| Anuruddhasutta |
With Anuruddha |
与阿那律 |
| Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. |
我听到了。曾几何时，佛陀住在舍卫城附近的祇园精舍，阿那邠坻迦的寺院。 |
| Atha kho pañcakaṅgo thapati aññataraṁ purisaṁ āmantesi: “ehi tvaṁ, ambho purisa, yenāyasmā anuruddho tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato anuruddhassa pāde sirasā vandāhi: ‘pañcakaṅgo, bhante, thapati āyasmato anuruddhassa pāde sirasā vandatī’ti; evañca vadehi: ‘adhivāsetu kira, bhante, āyasmā anuruddho pañcakaṅgassa thapatissa svātanāya attacatuttho bhattaṁ; yena ca kira, bhante, āyasmā anuruddho pagevataraṁ āgaccheyya; pañcakaṅgo, bhante, thapati bahukicco bahukaraṇīyo rājakaraṇīyenā’”ti. |
And then the master builder Pañcakaṅga addressed a man, “Please, mister, go to Venerable Anuruddha, and in my name bow with your head to his feet. Say to him, ‘Sir, the master builder Pañcakaṅga bows with his head to your feet.’ And then ask him whether he might please accept tomorrow’s meal from Pañcakaṅga together with the monk Saṅgha. And ask whether he might please come earlier than usual, for Pañcakaṅga has many duties, and much work to do for the king.” |
那时，匠师般遮根伽对一个人说：“请，先生，去尊者阿那律那里，以我的名义，五体投地向他请安。对他说：‘尊者，匠师般遮根伽五体投地向您请安。’然后问他是否可以与僧伽一起接受般遮根伽明天的供养。并问他是否可以比平时早点来，因为般遮根伽有许多职责，还有很多工作要为国王做。” |
| “Evaṁ, bhante”ti kho so puriso pañcakaṅgassa thapatissa paṭissutvā yenāyasmā anuruddho tenupasaṅkami; upasaṅkamitvā āyasmantaṁ anuruddhaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so puriso āyasmantaṁ anuruddhaṁ etadavoca: “pañcakaṅgo, bhante, thapati āyasmato anuruddhassa pāde sirasā vandati, evañca vadeti: ‘adhivāsetu kira, bhante, āyasmā anuruddho pañcakaṅgassa thapatissa svātanāya attacatuttho bhattaṁ; yena ca kira, bhante, āyasmā anuruddho pagevataraṁ āgaccheyya; pañcakaṅgo, bhante, thapati bahukicco bahukaraṇīyo rājakaraṇīyenā’”ti. Adhivāsesi kho āyasmā anuruddho tuṇhībhāvena. |
“Yes, sir,” that man replied. He did as Pañcakaṅga asked, and Venerable Anuruddha consented in silence. |
“是，先生，”那人回答。他按照般遮根伽的要求做了，尊者阿那律默默地同意了。 |
| Atha kho āyasmā anuruddho tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena pañcakaṅgassa thapatissa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho pañcakaṅgo thapati āyasmantaṁ anuruddhaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho pañcakaṅgo thapati āyasmantaṁ anuruddhaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho pañcakaṅgo thapati āyasmantaṁ anuruddhaṁ etadavoca: |
Then when the night had passed, Anuruddha robed up in the morning and, taking his bowl and robe, went to Pañcakaṅga’s home, where he sat on the seat spread out. Then Pañcakaṅga served and satisfied Anuruddha with his own hands with a variety of delicious foods. When Anuruddha had eaten and washed his hands and bowl, Pañcakaṅga took a low seat, sat to one side, and said to him: |
然后当夜幕降临，阿那律早上穿好衣服，拿着钵和袈裟，去了般遮根伽的家，坐在铺好的座位上。然后般遮根伽亲手用各种美味的食物侍奉并满足了阿那律。当阿那律吃完饭，洗完手和钵后，般遮根伽坐到一个矮座上，坐到一边，对他说： |
| “Idha maṁ, bhante, therā bhikkhū upasaṅkamitvā evamāhaṁsu: ‘appamāṇaṁ, gahapati, cetovimuttiṁ bhāvehī’ti. Variant: appamāṇaṁ, gahapati, cetovimuttiṁ bhāvehī’ti → appamāṇā gahapati cetovimutti bhāvetabbāti (mr)Ekacce therā evamāhaṁsu: ‘mahaggataṁ, gahapati, cetovimuttiṁ bhāvehī’ti. Yā cāyaṁ, bhante, appamāṇā cetovimutti yā ca mahaggatā cetovimutti— ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā byañjanameva nānan”ti? |
