| majjhima nikāya 128 |
middle discourses MN 128 |
中部经典 MN 128 |
| Upakkilesasutta |
Corruptions |
烦恼 |
| evaṃ me sutaṃ—ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. |
so i have heard. At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery. |
我曾听闻。一时，佛陀住在拘睒弥的瞿师多园。 |
| Tena kho pana samayena kosambiyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti. |
Now at that time the monks of Kosambi were arguing, quarreling, and fighting, continually wounding each other with barbed words. |
当时拘睒弥的比丘们争论、争吵、斗争，不断用尖刻的言语互相伤害。 |
| Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho so bhikkhu bhagavantaṃ etadavoca: “idha, bhante, kosambiyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti. Sādhu, bhante, bhagavā yena te bhikkhū tenupasaṅkamatu anukampaṃ upādāyā”ti. Adhivāsesi bhagavā tuṇhībhāvena. |
Then a monk went up to the Buddha, bowed, stood to one side, and told him what was happening, adding: “Please, sir go to those monks out of compassion.” The Buddha consented in silence. |
于是，一位比丘来到佛陀面前，顶礼、站立在一旁，将所发生的一切告诉了他，并补充说：“世尊，请您出于慈悲去见那些比丘。”佛陀默许了。 |
| Atha kho bhagavā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca: “alaṃ, bhikkhave, mā bhaṇḍanaṃ, mā kalahaṃ, mā viggahaṃ, mā vivādan”ti. |
Then the Buddha went up to those monks and said, “Enough, monks! Stop arguing, quarreling, and fighting.” |
然后佛陀走到那些比丘面前，说：“够了，比丘们！停止争论、争吵和斗争。” |
| Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca: “āgametu, bhante. Bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharatu; mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā”ti. |
When he said this, one of the monks said to the Buddha, “Wait, sir! Let the Buddha, the Lord of the Dhamma, remain passive, dwelling in pleasureful meditation in the present life. We will be known for this arguing, quarreling, and fighting.” |
他说此话时，其中一位比丘对佛陀说：“等等，世尊！让佛陀，法的世尊，保持被动，在今生安乐禅修。我们将因这次争论、争吵和斗争而闻名。” |
| Dutiyampi kho bhagavā te bhikkhū etadavoca: “alaṃ, bhikkhave, mā bhaṇḍanaṃ, mā kalahaṃ, mā viggahaṃ, mā vivādan”ti. Dutiyampi kho so bhikkhu bhagavantaṃ etadavoca: “āgametu, bhante. Bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharatu; mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā”ti. Tatiyampi kho bhagavā te bhikkhū etadavoca: “alaṃ, bhikkhave, mā bhaṇḍanaṃ, mā kalahaṃ, mā viggahaṃ, mā vivādan”ti. |
For a second time … and a third time the Buddha said to those monks, “Enough, monks! Stop arguing, quarreling, and fighting.” |
第二次……第三次，佛陀对那些比丘说：“够了，比丘们！停止争论、争吵和斗争。” |
| Tatiyampi kho so bhikkhu bhagavantaṃ etadavoca: “āgametu, bhante. Bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharatu; mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā”ti. |
For a third time that monk said to the Buddha, “Wait, sir! Let the Buddha, the Lord of the Dhamma, remain passive, dwelling in pleasureful meditation in the present life. We will be known for this arguing, quarreling, and fighting.” |
第三次，那位比丘对佛陀说：“等等，世尊！让佛陀，法的世尊，保持被动，在今生安乐禅修。我们将因这次争论、争吵和斗争而闻名。” |
| Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kosambiṃ piṇḍāya pāvisi. Kosambiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto senāsanaṃ saṃsāmetvā pattacīvaramādāya ṭhitakova imā gāthā abhāsi: |
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kosambi for alms. After the meal, on his return from alms-round, he set his lodgings in order. Taking his bowl and robe, he recited these verses while standing right there: |
然后佛陀早上穿好衣服，拿着钵和袈裟，进入拘睒弥乞食。饭后，从乞食回来，他整理好住所。拿着钵和袈裟，他站在那里诵读了这些偈语： |
| “Puthusaddo samajano, |
“When many voices shout at once, |
“众人齐声呐喊时， |
| na bālo koci maññatha; |
no-one thinks that they’re a fool! |
无人自认为愚蠢！ |
| Saṃghasmiṃ bhijjamānasmiṃ, |
While the Saṅgha’s being split, |
当僧伽分裂时， |
| nāññaṃ bhiyyo amaññaruṃ. |
none thought another to be better. |
无人认为他人更优。 |
| Parimuṭṭhā paṇḍitābhāsā, |
Dolts pretending to be astute, |
蠢人伪装聪明， |
| vācāgocarabhāṇino; |
they talk, their words right out of bounds. |
言语越界。 |
| Yāvicchanti mukhāyāmaṃ, |
They blab at will, their mouths agape, |
他们随意胡言乱语， |
| yena nītā na taṃ vidū. |
and no-one knows what leads them on. |
无人知其所为何。 |
| Akkocchi maṃ avadhi maṃ, |
‘He abused me, he hit me! |
“他辱骂我，他殴打我！ |
| ajini maṃ ahāsi me; |
He beat me, he took from me!’ |
他击败我，他夺走我！” |
| Ye ca taṃ upanayhanti, |
Those who cling to hate like this |
执着仇恨的人， |
| veraṃ tesaṃ na sammati. |
never settle their enmity. |
永不平息敌意。 |
| Akkocchi maṃ avadhi maṃ, |
‘He abused me, he hit me! |
“他辱骂我，他殴打我！ |
| ajini maṃ ahāsi me; |
He beat me, he took from me!’ |
他击败我，他夺走我！” |
| Ye ca taṃ nupanayhanti, |
Those who never cling to hate |
永不执着仇恨的人， |
| veraṃ tesūpasammati. |
always settle their enmity. |
总是平息敌意。 |
| Na hi verena verāni, |
For enmity in this world |
因为世间的敌意， |
| sammantīdha kudācanaṃ; |
is never settled by enmity. |
永不以敌意平息。 |
| Averena ca sammanti, |
It’s only settled by love: |
唯有爱能平息： |
| esa dhammo sanantano. |
this is an ancient dharma. |
这是古老的法。 |
| Pare ca na vijānanti, |
Others don’t understand |
他人不明白， |
| mayamettha yamāmase; |
that our lives must have limits. |
我们的生命必有限制。 |
| Ye ca tattha vijānanti, |
The clever ones who know this |
聪明的知晓者， |
| tato sammanti medhagā. |
settle their quarrels right away. |
立即平息争执。 |
| Aṭṭhicchinnā pāṇaharā, |
Breakers of bones and takers of life, |
破骨夺命者， |
| gavassadhanahārino; |
thieves of cattle, horses, wealth, |
盗牛、马、财者， |
| Raṭṭhaṃ vilumpamānānaṃ, |
those who plunder the nation: |
劫掠国家者： |
| tesampi hoti saṅgati; |
even they can come together, |
即使他们也能团结， |
| Kasmā tumhākaṃ no siyā. |
so why on earth can’t you? |
你为何不能？ |
| Sace labhetha nipakaṃ sahāyaṃ, |
If you find an alert companion, |
若寻得警觉伴侣， |
| Saddhiṃ caraṃ sādhuvihāri dhīraṃ; |
a wise and virtuous friend, |
贤明有德之友， |
| Abhibhuyya sabbāni parissayāni, |
then, overcoming all challenges, |
则能克服一切挑战， |
| Careyya tenattamano satīmā. |
wander with them, joyful and rememberful. |
与之同行，喜悦且忆念。 |
| No ce labhetha nipakaṃ sahāyaṃ, |
If you find no alert companion, |
若寻不到警觉伴侣， |
| Saddhiṃ caraṃ sādhuvihāri dhīraṃ; |
no wise and virtuous friend, |
贤明有德之友， |
| Rājāva raṭṭhaṃ vijitaṃ pahāya, |
then, like a king who flees his conquered realm, |
则如国王逃离被征服之国， |
| Eko care mātaṅgaraññeva nāgo. |
wander alone like a tusker in the wilds. |
独自漫游如野象。 |
| Ekassa caritaṃ seyyo, |
It’s better to wander alone, |
独自漫游更好， |
| Natthi bāle sahāyatā; |
for a fool can never be a friend. |
因为愚人永远不能成为朋友。 |
| Eko care na ca pāpāni kayirā, |
Wander alone and do no wrong, |
独自漫游，不做恶事， |
| Appossukko mātaṅgaraññeva nāgo”ti. |
at ease like a tusker in the wilds.” |
自在如野象。” |
| Atha kho bhagavā ṭhitakova imā gāthā bhāsitvā yena bālakaloṇakāragāmo tenupasaṅkami. Tena kho pana samayena āyasmā bhagu bālakaloṇakāragāme viharati. Addasā kho āyasmā bhagu bhagavantaṃ dūratova āgacchantaṃ. Disvāna āsanaṃ paññapesi udakañca pādānaṃ dhovanaṃ. Nisīdi bhagavā paññatte āsane. Nisajja pāde pakkhālesi. Āyasmāpi kho bhagu bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
After speaking these verses while standing, the Buddha went to the village of the child salt-miners, where Venerable Bhagu was staying at the time. Bhagu saw the Buddha coming off in the distance, so he spread out a seat and placed water for washing the feet. The Buddha sat on the seat spread out, and washed his feet. Bhagu bowed to the Buddha and sat down to one side. |
佛陀说完这些偈语后，便前往盐矿童村，那时尊者巴估住在那里。巴估远远地看到佛陀走过来，便铺好座位，放好洗脚水。佛陀坐在铺好的座位上，洗了脚。巴估向佛陀顶礼，然后坐到一旁。 |
| Ekamantaṃ nisinnaṃ kho āyasmantaṃ bhaguṃ bhagavā etadavoca: “kacci, bhikkhu, khamanīyaṃ, kacci yāpanīyaṃ, kacci piṇḍakena na kilamasī”ti? |
The Buddha said to him, “I hope you’re keeping well, monk; I hope you’re all right. And I hope you’re having no trouble getting alms-food.” |
佛陀对他说：“比丘，你一切安好吗？你身体无恙吗？乞食顺利吗？” |
| “Khamanīyaṃ bhagavā, yāpanīyaṃ bhagavā, na cāhaṃ, bhante, piṇḍakena kilamāmī”ti. |
“I’m keeping well, sir; I’m all right. And I’m having no trouble getting alms-food.” |
