |
弟子们如何待老师如敌，而非如友呢？ |
| Idhānanda, satthā sāvakānaṃ dhammaṃ deseti anukampako hitesī anukampaṃ upādāya: |
It’s when the Teacher teaches the Dhamma out of kindness and compassion: |
当老师出于慈悲和同情教授佛法时： |
| ‘idaṃ vo hitāya, idaṃ vo sukhāyā’ti. |
‘This is for your welfare. This is for your happiness.’ |
‘这为了你们的利益。这为了你们的幸福。’ |
| Tassa sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. |
But their disciples don’t want to listen. They don’t pay attention or apply their minds to understand. They proceed having turned away from the Teacher’s instruction. |
但他们的弟子不想听。他们不专心，也不用心理解。他们背离了老师的教诲。 |
| Evaṃ kho, ānanda, satthāraṃ sāvakā sapattavatāya samudācaranti, no mittavatāya. |
That’s how the disciples treat their Teacher as an enemy, not a friend. |
这就是弟子们待老师如敌，而非如友的方式。 |
| Kathañcānanda, satthāraṃ sāvakā mittavatāya samudācaranti, no sapattavatāya? |
And how do disciples treat their Teacher as a friend, not an enemy? |
那么，弟子们如何待老师如友，而非如敌呢？ |
| Idhānanda, satthā sāvakānaṃ dhammaṃ deseti anukampako hitesī anukampaṃ upādāya: |
It’s when the Teacher teaches the Dhamma out of kindness and compassion: |
当老师出于慈悲和同情教授佛法时： |
| ‘idaṃ vo hitāya, idaṃ vo sukhāyā’ti. |
‘This is for your welfare. This is for your happiness.’ |
‘这为了你们的利益。这为了你们的幸福。’ |
| Tassa sāvakā sussūsanti, sotaṃ odahanti, aññā cittaṃ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti. |
And their disciples want to listen. They pay attention and apply their minds to understand. They don’t proceed having turned away from the Teacher’s instruction. |
他们的弟子想要听。他们专心，并用心理解。他们没有背离老师的教诲。 |
| Evaṃ kho, ānanda, satthāraṃ sāvakā mittavatāya samudācaranti, no sapattavatāya. |
That’s how the disciples treat their Teacher as a friend, not an enemy. |
这就是弟子们待老师如友，而非如敌的方式。 |
| Tasmātiha maṃ, ānanda, mittavatāya samudācaratha, mā sapattavatāya. |
So, Ānanda, treat me as a friend, not as an enemy. |
所以，阿难，待我如友，而非如敌。 |
| Taṃ vo bhavissati dīgharattaṃ hitāya sukhāya. |
That will be for your lasting welfare and happiness. |
那将是为了你长久的利益和幸福。 |
| Na vo ahaṃ, ānanda, tathā parakkamissāmi yathā kumbhakāro āmake āmakamatte. |
I shall not mollycoddle you like a potter with their damp, unfired pots. |
我不会像陶工对待潮湿未烧的陶器那样溺爱你们。 |
| Niggayha niggayhāhaṃ, ānanda, vakkhāmi; |
I shall speak, pushing you again and again, |
我会一再地敦促你， |
| pavayha pavayha, ānanda, vakkhāmi. |
pressing you again and again. |
一再地鞭策你。 |
| Yo sāro so ṭhassatī”ti. |
The core will stand the test.” |
核心将经受住考验。” |