“Sir, some senior monks have come to me and said, ‘Householder, develop the limitless release of heart.’ Others have said, ‘Householder, develop the expansive release of heart.’ Now, the limitless release of the heart and the expansive release of the heart: do these things differ in both meaning and phrasing? Or do they mean the same thing, and differ only in the phrasing?” |
“尊者，有些资深比丘来找我说：‘居士，培养无限心解脱。’另一些人说：‘居士，培养广大心解脱。’现在，无限心解脱和广大心解脱：它们在意义和措辞上都有不同吗？还是它们意义相同，只是措辞不同？” |
| “Tena hi, gahapati, taṁyevettha paṭibhātu, apaṇṇakante ito bhavissatī”ti. |
“Well then, householder, let me know what you think about this. Afterwards you’ll get it for sure.” |
“那么，居士，告诉我你对此有什么看法。之后你肯定会明白的。” |
| Katamā ca, gahapati, appamāṇā cetovimutti? Idha, gahapati, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Karuṇāsahagatena cetasā … muditāsahagatena cetasā … upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Ayaṁ vuccati, gahapati, appamāṇā cetovimutti. |
And what is the limitless release of the heart? It’s when a monk meditates spreading a heart full of friendly-kindness to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of friendly-kindness to the whole world—abundant, expansive, limitless, free of enmity and ill will. They meditate spreading a heart full of compassion … They meditate spreading a heart full of rejoicing … They meditate spreading a heart full of equanimous-observation to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimous-observation to the whole world—abundant, expansive, limitless, free of enmity and ill will. This is called the limitless release of the heart. |
什么是无限心解脱？当比丘禅修时，将充满慈爱的心遍布一个方向，再到第二个，再到第三个，再到第四个。同样地，上方、下方、横向、处处、周遭，将充满慈爱的心遍布整个世界——广阔、广大、无限、无怨恨、无恶意。他们禅修时，将充满悲心……他们禅修时，将充满喜心……他们禅修时，将充满舍心遍布一个方向，再到第二个，再到第三个，再到第四个。同样地，上方、下方、横向、处处、周遭，将充满舍心遍布整个世界——广阔、广大、无限、无怨恨、无恶意。这被称为无限心解脱。 |
| And what is the limitless release of the heart? It’s when a monk meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. They meditate spreading a heart full of compassion … They meditate spreading a heart full of rejoicing … They meditate spreading a heart full of equanimous-observation to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimous-observation to the whole world—abundant, expansive, limitless, free of enmity and ill will. This is called the limitless release of the heart. |
And what is the expansive release of the heart? It’s when a monk meditates determined on pervading the extent of a single tree root as expansive. This is called the expansive release of the heart. Also, a monk meditates determined on pervading the extent of two or three tree roots … a single village district … two or three village districts … a single kingdom … two or three kingdoms … this land surrounded by ocean. This too is called the expansive release of the heart. This is a way to understand how these things differ in both meaning and phrasing. |