“世尊，我一切安好；我身体无恙。乞食顺利。” |
| Atha kho bhagavā āyasmantaṃ bhaguṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā yena pācīnavaṃsadāyo tenupasaṅkami. |
Then the Buddha educated, encouraged, fired up, and inspired Bhagu with a Dhamma talk, after which he got up from his seat and set out for the Eastern Bamboo Park. |
然后佛陀用佛法开导、鼓励、激励和启发了巴估，之后便从座位上站起来，前往东方竹林园。 |
| Assosi kho āyasmā anuruddho dāyapālassa bhagavatā saddhiṃ mantayamānassa. Sutvāna dāyapālaṃ etadavoca: “mā, āvuso dāyapāla, bhagavantaṃ vāresi. Satthā no bhagavā anuppatto”ti. |
Anuruddha heard the park keeper conversing with the Buddha, and said to him, “Don’t keep the Buddha out, good park keeper! Our Teacher, the Blessed One, has arrived.” |
阿那律听到园丁与佛陀交谈，便对他说：“好园丁，不要将佛陀挡在外面！我们的导师，世尊，已经到了。” |
| Atha kho āyasmā anuruddho yenāyasmā ca nandiyo yenāyasmā ca kimilo tenupasaṅkami; upasaṅkamitvā āyasmantañca nandiyaṃ āyasmantañca kimilaṃ etadavoca: “abhikkamathāyasmanto, abhikkamathāyasmanto, satthā no bhagavā anuppatto”ti. |
Then Anuruddha went to Nandiya and Kimbila, and said to them, “Come forth, venerables, come forth! Our Teacher, the Blessed One, has arrived!” |
然后阿那律走到难提和金毗罗面前，对他们说：“出来吧，尊者们，出来吧！我们的导师，世尊，已经到了！” |
| Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṃ paccuggantvā eko bhagavato pattacīvaraṃ paṭiggahesi, eko āsanaṃ paññapesi, eko pādodakaṃ upaṭṭhapesi. Nisīdi bhagavā paññatte āsane. Nisajja pāde pakkhālesi. Tepi kho āyasmanto bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. |
Then Anuruddha, Nandiya, and Kimbila came out to greet the Buddha. One received his bowl and robe, one spread out a seat, and one set out water for washing his feet. The Buddha sat on the seat spread out and washed his feet. Those venerables bowed and sat down to one side. |
然后阿那律、难提和金毗罗出来迎接佛陀。一人接过他的钵和袈裟，一人铺好座位，一人放好洗脚水。佛陀坐在铺好的座位上，洗了脚。那些尊者顶礼后，坐到一旁。 |
| Ekamantaṃ nisinnaṃ kho āyasmantaṃ anuruddhaṃ bhagavā etadavoca: “kacci vo, anuruddhā, khamanīyaṃ, kacci yāpanīyaṃ, kacci piṇḍakena na kilamathā”ti? |
The Buddha said to Anuruddha, “I hope you’re keeping well, Anuruddha and friends; I hope you’re all right. And I hope you’re having no trouble getting alms-food.” |
佛陀对阿那律说：“阿那律和朋友们，你们一切安好吗？你们身体无恙吗？乞食顺利吗？” |
| “Khamanīyaṃ bhagavā, yāpanīyaṃ bhagavā, na ca mayaṃ, bhante, piṇḍakena kilamāmā”ti. |
“We’re keeping well, sir; we’re all right. And we’re having no trouble getting alms-food.” |
“世尊，我们一切安好；我们身体无恙。乞食顺利。” |
| “Kacci pana vo, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharathā”ti? |
“I hope you’re living in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes?” |
“我希望你们和睦相处，互相尊重，没有争吵，水乳交融，并以慈爱之心对待彼此？” |
| “Taggha mayaṃ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharāmā”ti. |
“Indeed, sir, we live in harmony as you say.” |
“确实如此，世尊，我们正如您所说，和睦相处。” |
| “Yathā kathaṃ pana tumhe, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharathā”ti? |
“But how do you live this way?” |
“但你们是怎样这样生活的呢？” |
| “Idha mayhaṃ, bhante, evaṃ hoti: ‘lābhā vata me, suladdhaṃ vata me yohaṃ evarūpehi sabrahmacārīhi saddhiṃ viharāmī’ti. Tassa mayhaṃ, bhante, imesu āyasmantesu mettaṃ kāyakammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ vacīkammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ manokammaṃ paccupaṭṭhitaṃ āvi ceva raho ca. Tassa, mayhaṃ, bhante, evaṃ hoti: ‘yannūnāhaṃ sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vatteyyan’ti. So kho ahaṃ, bhante, sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vattāmi. Nānā hi kho no, bhante, kāyā, ekañca pana maññe cittan”ti. |
“In this case, sir, I think: ‘I’m fortunate, so very fortunate, to live together with spiritual companions such as these.’ I consistently treat these venerables with kindness by way of body, speech, and mind, both in public and in private. I think: ‘Why don’t I set aside my own ideas and just go along with these venerables’ ideas?’ And that’s what I do. Though we’re different in body, sir, we’re one in mind, it seems to me.” |
“在这种情况下，世尊，我想：‘我很幸运，非常幸运，能与这样的精神同伴一起生活。’我始终如一地以身体、言语和意念对待这些尊者，无论公开还是私下。我想：‘我为什么不放下自己的想法，只听从这些尊者的想法呢？’我就是这样做的。世尊，虽然我们身体不同，但我们思想一致，在我看来。” |
| Āyasmāpi kho nandiyo … pe … āyasmāpi kho kimilo bhagavantaṃ etadavoca: “mayhampi kho, bhante, evaṃ hoti: ‘lābhā vata me, suladdhaṃ vata me yohaṃ evarūpehi sabrahmacārīhi saddhiṃ viharāmī’ti. Tassa mayhaṃ, bhante, imesu āyasmantesu mettaṃ kāyakammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ vacīkammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ manokammaṃ paccupaṭṭhitaṃ āvi ceva raho ca. Tassa mayhaṃ, bhante, evaṃ hoti: ‘yannūnāhaṃ sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vatteyyan’ti. So kho ahaṃ, bhante, sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vattāmi. Nānā hi kho no, bhante, kāyā, ekañca pana maññe cittanti. Evaṃ kho mayaṃ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharāmā”ti. |
And the venerables Nandiya and Kimbila spoke likewise, and they added: “That’s how we live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes.” |
难提和金毗罗尊者也同样说道，他们补充说：“我们就是这样和睦相处，互相尊重，没有争吵，水乳交融，并以慈爱之心对待彼此。” |
| “Sādhu sādhu, anuruddhā. Kacci pana vo, anuruddhā, appamattā ātāpino pahitattā viharathā”ti? |
“Good, good, Anuruddha and friends! But I hope you’re living assiduously, ardent, and resolute?” |
“很好，很好，阿那律和朋友们！但愿你们生活精勤、热忱、坚定？” |
| “Taggha mayaṃ, bhante, appamattā ātāpino pahitattā viharāmā”ti. |
“Indeed, sir, we live assiduously.” |
“确实如此，世尊，我们精勤地生活。” |
| “Yathā kathaṃ pana tumhe, anuruddhā, appamattā ātāpino pahitattā viharathā”ti? |
“But how do you live this way?” |
“但你们是怎样这样生活的呢？” |
| “Idha, bhante, amhākaṃ yo paṭhamaṃ gāmato piṇḍāya paṭikkamati, so āsanāni paññapeti, pānīyaṃ paribhojanīyaṃ upaṭṭhāpeti, avakkārapātiṃ upaṭṭhāpeti. Yo pacchā gāmato piṇḍāya paṭikkamati—sace hoti bhuttāvaseso, sace ākaṅkhati, bhuñjati; no ce ākaṅkhati, appaharite vā chaḍḍeti apāṇake vā udake opilāpeti—so āsanāni paṭisāmeti, pānīyaṃ paribhojanīyaṃ paṭisāmeti, avakkārapātiṃ dhovitvā paṭisāmeti, bhattaggaṃ sammajjati. Yo passati pānīyaghaṭaṃ vā paribhojanīyaghaṭaṃ vā vaccaghaṭaṃ vā rittaṃ tucchaṃ so upaṭṭhāpeti. Sacassa hoti avisayhaṃ, hatthavikārena dutiyaṃ āmantetvā hatthavilaṅghakena upaṭṭhāpema, na tveva mayaṃ, bhante, tappaccayā vācaṃ bhindāma. Pañcāhikaṃ kho pana mayaṃ, bhante, sabbarattiṃ dhammiyā kathāya sannisīdāma. Evaṃ kho mayaṃ, bhante, appamattā ātāpino pahitattā viharāmā”ti. |
“In this case, sir, whoever returns first from alms-round prepares the seats, and puts out the drinking water and the rubbish bin. If there’s anything left over, whoever returns last eats it if they like. Otherwise they throw it out where there is little that grows, or drop it into water that has no living creatures. Then they put away the seats, drinking water, and rubbish bin, and sweep the refectory. If someone sees that the pot of water for washing, drinking, or the toilet is empty they set it up. If he can’t do it, he summons another with a wave of the hand, and they set it up by lifting it with their hands. But we don’t break into speech for that reason. And every five days we sit together for the whole night and discuss the Dharmas. That’s how we live assiduously, ardent, and resolute.” |
“在这种情况下，尊者，谁先从化缘回来，谁就准备座位，拿出饮用水和垃圾桶。如果有剩下什么，谁最后回来，如果喜欢就吃掉。否则就把它扔到没什么东西生长的地方，或者倒入没有活水生物的水中。然后他们收起座位、饮用水和垃圾桶，并打扫斋堂。如果有人看到洗涤、饮用或厕所的水壶是空的，他们就把它放好。如果他做不到，他就挥手叫另一个人，他们就用手抬起来放好。但我们不会为此而打断说话。每五天我们就会整夜坐在一起讨论佛法。我们就是这样精勤、热忱、坚定地生活的。” |
| “Sādhu sādhu, anuruddhā. Atthi pana vo, anuruddhā, evaṃ appamattānaṃ ātāpīnaṃ pahitattānaṃ viharataṃ uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? |
“Good, good, Anuruddha and friends! But as you live assiduously like this, have you achieved any superhuman distinction in knowledge and vision worthy of the noble ones, a meditation at ease?” |
“很好，很好，阿那律和朋友们！但是，当你们这样精勤地生活时，你们是否获得了任何超凡的、值得圣者拥有的知识和见解，一种安定的禅修？” |