什么是广大心解脱？当比丘禅修时，决意遍布一棵树根的范围，使其广大。这被称为广大心解脱。此外，比丘禅修时，决意遍布两三棵树根的范围……一个村庄区域……两三个村庄区域……一个王国……两三个王国……这片被海洋环绕的土地。这也称为广大心解脱。这是理解这些事物在意义和措辞上如何不同的方式。 |
| Catasso kho imā gahapati, bhavūpapattiyo. Katamā catasso? Idha, gahapati, ekacco ‘parittābhā’ti pharitvā adhimuccitvā viharati. So kāyassa bhedā paraṁ maraṇā parittābhānaṁ devānaṁ sahabyataṁ upapajjati. Idha pana, gahapati, ekacco ‘appamāṇābhā’ti pharitvā adhimuccitvā viharati. So kāyassa bhedā paraṁ maraṇā appamāṇābhānaṁ devānaṁ sahabyataṁ upapajjati. Idha pana, gahapati, ekacco ‘saṅkiliṭṭhābhā’ti pharitvā adhimuccitvā viharati. So kāyassa bhedā paraṁ maraṇā saṅkiliṭṭhābhānaṁ devānaṁ sahabyataṁ upapajjati. Idha pana, gahapati, ekacco ‘parisuddhābhā’ti pharitvā adhimuccitvā viharati. So kāyassa bhedā paraṁ maraṇā parisuddhābhānaṁ devānaṁ sahabyataṁ upapajjati. Imā kho, gahapati, catasso bhavūpapattiyo. |
Householder, there are these four kinds of rebirth in a future life. What four? Take someone who meditates determined on pervading ‘limited radiance’. When their body breaks up, after death, they’re reborn in the company of the gods of limited radiance. Next, take someone who meditates determined on pervading ‘limitless radiance’. When their body breaks up, after death, they’re reborn in the company of the gods of limitless radiance. Next, take someone who meditates determined on pervading ‘corrupted radiance’. When their body breaks up, after death, they’re reborn in the company of the gods of corrupted radiance. Next, take someone who meditates determined on pervading ‘pure radiance’. When their body breaks up, after death, they’re reborn in the company of the gods of pure radiance. These are the four kinds of rebirth in a future life. |
居士，未来生命有这四种投生。哪四种？取某人禅修时决意遍布“有限光明”。当他们的身体分解，死后，他们投生到有限光明天神的行列。其次，取某人禅修时决意遍布“无限光明”。当他们的身体分解，死后，他们投生到无限光明天神的行列。其次，取某人禅修时决意遍布“腐败光明”。当他们的身体分解，死后，他们投生到腐败光明天神的行列。其次，取某人禅修时决意遍布“纯粹光明”。当他们的身体分解，死后，他们投生到纯粹光明天神的行列。这些是未来生命中的四种投生。 |
| Hoti kho so, gahapati, samayo, yā tā devatā ekajjhaṁ sannipatanti, tāsaṁ ekajjhaṁ sannipatitānaṁ vaṇṇanānattañhi kho paññāyati no ca ābhānānattaṁ. Seyyathāpi, gahapati, puriso sambahulāni telappadīpāni ekaṁ gharaṁ paveseyya. Tesaṁ ekaṁ gharaṁ pavesitānaṁ accinānattañhi kho paññāyetha, no ca ābhānānattaṁ; evameva kho, gahapati, hoti kho so samayo, yā tā devatā ekajjhaṁ sannipatanti tāsaṁ ekajjhaṁ sannipatitānaṁ vaṇṇanānattañhi kho paññāyati, no ca ābhānānattaṁ. |
There comes a time, householder, when the deities gather together as one. When they do so, a difference in their color is evident, but not in their radiance. It’s like when a person brings several oil lamps into one house. You can detect a difference in their flames, but not in their radiance. In the same way, when the deities gather together as one, a difference in their color is evident, but not in their radiance. |
居士，有时众神会聚集在一起。当他们这样做时，他们的颜色会有所不同，但光芒不会。这就像一个人将几盏油灯带进一所房子里。你可以察觉到它们的火焰有所不同，但光芒不会。同样地，当众神聚集在一起时，他们的颜色会有所不同，但光芒不会。 |
| Hoti kho so, gahapati, samayo, yā tā devatā tato vipakkamanti, tāsaṁ tato vipakkamantīnaṁ vaṇṇanānattañceva paññāyati ābhānānattañca. Seyyathāpi, gahapati, puriso tāni sambahulāni telappadīpāni tamhā gharā nīhareyya. Tesaṁ tato nīhatānaṁ accinānattañceva paññāyetha ābhānānattañca; Variant: nīhatānaṁ → nīharantānaṁ (bj, sya-all, km, pts1ed)evameva kho, gahapati, hoti kho so samayo, yā tā devatā tato vipakkamanti, tāsaṁ tato vipakkamantīnaṁ vaṇṇanānattañceva paññāyati ābhānānattañca. |
There comes a time when those deities go their separate ways. When they do so, a difference both in their color and also in their radiance is evident. It’s like when a person takes those several oil lamps out of that house. You can detect a difference both in their flames and also in their radiance. In the same way, when the deities go their separate ways, a difference both in their color and also in their radiance is evident. |
有时那些天神会各自分开。当他们这样做时，他们的颜色和光芒都会有所不同。这就像一个人把那几盏油灯从房子里拿出来。你可以察觉到它们的火焰和光芒都有所不同。同样地，当那些天神各自分开时，他们的颜色和光芒都会有所不同。 |
| Na kho, gahapati, tāsaṁ devatānaṁ evaṁ hoti: Variant: tā → yā (mr)‘idaṁ amhākaṁ niccanti vā dhuvanti vā sassatanti vā’, api ca yattha yattheva tā devatā abhinivisanti tattha tattheva tā devatā abhiramanti. Seyyathāpi, gahapati, makkhikānaṁ kājena vā piṭakena vā harīyamānānaṁ na evaṁ hoti: ‘idaṁ amhākaṁ niccanti vā dhuvanti vā sassatanti vā’, api ca yattha yattheva tā makkhikā abhinivisanti tattha tattheva tā makkhikā abhiramanti; evameva kho, gahapati, tāsaṁ devatānaṁ na evaṁ hoti: ‘idaṁ amhākaṁ niccanti vā dhuvanti vā sassatanti vā’, api ca yattha yattheva tā devatā abhinivisanti tattha tattheva tā devatā abhiramantī”ti. |
It’s not that those deities think, ‘What we have is permanent, lasting, and eternal.’ Rather, wherever those deities cling, that’s where they take pleasure. It’s like when flies are being carried along on a carrying-pole or basket. It’s not that they think, ‘What we have is permanent, lasting, and eternal.’ Rather, wherever those flies cling, that’s where they take pleasure. In the same way, it’s not that those deities think, ‘What we have is permanent, lasting, and eternal.’ Rather, wherever those deities cling, that’s where they take pleasure.” |
那些天神并非认为：“我们所拥有的东西是永恒的、持久的、不朽的。”而是，无论那些天神在哪里执着，他们就在哪里获得快乐。这就像苍蝇被担架或篮子运载着一样。它们并非认为：“我们所拥有的东西是永恒的、持久的、不朽的。”而是，无论那些苍蝇在哪里执着，它们就在哪里获得快乐。同样地，那些天神并非认为：“我们所拥有的东西是永恒的、持久的、不朽的。”而是，无论那些天神在哪里执着，他们就在哪里获得快乐。” |
| Evaṁ vutte, āyasmā sabhiyo kaccāno āyasmantaṁ anuruddhaṁ etadavoca: Variant: sabhiyo kaccāno → abhiyo kaccāno (sya-all, pts1ed) |
When he had spoken, Venerable Abhiya Kaccāna said to Venerable Anuruddha: |
说完，尊者阿毗耶·迦旃延对尊者阿那律说： |
| “sādhu, bhante anuruddha. Atthi ca me ettha uttariṁ paṭipucchitabbaṁ. Yā tā, bhante, devatā ābhā sabbā tā parittābhā udāhu santettha ekaccā devatā appamāṇābhā”ti? |
“Good, Venerable Anuruddha! I have a further question about this. Do all the radiant deities have limited radiance, or do some there have limitless radiance?” |
“很好，尊者阿那律！我对此还有一个问题。所有的光明诸天都有有限的光明，还是其中有些有无限的光明？” |
| “Ko nu kho, bhante anuruddha, hetu ko paccayo yena tāsaṁ devatānaṁ ekaṁ devanikāyaṁ upapannānaṁ santettha ekaccā devatā parittābhā, santi panettha ekaccā devatā appamāṇābhā”ti? |
“What is the cause, Venerable Anuruddha, what is the reason why, when those deities have been reborn in a single order of gods, some deities there have limited radiance, while some have limitless radiance?” |