| “Idha mayaṃ, bhante, appamattā ātāpino pahitattā viharantā obhāsañceva sañjānāma dassanañca rūpānaṃ. |
“Well, sir, while meditating assiduous, ardent, and resolute, we perceive both light and vision of forms. |
“嗯，世尊，当我们精勤、热忱、坚定地禅修时，我们感知到光明和形相的显现。 |
| So kho pana no obhāso nacirasseva antaradhāyati dassanañca rūpānaṃ; tañca nimittaṃ nappaṭivijjhāmā”ti. |
But before long the light and the vision of forms vanish. We haven’t worked out the reason for that.” |
但不久，光明和形相的显现就消失了。我们还没有找出其中的原因。” |
| So kho ahaṃ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi dassanañca rūpānaṃ. So kho pana me obhāso nacirasseva antaradhāyati dassanañca rūpānaṃ. Tassa mayhaṃ anuruddhā etadahosi: ‘ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpānan’ti. Tassa mayhaṃ, anuruddhā, etadahosi: ‘atinijjhāyitattaṃ kho me rūpānaṃ udapādi, atinijjhāyitattādhikaraṇañca pana me rūpānaṃ samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullaṃ, na accāraddhavīriyaṃ, na atilīnavīriyaṃ, na abhijappā, na nānattasaññā, na atinijjhāyitattaṃ rūpānan’ti. (11) |
While meditating assiduous, ardent, and resolute, I perceived both light and vision of forms. But before long my light and vision of forms vanished. It occurred to me: ‘What’s the cause, what’s the reason why my light and vision of forms vanish?’ It occurred to me: ‘Excessive concentration on forms arose in me, and because of that my undistractible-lucidity fell away. When undistractible-lucidity falls away, the light and vision of forms vanish. I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement nor discomfort nor excessive energy nor overly lax energy nor longing nor perception of diversity nor excessive concentration on forms will arise in me again.’ |
在精勤、热忱、坚定地禅修时，我感知到光明和形相的显现。但不久，我的光明和形相的显现就消失了。我心想：“光明和形相的显现消失的原因是什么？”我心想：“对形相的过度专注在我心中生起，因此我的不散乱明晰消失了。当不散乱明晰消失时，光明和形相的显现就消失了。我将确保疑虑、失焦、昏沉和瞌睡、恐怖、兴奋、不适、精力过剩、精力过松、渴望、多样性的知觉、对形相的过度专注不会再次生起。” |
| So kho ahaṃ, anuruddhā, ‘vicikicchā cittassa upakkileso’ti—iti viditvā vicikicchaṃ cittassa upakkilesaṃ pajahiṃ, ‘amanasikāro cittassa upakkileso’ti—iti viditvā amanasikāraṃ cittassa upakkilesaṃ pajahiṃ, ‘thinamiddhaṃ cittassa upakkileso’ti—iti viditvā thinamiddhaṃ cittassa upakkilesaṃ pajahiṃ, ‘chambhitattaṃ cittassa upakkileso’ti—iti viditvā chambhitattaṃ cittassa upakkilesaṃ pajahiṃ, ‘uppilaṃ cittassa upakkileso’ti—iti viditvā uppilaṃ cittassa upakkilesaṃ pajahiṃ, ‘duṭṭhullaṃ cittassa upakkileso’ti—iti viditvā duṭṭhullaṃ cittassa upakkilesaṃ pajahiṃ, ‘accāraddhavīriyaṃ cittassa upakkileso’ti—iti viditvā accāraddhavīriyaṃ cittassa upakkilesaṃ pajahiṃ, ‘atilīnavīriyaṃ cittassa upakkileso’ti—iti viditvā atilīnavīriyaṃ cittassa upakkilesaṃ pajahiṃ, ‘abhijappā cittassa upakkileso’ti—iti viditvā abhijappaṃ cittassa upakkilesaṃ pajahiṃ, ‘nānattasaññā cittassa upakkileso’ti—iti viditvā nānattasaññaṃ cittassa upakkilesaṃ pajahiṃ, ‘atinijjhāyitattaṃ rūpānaṃ cittassa upakkileso’ti—iti viditvā atinijjhāyitattaṃ rūpānaṃ cittassa upakkilesaṃ pajahiṃ. |
When I understood that doubt is a corruption of the mind, I gave it up. When I understood that loss of focus, dullness and drowsiness, terror, excitement, discomfort, excessive energy, overly lax energy, longing, perception of diversity, and excessive concentration on forms are corruptions of the mind, I gave them up. |
当我明白疑虑是心的染污时，我放弃了它。当我明白失焦、昏沉和瞌睡、恐怖、兴奋、不适、精力过剩、精力过松、渴望、多样性的知觉和对形相的过度专注是心的染污时，我放弃了它们。 |
| So kho ahaṃ, anuruddhā, appamatto ātāpī pahitatto viharanto |
While meditating assiduous, ardent, and resolute, |
在精勤、热忱、坚定地禅修时， |
| obhāsañhi kho sañjānāmi, na ca rūpāni passāmi; |
I perceived light but did not see forms, |
我感知到光明但没有看到形相， |
| rūpāni hi kho passāmi, na ca obhāsaṃ sañjānāmi: |
or I saw forms, but did not see light. |
或者我看到了形相，但没有感知到光明。 |
| ‘kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindivaṃ’. |
And this went on for a whole night, a whole day, even a whole night and day. |
这种情况持续了一整夜，一整天，甚至一整夜和一整天。 |
| Tassa mayhaṃ, anuruddhā, etadahosi: |
I thought: |
我想： |
| ‘ko nu kho hetu ko paccayo yvāhaṃ obhāsañhi kho sañjānāmi na ca rūpāni passāmi; rūpāni hi kho passāmi na ca obhāsaṃ sañjānāmi—kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindivan’ti. |
‘What is the cause, what is the reason for this?’ |
“这其中的原因是什么？” |
| Tassa mayhaṃ, anuruddhā, etadahosi: |
It occurred to me: |
我心想： |
| ‘yasmiñhi kho ahaṃ samaye rūpa-nimittaṃ a-manasi-karitvā |
‘When I don’t pay attention to the [perceptual] sign of the forms, |
“当我不注意形相的[知觉]标志， |
| obhāsa-nimittaṃ manasi karomi, |
but paid attention to the [perceptual] sign of the light, |
而注意光明的[知觉]标志时， |
| obhāsañhi kho tasmiṃ samaye sañjānāmi, na ca rūpāni passāmi. |
then I perceive light and do not see forms. |
我就感知到光明而没有看到形相。 |
| So kho ahaṃ, anuruddhā, appamatto ātāpī pahitatto viharanto |
While meditating assiduous, ardent, and resolute, |
在精勤、热忱、坚定地禅修时， |
| parittañceva obhāsaṃ sañjānāmi, parittāni ca rūpāni passāmi; |
I perceived limited light and saw limited forms, |
我感知到有限的光明，看到了有限的形相， |
| appamāṇañceva obhāsaṃ sañjānāmi, appamāṇāni ca rūpāni passāmi: |
or I perceived limitless light and saw limitless forms. |
或者我感知到无限的光明，看到了无限的形相。 |
| ‘kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindivaṃ’. |
And this went on for a whole night, a whole day, even a whole night and day. |
这种情况持续了一整夜，一整天，甚至一整夜和一整天。 |
| Tassa mayhaṃ, anuruddhā, etadahosi: ‘ko nu kho hetu ko paccayo yvāhaṃ parittañceva obhāsaṃ sañjānāmi, parittāni ca rūpāni passāmi; appamāṇañceva obhāsaṃ sañjānāmi, appamāṇāni ca rūpāni passāmi—kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindivan’ti. |
I thought: ‘What is the cause, what is the reason for this?’ |
我想：“这其中的原因是什么？” |
| Tassa mayhaṃ, anuruddhā, etadahosi: |
It occurred to me: |
我心想： |
| ‘yasmiṃ kho me samaye paritto samādhi hoti, parittaṃ me tasmiṃ samaye cakkhu hoti. |
‘When my undistractible-lucidity is limited, then my [divine] eye is limited, |
“当我的不散乱明晰有限时，我的[天眼]就有限， |
| Sohaṃ parittena cakkhunā parittañceva obhāsaṃ sañjānāmi, parittāni ca rūpāni passāmi. |
and with a limited [divine] eye I perceive limited light and see limited forms. |
用有限的[天眼]我感知到有限的光明，看到有限的形相。 |
| Yato kho me, anuruddhā, ‘vicikicchā cittassa upakkileso’ti—iti viditvā vicikicchā cittassa upakkileso pahīno ahosi, ‘amanasikāro cittassa upakkileso’ti—iti viditvā amanasikāro cittassa upakkileso pahīno ahosi, ‘thinamiddhaṃ cittassa upakkileso’ti—iti viditvā thinamiddhaṃ cittassa upakkileso pahīno ahosi, ‘chambhitattaṃ cittassa upakkileso’ti—iti viditvā chambhitattaṃ cittassa upakkileso pahīno ahosi, ‘uppilaṃ cittassa upakkileso’ti—iti viditvā uppilaṃ cittassa upakkileso pahīno ahosi, ‘duṭṭhullaṃ cittassa upakkileso’ti—iti viditvā duṭṭhullaṃ cittassa upakkileso pahīno ahosi, ‘accāraddhavīriyaṃ cittassa upakkileso’ti—iti viditvā accāraddhavīriyaṃ cittassa upakkileso pahīno ahosi, ‘atilīnavīriyaṃ cittassa upakkileso’ti—iti viditvā atilīnavīriyaṃ cittassa upakkileso pahīno ahosi, ‘abhijappā cittassa upakkileso’ti—iti viditvā abhijappā cittassa upakkileso pahīno ahosi, ‘nānattasaññā cittassa upakkileso’ti—iti viditvā nānattasaññā cittassa upakkileso pahīno ahosi, ‘atinijjhāyitattaṃ rūpānaṃ cittassa upakkileso’ti—iti viditvā atinijjhāyitattaṃ rūpānaṃ cittassa upakkileso pahīno ahosi. |
When I understood that doubt, loss of focus, dullness and drowsiness, terror, excitement, discomfort, excessive energy, overly lax energy, longing, perception of diversity, and excessive concentration on forms are corruptions of the mind, I gave them up. |
当我明白疑虑、失焦、昏沉和瞌睡、恐怖、兴奋、不适、精力过剩、精力过松、渴望、多样性的知觉和对形相的过度专注是心的染污时，我放弃了它们。 |
[That is ultimate knowledge and vision, the sixth knowledge of the six direct knowledges.
of the agamas has nearly identical portion with samadhi and 11 upakkilesas.
* Buddha before his awakening, describes how he removed 11 upakkilesa (a more expanded
).
, using divine eye to converse with devas.
* Important note: luminosity perception in this context is emphatically not the visual nimitta prerequisite for the late Abhidhamma redefinition of "first jhāna" of
| ♦ 236. evaṃ me sutanti upakkilesasuttaṃ. |
ENGLISH: Thus have I heard, introduces the Upakkilesa Sutta. |
中文：我曾这样听闻，引出了《染污经》。 |
| tattha etadavocāti neva bhedādhippāyena na piyakamyatāya, atha khvāssa etadahosi — “ime bhikkhū mama vacanaṃ gahetvā na oramissanti, buddhā ca nāma hitānukampakā, addhā nesaṃ bhagavā ekaṃ kāraṇaṃ kathessati, taṃ sutvā ete oramissanti, tato tesaṃ phāsuvihāro bhavissatī”ti. |
ENGLISH: Therein, "he said this" means: not with the intention of causing division, nor out of a desire to be pleasing, but rather, this occurred to him—"These monks, having accepted my word, will not desist. Buddhas are indeed compassionate for the welfare (of others). Surely the Blessed One will state a reason to them; having heard that, they will desist, and then they will have a comfortable abiding." |
中文：其中，“他这样说”的意思是：并非有意造成分裂，也非出于取悦的愿望，而是，他想到了——“这些比丘，接受了我的话，却不停止。佛陀确实慈悲为他人的福祉。世尊一定会向他们说明一个理由；听闻后，他们就会停止，然后他们就会有一个舒适的住处。” |
| tasmā etaṃ “idha, bhante”tiādivacanamavoca. |
ENGLISH: Therefore, he spoke these words: "Here, Venerable Sir," and so on. |
中文：因此，他说这些话：“世尊，在此”，等等。 |
| mā bhaṇḍanantiādīsu “akatthā”ti pāṭhasesaṃ gahetvā “mā bhaṇḍanaṃ akatthā”ti evaṃ attho daṭṭhabbo. |
ENGLISH: In (phrases like) "Do not quarrel," etc., by taking "you did not make/do" as the remainder of the text, the meaning should be understood as "Do not make a quarrel." |
中文：在“不要争吵”等（短语）中，将“你没有做/行”作为文本的剩余部分，其含义应理解为“不要制造争吵”。 |
| aññataroti so kira bhikkhu bhagavato atthakāmo, ayaṃ kirassa adhippāyo — “ime bhikkhū kodhābhibhūtā satthu vacanaṃ na gaṇhanti, mā bhagavā ete ovadanto kilamī”ti, tasmā evamāha. |
ENGLISH: "A certain one" means: that monk, it seems, was one who desired the Blessed One's welfare. This, it seems, was his intention: "These monks, overcome by anger, do not accept the Teacher's word. May the Blessed One not become weary advising them." Therefore, he spoke thus. |
中文：“某人”的意思是：这位比丘，看来是一位渴望世尊福祉的人。看来，他的意图是：“这些比丘，被愤怒所控制，不接受导师的话。愿世尊不要因劝告他们而感到疲倦。”因此，他这样说。 |
| ♦ piṇḍāya pāvisīti na kevalaṃ pāvisi, yenapi janena na diṭṭho, so maṃ passatūtipi adhiṭṭhāsi. |
ENGLISH: "He entered for alms" means not only did he enter, but he also resolved, "Let me be seen even by any person by whom I was not seen." |
中文：“他进入乞食”的意思是：他不仅进入了，而且还下定决心，“让我被那些未曾见到我的人也看到。” |
| kimatthaṃ adhiṭṭhāsīti? |
ENGLISH: For what purpose did he resolve thus? |
中文：他为何如此下定决心？ |
| tesaṃ bhikkhūnaṃ damanatthaṃ. |
ENGLISH: For the purpose of subduing those monks. |
中文：为了降服那些比丘。 |
| bhagavā hi tadā piṇḍapātappaṭikkanto “puthusaddo samajano”tiādigāthā bhāsitvā kosambito bālakaloṇakāragāmaṃ gato. |
ENGLISH: For the Blessed One then, having returned from his alms round, after uttering the verses beginning "A great sound, a throng of people," went from Kosambī to the village of Bālakaloṇakāra. |
中文：因为世尊随后从化缘回来，在说出以“巨大的声音，人群”开头的偈语后，从拘睒弥前往巴拉卡罗那卡拉村。 |
| tato pācīnavaṃsadāyaṃ, tato pālileyyakavanasaṇḍaṃ gantvā pālileyyahatthināgena upaṭṭhahiyamāno temāsaṃ vasi. |
ENGLISH: From there to Pācīnavaṃsadāya, then going to the Pālileyyaka forest grove, being attended upon by the Pālileyyaka elephant-king, he dwelt for three months. |
中文：从那里到帕西那瓦沙达耶，然后去帕里莱亚卡森林，受到帕里莱亚卡象王的侍奉，他住了三个月。 |
| nagaravāsinopi — “satthā vihāraṃ gato, gacchāma dhammassavanāyā”ti gandhapupphahatthā vihāraṃ gantvā “kahaṃ, bhante, satthā”ti pucchiṃsu. |
ENGLISH: The city dwellers too, thinking, "The Teacher has gone to the monastery, let us go to hear the Dhamma," went to the monastery with perfumes and flowers in hand and asked, "Where, venerable sirs, is the Teacher?" |
中文：城里人也想着：“导师去了寺院，我们去听法吧”，于是手持香花前往寺院，问道：“诸位尊者，导师在哪里？” |
| “kahaṃ tumhe satthāraṃ dakkhatha, satthā ‘ime bhikkhū samagge karissāmī’ti āgato, samagge kātuṃ asakkonto nikkhamitvā gato”ti. |
ENGLISH: (They were told:) "Where will you see the Teacher? The Teacher came thinking, 'I will reconcile these monks,' but being unable to reconcile them, he departed and went away." |
中文：（他们被告知：）“你们会在哪里见到导师？导师想着‘我会调解这些比丘’而来了，但无法调解他们，于是离开了。” |
| “mayaṃ satampi sahassampi datvā satthāraṃ ānetuṃ na sakkoma, so no ayācito sayameva āgato, mayaṃ ime bhikkhū nissāya satthu sammukhā dhammakathaṃ sotuṃ na labhimhā. |
ENGLISH: (The laypeople thought:) "Even if we give a hundred or a thousand, we cannot bring the Teacher. He came to us unasked, on his own. Because of these monks, we did not get to hear a Dhamma talk in the Teacher's presence. |
中文：（俗人想：）“即使我们付出百千金，也无法请来导师。他未经我们的邀请，自行前来。因为这些比丘，我们没有机会在导师面前听闻佛法。 |
| ime satthāraṃ uddissa pabbajitā, tasmimpi sāmaggiṃ karonte samaggā na jātā, kassāññassa vacanaṃ karissanti. |
ENGLISH: These (monks) went forth for the sake of the Teacher, yet when he was trying to create harmony among them, they did not become harmonious. Whose word will they then heed? |
中文：这些（比丘）是为了导师而离家出家，然而当导师试图在他们之间创造和谐时，他们却没有变得和谐。那么他们会听谁的话呢？ |
| alaṃ na imesaṃ bhikkhā dātabbā”ti sakalanagare daṇḍaṃ ṭhapayiṃsu. |
ENGLISH: Enough! Alms should not be given to these monks." Thus, they imposed a sanction in the entire city. |
中文：够了！不应再给这些比丘布施了。”于是，他们在整个城市实行了制裁。 |
| te punadivase sakalanagaraṃ piṇḍāya caritvā kaṭacchumattampi bhikkhaṃ alabhitvā vihāraṃ āgamaṃsu. |
ENGLISH: The next day, having wandered for alms in the entire city, and not receiving even a ladleful of alms, they returned to the monastery. |
中文：第二天，他们在整个城市乞食，连一勺食物也未曾得到，便返回了寺院。 |
| upāsakāpi te puna āhaṃsu — “yāva satthāraṃ na khamāpetha, tāva vo tameva daṇḍakamman”ti. |
ENGLISH: The lay devotees said to them again, "As long as you do not ask forgiveness from the Teacher, that same punitive act (of withholding alms) will apply to you." |
中文：在家信徒再次对他们说：“只要你们不向导师请求宽恕，同样的惩罚（拒绝施舍）就会继续适用于你们。” |
| te “satthāraṃ khamāpessāmā”ti bhagavati sāvatthiyaṃ anuppatte tattha agamaṃsu. |
ENGLISH: They, thinking, "We will ask the Teacher for forgiveness," went there when the Blessed One had arrived in Sāvatthī. |
中文：他们心想：“我们将向导师请求宽恕”，当世尊抵达舍卫城时，他们便去了那里。 |
| satthā tesaṃ aṭṭhārasa bhedakaravatthūni desesīti ayamettha pāḷimuttakakathā. |
ENGLISH: The Teacher taught them the eighteen grounds for creating schism. This is the narrative here outside the (main) Pāḷi text. |
中文：导师教导了他们造成分裂的十八个理由。这是（主要）巴利文本之外的叙述。 |
| ♦ 237. idāni puthusaddotiādigāthāsu puthu mahāsaddo assāti puthusaddo. |
ENGLISH: Now, in the verses beginning "A great sound" (*puthusaddo*), *puthusaddo* means: it is a great ( *puthu* = *mahā*) sound. |
中文：现在，在以“巨大的声音”（*puthusaddo*）开头的偈语中，*puthusaddo*的意思是：这是一个巨大的（*puthu* = *mahā*）声音。 |
| samajanoti samāno ekasadiso jano, sabbovāyaṃ bhaṇḍanakārakajano samantato saddaniccharaṇena puthusaddo ceva sadiso cāti vuttaṃ hoti. |
ENGLISH: *Samajano* (a throng of people) means: a similar, identical crowd of people; all these quarrel-making people, by the emission of sound all around, are (described as) both a "great sound" and "similar" (or "a throng"), so it is said. |
中文：*Samajano*（人群）的意思是：相似的、相同的、所有这些争吵的人群，通过四处发声，都被（描述为）“巨大的声音”和“相似的”（或“人群”），所以是这样说的。 |
| na bālo koci maññathāti tatra koci ekopi ahaṃ bāloti na maññati, sabbepi paṇḍitamāninoyeva. |
ENGLISH: "Let no one think himself a fool" means: there, not even one thinks, "I am a fool"; all are indeed conceited as wise. |
中文：“没有人自以为愚蠢”的意思是：在那里，甚至没有人认为“我是一个傻瓜”；所有人都自以为聪明。 |
| nāññaṃ bhiyyo amaññarunti koci ekopi ahaṃ bāloti na ca maññi, bhiyyo ca saṅghasmiṃ bhijjamāne aññampi ekaṃ “mayhaṃ kāraṇā saṅgho bhijjatī”ti idaṃ kāraṇaṃ na maññīti attho. |
ENGLISH: "Nor did they esteem another more highly" means: not even one thought, "I am a fool," and furthermore, when the Sangha was being split, no one considered this further reason: "The Sangha is splitting because of me." This is the meaning. |
中文：“他们也没有更看重别人”的意思是：甚至没有人认为“我是一个傻瓜”，而且，当僧伽分裂时，没有人考虑这个更深层的原因：“僧伽因为我而分裂。”这就是这个意思。 |
| ♦ parimuṭṭhāti muṭṭhassatino. |