“阿那律尊者，当那些天神投生到同一个天界时，有些天神光明有限，有些天神光明无限，这其中的原因是什么？” |
| “Tena hāvuso kaccāna, taṁyevettha paṭipucchissāmi. Yathā te khameyya tathā naṁ byākareyyāsi. Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā ekaṁ rukkhamūlaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati— Variant: cāyaṁ → yopāyaṁ (mr)imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti? |
“Well then, Reverend Kaccāna, I’ll ask you about this in return, and you can answer as you like. What do you think, Reverend Kaccāna? Which of these two kinds of mental development is more expansive: when a monk meditates determined on pervading as expansive the extent of a single tree root, or two or three tree roots?” |
“那么，迦旃延尊者，我反过来问你，你可以随意回答。迦旃延尊者，你认为这两种心智发展哪一种更广阔：当比丘禅修时，决意遍布一棵树根的范围，使其广阔，还是两三棵树根的范围？” |
| “Yvāyaṁ, bhante, bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati— ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti. |
“When a monk meditates on two or three tree roots.” |
“当比丘禅修两三棵树根时。” |
| “Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā ekaṁ gāmakkhettaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati— imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti? “Yvāyaṁ, bhante, bhikkhu yāvatā ekaṁ gāmakkhettaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati— ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti. “Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā ekaṁ gāmakkhettaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati— imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti? “Yvāyaṁ, bhante, bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati— ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti. “Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā ekaṁ mahārajjaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati— imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti? “Yvāyaṁ, bhante, bhikkhu yāvatā ekaṁ mahārajjaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati— ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti. “Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā ekaṁ mahārajjaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā dve vā tīṇi vā mahārajjāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati— imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti? “Yvāyaṁ, bhante, bhikkhu yāvatā dve vā tīṇi vā mahārajjāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati— ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti. “Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā dve vā tīṇi vā mahārajjāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā samuddapariyantaṁ pathaviṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati— imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti? |
“What do you think, Reverend Kaccāna? Which of these two kinds of mental development is more expansive: when a monk meditates determined on pervading as expansive the extent of two or three tree roots, or a single village district … two or three village districts … a single kingdom … two or three kingdoms … this land surrounded by ocean?” |
“迦旃延尊者，你认为这两种心智发展哪一种更广阔：当比丘禅修时，决意遍布两三棵树根的范围，使其广阔，还是一个村庄区域……两三个村庄区域……一个王国……两三个王国……这片被海洋环绕的土地？” |