ENGLISH: "They are confused" (*parimuṭṭhā*) means: they are of muddled mindfulness (*muṭṭhassatino*). |
中文：“他们困惑不清”（*parimuṭṭhā*）的意思是：他们是心念混乱的（*muṭṭhassatino*）。 |
| vācāgocarabhāṇinoti rākārassa rassādeso kato; |
ENGLISH: "Speakers whose sphere is words" (*vācāgocarabhāṇino*) means: the long 'ā' sound has been shortened (a grammatical note on the phonetic form); |
中文：“其领域为言语的说话者”（*vācāgocarabhāṇino*）的意思是：长音“ā”被缩短了（一个关于语音形式的语法注释）； |
| vācāgocarāva, na satipaṭṭhānagocarā, bhāṇino ca, kathaṃ bhāṇino? |
ENGLISH: their sphere is only words, not the sphere of the foundations of mindfulness; and they are speakers. How are they speakers? |
中文：他们的领域只有言语，而不是正念的领域；他们是说话者。他们是怎样的说话者？ |
| yāvicchanti mukhāyāmaṃ, yāva mukhaṃ pasāretuṃ icchanti, tāva pasāretvā bhāṇino, ekopi saṅghagāravena mukhasaṅkocanaṃ na karotīti attho. |
ENGLISH: As much as they wish for mouth-extension, as much as they want to stretch their mouths, to that extent they stretch them and speak; not even one contracts their mouth out of respect for the Sangha. This is the meaning. |
中文：他们想张口多大就张口多大，想怎么说就怎么说；没有人会因为尊敬僧伽而收敛自己的嘴巴。这就是这个意思。 |
| yena nītāti yena kalahena imaṃ nillajjabhāvaṃ nītā. |
ENGLISH: "By which they are led" means: by which quarrel they are led to this state of shamelessness. |
中文：“他们被引导”的意思是：他们因何争吵而被引导到这种无耻的状态。 |
| na taṃ vidū na taṃ jānanti “evaṃ sādīnavo ayan”ti. |
ENGLISH: "They do not know it" means: they do not know it, (thinking) "Thus, this (quarrel) is full of peril." |
中文：“他们不知道”的意思是：他们不知道（认为）“因此，这种（争吵）充满了危险。” |
| ♦ pareti paṇḍite ṭhapetvā tato aññe bhaṇḍanakārakā pare nāma. |
ENGLISH: "Others" (*pare*) means: setting aside the wise, those other quarrel-makers are called "others." |
中文：“他人”（*pare*）的意思是：撇开智者不谈，那些制造争吵的人被称为“他人”。 |
| te ettha saṅghamajjhe kalahaṃ karontā “mayaṃ yamāmase upayamāma nassāma satataṃ samitaṃ maccusantikaṃ gacchāmā”ti na jānanti. |
ENGLISH: They, quarreling here in the midst of the Sangha, do not know: "We are heading towards, approaching, perishing; constantly, continuously we are going near to death." |
中文：他们，在僧伽中争吵，却不知道：“我们正在走向、接近、灭亡；我们不断地、持续地接近死亡。” |
| ye ca tattha vijānantīti ye ca tattha paṇḍitā “mayaṃ maccuno samīpaṃ gacchāmā”ti vijānanti. |
ENGLISH: "And those who understand there" means: and those wise ones there who understand, "We are going near to death." |
中文：“那些明白的人”的意思是：那些明白“我们正在走向死亡”的智者。 |
| tato sammanti medhagāti evañhi te jānantā yonisomanasikāraṃ uppādetvā medhagānaṃ kalahānaṃ vūpasamāya paṭipajjanti. |
ENGLISH: "Thereby quarrels are calmed" means: thus indeed, they, knowing (this), arouse wise attention and practice for the calming of conflicts and quarrels. |
中文：“因此争吵得以平息”的意思是：因此，他们，明白（这一点），唤起智慧的注意并实践，以平息冲突和争吵。 |
| ♦ aṭṭhicchinnāti ayaṃ gāthā jātake (jā. |
ENGLISH: "Bones were broken" – this verse comes from the Jātaka (Jā. 1.9.16), |
中文：“骨头断裂”——这节偈语出自《本生经》（Jā. 1.9.16）， |
| 1.9.16) āgatā, brahmadattañca dīghāvukumārañca sandhāya vuttā. |
ENGLISH: spoken in reference to Brahmadatta and Prince Dīghāvu. |
中文：指的是梵天王和长臂王子。 |
| ayañhettha attho — tesampi tathā pavattaverānaṃ hoti saṅgati, kasmā tumhākaṃ na hoti, yesaṃ vo neva mātāpitūnaṃ aṭṭhīni chinnāni, na pāṇā haṭā na gavāssadhanāni haṭānīti. |
ENGLISH: This is the meaning here: even for them, whose enmity had progressed so far, there was reconciliation. Why is there not for you, for whom neither the bones of your parents were broken, nor lives taken, nor cattle, horses, and wealth seized? |
中文：这里的意思是：即使是他们的敌意已经发展到如此地步，也得以和解。为什么你们不能呢？你们的父母的骨头既没有断裂，生命也没有被夺走，牛、马和财富也没有被掠夺。 |
| ♦ rājāva raṭṭhaṃ vijitanti yathā attano vijitaraṭṭhaṃ mahājanakarājā ca arindamamahārājā ca pahāya ekakā vicariṃsu, evaṃ vicareyyāti attho. |
ENGLISH: "Like a king a conquered kingdom" means: just as King Mahājanaka and King Arindama, having abandoned their own conquered kingdom, wandered alone, so should one wander. This is the meaning. |
中文：“如王弃国”的意思是：正如摩诃阇那伽王和阿林达摩王，放弃自己被征服的王国，独自漫游，人也应如此漫游。这就是这个意思。 |
| mātaṅgaraññeva nāgoti mātaṅgo araññe nāgova. |
ENGLISH: "Like an elephant in the Mātaṅga forest" means: like an elephant (*mātaṅga*) in the forest, a noble beast (*nāga*). |
中文：“如林中象”的意思是：像森林中的象（*mātaṅga*），一头高贵的野兽（*nāga*）。 |
| mātaṅgoti hatthi vuccati. |
ENGLISH: *Mātaṅga* is said to be an elephant. |
中文：*Mātaṅga* 被说是大象。 |
| nāgoti mahantādhivacanametaṃ. |
ENGLISH: *Nāga* here is a term for "great." |
中文：*Nāga* 在这里是“大”的代名词。 |
| yathā hi mātuposako mātaṅganāgo araññe eko cari, na ca pāpāni akāsi, yathā ca pālileyyako, evaṃ eko care, na ca pāpāni kayirāti vuttaṃ hoti. |
ENGLISH: Just as the mother-nurturing noble elephant (*mātaṅganāga*) wandered alone in the forest and did no evil deeds, and just as Pālileyyaka (the elephant), so too should one fare alone and do no evil deeds, it is said. |
中文：就像那头养育母亲的尊贵大象（*mātaṅganāga*）独自在森林中漫游，没有做任何恶行，也像帕利莱亚卡（那头大象）一样，人们也应该独自生活，不做任何恶行，据说。 |
| ♦ 238. bālakaloṇakāragāmoti upāligahapatissa bhogagāmo. |
ENGLISH: Bālakaloṇakāragāma was a village enjoyed by Upāli the householder. |
中文：巴拉卡罗那卡拉伽马是一个由在家信徒优婆离享用的村庄。 |
| tenupasaṅkamīti kasmā upasaṅkami? |
ENGLISH: "He approached him" – why did he approach? |
中文：“他走近他”——他为什么要走近？ |
| gaṇe kirassa ādīnavaṃ disvā ekavihāriṃ bhikkhuṃ passitukāmatā udapādi, tasmā sītādīhi pīḷito uṇhādīni patthayamāno viya upasaṅkami. |
ENGLISH: Having seen, it seems, the danger in a group, the desire arose in him to see a monk dwelling alone; therefore, as if afflicted by cold, etc., and wishing for warmth, etc., he approached. |
中文：他似乎看到了群体中的危险，于是生起了想见一个独居比丘的愿望；因此，就像受了寒冷等影响，并希望得到温暖等一样，他走近了。 |
| dhammiyā kathāyāti ekībhāve ānisaṃsappaṭisaṃyuttāya. |
ENGLISH: "With a talk on the Dhamma" means: connected with the benefits of solitude. |
中文：“以佛法谈论”的意思是：与独居的益处相关。 |
| yena pācīnavaṃsadāyo, tattha kasmā upasaṅkami? |
ENGLISH: Towards Pācīnavaṃsadāya – why did he approach there? |
中文：前往帕西那瓦沙达耶——他为什么要走近那里？ |
| kalahakārake kirassa diṭṭhādīnavattā samaggavāsino bhikkhū passitukāmatā udapādi, tasmā sītādīhi pīḷito uṇhādīni patthayamāno viya tattha upasaṅkami. |
ENGLISH: Because of the seen danger, it seems, of the quarrel-makers, the desire arose in him to see monks dwelling in harmony; therefore, as if afflicted by cold, etc., and wishing for warmth, etc., he approached there. |
中文：因为他似乎看到了制造争吵者的危险，于是生起了想见和睦相处的比丘的愿望；因此，就像受了寒冷等影响，并希望得到温暖等一样，他走近了那里。 |
| āyasmā ca anuruddhotiādi vuttanayameva. |
ENGLISH: "And the Venerable Anuruddha," etc., is just as it has been stated. |
中文：“和尊者阿那律”，等等，正如前面所说。 |
| ♦ 241. atthi pana voti pacchimapucchāya lokuttaradhammaṃ puccheyya. |
ENGLISH: "But is there for you...?" – with this last question, he might be asking about the supramundane Dhamma. |
中文：“但是你们有……？”——用最后一个问题，他可能在问关于出世间法。 |
| so pana therānaṃ natthi, tasmā taṃ pucchituṃ na yuttanti parikammobhāsaṃ pucchati. |
ENGLISH: But that (supramundane Dhamma) the elders do not have; therefore, it is not proper to ask that, so he asks about the preparatory light. |
中文：但那（出世间法）长老们没有；因此，不宜问那个，所以他问准备光明。 |
| obhāsañceva sañjānāmāti parikammobhāsaṃ sañjānāma. |
ENGLISH: "We perceive light" means: we perceive the preparatory light. |
中文：“我们感知到光明”的意思是：我们感知到准备光明。 |
| dassanañca rūpānanti dibbacakkhunā rūpadassanañca sañjānāma. |
ENGLISH: "And the seeing of forms" means: and we perceive the seeing of forms with the divine eye. |
中文：“以及形相的显现”的意思是：我们用天眼感知到形相的显现。 |
| tañca nimittaṃ nappaṭivijjhāmāti tañca kāraṇaṃ na jānāma, yena no obhāso ca rūpadassanañca antaradhāyati. |
ENGLISH: "And that sign (or cause) we do not penetrate" means: and that reason we do not know, by which our light and the seeing of forms disappear. |
中文：“我们没有洞悉那个迹象（或原因）”的意思是：我们不知道那个导致我们的光明和形相的显现消失的原因。 |
| ♦ taṃ kho pana vo anuruddhā nimittaṃ paṭivijjhitabbanti taṃ vo kāraṇaṃ jānitabbaṃ. |
ENGLISH: "But that sign (or cause), Anuruddhas, should be penetrated by you" means: that reason should be known by you. |
中文：“但是那个迹象（或原因），阿那律，应该由你来洞察”的意思是：那个原因你应该知道。 |
| ahampi sudanti anuruddhā tumhe kiṃ na āḷulessanti, ahampi imehi ekādasahi upakkilesehi āḷulitapubboti dassetuṃ imaṃ desanaṃ ārabhi. |
ENGLISH: "I too, indeed, Anuruddhas..." – To show "Why should they not confuse you? I too have formerly been confused by these eleven imperfections (upakkilesas)," he began this discourse. |
中文：“我，确实，阿那律……”——为了表明“他们为什么不迷惑你？我以前也被这十一种烦恼（upakkilesas）所迷惑过”，他开始了这次开示。 |
| vicikicchā kho metiādīsu mahāsattassa ālokaṃ vaḍḍhetvā dibbacakkhunā nānāvidhāni rūpāni disvā “idaṃ kho kin”ti vicikicchā udapādi. |
ENGLISH: In (phrases like) "Doubt indeed for me...", (it means) for the great being (Bodhisatta), having extended the light and seen various forms with the divine eye, doubt arose: "What indeed is this?" |
中文：在“我确实疑虑重重……”等（短语）中，（意思是）对于大菩萨（Bodhisatta）来说，在延伸光明并用天眼看到各种形相后，生起了疑虑：“这到底是什么？” |
| samādhi cavīti parikammasamādhi cavi. |
ENGLISH: "Concentration wavered" means: the preparatory concentration wavered. |
中文：“专注动摇了”的意思是：准备专注动摇了。 |
| obhāsoti parikammobhāsopi antaradhāyi, dibbacakkhunāpi rūpaṃ na passi. |
ENGLISH: "Light" means: the preparatory light also disappeared, and he did not see form with the divine eye either. |
中文：“光明”的意思是：准备光明也消失了，他也没有用天眼看到形相。 |
| amanasikāroti rūpāni passato vicikicchā uppajjati, idāni kiñci na manasikarissāmīti amanasikāro udapādi. |
ENGLISH: "Non-attention" means: when seeing forms, doubt arises; (thinking) "Now I will not attend to anything," non-attention arose. |
中文：“不注意”的意思是：当看到形相时，疑虑生起；（心想）“现在我将不再注意任何事物”，不注意生起了。 |
| ♦ parittañceva obhāsanti parittakaṭṭhāne obhāsaṃ. |
ENGLISH: "Limited light" means: light in a limited place. |
中文：“这里的有限光明是指光明天神的形相，”因此他说：“光明在有限的地方。” |
| parittāni ca rūpānīti parittakaṭṭhāne rūpāni. |
ENGLISH: "And limited forms" means: forms in a limited place. |
中文：“有限形相”的意思是：很少；而它们的有限性正是通过地点来体现的，因此他说：“形相在有限的地方。” |
| vipariyāyena dutiyavāro veditabbo. |
ENGLISH: The second part should be understood in the reverse way. |
中文：第二部分应反过来理解。 |
| paritto samādhīti parittako parikammobhāso, obhāsaparittatañhi sandhāya idha parikammasamādhi “paritto”ti vutto. |
ENGLISH: "Limited concentration" means: the preparatory light is limited; indeed, with reference to the limitedness of the light, the preparatory concentration is here called "limited." |
中文：“有限的专注”的意思是：准备光明是有限的；确实，相对于光明的有限性，准备专注在这里被称为“有限的”。 |
| parittaṃ me tasmiṃ samayeti tasmiṃ samaye dibbacakkhupi parittakaṃ hoti. |
ENGLISH: "Limited for me at that time" means: at that time, the divine eye is also limited. |
中文：“当时对我来说是有限的”的意思是：当时，天眼也是有限的。 |
| appamāṇavārepi eseva nayo. |
ENGLISH: In the case of the immeasurable, this same method (applies). |
中文：在无限的情况下，同样的方法（适用）。 |
| ♦ 245. avitakkampi vicāramattanti pañcakanaye dutiyajjhānasamādhiṃ. |
ENGLISH: "Without applied thought, with only sustained thought" refers to the concentration of the second jhāna in the fivefold system. |
中文：“无寻有伺”指的是五重禅那体系中的第二禅那定。 |
| avitakkampi avicāranti catukkanayepi pañcakanayepi jhānattayasamādhiṃ. |
ENGLISH: "Without applied thought and without sustained thought" refers to the concentration of the three (higher) jhānas in both the fourfold and fivefold systems. |
中文：“无寻无伺”指的是四重和五重禅那体系中三（更高）禅那定。 |
| sappītikanti dukatikajjhānasamādhiṃ. |
ENGLISH: "With rapture" refers to the concentration of the two or three (lower) jhānas. |
中文：“有喜”指的是二或三（较低）禅那定。 |
| nippītikanti dukajjhānasamādhiṃ. |
ENGLISH: "Without rapture" refers to the concentration of the two (higher) jhānas. |
中文：“无喜”指的是二（更高）禅那定。 |
| sātasahagatanti tikacatukkajjhānasamādhiṃ. |
ENGLISH: "Accompanied by pleasure" refers to the concentration of the three or four (lower) jhānas. |
中文：“伴随快乐”指的是三或四（较低）禅那定。 |
| upekkhāsahagatanti catukkanaye catutthajjhānasamādhiṃ pañcakanaye pañcamajjhānasamādhiṃ. |
ENGLISH: "Accompanied by equanimity" refers to the concentration of the fourth jhāna in the fourfold system, and the concentration of the fifth jhāna in the fivefold system. |
中文：“伴随舍”指的是四重禅那体系中的第四禅那定，以及五重禅那体系中的第五禅那定。 |
| ♦ kadā pana bhagavā imaṃ tividhaṃ samādhiṃ bhāveti? |
ENGLISH: But when does the Blessed One cultivate these three kinds of concentration? |
中文：但世尊何时修习这三种禅那呢？ |
| mahābodhimūle nisinno pacchimayāme. |
ENGLISH: Seated at the root of the Mahābodhi tree, in the last watch of the night. |
中文：坐在摩诃菩提树下，夜间的最后时分。 |
| bhagavato hi paṭhamamaggo paṭhamajjhāniko ahosi, dutiyādayo dutiyatatiyacatutthajjhānikā. |
ENGLISH: For the Blessed One, the first path was of the first jhāna; the second, etc., were of the second, third, and fourth jhānas. |
中文：对于世尊来说，第一个道是初禅；第二个等等，是第二、第三和第四禅那。 |
| pañcakanaye pañcamajjhānassa maggo natthīti so lokiyo ahosīti lokiyalokuttaramissakaṃ sandhāyetaṃ vuttaṃ. |
ENGLISH: In the fivefold system, there is no path of the fifth jhāna, so that (fifth jhāna) was mundane. This was said in reference to a mixture of mundane and supramundane. |
中文：在五禅那体系中，没有第五禅那的道，所以那（第五禅那）是世俗的。这是指世俗与出世俗的混合。 |
| sesaṃ sabbattha uttānamevāti. |
ENGLISH: The rest is clear everywhere. |
中文：其余的 everywhere 都很清楚。 |
| ♦ Yenapi janena na diṭṭhoti yena ubhayajanena aññavihitatāya kuḍḍakavāṭādiantarikatāya vā na diṭṭho. |
ENGLISH: "Even by any person by whom he was not seen" means: by whichever of the two groups of people he was not seen, either due to their being otherwise occupied or due to being obstructed by a wall, door, etc. |
中文：“即使被任何未曾见到他的人”的意思是：无论他未被哪两类人看到，无论是由于他们忙于其他事务，还是由于被墙壁、门等阻挡。 |
| Damanatthanti tehi upāsakehi nimmadabhāvaṃ āpāditānaṃ tesaṃ bhikkhūnaṃ damanatthaṃ. |
ENGLISH: "For the purpose of subduing" means: for the purpose of subduing those monks who had been brought to a state of reduced pride by those lay devotees. |
中文：“为了降服”的意思是：为了降服那些被在家信徒削弱了傲慢的比丘。 |
| Ṭhapayiṃsūti yo imesaṃ bhikkhūnaṃ deti, tassa sataṃ daṇḍoti, sahassanti ca vadanti. |
ENGLISH: "They imposed" means: (a penalty such that) whoever gives to these monks, for him a fine of a hundred, or some say a thousand. |
中文：“他们施加了”的意思是：（一种惩罚，即）无论谁给这些比丘供养，他都要罚款一百，或者有人说一千。 |
| ♦ 237. Vaggabhāveneva (sārattha. |
ENGLISH: Precisely because of being in factions (Sārattha. |
中文：正是因为派系之争（Sārattha. |
| ṭī. mahāvaggo 3.464) nānāsaddo assāti puthusaddo. |
ENGLISH: Ṭīkā, Mahāvaggo 3.464) it is a diverse sound, which is meant by "puthusaddo" (a great sound). |
中文：Ṭīkā, Mahāvaggo 3.464）才产生了各种各样的声音，这就是“puthusaddo”（巨大的声音）所指的。 |
| Samajanoti bhaṇḍane samajjhāsayo jano. |
ENGLISH: "Samajano" (a throng of people) means: people of common intent in quarreling. |
中文：“Samajano”（一群人）的意思是：在争吵中有共同意图的人。 |
| Bālalakkhaṇe ṭhitopi ‘‘ahaṃ bālo’ti na maññati. |
ENGLISH: Even one established in the characteristic of a fool does not think, "I am a fool." |
中文：即使是愚者的特征，也不认为自己是愚者。 |
| Bhiyyo cāti attano bālabhāvassa ajānanatopi bhiyyo ca bhaṇḍanassa upari phoṭo viya saṅghabhedassa attano kāraṇabhāvampi uppajjamānaṃ na maññi naññāsi. |
ENGLISH: "Furthermore" means: even more than not knowing one's own foolish state, one did not consider, did not understand, the emerging fact of one's own causal role in the schism of the Sangha, like a boil on top of the quarrel. |
中文：“此外”的意思是：甚至比不知道自己的愚蠢状态更甚的是，他没有考虑，没有理解，自己在僧伽分裂中扮演的因果角色，就像争吵之上长出的一个脓包。 |
| ♦ Kalahavasena pavattavācāyeva gocaro etesanti vācāgocarā hutvā. |
ENGLISH: "Their sphere being only words proceeding from quarrels" means: having become those whose sphere is words. |
中文：“他们的领域只是由争吵发出的言语”的意思是：他们变成了言语的领域。 |
| Mukhāyāmanti vivādavasena mukhaṃ āyametvā bhāṇino. |
ENGLISH: "Mouth-extension" means: speakers who stretch their mouths by way of disputation. |
中文：“口舌之争”的意思是：通过争论来夸大其词的说话者。 |
| Na taṃ jānantīti taṃ kalahaṃ na jānanti. |
ENGLISH: "They do not know it" means: they do not know that quarrel. |
中文：“他们不知道”的意思是：他们不知道那个争吵。 |
| Kalahaṃ karonto ca taṃ na jānanto nāma natthi. |
ENGLISH: Indeed, there is no one who makes a quarrel and does not know it. |
中文：确实，没有人制造争吵而不知道的。 |
| Yathā pana na jānanti, taṃ dassetuṃ āha – ‘‘evaṃ sādīnavo ayan’ ’ti. |
ENGLISH: But to show how they do not know it, he said: "Thus, this (quarrel) is full of peril." |