| “Yvāyaṁ, bhante, bhikkhu yāvatā samuddapariyantaṁ pathaviṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati— ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti? |
“When a monk meditates on this land surrounded by ocean.” |
“当比丘禅修这片被海洋环绕的土地时。” |
| “Ayaṁ kho, āvuso kaccāna, hetu ayaṁ paccayo, yena tāsaṁ devatānaṁ ekaṁ devanikāyaṁ upapannānaṁ santettha ekaccā devatā parittābhā, santi panettha ekaccā devatā appamāṇābhā”ti. |
“This is the cause, Reverend Kaccāna, this is the reason why, when those deities have been reborn in a single order of gods, some deities there have limited radiance, while some have limitless radiance.” |
“这就是原因，迦旃延尊者，这就是那些天神投生到同一个天界时，有些天神光明有限，有些天神光明无限的原因。” |
| “Ko nu kho, bhante, anuruddha, hetu ko paccayo, yena tāsaṁ devatānaṁ ekaṁ devanikāyaṁ upapannānaṁ santettha ekaccā devatā saṅkiliṭṭhābhā, santi panettha ekaccā devatā parisuddhābhā”ti? |
“What is the cause, Venerable Anuruddha, what is the reason why, when those deities have been reborn in a single order of gods, some deities there have corrupted radiance, while some have pure radiance?” |
“阿那律尊者，当那些天神投生到同一个天界时，有些天神光明腐败，有些天神光明纯粹，这其中的原因是什么？” |
| “Tena hāvuso kaccāna, upamaṁ te karissāmi. Upamāyapidhekacce viññū purisā bhāsitassa atthaṁ ājānanti. Seyyathāpi, āvuso kaccāna, telappadīpassa jhāyato telampi aparisuddhaṁ vaṭṭipi aparisuddhā. So telassapi aparisuddhattā vaṭṭiyāpi aparisuddhattā andhandhaṁ viya jhāyati; |
“Well then, Reverend Kaccāna, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said. Suppose an oil lamp was burning with impure oil and impure wick. Because of the impurity of the oil and the wick it burns dimly, as it were. |
“那么，迦旃延尊者，我将给你一个比喻。因为通过比喻，一些明智的人能够理解所说之义。假设一盏油灯用不纯净的油和不纯净的灯芯燃烧。由于油和灯芯的不纯净，它燃烧得似乎很暗淡。 |
| evameva kho, āvuso kaccāna, |
In the same way, |
同样地， |
| idhekacco bhikkhu ‘saṅkiliṭṭh-ābhā’ti pharitvā adhimuccitvā viharati, |
take some monk who meditates determined on pervading ‘corrupted radiance’. |
有些比丘禅修时，决意遍布“腐败光明”。 |
| tassa kāyaduṭṭhullampi na suppaṭippassaddhaṁ hoti, |
Their physical discomfort is not completely settled, |
他们的身体不适并未完全平息， |
| thinamiddhampi na susamūhataṁ hoti, |
their dullness and drowsiness is not completely eradicated, |
他们的昏沉和瞌睡并未完全根除， |
| uddhaccakukkuccampi na suppaṭivinītaṁ hoti. |
and their restlessness and remorse is not completely eliminated. |
他们的躁动和悔恨并未完全消除。 |
| So kāyaduṭṭhullassapi na suppaṭippassaddhattā thinamiddhassapi na susamūhatattā uddhaccakukkuccassapi na suppaṭivinītattā andhandhaṁ viya jhāyati. |
Because of this they practice jhāna dimly, as it were. |
因此，他们禅修时似乎很昏暗。 |
| So kāyassa bhedā paraṁ maraṇā |
When their body breaks up, after death, |
当他们的身体分解，死后， |
| saṅkiliṭṭhābhānaṁ devānaṁ sahabyataṁ upapajjati. |
they’re reborn in the company of the gods of corrupted radiance. |
他们投生到腐败光明天神的行列。 |
| Seyyathāpi, āvuso kaccāna, telappadīpassa jhāyato telampi parisuddhaṁ vaṭṭipi parisuddhā. So telassapi parisuddhattā vaṭṭiyāpi parisuddhattā na andhandhaṁ viya jhāyati; |
Suppose an oil lamp was burning with pure oil and pure wick. Because of the purity of the oil and the wick it doesn’t burn dimly, as it were. |