中文：但为了表明他们如何不知道，他说：“因此，这（争吵）充满了危险。” |
| Ayaṃ kalaho nāma attano paresañca atthajāpanato anatthuppādanato diṭṭheva dhamme samparāye ca sādīnavo, sadosoti attho. |
ENGLISH: This quarrel, by causing loss of welfare for oneself and others, by producing harm both in the present life and in future lives, is perilous, meaning it is faulty. |
中文：这场争吵，通过造成自己和他人的福祉损失，通过在今生和来世都产生危害，是危险的，意思是它是有过失的。 |
| ♦ Mātaṅgo araññe mātaṅgaraññeti saralopena sandhi. |
ENGLISH: "Mātaṅgaraññe" (in the Mātaṅga forest) is a euphonic combination (sandhi) by elision of a vowel from "Mātaṅgo araññe." |
中文：“Mātaṅgaraññe”（在 Mātaṅga 森林中）是“Mātaṅgo araññe”的元音省略（sandhi）的和谐组合。 |
| Mātaṅgasaddeneva hatthibhāvassa vuttattā nāgavacanaṃ tassa mahattavibhāvanatthanti āha – ‘‘nāgoti mahantādhivacanametan’ ’ti. |
ENGLISH: Since its elephant-nature is expressed by the word "mātaṅga" itself, the word "nāga" is for the purpose of indicating its greatness, thus it is said: "Nāga here is a term for 'great'." |
中文：既然“mātaṅga”这个词本身就表达了它的象性，那么“nāga”这个词是为了表示它的伟大，因此他说：“这里的 nāga 是‘大’的意思。” |
| Mahantapariyāyopi hi nāga-saddo hoti ‘‘evaṃ nāgassa nāgena, īsādantassa hatthino’tiādīsu (udā. |
ENGLISH: For indeed, the word "nāga" is also a synonym for "great," as in "Thus of the great one by the great one, of the elephant with tusk-like poles" (Udāna 25; Mahāvagga 467), etc. |
中文：因为“nāga”这个词确实也是“大”的同义词，例如“如此大者由大者，象有如桩之牙”（Udāna 25；Mahāvagga 467）等。 |
| 25; |
mahāva. |
mahāva. |
| 467). |
|
|
|
♦ 238.Kirasaddo anussavasūcanattho nipāto. |
♦ 238.Kirasaddo anussavasūcanattho nipāto. |
| ENGLISH: The word "kira" (it seems/reportedly) is a particle indicating hearsay. |
Tena ayamettha sutiparamparāti dasseti. |
Tena ayamettha sutiparamparāti dasseti. |
| ENGLISH: Thereby it shows that this here is a tradition based on hearing. |
Bhagavatā hi so ādīnavo pageva pariññāto, na tena satthā nibbiṇṇo hoti; |
Bhagavatā hi so ādīnavo pageva pariññāto, na tena satthā nibbiṇṇo hoti; |
| ENGLISH: For by the Blessed One that danger was already fully understood from the start; the Teacher was not disgusted by it. |
tasmiṃ pana antovasse keci buddhaveneyyā nāhesuṃ; |
tasmiṃ pana antovasse keci buddhaveneyyā nāhesuṃ; |
| ENGLISH: But during that rains-retreat, there were no disciples to be trained by a Buddha (in that location); |
tena aññattha gamanaṃ tesaṃ bhikkhūnaṃ damanupāyoti pālileyyakaṃ uddissa gacchanto ekavihāriṃ āyasmantaṃ bhaguṃ, samaggavāsaṃ vasante ca anuruddhattherādike sampahaṃsetuṃ anuruddhattherassa ca. |
tena aññattha gamanaṃ tesaṃ bhikkhūnaṃ damanupāyoti pālileyyakaṃ uddissa gacchanto ekavihāriṃ āyasmantaṃ bhaguṃ, samaggavāsaṃ vasante ca anuruddhattherādike sampahaṃsetuṃ anuruddhattherassa ca. |
| ENGLISH: Therefore, going elsewhere was a means of subduing those monks. Thus, heading towards Pālileyyaka, (he went) to gladden the Venerable Bhagu dwelling alone, and the Elder Anuruddha and others dwelling in harmony, and for the Elder Anuruddha. |
Imaṃ upakkilesovādaṃ dātuṃ tattha gato, tasmā kalahakārake kirassāti etthāpi kirasaddaggahaṇe eseva nayo. |
Imaṃ upakkilesovādaṃ dātuṃ tattha gato, tasmā kalahakārake kirassāti etthāpi kirasaddaggahaṇe eseva nayo. |
| ENGLISH: He went there to give this exhortation on the imperfections. Therefore, also in "of the quarrel-makers, it seems," the taking of the word "kira" follows this same method. |
Vuttanayameva gosiṅgasālasutte (ma. |
Vuttanayameva gosiṅgasālasutte (ma. |
| ENGLISH: It is the same method as stated in the Gosiṅgasāla Sutta (Majjhima Nikāya 1.325 ff.). |
ni. 1.325 ādayo). |
ni. 1.325 ādayo). |
| ♦ 241. ‘‘Yathā kathaṃ panā’ti vuttapucchānaṃ pacchimabhāvato ‘‘atthi pana voti pacchimapucchāyā’ ’ti vuttaṃ, na puna ‘‘atthi pana vo’ti pavattanassa pucchanassa atthibhāvato. |
ENGLISH: Because "But how then...?" is the last of the questions asked, it is said "'But is there for you...?' by way of the last question," and not again because of the existence of the question being "But is there for you?" |
中文：因为“但是，那么……？”是所问问题的最后一个，所以说“‘但是你们有……？’以最后一个问题的方式”，而不是因为问题“但是你们有……？”的存在。 |
| So pana lokuttaradhammo. |
ENGLISH: That, however, is the supramundane Dhamma. |
中文：然而，那是出世间法。 |
| Therānanti anuruddhattherādīnaṃ natthi. |
ENGLISH: "Of the elders" means: the Elder Anuruddha and others do not have it. |
中文：“长老们”的意思是：长老阿那律等人没有它。 |
| Parikammobhāsaṃ pucchatīti dibbacakkhuñāṇe katādhikārattā tassa uppādanatthaṃ parikammobhāsaṃ pucchati. |
ENGLISH: "He asks about the preparatory light" means: because they had made aspiration for the knowledge of the divine eye, he asks about the preparatory light for the purpose of its arising. |
中文：“他询问准备光明”的意思是：因为他们对天眼通的知识有渴望，所以他询问准备光明是为了它的生起。 |
| Parikammobhāsanti parikammasamādhinibbattaṃ obhāsaṃ, upacārajjhānasañjanitaṃ obhāsanti attho. |
ENGLISH: "Preparatory light" means the light produced by preparatory concentration, meaning the light generated by access concentration. |
中文：“准备光明”是指由准备禅定产生的光明，意思是近行定产生的光明。 |
| Catutthajjhānalābhī hi dibbacakkhuparikammatthaṃ obhāsakasiṇaṃ bhāvetvā upacāre ṭhapito samādhi parikammasamādhi, tattha obhāso parikammobhāsoti vutto. |
ENGLISH: For one who has attained the fourth jhāna, having developed the light kasina for the preparation of the divine eye, the concentration established in access is preparatory concentration; the light therein is called preparatory light. |
中文：对于已证得第四禅那的人，为了准备天眼而修习光明遍，近行定中所建立的定就是准备禅定；其中的光明被称为准备光明。 |
| Taṃ sandhāyāha – ‘‘obhāsañceva sañjānāmāti parikammobhāsaṃ sañjānāmā’ ’ti. |
ENGLISH: Referring to that, he said: "'We perceive light' means we perceive the preparatory light." |
中文：指代那个，他说：“‘我们感知光明’的意思是我们感知准备光明。” |
| Yattake hi ṭhāne dibbacakkhunā rūpagataṃ daṭṭhukāmo, tattakaṃ ṭhānaṃ obhāsakasiṇaṃ pharitvā ṭhito. |
ENGLISH: For in whatever place one wishes to see a form with the divine eye, one pervades that much space with the light kasina and remains (focused). |
中文：因为无论一个人希望用天眼看到形相在哪个地方，他都会用光明遍满那个空间并保持（专注）。 |
| Taṃ obhāsaṃ tattha ca rūpagataṃ dibbacakkhuñāṇena passati, therā ca tathā paṭipajjiṃsu. |
ENGLISH: One sees that light and the form therein with the knowledge of the divine eye, and the elders practiced thus. |
中文：一个人用天眼通的知识看到那个光明和其中的形相，而长老们就是这样修习的。 |
| Tena vuttaṃ – ‘‘obhāsañceva sañjānāma dassanañca rūpānan’ ’ti. |
ENGLISH: Therefore it was said: "We perceive light and the seeing of forms." |
中文：因此才说：“我们感知光明和形相的显现。” |
| Yasmā pana tesaṃ rūpagataṃ passantānaṃ parikammavāro atikkami, tato obhāso antaradhāyi, tasmiṃ antarahite rūpagatampi na paññāyati. |
ENGLISH: But since for them, while seeing forms, the period of preparation passed, then the light disappeared; when it disappeared, the form was also not discerned. |
中文：但是对于他们来说，当他们看到形相时，准备阶段过去了，光明也就消失了；当光明消失时，形相也无法辨别。 |
| Parikammanti hi yathāvuttakasiṇārammaṇaṃ upacārajjhānaṃ, rūpagataṃ passantānaṃ kasiṇobhāsavasena rūpagatadassanaṃ, kasiṇobhāso ca parikammavasenāti tadubhayampi parikammassa appavattiyā nāhosi, tayidaṃ kāraṇaṃ ādikammikabhāvato therā na maññiṃsu, tasmā vuttaṃ ‘‘nappaṭivijjhāmā’ ’ti. |
ENGLISH: For "preparation" is access concentration with the aforesaid kasina as object; for those seeing forms, the seeing of form is by means of the kasina-light, and the kasina-light is by means of preparation. Thus, both of these did not occur due to the non-occurrence of preparation. This reason, because of their being beginners, the elders did not understand; therefore, it was said, "we do not penetrate." |
中文：因为“准备”是指以所述遍处为目标的近行定；对于那些看到形相的人来说，形相的显现是通过遍处光明，而遍处光明是通过准备。因此，由于准备的非发生，这两者都没有发生。这个原因，因为他们是初学者，长老们不明白；因此才说“我们没有洞悉”。 |
| ♦ Nimittaṃ paṭivijjhitabbanti kāraṇaṃ paccakkhato dassetvā suvisuddhadibbacakkhuñāṇe theraṃ patiṭṭhāpetukāmo satthā vadati. |
ENGLISH: "The sign should be penetrated" – the Teacher speaks, wishing to establish the elder in the fully purified knowledge of the divine eye by showing the cause directly. |
中文：“迹象应该被洞悉”——导师说话，希望通过直接指出原因来帮助长老建立完全净化的天眼通知识。 |
| Kiṃ na āḷulessantīti kiṃ na byāmohessanti, byāmohessanti evāti attho. |
ENGLISH: "Why should they not confuse you?" means: why should they not bewilder you? They will indeed bewilder you, this is the meaning. |
中文：“他们为什么不迷惑你？”的意思是：他们为什么不让你困惑？他们确实会让你困惑，这就是这个意思。 |
| Vicikicchā udapādīti dibbacakkhuno yathāupaṭṭhitesu rūpagatesu apubbatāya, ‘‘idaṃ nu kho rūpagataṃ kiṃ, idaṃ nu kho kin’ti maggena asamucchinnattā vicikicchā saṃsayo uppajji. |
ENGLISH: "Doubt arose" means: due to the unfamiliarity of the forms presented to the divine eye, and because it (doubt) was not cut off by the path, doubt, uncertainty, arose: "What indeed is this form? What indeed is this?" |
中文：“生起了疑虑”的意思是：由于天眼所见的形相不熟悉，并且因为它（疑虑）没有被道所断除，疑虑、不确定性生起了：“这形相到底是什么？这到底是什么？” |
| Samādhi cavīti vicikicchāya uppannattā parikammasamādhi vigacchi. |
ENGLISH: "Concentration wavered" means: because doubt had arisen, the preparatory concentration departed. |
中文：“专注动摇了”的意思是：因为疑虑生起了，准备专注就离开了。 |
| Tato eva hi parikammobhāsopi antaradhāyi, dibbacakkhunāpi rūpaṃ na passi. |
ENGLISH: Precisely from that, the preparatory light also disappeared, and he did not see form with the divine eye either. |
中文：正是从那时起，准备光明也消失了，他也没有用天眼看到形相。 |
| Na manasi karissāmīti manasikāravasena me rūpāni upaṭṭhahiṃsu, rūpāni passato vicikicchā uppajjati, tasmā idāni kiñci na manasi karissāmīti tuṇhī ahosi taṃ pana tuṇhībhāvappattiṃ sandhāyāha ‘‘amanasikāro udapādī’ ’ti. |
ENGLISH: "I will not attend" means: (thinking) "Forms appeared to me by way of attention; when seeing forms, doubt arises; therefore, now I will not attend to anything," he became silent. Referring to that attainment of silence, he said, "non-attention arose." |
中文：“我将不注意”的意思是：（心想）“形相是通过注意而出现在我面前的；当看到形相时，疑虑生起了；因此，现在我将不注意任何事物”，他变得沉默了。指代这种沉默的成就，他说，“不注意生起了。” |
| ♦ Tathābhūtassa amanasikārassa abhāvaṃ āgamma uppilaṃ udapādi. |
ENGLISH: Based on the absence of such non-attention, elation arose. |
中文：基于这种不注意的缺失，兴奋生起了。 |
| Vīriyaṃ gāḷhaṃ paggahitanti thinamiddhachambhitattānaṃ vūpasamanatthaṃ accāraddhavīriyaṃ ahosi, tena citte samādhidūsikā gehassitā balavapīti uppannā. |
ENGLISH: "Energy was strongly exerted" means: for the calming of sloth, torpor, and terror, there was over-exerted energy; due to that, strong rapture, which is home-based (worldly) and corrupts concentration, arose in the mind. |
中文：“精力过强地施加了”的意思是：为了平息昏沉、昏睡和恐怖，过度施加了精力；因此，心中生起了强烈的、世俗的和染污禅定的喜悦。 |
| Tenāha ‘‘uppilaṃ uppannan’ ’ti. |
ENGLISH: Therefore he said, "elation arose." |
中文：因此他说：“生起了兴奋。” |
| Tatoti sithilavīriyattā. |
ENGLISH: "From that" means: from slackened energy. |
中文：“从那时起”的意思是：从精力松懈开始。 |
| Patameyyāti ativiya khinnaṃ bhaveyya. |
ENGLISH: "He might fall" means: he would be extremely exhausted. |
中文：“他可能会倒下”的意思是：他会非常疲惫。 |
| Taṃ mamāti patthanāabhibhavanīyamanasīsena jappetīti abhijappā, taṇhā. |
ENGLISH: "That for me" – it whispers with a mind to be overcome by desire, thus it is "abhijappā," craving. |
中文：“对我来说，那个”——它以被欲望征服的心低语，因此它是“abhijappā”，渴望。 |
| Nānattā nānāsabhāvā saññā nānattasaññā. |
ENGLISH: "Diversity" (*nānatta*) means: perception of diverse natures is "perception of diversity" (*nānattasaññā*). |
中文：“多样性”（*nānatta*）的意思是：对各种性质的感知是“多样性感知”（*nānattasaññā*）。 |
| Ativiya upari katvā nijjhānaṃ pekkhanaṃ atinijjhāyitattaṃ. |
ENGLISH: "Excessive meditation" (*atinijjhāyitattaṃ*) means: looking, gazing, having made it extremely prominent. |
中文：“过度冥想”（*atinijjhāyitattaṃ*）的意思是：仔细看，凝视，使其非常突出。 |
| ♦ Kasiṇarūpānaṃ vasenettha obhāsassa parittatāti āha ‘‘parittaṭṭhāne obhāsan’ ’ti. |
ENGLISH: "The limitedness of the light here is by way of the kasina-forms," thus he said, "light in a limited place." |
中文：“这里的有限光明是指遍处相的形相，”因此他说：“光明在有限的地方。” |
| Parittāni rūpānīti katipayāni, sā ca nesaṃ parittatā ṭhānavasenevāti āha ‘‘parittakaṭṭhāne rūpānī’ ’ti. |
ENGLISH: "Limited forms" means: few; and their limitedness is precisely by way of place, thus he said, "forms in a limited place." |
中文：“有限的形相”的意思是：稀少；它们的有限性正是通过地点来体现的，因此他说：“形相在有限的地方。” |
| ‘‘Appamāṇañcevā’tiādinā vutto dutiyavāro. |
ENGLISH: The second part is stated by "And immeasurable," etc. |
中文：第二部分由“以及无限的”等来表述。 |
| Obhāsaparittataṃ sandhāya parikammasamādhi ‘‘paritto’ti vutto tasseva obhāsassa appamāṇatāya appamāṇasamādhīti vacanato. |
ENGLISH: Referring to the limitedness of the light, preparatory concentration is called "limited"; by the immeasurableness of that same light, (it is called) immeasurable concentration, according to the Pāḷi. |
中文：指代光明的有限性，准备禅定被称为“有限的”；由那同样光明的无限性，（它被称为）无限禅定，根据巴利文。 |
| Tasmiṃ samayeti tasmiṃ parittasamādhino uppannasamaye. |
ENGLISH: "At that time" means: at the time of the arising of that limited concentration. |
中文：“当时”的意思是：在那个有限禅定生起的时候。 |
| Dibbacakkhupi parittakaṃ hoti parittarūpagatadassanato. |
ENGLISH: The divine eye also becomes limited, from seeing limited forms. |
中文：天眼也变得有限，因为只能看到有限的形相。 |
| ♦ 245.Dukatikajjhānasamādhinti catukkanaye dukajjhānasamādhiṃ, pañcakanaye tikajjhānasamādhinti yojanā. |
ENGLISH: "Concentration of two or three jhānas" – the application is: in the fourfold system, the concentration of two jhānas; in the fivefold system, the concentration of three jhānas. |
中文：“二或三禅那的定”——应用是：在四禅那体系中，二禅那的定；在五禅那体系中，三禅那的定。 |
| Dukajjhānasamādhinti catukkanaye tatiyacatutthavasena dukajjhānasamādhiṃ, pañcakanaye catutthapañcamavasena dukajjhānasamādhiṃ. |
ENGLISH: "Concentration of two jhānas" means: in the fourfold system, the concentration of two jhānas by way of the third and fourth; in the fivefold system, the concentration of two jhānas by way of the fourth and fifth. |
中文：“二禅那的定”的意思是：在四禅那体系中，第三和第四禅那的二禅那定；在五禅那体系中，第四和第五禅那的二禅那定。 |
| Tikacatukkajjhānasamādhinti catukkanaye tikajjhānasamādhiṃ, pañcakanaye catukkajjhānasamādhinti yojanā. |
ENGLISH: "Concentration of three or four jhānas" – the application is: in the fourfold system, the concentration of three jhānas; in the fivefold system, the concentration of four jhānas. |
中文：“三或四禅那的定”——应用是：在四禅那体系中，三禅那的定；在五禅那体系中，四禅那的定。 |
| ♦ Tividhanti sappītikavasena tippakāraṃ samādhiṃ. |
ENGLISH: "Threefold" means: concentration of three types by way of (presence or absence of) rapture. |
中文：“三相”的意思是：三种禅定类型，通过（有无）喜来区分。 |
| Tadantogadhāti sappītikādisabhāvā. |
ENGLISH: "Included in that" means: natures such as being with rapture, etc. |
中文：“包含在其中”的意思是：有喜等性质。 |
| Kāmaṃ bhagavā purimayāme pubbenivāsānussatiñāṇaṃ, pacchimayāme dibbacakkhuñāṇaṃ nibbattentopi imāni ñāṇāni bhāvesiyeva. |
ENGLISH: Although the Blessed One, in the first watch of the night, producing the knowledge of recollection of past lives, and in the last watch, the knowledge of the divine eye, certainly cultivated these knowledges. |
中文：尽管世尊在夜间的第一时段，产生宿命智，在最后时段，产生天眼智，当然也修习了这些知识。 |
| Vipassanāpādakāni pana ñāṇāni sandhāya, ‘‘pacchimayāme’ ’ti vuttaṃ, tenāha ‘‘bhagavato hī’ ’tiādi. |
ENGLISH: But with reference to the knowledges that are foundations for insight, it was said, "in the last watch"; therefore he said, "For the Blessed One indeed..." etc. |
中文：但就作为观的基础的知识而言，它被称为“在最后时段”；因此他说：“对于世尊来说，确实……”等等。 |
| Pañcamajjhānassāti pañcamajjhānikassa vasena paṭhamajjhāniko maggo natthi. |
ENGLISH: "Of the fifth jhāna" means: by way of one in the fifth jhāna, there is no first-jhāna path. |
中文：“第五禅那”的意思是：就第五禅那而言，没有第一禅那道。 |
| Soti pañcakanayo bhagavato lokiyo ahosi. |
ENGLISH: That, the fivefold system, was mundane for the Blessed One. |
中文：那，五禅那体系，对于世尊来说是世俗的。 |
| Etanti etaṃ, ‘‘savitakkampi savicāraṃ samādhiṃ bhāvemī’tiādivacanaṃ. |
ENGLISH: "This" means: this statement, "I cultivate concentration with applied thought and sustained thought," etc. |
中文：“这”的意思是：这个陈述，“我修习有寻有伺的禅定”，等等。 |
| Lokiyalokuttaramissakaṃ sandhāya vuttaṃ, na ‘‘lokiyaṃ vā lokuttarameva vā’ti. |
ENGLISH: It was said with reference to a mixture of mundane and supramundane, not "either mundane or only supramundane." |
中文：它指的是世俗和出世俗的混合，而不是“要么是世俗的，要么只是出世俗的”。 |
| Sesaṃ suviññeyyamevāti. |
ENGLISH: The rest is easily understandable. |
中文：其余部分很容易理解。 |