假设一盏油灯用纯净的油和纯净的灯芯燃烧。由于油和灯芯的纯净，它燃烧得似乎不昏暗。 |
| evameva kho, āvuso kaccāna, idhekacco bhikkhu ‘parisuddhābhā’ti pharitvā adhimuccitvā viharati. Tassa kāyaduṭṭhullampi suppaṭippassaddhaṁ hoti, thinamiddhampi susamūhataṁ hoti, uddhaccakukkuccampi suppaṭivinītaṁ hoti. So kāyaduṭṭhullassapi suppaṭippassaddhattā thinamiddhassapi susamūhatattā uddhaccakukkuccassapi suppaṭivinītattā na andhandhaṁ viya jhāyati. So kāyassa bhedā paraṁ maraṇā parisuddhābhānaṁ devānaṁ sahabyataṁ upapajjati. |
In the same way, take some monk who meditates determined on pervading ‘pure radiance’. Their physical discomfort is completely settled, their dullness and drowsiness is completely eradicated, and their restlessness and remorse is completely eliminated. Because of this they don’t practice jhāna dimly, as it were. When their body breaks up, after death, they’re reborn in the company of the gods of pure radiance. |
同样地，有些比丘禅修时，决意遍布“纯粹光明”。他们的身体不适完全平息，他们的昏沉和瞌睡完全根除，他们的躁动和悔恨完全消除。因此，他们禅修时似乎不昏暗。当他们的身体分解，死后，他们投生到纯粹光明天神的行列。 |
| Evaṁ vutte, āyasmā sabhiyo kaccāno āyasmantaṁ anuruddhaṁ etadavoca: “sādhu, bhante anuruddha. |
When he had spoken, Venerable Abhiya Kaccāna said to Venerable Anuruddha, “Good, Venerable Anuruddha! |
他说完后，尊者阿毗耶·迦旃延对匠师般遮根伽说：“很好，尊者阿那律！ |
| Na, bhante, āyasmā anuruddho evamāha: ‘evaṁ me sutan’ti vā ‘evaṁ arahati bhavitun’ti vā; atha ca pana, bhante, āyasmā anuruddho ‘evampi tā devatā, itipi tā devatā’tveva bhāsati. Tassa mayhaṁ, bhante, evaṁ hoti: ‘addhā āyasmatā anuruddhena tāhi devatāhi saddhiṁ sannivutthapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā’”ti. |
Venerable Anuruddha, you don’t say, ‘So I have heard’ or ‘It ought to be like this.’ Rather, you say: ‘These deities are like this, those deities are like that.’ Sir, it occurs to me, ‘Clearly, Venerable Anuruddha has previously lived together with those deities, conversed, and engaged in discussion.’” |
尊者阿那律，您没有说‘我曾听说’或‘应该如此’。而是说：‘这些天神如此，那些天神那样。’尊者，我想，‘显然，尊者阿那律以前曾与那些天神共同生活、交谈、讨论过。’” |
| “Addhā kho ayaṁ, āvuso kaccāna, āsajja upanīya vācā bhāsitā, api ca te ahaṁ byākarissāmi: ‘dīgharattaṁ kho me, āvuso kaccāna, tāhi devatāhi saddhiṁ sannivutthapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā’”ti. |
“Your words are clearly invasive and intrusive, Reverend Kaccāna. Nevertheless, I will answer you. For a long time I have previously lived together with those deities, conversed, and engaged in discussion.” |
“你的话显然具有侵略性和侵扰性，迦旃延尊者。然而，我将回答你。我曾长期与那些天神共同生活、交谈、讨论过。” |
| Evaṁ vutte, āyasmā sabhiyo kaccāno pañcakaṅgaṁ thapatiṁ etadavoca: “lābhā te, gahapati, suladdhaṁ te, gahapati, yaṁ tvañceva taṁ kaṅkhādhammaṁ pahāsi, mayañcimaṁ dhammapariyāyaṁ alatthamhā savanāyā”ti. Variant: mayañcimaṁ → yampimaṁ (sya-all, km, pts1ed) | pahāsi → pajahasi (mr) |
When he had spoken, Venerable Abhiya Kaccāna said to Pañcakaṅga the master builder, “You’re fortunate, householder, so very fortunate, to have given up your state of uncertainty, and to have got the chance to listen to this exposition of The Dharma.” |
他说完后，尊者阿毗耶·迦旃延对匠师般遮根伽说：“居士，你很幸运，非常幸运，能够放弃你的不确定状态，并有机会聆听这部《法》的阐述。” |
| Anuruddhasuttaṁ niṭṭhitaṁ sattamaṁ. |
(end of sutta⏹️) |
（经文完结⏹️） |
